An exposition with practical observations continued upon the thirty-eighth, thirty-ninth, fortieth, forty-first, and forty-second, being the five last, chapters of the book of Job being the substance of fifty-two lectures or meditations / by Joseph Caryl ...

AN EXPOSITION WITH Practical Observations UPON The Thirty-eighth, Thirty-ninth, Fortyeth, Forty-first and Forty-second (being the Last) Chapters of the Book of JOB.

JOB, Chap. 38. Vers. 1, 2, 3.

1. Then the Lord answered Job out of the whirlwind, and said,

2. Who is this that darkeneth counsel by words without knowledge?

3. Gird up now thy loines like a man: for I will demand of thee, and answer thou me.

THis Chapter begins the last Act, or Conclusi∣on of that great Disputation between Job and his three Friends, held forth in this Book. We have heard Jobs three Friends strong∣ly charging him: We have heard Job stiffely defending himself: We have heard Elihu, though moderating the matter between them, yet sharply reproving him. Elihu was indeed a quick,

but a necessary reprover, provided and sent by God:

First, To calm and coole Jobs spirit, di••quieted by enduring sharp afflictions from the hand of God, and heated by hea••ing those sharper accusations from the tongues of men.

Secondly, To reclaim him from those over-eager defences of his own integrity, and likewise from those over-passionate com∣plaints ab••ut the dealings of God, to a better and more submis∣sive temper of spirit towards him, as also to lower thoughts of himself.

Elihu fell upon the usefull point, and hit (as I may say) the Nail on the head, he struck the right Vein, and met with the pec∣cant Humour: yet being young, and wanting gravity to set all home, and make it work; or, to make the impression deep enough upon Job, it was but need that God himself should second him, and he did it to purpose, or with full effect; pres∣sing the same Arguments, for the main, which Elihu had begun; yet so, that we may manifestly discern a wide difference, whe∣ther we respect words or things, matter or manner, between men, how much soever assisted by the spirit of God, and God himself in speaking.

Here the Eternal God Jehovah, having seen his faithful servant, and stout Champion Job, contending and wrastling long with Sa∣tan, his professed enemy, and with his harsh and censorious, though both professed and real Friends, foreseeing also that if Job and his Friends (who had also been provoked by Elihu) should have proceeded to answer him, a new broil must needs begin; God (I say) who never fails, nor for∣sakes his in their extreamity, or in time of their greatest need, seeing and fore-seeing all this, stept in most seasonably, and most graciously to undertake the decision of this great Controversie between Job and his Friends, in person, raising a stormy Wind, as a witness of his mighty presence, or to testifie who was there, as also (though with a Fatherly love and affection, yet) impar∣tially and plainly to convince Job of his errour, shewing him wherein he had offended, and bringing him at last upon his knees, in a self-abhorrence and repentance in dust and ashes.

Thus God the chief Judge, the great Arbitrator, and Deter∣miner of all doubts and questions, and of all matters and things; the great God (I say) declared himself, to whom Job had made

so many appeals, whom he so earnestly desired to take further and fuller cognisance of his Cause, He, even He comes forth as a just and righteous Judge, and lets him and his Friends know his mind and judgement in the case. So then,

The Question ventilated in this Book, is not stated according to the judgement of a man, who is subject to errour, but accord∣ing to the infinite wisdom and understanding of the great God, who searcheth the heart, and knoweth all secrets, who is light, and in whom there is no darkness at all.

And indeed, in the latter part of this Book, we may well con∣ceive God himself speaking, he speaks so like himself: For here the understanding Reader may perceive a wonderful copiousness of speech, and largness of discourse, strengthened with the ex∣actest and weightiest reasons, set forth with such variety of matter, with such gravity of expressions, with such pressing queries and and interrogations, that it very much excells all that had been spoken either by the Disputants or the Moderator.

And such was the condescention of God, that he seems to take the words out of Elihu's mouth, and urge over his Arguments a∣new, before he would give the final sentence in this case; from which, as there could be no appeal, so, in which, there could be no mistake. All this the Lord contracts into two Orations, or Speech∣es, each to of which Job Answers, and subscribes by an humble submission.

The first of these Speeches, is contained in this thirty-eighth Chapter, and to the end of the thirty-ninth: To which God calls for an Answer in the two first Verses of the fortieth Chap∣ter; and Job gives his Answer in the third, fourth, and fifth ver∣ses of that Chapter.

The second Speech or Discourse of God with Job begins at the sixth verse of the fortieth Chapter, and is continued to the end of the one and fortieth Chapter; to which we have Jobs An∣swer at the beginning of the forty second Chapter, to the end of the sixth verse; and then the Chapter closeth with Gods special and irrefragable Judgement upon, or determination of the Que∣stion between Job and his Friends, as also with a description of Jobs blessed restauration after his fall, to a higher condition of outward prosperity and tranquility than ever he enjoyed before. Thus you have the summe of what's behind of the whole Book.

This Chapter with the next hold out the Lords first Argumen∣tation or di course with Job, and in it we may consider three things.

First, The Preface or Introduction, in the first, second, and third Verses of this Chapter.

Secondly, The Speech it self, to the end of the thirty-ninth Chapter.

Thirdly, Gods demand of an Answer, or that Job should give him an account of himself, or of what he had said at the beginning of the fortieth Chapter.

The words under present consideration are a Preface or Intro∣duction, leading to the whole business, and in them we may con∣sider three things.

First, The Historians transition, or, an Historical transition, (vers. 1.) Then the Lord answered Job out of the Whirl-wind, and said. This the Historian or Pen-man of this Book inserts to connect the matter of this Chapter with that which went before; he connects the discourse of Elihu, which ended at the thirty-seventh Chapter, with the discourse of God at the beginning of this: Then the Lord answered Job out of the Whirle-wind, and said.

Secondly, We have here what the Lord said, in form of Pre∣face, leading in the intended matter; and that,

First, By way of reprehension, or by a chiding Question about what Job had said (vers. 2.) Who is this that darkeneth counsel by words without knowledge? This is it which the Lord said, when he began with Job; Who is this that darkeneth counsel, by words without knowledge? As if he had said, let me see the man, or, who is the man that speaketh thus? I know there is a Question (and I shall speak somewhat to it afterwards) Whether these words were directed to Job or Elihu; yea, some Question, whether this whole Chapter be not intended to Elihu rather than to Job, (I shall answer that Question also afterwards) but I give it now in the analysis of the context, as I pu••pose, God willing, to state it when I come to the Answer of that Question: And therefore I say the reproof falls upon Job, whom God thus bespake, begin∣ning with a chiding, Who is this that darkneth counsel, by words without knowledge?

Secondly, by way of provocation to answer; or, we have here

the Lords command given Job to prepare himself for an Answer, as well as he could, to what himself should say (vers. 3.) Gird up now thy loynes like a man, for I will demand of thee, and answer thou me. As the Lord reproved and chid him for what he had said, so the Lord exhorted and encouraged him to set and fit himself the best he was able, to answer what himself had to say unto him.

Thus we have the intendment of these three Verses; and if you would have in one word, a Prospect of the whole following Discourse, of God with Job, the Sum of it may be given and ta∣ken thus:

That as Elihu before, so now the Lord would have Job know and confess that no man must presume to be so bold with him as to question his doings; that's the great mark at which God aimed in all he said to Job. And the confirmation or proof of it is taken up from this unquestionable ground; No man must Que∣stion any thing which God doth to him or with him, for this very reason, Because God doth it; or, because God often alone, alwayes in chief, hath done and doth all things. God is the alone Creator of all things, he hath given all things their Being, he hath put all things into the Order in which they stand, and he preserves them in their standing; and if any evil befal man, the hand of God hath done it much more than the hand of any man: what then hath any man to do to question his doings?

Now that God alone hath created and doth order all things, he himself proves, by calling Job to shew where he was When the Foundation of the Earth was laid, and Bounds were set to the Sea, &c. and so proceeds to assert and hold forth his sole Power in furnishing the Earth with Beasts, the Air with Fowls, and the Sea with Fish.

The Lord having thus given Job to understand, that the whole World is his Work, and that he gave Being to all the Creatures in the World for the help of man, without the help of man, would have him thereby also understand and be convinced, that he and all men ought to adore, and quietly submit to his providential workings, or the products of his Providence all the world over.

That's (as was said) the general Point carried through this whole Discourse of God with Job, the particulars whereof yeeld much

matter both of Meditation and Admiration. I begin with the Preface:

Vers. 1. Then the Lord answered Job out of the Whirl∣wind, and said.

In this Verse we have three things.

First, The Person answering.

Secondly, The Person answered.

Thirdly, The manner of his Answer.

The Person answering is, the Lord; the Person answered, is Job; the manner of the Answer is, out of a Whirle-wind; Then the Lord answered Job out of the Whirle-wind.

In the first word of the Text, we have (that which our Tran∣slation makes emphatical) an intimation of the time or season of this Divine interposition; then the Lord answered, &c. The Hebrew Text doth not expresse this Adverb of time, there 'tis onely, the Lord answered, but we well supply it, rendering, then the Lord answered; as if the Penman had said, at that very nick, instant or juncture of time, the Lord came in; the words were no sooner out of the mouth of Elihu, he had no sooner concluded his speech with Job, but the Lord began, and answered Job; and if the Lord had not just then interposed, possibly Job might have replyed, and a new heat might have risen, to the encreasing of his troubles, and the inflaming of all their Spirits (as was hinted before) therefore the Lord to stop all further proceedings, or speech between them two, began pre∣sently to speak himself. Then the Lord answered. Take this Ob∣servation from it;

The Lord will appear in the fittest season.

It was time for the Lord to appear, lest this poor man should have been utterly swallowed up with sorrows, and over-whelmed with his affliction, or lest he should have been drawn out too long and too far in his bitter complainings and impatiency. The Lord is a God of judgement; blessed are they that wait for him (Isa. 30.18.) He is a wise God, and knows how to time every action; he knowes when to appear, when to shew himself. As he himself will not contend for ever (Isa. 57.16.) so neither will he let others contend overlong, least the Spirit should sail before him,

and the soules which he hath made. This is a comfortable truth with respect both to Nations, and Persons, both to the case of the Church of God in general, and of every believer in particular. The Apostle Peter having counselled the afflicted to humble them∣selves under the mighty hand of God (1 Pet. 5.6.) addes this en∣couragement (in the next words) to do so, that he may exalt you in due time: though not in your time, nor at your day, the day when you would have him do it; yet he will do it in time, and in due time, that is, when it shall be most fit and best for you. Thus he appeared to and for Job in the Text, when the sorrowes of his heart were enlarged, and when he had most need of such an ap∣pearance. The Lord knows how at any time, and when 'tis the most proper time, to relieve his servants. Then

The Lord answered Job.

The word here used is Jehovah; and several of the Learned take notice, that it is here used with a special significancy: for in the discourses of Job and his friends throughout this Book, other names of God are, if not universally, yet mostly used, as Elshad∣dai, Eloah, &c. In the first Chapter indeed, where God is spo∣ken of by the divine Historian or sacred Penman of this History, he is named Jehovah, as also in some other such like places; but in the body of the dispute not so: And two reasons may be given of it.

First, The name Jehovah imports the Being of God; and therefore God himself, being about to speak of his giving a Be∣ing to the whole Creation, and to several sorts of creatures, he is most properly represented by his name Jehovah, which, as it im∣plyeth that he is the First Being, the Fountain of his own Being, or that he is of himself, so, that he gives a Being to all things, and that in him (as the Apostle told the great Philosophers of A∣thens, Acts 17.) we live, and move, and have our being.

Secondly, The Lord (though he came in a Whirle-wind, yet) manifested himself in a clearer light to Job, than ever he had done before. Now, as in the third of Exodus, when the Lord sent Moses to the people of Israel to bring them up out of Egypt, to Canaan, (which was a great work, one of the greatest that was ever done in the world, and in which the Lord made the most glorious discovery of his Power, Justice, and Mercy; when God

I say, sent Moses upon this service) he said unto him (Exod. 6.2, 3.) I am the Lord, I am Jehovah, and I appeared unto Abraham, unto Isaac, and unto Jacob by the Name of God Almighty; but by my name Jehovah was I not known to them. God being about to make himself more known in the world, than he had been to that day, by his dreadful plagues upon Pharaoh, and the miraculous de∣liverance of his people out of Egypt (as he said (chap. 9.16.) And in very deed, for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared in all the earth. The Lord, I say, being about to doe these great things for the manifesta∣tion of his own greatness) gave this charge to Moses at the sixth verse of the sixth chapter before mentioned; Wherefore say unto the children of Israel, I am Jehovah, and I will bring you out from under the burdens of the Egyptians, &c. Thus in this latter part of the book of Job, the Lord being about to loosen the bonds of Jobs affliction, and to ease him of his burden, as also to declare and manifest himself more clearly to him than formerly (as he confessed (chap. 42.5.) I have heard of thee by the hearing of the eare; but now mine eyes have seen thee) he therefore assumed his great name Jehovah. Then the Lord

Answered Job, &c.

But some may say, Job had not spoken lately, much lesse last. Elihu spake out six whole Chapters since Job spake a word; and though Elihu gave him the liberty, yea almost provoked him to speak, yet he laid his hand upon his mouth, he spake not a word. How then can it be said, The Lord answered Job? To avoid this difficulty,

Some render, Then the Lord answered concerning, or about Job; And these turn the whole discourse of God in this and the next Chapter upon Elihu, in favour of Job. I shall touch upon that opinion and interpretation (as was said) afterwards: but at present affirm, that Job was the person to whom the Lord here directed his Answer; and to take off this doubt, how the Lord could be said to answer Job, when Job had not spoken last, but Elihu,

I answer (as upon a like occasion it hath been elsewhere shewed in this book ch. 3.2.) that sometimes in Scripture, a Speech begun is called an Answer, where nothing had been spoken before, to which that speech could be applied in way of answer, Matth.

11.25. Matth. 17.4. The reason of this Hebraisme, is because such as begin to speak, do either answer the necessity of the matter, or the desire of the hearers; and so they give a real and vertual, though not a formal Answer. Yet there are two consi∣derations, in which we may apply the word Answer, formally and strictly taken, to Job.

First, If we consider Job's wishes and requests.

Secondly, If we consider Job's complaints, and (though the word be somewhat hard) his murmurings: The Lord may be said to answer Job, as to his wish, desire, or request; because Job had earnestly desired and requested more than once, that God would take his Cause in hand, or that he would have the hearing of it. Thus he spake at the third verse of the three and twentieth Chapter: O that I knew where I might find him, that I might come even to his Seat: I would order my Cause before him, and fill my mouth with arguments. Zophar also, one of Jobs friends, made the same request concerning Job (Chap. 11.2.) O that God would speak, and open his lips against thee: As if he had said, Eliphaz hath been speaking, and Bildad hath been speaking, and I am now about to speak, but O that God would speak. It was the wish of Job that God would speak, and it was the wish of this his friend, and now behold God appears, possibly beyond their expectation, though not beside their wish; for 'tis like they had not faith enough to beleeve that God would answer those wishes. So then, God may be said here to answer, because (as it was prayed) he now took the matter into his own hand, and in person (as I may say) argued the Case with Job, and finally determined his Cause.

Hence Note;

The wishes, requests, and prayers of good men have sometimes been heard, though they were over-bold in making them, or had no clear ground to make them.

Job had no rule for such a Petition, that he might presently have a trial at the Tribunal of God; yet God was so gracious as to answer him in it, not onely to his reproof, but to his com∣fort. The Name of God is, O thou that hearest prayer, (Psal. 65.2.) If carnal men have their extravagant prayers and wish∣es granted, 'tis in wrath; but if the Lord grant the passionate pray∣ers

and wishes of a godly man, it proves, though sometimes a present affliction, yet alwayes, upon one account or other, a mer∣cy in the issue. When the lusting Israelites wisht for flesh, the Lord heard their wishes; take Quails your bellies full, till they come out at your nostrils; but while the meat was in their mouths, the wrath of God fell upon them. If the Lord grants what lust asketh, such pay dear for what they have for the asking. It hath been an∣ciently said,* 1.1 many have their prayers heard in meer anger; so are all theirs who pray for what they have not, in meer discontent with what they have. The Lord heard Job, and not in anger, but in favour and condescention to him. Now if some not well grounded nor warranted requests of good men may be granted and answered (the Lord pitying their weakness, and eyeing their uprightness) in favour; how much more may they be confi∣dent, that their gracious and humble requests, such requests as are every way sutable to the Word and Will of God, shall be gra∣ciously answered!

Secondly, The Lord answered, as the Prayer and Wish, so the Complaints of Job; He had complained sometimes (though he were a mirror of patience) impatiently. These complaints the Lord answered, but it was with severe and sharp reproofs, as we find in the next verse.

To conclude this query, we may say, God had two great ends or designs in answering both the wishes and complaints of Job.

First, That he might humble and convince him, that he might stop his mouth and silence his complainings for ever, as he did most effectually.

Secondly, That after his humiliation, and repentance, he might justifie and acquit him, and also restore him to his former comforts and enjoyments, as he did most mercifully. This being the design of the Lord in speaking to Job, what he said, may well be called an Answer.

But how or in what manner did the Lord answer him? Surely, in such a manner, as never man was answered. The Lord answer∣ed Job

Out of the Whirlwind.

He answered him (as we say) to some Tune. A Whirlwind

makes strange kind of Musick. A Whirlwind is a sudden mighty loud-blustring Wind, taking away, or bearing down all before it. A Whirlwind is a Wind which moves whirling, and gyring about all the points of the Compass, no man knows where to have it, nor how to shelter himself from it. I have had oc∣casion to speak of the Wind, and of the natural ordinary Whirl∣wind in the former Chapter. But here's a Whirlwind extraor∣dinary, if not supernatural. There's much questioning among some Interpreters how we are to conceive of this Whirlwind. I would answer that point a little, and then give some account, why the Lord spake to Job out of such a Whirlwind.

First, Some affirm that it was onely a Visional Whirlwind: As if the Lord appeared (as it were) in a Tempest or Whirlwind to Job in a deep sleep, such as was upon Adam (Gen. 2.21.) when the Lord took one of his ribs, and made the Woman. In such a deep sleep, say they, Job saw a Whirlwind, and heard the Lord speaking to him out of it: As Ezekiel, who in a Vision looked, and behold a Whirlwind came out of the North; as we read in the first Chapter of that Prophesie, (verse 4.)

Secondly, Others conceive that it was not a Visional, but a Metaphorical Whirlwind, or a Whirlwind in a figure; and we may give you a threefold Metaphor, or three things, to which this passage of Providence may allude to a speaking out of a Whirlwind.

First, God answered Job out of the Whirlwind; that is, when there was a great bussle or storm among the Disputants, con∣flicting about Jobs case; one moving this way, another thar, all being tossed about (as it were) with the wind of their several opinions in ventitalating his condition. Out of this Whirlwind it was (say some) or while all were thus discomposed in their spirits, and could not compose the matter in difference between them and Job, during this hurry or troublesome state of things and minds, the Lord arose and answered Job.

Secondly, The Lord may be said to answer Job out of the Whirlwind, because he spake to him angrily, displeasedly, and reprovingly. Anger, especially the Lords Anger or Displeasure, is often in Scripture compared to a Storm or Tempest: As if this Whirlwind were nothing else but a sharp angry chiding. When a man chides, we say, The man's in a storm; and we may

say with reverence, when the Lord speaks chidingly (as he did to Job) he is in a storm, or (according to the Text) speakes out of a Sto my Whirlwind: Thus also, when the Lord speaks plea∣singly, and gently, then he may be said to speak in a calm. There's a truth in that.

Thirdly, The Lord answered in a Whirlwind; that is, while Job, both as to his outward condition and inward disposition, or the frame of his spirit, was evidently in a great storm or toss. For doubtless, his spirit was very stormy and tossed up and down at that time, that is, much troubled and disquieted, upon the with-drawings of God, and the unkindness of his friends. Now when Job had this Sto••m, this Whirlwind in his spirit, the Lord appeared and answered him. Thus some conceive it, though not a Visional Whirlwind, yet a Metaphorical Whirl∣wind in those three senses opened. But

Thirdly, (with others) I take the Whirlwind here in proper sense, that is, for such a Whi••lwind as is often heard and felt, sounding, blustering, and making great disturbance in the ayre, blowing up Trees by the roots, and overthrowing Houses to the very foundation.* 1.2 One of the Rabbins calls it a dark cloud; several of the Moderns express it by a rainy or watry cloud, out of which issued that dreadful Storm, called a Whirlwind. Doubtless, some sudden extraordinary Wind, exceeding the constant order and common course of Nature, gathered the clouds at that time. Thus God at once hid the glory of his Ma∣jesty, and testified it (much after the same manner as he did at the promulgation of the Law upon Mount Sinai) when he answered Job out of the Whirlwind.

But it may be questioned, why did God answer Job out of a Whirlwind?

First, Such a way of answering was most proper to the dispen∣sation of those Old Testament Times, when the Covenant of Grace lay covered with Legal Shadows, and was usually admi∣nistred in a clothing or shew of terror; especially (as was said before) at the giving of the Law on Mount Sinai (Exod. 19. Deut. 4.12.) when, so terrible was the sight, that Moses said, I exceedingly fear and quake (Heb. 12.21.) And surely the Lord appeared and spake very dreadfully to some of the Prophets in those Elder Times; especially to the Prophet Habakkuk, who thus reports

the consternation of his mind (chap. 3.16.) When I heard, my belly trembled, my lips quivered at the voice, rottenness entred into my bones, and I trembled in my self, that I might rest in the day of trouble. Now, Gospel Times being more clear and calm, Christ speaks more clearly and calmly; as it was phophesied (Isa. 42.2, 3.) He shall not cry nor lift up his voice in the street: (Christ did not speak out of a Whirlwind) A bruised reed he shall not break, and the smoaking flax shall he not quench; he shall bring forth Judgement unto Victory: That is, he shall with all tender∣ness condescend to the weakest souls, and deal with them most sweetly, gently, and compassionately.

Secondly, The Lord spake in a Whirlwind, that he might shew the greater State and Majesty, to awaken Job yet more, or to make him more attentive; as also to affect him yet more deeply with the apprehension of his Power and Glory; and to leave a greater impression upon his spirit of his own vileness, weakness, and nothingness. Job was yet too big in his own eyes, the Lord would annihilate or make him nothing; the Lord would beat him out of all conceit with himself, out of an opinion of his own integrity and righteousness, that he might see and confess there was no way but to lie at his foot, abhorring himself, and repenting in dust and ashes. Such to this day is the pride and stupidness of mans flesh, that he hardly attends the Word or Works of God, unless awed by some extraordinary Mini∣stration.

Thirdly, We may conceive the Lord appeared and spake in this Whirlwind,* 1.3 that he might therein suit his appearance to the state and condition of Job at that time, or that he might (as it were) symbolize with Jobs troubled estate. Job, as I toucht be∣fore, was in a Storm, and now God declares himself in a storm: and that is the reason, which some give, why the Lord appeared to Mo∣ses (Exod. 3.2.) in a burning bush; it was (say they) that his appa∣rition might answer their present condition. The Children of Israel were then in the fire of affliction, and entangled in the bush of cruel bondage, they were scratcht and torn with briars and thorns; and the Lord spake out of a burning bush to Moses, as here to Job out of the Whirlwind.

Fourthly, and lastly; I conceive the reason why the Lord spake o him in a Storm, or Whirlwind, was to let him know that he

was not well pleased with him, but purposed to reprove and chide him.* 1.4 Though Job was a precious servant of God, yet God was not well pleased with many passages under his affliction, and therefore he would not flatter but humble him: For though Job spake from an honest heart, and what he said was truth, yet God did not like his manner of defence and pleading for him∣self: He was not pleased to see him hold up the Bucklers so long, when he should have laid them down rather, and submitted. David to shew how greatly the Lord was displeased with his e∣nemies, tells us what dreadful effects followed the hearing and granting of his prayer against them, (Psal. 18.7, 8, 9, &c.) Then the Earth shook and trembled, the foundations also of the hills moved and were shaken, because he was wroth; there went a smoke out of his nostrils, and fire out of his mouth devoured, coals also were kindled by it: he bowed the Heavens also and came down, and darkness was under his feet, &c. Thus the Lord appeared in an Earthquake, in smoke, in fire, and darknesse, to make the proud opposers of his faithful Servant David, know how much his anger was kindled against them. Thus also when the Lord revealed himself to Elijah (1 Kings 19.11.) its said, a great and strong wind rent the mountains and brake the rocks; and after the wind, an Earthquake; and after the Earthquake, a fire, before the still voice was heard: And why all this, but to shew that the Lord was highly displeased with the doings of the Kings of Israel at that time, and with that idolatrous generation; therefore he appeared in such a dreadful manner, while he purposed to con∣clude all in a still voice. Though the Lord was not in the Wind, in the Earthquake, nor in the Fire, yet these were fore-runners of his appearance, and signified that the Lord would shake that peo∣ple with a mighty Wind and Earthquake of Judgement, yea e∣ven consume them with the fire of his wrathful jealousie, for their superstitious following after Baal, and deserting his appointed Worship. When the lusts of wicked men grow fiery and stor∣my, God will convince them with fire and stormes; and if his own servants grow too bold with him, he will make them sensible of it, as here he did Job, by speaking to them out of a Whirl∣wind; though he be intended to speak to them at last as he did to Elijah, in a still voice, and to Job, with favour and appro∣bation.

Thus much for the opening of these words, Then the Lord an∣swered Job out of the Whirlwind, and said.

Hence Observe;

First, The great goodness of God, who condescends or lets himself down to speak and treat with dust and ashes!

What a wonder is it, that the Lord of Heaven and Earth, should admit, and enter into a parly with man, who is but a well-sha∣ped clod of Earth! Solomon was in a kind of amazement at the mercy, when he said at the Dedication of the Temple (1 Kings 8.22.) But will God indeed dwell on Earth! And may not we, that God should come down to confer with an afflicted bed-rid man on Earth! I know some are of opinion, that the Lord spake by an Angel to Job; however, here was the Lords presence, it was Jehovah, who manifested himself to Job, what Ministry soever he used: Thus the Lord is pleased often to interpose in the case and cause of his afflicted servants, though we see him not, nor have such formal apparitions, as here in the Text. The Lord, the high and lofty One, who dwelleth in the high and holy Place, dwelleth also with him that is of a contrite and humble spi∣rit; and be dwelleth with him to revive him, (Isa. 57.15.) Therefore surely he manifests himself to him in his loving-kind∣ness, which is better than life, and the very life of our lives. The Lord who hath Heaven for his Throne, and the Earth his foot∣stool, saith by the same prophet (Isa. 66.1, 2.) To this man will I look, (and lest any should take this man to be one of the mighty ones of this world, he giveth us both a signal specification, and clear character of this man to whom he looketh) even to him that is poor, and of a contrite spirit, and that trembleth at my Word. And if the Lord look to such a man, if he vouchsafe him his gracious ••ye, doubtless he also reveals himself graciously and freely to him.

Secondly, The Lord came here to instruct and teach Job. Se∣veral persons had dealt with him before, and they very worthy, good, and learned persons, and they came with a purpose to do him good; yet all would not do: All that his three friends said, who undertook him first in their turns, was to little purpose in appearance. And though Elihu, a spritely young man, discours'd him with much life and heat, yet neither could he do the busi∣ness:

Jobs spirit began indeed to yeeld upon the last engagement of Elihu with him; yet he did not convince him fully. God came at last, and he prevailed, he did the deed; Then the Lord answered Job.

Hence Note,

We need the teachings of God, besides all the teachings of men, that we may rightly know him, and our selves, together with the intendment of his dealings with us, and our own duty un∣der them.

'Tis the mercy of the New Covenant, that we shall be taught of God, and not by man onely nor alone. As here Job had three or four, so we may have thrice three men toyling with us a long time in vain. The work is never well done, till God comes; and though we have not such appearances of God now, yet he doth the same thing in effect to this day. This and that man, a thousand men, yea a man who is an Interpreter, one of a thousand (as Elihu spake) may be labouring upon the conscience of a sinner, and never bring things home either to convince or comfort him, till God is pleased to come in by the power of his blessed Spirit, and then who can but be convinced and comforted! Hence our Lord Christ had no sooner reported the Covenant Promise out of the Prophet, They shall be all taught of God (John 6.45.) but presently he makes this inference from it, Every man therefore that hath heard and hath learned of the Fa∣ther, cometh unto me. We may say to all who are savingly wrought upon, as Christ to Peter, upon that Confession which he made (Matth. 16.16. Thou art Christ, the Son of the Living God) Flesh and blood hath not revealed this to you, but your Father which is in Heaven.

* 1.5It was said by one of the Ancients, it is impossible to know God without God. And so said another, We must learn all that from God which we understand of God. Unless God be our Tutor, we shall never be good Scholars. We know neither God nor our selves, any further than God teacheth us. Christ saith, Be not called Masters, for one is your Master, even Christ (Matth. 23.8.) There are two sorts of Masters. 1. Ruling or Command∣ing Masters. 2. Teaching Masters. To the former we are Ser∣vants, to the latter we are Scholars. In the eighth verse Christ

speaks of Teaching Masters, as of Ruling Masters at the tenth verse. Now, when Christ would not have any man take upon him, or own the Title of Master or Teacher, his meaning is, that no man should arrogate to himself the honour of principal Teacher, which is the peculiar of God: but to acknowledge that all mans teaching is nothing without Gods; as the Apostle also saith (1 Cor. 3.) We must learn from God whatever we know aright, either of God, or of our selves. Eliphaz, Bildad, and Zo∣phar, spake much of God to Job, but Job was never effectually humbled, till God spake.

Thirdly, Note;

As God here by his Word, so alwayes the Word of God, is the true determiner of controversies, and resolver of doubts.

No question can be truly stated, but by the Word of God.* 1.6 As the statutes of the Lord are right (Psal. 19.8.) So they shew what is right, and what is not. A strait Rule declares it self to be strait, and detects the crookedness of whatsoever is crooked. The last appeal in all things doubtful is to the Law, (Isa. 8.20.) To the Law, and to the Testimony; if they speak not according to this Word, it is because there is no light, or (as the Margin hath it) no morning in them. The Sun of righteousness hath not risen upon them who speak and hold unrighteous things. Search the Scriptures, saith Christ (John 5.39.) or, as 'tis well rendred in the Indicative Mood, Ye search the Scriptures, for in them ye think ye have eternal life. Nor did they think amiss in thinking so; but that which Christ secretly reproved, while he said so, was, that they did amiss, or contradicted the Scripture in their lives, while they boastingly thought so. Not what this or that man saith, but what God saith, is the true ground of mans faith.* 1.7 It was a worthy speech of Constantine in the Nicene Council, Let us take out of that Book divinely inspired, the solution of our Questions. It is not what the Fathers say, nor what the Pope saith, nor what Councils say; but what the Word of God saith, that must be heard and relied upon for salvation. The Word is the Judge, that is the rule of Judgement. As here, God was the personal Judge of this, so his Word must ever be the Normal Judge of all controversies.

Fourthly, Note;

The Day of Judgment is like to be a terrible day.

Here was a little day of Judgement, here God came to de∣termine a matter between Job and his three friends, and that was a terrible day; in it we have an image or representation of the last Judgement Day; God appeared in a Storm, in a Whirl∣wind: what think you will be the Lords appearance, when he comes to judge the whole World! The Psalmist speaking of some particular day of Judgement which should fore-run the general judgement, sets it forth in dreadful Metaphors (Psal. 50.3, 4.) Our God (These are the words of Gods faithful servants, assu∣ring themselves of a gracious deliverance from the cruelty of wicked men, by the goodness and mighty arme of God; Our God, say they) shall come, that is, he shall certainly come, though he seem for a while to defer and put off his coming; and shall not keep silence (as he hath been thought to do, either in not answer∣ing the prayers of his people, or in not punishing the presum∣ption of his and their enemies, as he also said he did at the 21th verse of this Psalme) and then woe to the wicked, for, A fire shall devour before him (God will then appear as a consuming fire) and a mighty tempest (of wrath and indignation) round about him; (so that there can be no escape either before or behind, on one side or the other: And then (v. 4.) He shall call to the Hea∣vens from above, and to the Earth; that is, to the heavenly and earthly Powers, as witnesses against the ungodly, and as aids and assistants, that they may judge his people, that is, assert their integrity and maintain them in it. Now (I say) if there have been or shall be such dreadful appearances of God in this world, for the vindication of his people, and the avenging of them upon their enemies; what will his appearance be, when in the end of the world he shall come (as the Apostle Jade speaks (v. 14, 15. of his Epistle) with ten thousand of his saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodlily committed, and of all their hard speeches, which ungodly sinners have spoken against him; That is, either directly, or reflexively, in letting their tongues loose to speak against them. The Apostle Paul having said (2 Cor. 5.10.) We must all appear before the Judgement Seat

of Christ, that every one may receive the things, (that is, the fruit of the things) done in his body, (that is, while he was in the body) whether it be good or bad; he adds at the eleventh verse, Knowing therefore the terror of the Lord, we perswade men. As if he had said, We know that will be a terrible day, Christ will come and answer sinners out of a Whirlwind, when he comes to Judgement; and therefore We (being fully perswaded of this our selves) perswade men by all means to beleeve and repent, and get the peace of their souls well and surely setled upon good Go∣spel terms in this world, that so they may find peace in the great Day of Judgement, which will be the commencement or begin∣ning of another world. They who know the terror of the Lord will both perswade others, and be perswaded themselves to look after reconciliation with God, that when Christ cometh terri∣bly, they may appear before him comfortably, or that he may not be a terror unto them in that day.

Fifthly, Forasmuch as the Lord answered Job out of the Whirl∣wind (as was said) to affect him with the awe and reverence of his great Name, while he was speaking,

Observe;

The Word of God is to be heard with reverence, with fear and trembling, or with an holy awe of God upon our hearts.

Why did the Lord speak out of a Whirlwind? Surely, that Job might see his distance, or that he was but as a feather, even like a rolling thing, or thistle-down, before the Whirl-wind, which the Lord could scatter and blow away with the least breath of his mouth, as that allusion in the Prophet intimates (Isa. 17.13.) And questionless all the wicked in the world, who contemn the Word of God preached by his Ministers,* 1.8 will be blown away by it as thistle-down or a rolling thing before the Whirl-wind of the Lords fierce anger and displeasure; All such shall be carried away with a strong irresistable wind, and cast into the bottomless pit of perdition for ever. The Lord who sometimes speaks out of a Whirl-wind, hath a whirl-wind alwayes at his command to scat∣ter those like chaffe, who obey not what is spoken, as he threat∣ned the enemies of Jacob (Isa. 41.16.)

Sixthly, From Gods speaking out of the Whirlwind,

Note;

God is present with his in troublous dispensations.

'Tis no argument, that God is not with us, when storms and whirl-winds are up, whether with respect to Nations and Church∣es, or particular Persons. Do not think God is gone because there is a storm. Read (Psal. 18. v. 6, 7, 8. Psal. 23.4. Psal. 91.15. Isa. 43.2, 3.) and you shall find that in the worst appearances the Lord is present. The Prophet speaks it expresly (Nahum 1.3.) The Lord hath his way in the Whirl-wind, and in the storm, and the Clouds are the dust of his feet. When and where it's dark and troublesom the Lord is there, and there he is most; that's the Prophets meaning also, when he saith, The Clouds are the dust of his feet. By Clouds we may understand, not so much the Clouds of the Air, as cloudy Providences; these are round about him, while Judgment and Justice, yea while Mercy and Goodness are the habitation of his Throne. And these Clouds may be called the dust of his feet in a Figure; we know where Travellers pass of∣ten, their feet make a dust; now it shews that the Lord doth act much in the Clouds, that is in dark Providences, because 'tis said, They are the dust of his feet, as if he moved so much and so long in them, that he raised a dust with his motion. Do not think the Lord is gone, when whirl-winds and storms, that is outward troubles, come. The Lord answers out of the whirl-wind as of∣ten as he answers us by terrible things in Righteousness; and thus he often answers us (Psal. 65.5.)

Seaventhly, and Lastly, comparing the manner of Gods com∣ing and speaking to Job, with his intent in coming and speaking to him. The manner in which God came and spake was in a Whirl-wind; but what was his purpose? was it to blow the poor man away? no; it was but to himble him, and then to comfort and restore him.

Observe;

The outward appearances of God are often very terrible, when he intends nothing bu•• mercy and love to his people.

What more dreadful than a Whirle-wind? yet Job found this storme ushering in a sweet calme and a most comfor∣table

sunshine. Job said (chap. 9.16, 17.) If I had called, and he had answered me, yet would I not have beleeved, that he had hearkened to my v ice, for he breaketh me with a tempest, or a Whirld-wind. Now the Lord came in a Whirl-wind, and Job finds the quite contrary: God came in a Whirl-wind, not to break him, but to bind him up; not to condemn him, but to convince him; not to discourage him, but to comfort him; comfort comes out of a storme. Thus comfort hath come to many a poor soule, and it comes thus sometimes to the whole Church of God. When Jacob was in a stormy condition, because of his brother Esau, then the Lord came to him (Gen. 32.) but how came he to him? one would have thought, that Jacob being in such a con∣dition, the Lord who came to comfort him, would have taken him by the hand and embraced him, or walkt aside with him, and told him, I am come to help thee, and deliver thee; be of good cheer, let not thy heart be troubled at the approach of thy bloody bro∣ther, for I am with thee. One would have thought (I say) the Lord should have treated him in some such manner; but what saith the text? (v. 24) there wrestled a man with him until the breaking of the day. Poor Jacob was tugging, and swetting all night, as if he would sweat his heart out; here was a strange kind of greeting; 'tis not said the man saluted him, or spake a kind word to him, much less complemented with him, he only wrestled with him; and when he had toyled a geat while, he put his thigh out of joy••t (which was very course usage) and only said Let me goe (which was very course language) yet the Lord came at that time with a full purpose to bless him, & deliver him out of the hand of Esau. Then be not afraid of storms, for the Lord hath sunshine in his heart, when there's nothing but a storm in his face. The Lord may come to you in poverty, and sickness, he may chasten you with pain upon your bed,* 1.9 and the multitude of your bones with strong pains, till you say as Hezekiah in his sickness (Isa. 38.13) I reckoned till morning, that as a Lion, so will he break all my bones; and yet intend so much mercy, that you shll say (as David, Ps. 35.10.) All my bones shall say, Lord, who is like unto thee, which deli∣verest the poor from him that is too strong for him, yea, the poor and needy, from him that spoileth him. The Lord hath gracious purposes towards his people in saddest appearances. Then the Lord answered Job out of the Whilrl-wind, and said; What said he? His saying was as stormy as his appearing,

Vers. 2. Who is this that darkeneth counsel by words without knowledge?

This Verse and ths next are a Preface to what God had further to say unto his afflicted servant Job. The former verse was the Historians Preface, these two are the Lords.

Who is this that darkeneth counsel by words without know∣ledge?

We have here, First, A check lighting somewhere, Who is this?

Secondly, We have the matter for which this person is checkt, and that is for darkening counsel.

Thirdly, We have that by which he is charged to have dark∣ned counsel, and that is, By words without knowledge; and his ignorance or want of knowledge is implied, as discovered in speak∣ing, or rather complaining so much concerning his own sufferings, and the severity of Gods dealings with him, whereby he had at once cast a cloud upon the Justice, and reflected upon the good∣ness and mercy of God.

Whos is this?

The words may be taken, First, as a bare enquiry after he man, Who is this? what man is this? as Saul spake of David after the victory which he had got over Goliah, Whose son is this youth? (1 Sam. 17.55.) but that I conceive is too flat and lean a sense in this place, as if the Lord did only make enquiry af∣ter the man. Therefore,

Secondly, These words, Who is this? carry in them a rebuke, who is it that hath done this? As if God pointing at Job, had said, is it you? I could not have believed that my servant Job would have so much forgotten himself, or have been so bold with me, as to reflect upon my just, though severe proceedings, by his weak reasonings, which faith only can make him understand aright. Such Questions in Scripture often carry a rebuke in them, yea,

Thirdly, more then a rebuke, they carry a slight or contempt of the person about whom the question is put. As when men pre∣sume (as some blasphemously have done) to say, Who is the

Lord? What is the Almighty that we should serve him? they speak contemptuously and slightingly of God: So when God speaks thus to man, who is this? he may be said to speak slight∣ingly of man. Again, as when man, speaking of himself, saith (as Psal. 8.4.) What is man that thou art mindful of him! he slights or vilifies himself; so when the Lord saith, who is this? or who is the other? it carryeth the same sense. Interrogations are quick sharp speeches, and usually those speeches are quick and sharp which begin with an Interrogation; and doubtless this Interro∣gation hath a double sharpness, or two stings in it.

First, Of rebuke or reprehension.* 1.10

Secondly, Of a slight or diminution. Job, though indeed a man of an excellent spirit, had been too bold with God, and therefore no wonder if God spake (though he contemned him not) contemningly to him, Who is this?

Yet here it is questioned who the person was, whether Job or no, that is aimed at or intended in this rebuking or contemning Question.

There are two opinions about it, and the matter is carried on both sides (as one expresseth it) by no inconsiderable Argu∣ments.

First, Some conceive, Elihu was the person concerned in this Question, Who is this? and they give several reasons for it; I shall only mention two. First, because he was the man that spake last; we had him speaking six Chapters quite through, while Job spake not a word; and therefore say they, it seems most probable, that when God came to speak, he would undertake him that spake last. Who is this?

Secondly, Because Elihu had not carryed the matter so clear∣ly and fully with Job as he should, but had failed, though not as Jobs three friends had done before; and that therefore as the Lord reproved and taxed them by name in the 42d Chapter, so here Elihu is taxed more covertly, for obs••uring his Counsel, Who is this that darkeneth counsel by words without knowledge? These are the two chief Arguments which fasten the rebuke upon Elihu; and there are many learned Interpreters who carry it so, affirming that the whole discourse from the beginning of this 38th Chap∣ter to the end of the 39th is directed to Elihu; and that God spake not to Job till the 40th Chapter. Yet some others say

God reproved Elihu in this second Verse only, and spake comfort to Job in the third; Gird up thy loins like a man; and these inter∣pret the first words of the Chapter, Then the Lord answered Job cut of the Whirl-wind, thus, he answered for Job, not to Job, as if the word Job were to be taken in the dative Case, signifying favour and respect from God to him.

But, by the favour of these learned Authors, who give this In∣terpretation, I shall rather adhere to those who affirm (and they are not a few) that the person here concerned and spoken to was Job himself, and I shall give you three or four Reasons of it, and so pass to the opening of the words.

First, Because the first Verse tells us expresly, that the Lord answered Job out of the whirlwind; and that Interpretation which saith, he answered for, not to Job, is a little strain to the Text. Now the Lord speaking so expresly to Job in the first Verse, it is very congruous, that he should speak to him in the second, and not divert his speech from him to another person in the next words that he spake.

Secondly, Job himself took these words to himself in the forty second Chapter, at the third Verse, where he acknowledged that indeed he had spoken darkly, I have uttered things that I under∣stood not, things too wonderful for me, which I knew not; he took (I say) the reproof contained or couched in those words to him∣self, which is a clear argument, that they were directed to him.

Thirdly, If we consider the whole frame of the Lords discourse afterwards, beyond this preface, we shall find that he is not speak∣ing for Job against Elihu, but for Elihu against Job, that is to hum∣ble Job; and therefore the Lord doth joyn in with Elihu, and useth the very same Arguments in the main (as will appear in opening the Chapter) which Elihu had insisted upon, namely from the works of God in the Creation, and his wonderful wis∣dom in ordering those works in Providence. So that the dealing of God with Job in these Chapters (as to the subject matter of it) very consentaneous or like to the matter which Elihu had handled and insisted upon, especially in the later part of his speech to Job; and therefore it doth not seem probable that God would reprove him for what he had spoken.

Fourthly, the manner of this rebuke seems to fit Job very fully,

for therein he is not charged with any falsity or gross mistake (he indeed having spoken of God and the things of God, of his own innocency and piety, with the rewards of both, truly and wor∣thily) but onely with obscuring and darkning the things which he had uttered. His speech bearing much of the Image of his own troubled spirit and troublesom condition, was somewhat troubled and confused. Therefore I conclude that the person spoken to and reproved in this second verse was Job, not Elihu; Who is this that darkeneth counsel by words without knowledge? and it being resolved that he was the man, let me (before I proceed to the matter of this reproof) give out this brief Observation.

We have heard at the eighth Verse of the first Chapter, how God spake of Job, and now consider how God speaks to Job; There the Lord approved him highly, as not having his like or se∣cond on earth for well-doing; here the Lord reproved him sharp∣ly, for undue-speaking.

Hence Note;

As God will not conceal the praises of his servants when they do well, so he will not conceal their faults, nor forbear to re∣prove them, when they either do or speak amiss.

When Satan came upon that solemn day, and stood before the Lord, God said unto him, Hast that considered my servant Job, that there's none like him in all the earth, a man perfect and up∣right; so perfect and upright both in his walking with me, and in his dealing with man, that he hath not his fellow? Thus God spake of him as to his former state. But now after Job had spoken long in this dispute, and had let fall some unwary and unbecoming speeches, see how God speakes to him, Who is this? as if he had been a man scarce worth the naming or speaking to. God will not flatter his Servants; if they do or speak what is not right, they are like to hear of it. Wherein he had spoken what was not right, or what his fault was, appeares in the next words, Who is this

That darkeneth counsel by words without knowledge?

Words against knowledge are the worst words that can be spoken; the Lord did not charge Job thus far: words without knowledge are very bad, and thus far the Lord charged the words of Job, as also with that which is an unavoidable effect of such words,

The darkening of c••unsel.

Counsel, in the general natu••e of it, is light desired and held out; to give counsel is to give light in and about any matter. And therefore surely he that darkeneth counsel, commits a very great fault, yea, a solicisme or absurdity in morals. Counsel is the electi∣on or choice of proper means to a good end; or, Counsel is go d advices given, and (ought to be) received about things to be done. Hence the whole directive pa••t of the Word of God is called Counsel (Psal. 73.24. Prov. 1.25, 30.) The doctrine of Reconciliati∣on unto God by Christ is called, The Counsel of Peace (Zech. 6.13.) David, speaking of wicked proud men saith (Psal. 19.6.) You have shamed the Counsel of the poor, because the Lord is his re∣fuge: As if it were poor counsel, and such as wec may be ashamed of, to advise any to put their trust in God. They darken Coun∣sel indeed who are ashamed of it, or who shame it.

It is questioned, whose counsel, or what counsel Job is char∣ged by God with darkening? There are two opinions about that.

* 1.11First, Some expound it of Jobs own counsel, of that counsel which he gave, or held forth about the matter under dispute, that is, his sence and judgement in it.

Secondly, The Counsel which he darkened, was (say others) the Counsel of God, or his purpose and intendment in the suffer∣ings of the righteous, and in suffering the wicked to prosper for a season. These works of God are a great secret, and therefore may well be expressed by the word Counsel.* 1.12 And usually when the word Counsel is put absolutely and alone, it is to be un∣derstood of the Counsel of God. Yet I conceive we may very well joyn these two opinions together, and say, Job darkened his own counsel and the counsel of God too; he delivered his own mind and sentiments so darkly (the delivering of a mans mind is his counsel) about the counsel of God, that he rather obscured both, than cleared either. And there are several things wherein Job may be charged to have spoken obscurely. Did he not darken the counsel of God, when he complained so very much and so often of his afflictions? Did he not darken his own counsel, and the counsel of God, when, as if the dispensations of God were every where alike to all, he said (Chap. 9.22.) God de∣stroyeth the perfect and the wicked. If the scourge slay suddenly, he

laugheth at the trial of the innocent? Did he not darken counsel when he said, God dealt with him as an enemy, o••, as with an enemy? Surely he did not well attend the counsel of God in af∣flicting him, while he made such constructions of his affliction. The things which Job spake were true, yet Job delivered himself so darkly that his friends mis-understood him; they understood him, as if he meant that God dealt in his providences with the righteous as with the wicked, and were to the wicked as he is to the righteous, that is, as if he had no more regard to any godly man, than to a wicked man in afflicting him. In these (and some other things) Job did not sufficiently explaine himself and he exceedingly stumbled or offended his friends and hearers, and so might be said to darken the counsel of God, that is the purpose of God, or what God hath in his counsels concerning his people, when under his afflicting hand. All such like passages fal∣ling from Job, the Lord might call a darkening of his counsel, or the casting of a cloud upon his righteous dealings, and at least an intimation that God had done him wrong. Words of such a te∣nour and tendency are justly charged to be words

Without knowledge.

Not that Job spake altogether ignorantly, understanding neither what he said, nor whereof he affirmed, as the Apostle charged some, who desired to be teachers of the Law (1 Tim. 1.7.) the Text cannot be so taken; but his words and affirmations were such as did not hold out a clear light of knowledge, either in his own understanding, or at least not to the understanding of his hearers. Thus Elihu charged Job (Chap. 35.16.) He openeth his mouth in vain, he multipileth words without knowledge. To speak one word without knowledge is too many; what is it then to multiply words without knowledge? He multiplieth words without knowledge, that is, he hath not given his sense and meaning in many things clearly, as he might and should. Here the Lord seems to take up the same charge against Job; Who is this that darkeneth counsel by words without knowledge? God consents with Elihu, as to the matter of his reproof; Elihu telling him, that he had multiplied words with∣out knowledge; and God telling him, that he had darkened coun∣sel by words without kowledge. Words ought to give light to the things we speak of or about; what we speak should be for the

clearing up both of our own counsel and the counsel of God. So that it was a very great failing in Job, to darken either his own counsel or the counsel of God, by words without knowledge. Out own counsel should be delivered plainly, and so should the coun∣sel of God much more. It is sad to gather clouds or raise a mist about our hearers, when we are professing to hold out the light. To puzzle and am••••e those whom we undertake to teach, is one of the worst accidents ('tis too too bad when 'tis the intent) of a Teacher. And therefore Job (though he had no intent to do it) is justly reproved for doing it; Who is this that darkeneth counsel by words without knowledge?

These wo••ds (as was said) being at best an enquiry after the man, or a citation to appear and answer,

Note;

God will bring every man to a reckoning for what he hath done and siad.

God would not let his servant Job pass; he censured Job that Job might censure himself; and points at him, that he might even see himself pointed at. As if he had said; What! is this my ser∣v••••t Job? is it he that I heard speaking at such a rate of impatience and obscurity? I could not have thought that he would have utter∣ed such words about my wayes and works, either towards himself or others. Every one of us (saith the Apostle, Rom. 14.12.) shall give an account of himself to God. Some have more to account for than themselves (Heb. 13.17.) but all must give account for than themselves; Give an account of thy stewardship (Luke 19.2.) will be said one day to every one. To be a Steward is the special office of some men in reference to men, but 'tis the general of∣fice of all men in reference to God. They cannot stand in the day of account, who have not repented of the evil they have done, nor rested on Christ by faith for the doing away of that evil. For the Lord will say to one, who is this that hath perverted my Truth? to another, who is this that hath disobeyed my Com∣mands? to a third, who is this that hath distrusted my Promi∣ses? to a fourth, who is this that hath been so unthankful for my Mercies and Favours? He will also say, who is this that hath op∣pressed his Neighbour? and, who is this that hath been self-proud and wanton? The offender must appear, and so will his offences. Yea, a citation will come out, as against all those who have a∣gainst

knowledge refused to walk in the light of Gods counsel, so to all those (as here to Job) who have darkened counsel any way for want of the light of knowledge. And who can stand in any of these accounts, either for not doing good, or for doing evil, without a Mediatour, upon whose account alone we are ac∣cepted. Who is this that darkeneth counsel by words without know∣ledge?

Secondly, Taking these words as an humbling rebuke upon Job for his over-boldness, in speaking of God and his wayes;

Note;

God will humble all men, his own people especially, and make them know themselves.

God will make all men know who they are, who himself is, and what they have done or spoken. When the Scripture saith, who is this? and what is man? When the Scripture asketh what, or who we are? it is either to abase the pride of man, or to con∣vince him of his base fear of the proudest men, as appears speci∣ally in these two Scriptures. When good men are over-troubled at, or afraid of the power of man, then the Lord chides and shames them with this question (Isa. 51.12.) Who art thou that thou shouldest be afraid of a man? As if he had said, what a fool art thou, what an ignorant creature are thou; the Lord spake there to his own people, and to them altogether, as is they were but one man) Who art thou that thou shouldest be afraid of a man that shall dye, and of the son of man that shall be made as grass, and forgettest the Lord thy Maker? What a kind of crea∣ture art thou, to set so much by a man (let him be who he will) that thou shouldest be unduely afraid of him, who by nature is like thy self, frail and mortal, is if thou hadst nor the immortal God thy Maker for thy helper and defender! They act below men, who over-fear men, while they are in a way of duty to God. Who art thou, &c.

Secondly, The Scripture useth such questions when man is o∣ver-bold with, or not enough in the fear of God (which is the case here in the Text) If any man intrench upon the prerogative of God, he is like to hear of it, with a Who art thou? The Apo∣stle (Rom. 9.20.) by way of prevention, represents man so bold with God, as to darken his counsel, even his eternal counsel,

by words without knowledge; Thou wilt say then unto me, why doth he yet find fault? who hath resisted his will? When God, to shew his unquestionable Sovereignty, saith, Jacob have I loved, and Esau have I hated: I will have mercy on whom I will have mer∣cy; Then man begins to complain of God, and thinks he hath cause for it: But saith the Apostle, Who art thou that repliest a∣gainst God? shall the thing formed say to him that formed it, why hast thou made me thus? When-ever man give occasion to say, that he fears man too much, or God too little; he is like to hear these rebuking and humbling questions, Who is this, or, Who art thou? Many have too high thoughts of others, and most of them∣selves, as if they were (as we say) some-body, that is, more than any-body, as if they were of some greater worth, or had some greater worthiness, than their neighbours. Now, whosoever have too hign thoughts either of others or of themselves, they alwayes have too low thoughts of God; and therefore God, to shew them their vanity, that all men are but emptiness, yea very nothing∣ness compared with him, makes the best of men strike sail, or, God shoots down their top-sail, with such questions as these, Who are you? and, who is this?

Thirdly Note;

We may quickly darken the counsels of God while we think to explain them.

Job had no intent to darken the counsel of God, yet he did it, Some make it their business (when they speak of the counsels of God) to darken them and raise a dust; these are either angry with the light, or envious at it, and unwilling that others should enjoy it. Some Patrons of Popery, the better to make their own excuse for obscuring or hiding the Scriptures in darkness from the People, have not feared to charge them with darkness & obscurity. And others by their ill and unskilfull handling of the Scriptures have brought darkness and obscurity upon them. Though the Scrip∣tures have many dark places in them, yet woe to those who say the Scriptures are dark; and let all take heed of darkening them, for they are the counsel of God. It is an easie matter to paddle in a clear stream, till it runs muddily; but it will not be for any mans ease or peace to do so in the clear crystal streams of the holy Scriptures. It is the unhappiness of some that they cannot but

speak and write about the counsels of God obscurely; and there are others who glory that they can. It was said of a dark Pen,* 1.13 that While he w••uld have that read which he had written, he would not have that understood which was read; and while some would have that heard which they speak, they speak as if they would not have that understood which is heard. It is a great sin pur∣posely and designedly to darken the Counsels of God; and 'tis a failing and an affliction to darken them, though we (as Job did not) design it not. We should labour to deliver our minds plainly con∣cerning the mind of God, that what we utter may not be sound a darkning of his Counsel, but as much as in us is, a clearing of it. Counsel (as was toucht before) is the giving of light in dark cases; and therefore we should enlighten Counsel.

Two things are the grace and excellency of a spaker:

First, To speak boldly and freely, to speak the truth out, not to clip nor straiten it.

Secondly, To speak plainly, to open the truth, and not to in∣tricate nor involve it. Both these are comprised in one word, by the Apostle (2 Cor. 3.12.) where he saith (as we translate) there∣fore we use great plainness of speech; but the Margin hath great boldness of speech: the same word in the Greek signifies both plainness of speech and boldness of speech; and these are the two great vertues and ornaments of him that speaketh. Both these are again implied in that direction of the Apostle (1 Pet. 4.11.) If any man speak (about the things of God) let him speak as the Oracles of God; that is, let him speak as becomes him that hath to do with the Oracles of God, reverently, freely, and boldly; not as if he were speaking the opinions of men, much less, Old Wives fables. Or let him speak as the Oracles of God (speak) that is, plainly, cleerly, not as the Oracles of the Heathens (spake) dark∣ly, doubtfully. Let us take heed of wrapping up the truth of God, or entangling it, in uncertain expressions, which may be interpreted either way, or to quite contrary purposes: there is a great danger in this. We may give our selves some scope, or take more liberty, when we are debating about worldly matters, or disputing the subtil questions and curiosities of Schoolmen: But when we have to do with the Secrets and Counsels of God, then let us beware and be sober. Some speak as rashly and ine∣vidently of deepest Gospel Mysteries, as they talk of other mens crotchers, or as of their own trifles.

Fifthly, Consider, How did Job darken the Counsel of God? It was by words without knowledge.

Hence Note;

The ignorant are very apt to speak amiss of the things and Coun∣sels of God.

If Job, who had so great a measure of knowledge, darkened the Counsel of God by words without knowledge; what will they do that have upon the matter no knowledge at all? The A∣postle speaks of such as more than darkening, even as wresting the Counsel of God (2 Pet. 3.16.) In Pauls Epitles (saith he) are some things hard to be understood, which they that are unlearn∣ed and unstable wrest, as they do also the other Scriptures, unto their own destruction. Some things in the Word are hard to be known, and they are made harder by such unlearned ones, as utter their own notions of them, by words without knowledge. 'Tis very true, that many learned men have wrested and perverted the Word of God, and some of them have employed their learning on pur∣pose to wrest and pervert it; but they that have not a compe∣rent degree of learning and knowledge, what can they do else but wrest and darken the Word of God? I intend not humane learning meerly, in Arts and Sciences, though there be great use of them; but I mean especially Holy and Divine Learning. They that are not taught of God, nor have the light of God in them, cannot but darken the things and Counsels of God, how much humane learning soever they have. The Prophet foretels us of Christ speaking thus of himself, as the great Prophet, (Isa. 50.4.) The Lord hath given me the tongue the learned, that I should kn w how to speak a word in season to him that is weary; that is, to those who are wearied (not with bodily labours and tra∣vels, but) with soul-labours and travels, about the pardon of their sins, and the favour of God to their souls. He that speaks a word effectually for the refreshing of such weary ones, must open the Counsels of God to them; and he that doth so, must have the tongue of the learned, that is, a tongue taught of God how to speak, else he will never be able to do it knowingly, but through the darkness of his own mind will darken the Counsel of God concerning those dark souls, and so rather weary them more, than relieve them out of their weariness. That the soul be with∣out

knowledge is not good (Prov. 19.2.) that is, 'tis very bad, (such Negatives in Scripture intend their contrary Affi••matives) and as it is not good, or very bad for themselves, whosoever they are, so it is not good for them with respect to others, who are called to declare the Counsels of God to others. Souls without knowledge cannot open, but are apt to darken the Soul-counsels of God.

Sixthly, Inasmuch as God reproved Job for this,

Note;

God will not take it well, if we speak improperly, darkly and unsafely of his Matters and Counsels, though our minds be ho∣nest, and our meaning good in what we speak.

We had need be cautious what we say, and not talk at random about the things of God. Job, a holy and a wise man, had a peal rung in his ear, for speaking words without knowledge, words not duly poized and placed. There are some who will catch at, and take hold of every slip of the tongue, they will make a man an offender for a word, which hath no real ground of offence in it; (as the Prophet spake, Isa. 29.11.) God may justly make a man an offender for a word, which he thought was without offece.

Lastly, Consider, when God came to reprove Job, he did not charge him with iny ill intentions, but with ill expressions. He indeed had darkened his Counsel by words Without knowledge, but God did not say he had a purpose and a mind to do it; nor did he say, that Job had spoken lastly, but that he had spoken truth obscurely. The Lord did not object hypocrisie or impiety against him, but imbecility; as not having handled the Judge∣ments of God, nor delivered his own judgement clearly and prudently enough; but had hudled and put things so passionately and confusedly together, that some could not tell how to distin∣guish them from blasphemy.

Hence Note

God will not charge any man beyond his fault.

If he did it in a heat of passion, God will not deal with him, as if he had done it in cold blood (as we sy) or with a setled re∣solution. The Lord will not call a slip of the tongue an errour of the mind, much less a minded nor. God knowe the intent and

purpose of every man that speaks; he weighs not only our acti∣ons, but words; he knows not only what we say, but why, and with what aimes we say it: and therefore he never urgeth any mans sin beyond it self. Job had darkned the Counsel of God only by words without knowledge, therefore God would not charge him to have darkned his Counsel, knowingly, or against the light of knowledge. Yea, notwithstanding this fault, the Lord having reproved him for it, proceeds presently (as some interpret the next verse) to comfort and encourage him.

Vers. 3. Gird up now thy loins like a man.

As if the Lord had said, thou hast spoken thus and ths of my Counsels, now give me an account of what thou hast spoken; Gird up thy loins like a man.* 1.14 To call a man to gird up his loins, is to bid him be in a readiness, or to prepare himselfe for any work. The strength of a man is in his loins, and they who are weak, are said to be loin-lesse. To gird up the lions, is a power∣bial speech, and may be used to a man who weareth the shortest garments, yea to him who is naked. Hence the Lord bid Job to gird up his loins, who possibly was so weak, that he could not stand upon his legs; or possibly had no long garments at all. There is a girding the lions with sack-cloth, that is, with sorrow, im∣plying the work of repentance and mortification (Isa. 22.12.) In that day did the Lord God of Hosts call to weeping, and to mourn∣ing, and to baldness, and to girding with sackcloth. The two Witnesses of Christ are said to prophesie in sackcloth one thousand two hundred any sixty dayes (Rev. 11.3.) to note that they were in a sad or sorrowful conditoin all the dayes of their Pro∣phesie: Thus Jobs loins had been girt a long time. But, A∣gain, There is a girding of the loins with joy: Thou hast put off from me my sackcloth, and girded me with gladness (Psal. 30.11.) Also, There is a girding of the lions with strength (Psal. 17.39.) Fur∣ther, we may take notice of a fourfold use in Scripture, of girding up the loins.

* 1.15First, There is a girding up the lions for travel, or when a man is to take a journey. Thus Elisha said to Gehazi (2 Kings 4.29.) Gird up thy loins, and take thy staffe in thy hand, and go thy way, &c. It was a fashion in those Eastern Countreys where they wore their garments long and ordinarily loose, to gird them up in travel.

Secondly,* 1.16 There is a girding up the loins for serving or wait∣ing; so Christ expresseth it (Luke 12.35.) Let your loins be girded about, and your lamps burning, and ye your selves like unto men, that wait for their Lord. And he saith at the 37th vcese, Blessed are those servants, whom the Lord when he cometh, shall find watching: Verily, I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them; that is, he will be ready to do them offices of love, as it were, in person; which is an expression of the greatest conde∣scention: For when Christ would set forth the common custom among men, he saith (Luke 17.7, 8.) Which of you having a servant plowing or feeding Cattel, will say unto him by and by when he is come from the field; Go, and sit down to meat, and will not rather say, Gird thy self and serve me, &c. Girding is prepara∣tory to serving or waiting.

Thirdly,* 1.17 It notes in Scripture preparation for any labour or work that we are called to, whether of mind or body. He is alwayes girt, that is ready for work, and industrious at it; where∣as carelesse and idle persons, are alwayes ungirt, and so un∣bless'd. When Jeremiah was called to that great work of the mind or inner man, the Lord said to him (chap. 1.17.) Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee. A Prophets work begins at his heart, and ends at his tongue, yet for that his loins must be girt.

Fourthly, Girding up the loins,* 1.18 notes a preparation for Battel and War: Thus David spake of Christ, (Psal. 45.3.) Gird thy sword upon thy thigh O most mighty. So spake that King to his proud Challenger, Let not him that girdeth on his armour, boast as he that putteth it off (1 Kings 20.11.) That is, let not him that prepareth himself for battel, carry it as he that hah won the day and got the victory. When the Apostle describing our spiritual warfare, minds us to stand, having our loins girt a∣bout with truth (Eph. 6.14.) he would also have us stand with our loins girt for the truth; that is, as another Apostle speaks, (Jude 3.) to contend earnestly for the faith once delivered to the saints; or to undertake the defence and maintenance of the truth against all comers or opposers.

Girding in the Text is of this latter sort:* 1.19 Disputing is a kind of fighting and warring. Opponents and Respondents are like

Combatants.* 1.20 Controversal Divinity is called Polemical Divini∣ty. Disputes are Word-Wars. And there have been as hot wars made by the Pen, as ever were by the Sword. Thus the Lord seems to send Job a challenge to the battel by a further debate. Arme thy self like a mighty man, get ready for the duel, for I am purposed to try what a man thou art in arguing, or at an argu∣ment, I have heard thee too stiffe in complaining, or at a com∣plaint.

Lastly, This girding up of the loins hath (as some conceive) a spiritual intendment in it, noting the mortification of lust, or of the sensual appetite. They that go about any business for God, or with God, had need to have their lusts subdued. Gird up thy loins

Like a ma••.

That is, like a mighty man, a Giant, emphatically, as a man, with manly courage and activity; shew thy self what a man thou a••t, let me see what thou canst do, thou hast heretofore braved it, and even challenged me, and desired that thou mightest come to the battel; O that I knew where I might find him! that I might come even to his seat (chap. 23.3.) Now then, Gird up thy loins like a man, shew thy strength, I mean to enter the list with thee, I have taken up the glove, as it were, and am resol∣ved to try it out with thee. Gird up thy loins like a man, Do not play the child, do not trisle with me, do not think that I come to trifle with thee.

Some carry the opposition thus: Gird up thy loins like a man, not like a woman, who girds her self often for ornament only, and sometimes for ostentation; but like a man, that resolves to go about his work, and make a business of it; Thus, Gird up thy loins like a man. To do a thing strenuously and with expedition, is the work of a man, who is neither recarded by difficulty, not tired with labour, nor frighted with danger; therefore the Lord counsels Job to gird up his loins like as men do, when they set themselves about or undertake any great business; he would not have him do it, as tender weak women, or as effeminate men.

Taking these words in the first notion, as an encouragement to Job, or as comforting words (which I conceive to be a good sense)

Observe;

God is ready to revive poor and afflicted souls when they are in any distress.

He knows how it is with us, and he will not suffer any tem∣ptation to take hold of us, but such as he will give strength to bear, and encourage us in the bearing of it. He saith to fainting ones (as here) Come gird up your loins, or as (Heb. 12.12.) Lift up the hands which hang down, and the feeble knees.

Secondly, Take the words in that other general notion, God calling Job to a great business, saith, Gird up thy loins, pre∣pare thy self.

VVhence, Note;

We need actual preparation before any duty, especially before great duties.

Never go about any work without your loins girt. A man whose mind is ungirt, is unready for any service, though he may have much outward readiness, and all manner of accomoda∣tions for it. VVhen we pray, we should gird up our loins to prayer. The Prophet complained (Isa. 64.7.) There's none calls upon thy Name. VVhat none at all? Surely not so; they were not come to that height of Prophaneness, as to throw up, or to throw off prayer quite. Many among the Jews, I may say all of them prayed, but they did not gird up their loins to prayer: That's fully the Prophets meaning, and alm••st his language in the next words, There is none that stirreth up himself to take hold of thee. It is not enough to have a habit of grace, unless it be stirred up to duty, or unless we bestir our selves in duty. The Apostle exhorts Timothy (2 Ep. 1.6.) Stir up the gift of God that is in thee. If fire be not stirred up, it grows dead, and gives little or no heat; 'tis so with our gifts and graces. There∣fore in prayer, in hearing the VVord, &c. gird up the loins of your mind, if you would either do any good in those duties, or get any. He that lies upon a sick-bed, must gird up the loins of his mind to beat his affliction; else he will never profit by it, nor answer the ends of God in it. No grace can be exercised by a soul ungirded: Therefore remember St. Peters counsel (1 Ep. 1.13.) Gird up the loins of your mind, be sober and hope to the

end (hope perfectly) for the grace that is to be brought to you at the revelation of Jesus Christ.* 1.21 As if the Apostle had said, ye can never act your hope to purpose, nor your faith to purpose, un∣less you gird up your loins. Habits of grace are unprofitable to us, without this actual preparation and excitation of grace. It is our duty (Heb. 10.24.) to provoke (or stir up) others to love and good works; much more is it our duty to provoke and stir up our selves.

Thirdly, In that he saith, Gird up thy loins like a man:

Note;

God would have us do our best, our utmost, in every thing we do; he would have us put our selves out in every duty.

Solomon adviseth (Eccl. 9.10.) Whatsoever thy hand findeth to do, do it with all thy might; that is, do it like a man, vigorously, strenuously, do it with both hands, Quit you like men in doing it, be strong, as the Apostle exhorts (1 Cor. 16.3) To do the work of the Lord negligently and slightly, with half a heart or no heart, with half a hand or no hand, scarce with a little finger, with half strength, or no strength, this is not to do it like a man. VVe should be in doing, like the Sun in moving, which, saith David (Psal. 19.5.) As a Bridegroom cometh out of his cham∣ber, and rejoyceth as a strong man to run a race. If we would run our race like a strong man, strongly and prevailingly, we must be sure to do two things:

First, VVe must lay aside every weight, and the sin thut doth so easily beset us (Heb. 12.1.)

Secondly, VVe must (as here the Lord directs Job) gird up our loins, and buckle to it.

Fourthly, As these words carry in them a kind of Irony, or divine scorn put upon Iob by the Holy God; Come let me see what a man thou art; thou hast spoken often what thou wouldst do, and what thou wouldst say, if thou couldst have thy option, thy wish; now thou hast thy wish, let me see what a man thou art, thou wilt surely appear a brave man by the time that I have done with thee.

Hence Note,

God will make men see how unable they are to deal with him, when 'tis best with them, or when they are at the best, even when their loins are girt.

Every man at his best estate is altogether vanity: How vain then is man at his worst! Job was low and in a bad condition, as to his outward man especially, when God dealt with him, and how did he carry it, in the day when God dealt with him? Did his heart endure, or were his hands strong (as the Prophet spake to those, Ezek. 22.14.) Did he carry it like a man? In one sense not, but like a child, he had not a word to speak; Once have I spoken, but I will speak no more; yet it must be confessed, he ne∣ver carried it so like a godly man, as when, like a child, he had a word to speak. God will make man see what a nothing he is in his best condition, when girt and prepared, when armed (Cap-a-pe) all over, for any service for God; even then, man is a vain thing without the present assistance of God; what is he then when he is to contend or plead with God! If the whole world should lay their forces, or, as we say, compare notes together, what could they do in dispute with God? They that think they touch the clouds with their heads, would moulder as dust at his feet.

That such was the contention to which the Lord here calls Job, and bids him gird up his loins, or be in a readiness for, appears plainly in the next words.

I will demand of thee, and answer thou me.

As if the Lord had said, Thou gavest me my choice (So Iob did chap. 13.22.) whether I would be Opponent or Defendant; well then saith God, this is my choice, I will oppose, and do thou answer.

I will demand of thee.

That is, put questions to thee; and we shall see presently how thick questions or demands came upon him like hail-shot, and he had not a word to answer, though God required it.

And answer thou me.

Mr. Broughton renders, And let me see thy skill.* 1.22 The word is, Instruct me, or Make me to know, Wise me (as we say) I would fain be informed by thee, teach thou me, notifie the matter to me, as the word may be translated. I will demand, and answer thou me. The Lord did not call upon him for Answers, as to be

informed by him,* 1.23 but only to convince him that he could not answer him, as he confessed at the fifth verse of the fortieth Chap∣ter; Once have I spoken, but I will not answer: nor indeed could he. To all the demands which the Lord made afterwards, he made no answer at all; so that these words, Answer me, or In∣struct and inform me, are a gentle irony, whereby the Lord would make him know himself, or be sensible of his own ignorance or small attainments in knowledge; and thereby convince him, that he had done rashly, in desiring and wishing for such a debate or hearing of his cause. The Lord was pleased to rebuke him thus secretly, or in a figure, and not to fall upon him in plain down∣right terms. O thou weak and ignorant creature, who hast pre∣sumed to appear before me, and try thy cause with me: Now, Go to, Let me see what thou canst do, shew thy best skill, put forth thy utmost strength of argument, in reasoning about or against my dealings with thee. Thus the Lord might have confounded him; but he was pleased to carry it in a milder way, yet in a way as effectual to humble and meeken Jobs spirit. God needs not press man by power, he can do it by reason or force of argument, and so stop his mouth for ever. The Apostle saith (Rom. 3.19.) All the world shall become guilty before God; and in the same Chap∣ter he saith, God shall be justified in his sayings, and overcome when he is judged. The Lord alwayes doth things with so much justice, and speaks with so much reason, that no man is able to answer a word, or reply upon him. And though he might silence or stop any mans mouth, by his meer Command and Authority, yet he condescends to do it rather by reason and demonstration, lest any should say, or complain, they were rather over-powered by the greatness of his Majesty, than cast by the right and equity of his Cause. Thus we see how the Lord in this Preface prepares Job to hearken to those demands that he had to put to him, and to answer them if he could; but Job (alas poor man!) had not a word to answer any one of those demands, which the Lord put to him, either in the following part of this Chapter, or in the next.

JOB. Chap. 38. Vers. 4, 5, 6.

4. Where wast thou, when I laid the foundations of the Earth? declare if thou hast understanding.

5. Who hath laid the measures thereof, if thou know∣est, or who hath stretched the line upon it?

6. Whereupon are the foundations thereof set, or who laid the corner-stone thereof?

IN the former Verse, God told Job what himself would do, or in what method he would proceed with him; I will de∣mand of thee (saith the Lord) or I will put the Question to thee: In this verse the Lord begins to make his Demands, to put Questions to Job, and calls for his Answer; these Demands or Questions contain the confutation of Jobs former complaining speeches against, or, at least, about the dealings of God. The first Question we have in this fourth verse;

Where wast thou, when I laid the foundations of the Earth?

For the clearing of this whole discourse, in which the Lord puts Questions or Demands to Job, I shall first consider the general scope of them all, and then the special matter contained and couched in the present context.

The scope which God seems to have in pressing Job with these Demands or Questions, may be threefold.

First, That by arguments from the less to the greater, he might shew Job, that he was not able to comprehend the reason of his mysterious providential workings towards the children of men, seeing he could not give a reason of his sensible and natu∣ral works.

Secondly, That Job being put to confess his ignorance about worldly or natural things, he might be brought to have low thoughts of himself, and (as he did indeed at last in Chapter 42.) to abhor himself, repenting in dust and ashes: Therefore,* 1.24 as one of the Ancien••s saith upon this place; After God had a great while, as it were, debated with him, and questioned him by his rod, he now debated with him by word, putting Questions to him.

Thirdly, The Lord came thick and threefold (as we say) up∣on Job, with these searching Questions, thereby to convince him, that if by his own mighty power he had made, and by his wise providence had ordered the whole course of Nature, and all the parts of it, so exactly; surely then Job might collect and conclude that God in his administrations towards him, a parti∣cular single person, must needs carry all things in wisdome and with justice. And, that if God did shew forth so much wis∣dome and faithfulness, in making, and in ordering the world, which was made for man, and for him among others of mankind; then much more was the providence of God rightly and duly ad∣ministred unto all men, and him. If the Lord took such care of the Earth, when he had shewed his power in making of it; if he took such care about the bruit beasts and other creatures of the Earth,* 1.25 which are the stock of it; then doubtlesse he took a due care of man, and of him in particular, man being the chief part of this lower creation, and Job being a principal one among the sons of men.

More distinctly. In this Context, and those which follow, about the works of God, the conviction ariseth three wayes up∣on Job, or God deals with him by a threefold argument; and all to humble him, and bring him upon his knees.

First, By comparing the eternity of God with Jobs time, who was but of yesterday; therefore saith he, Where wast thou when I laid the foundations of the Earth? As if he had said, pray how old are you, that you should take upon you to contend with me, a∣bout my dealings with you? As the Jews said ignorantly to Christ, whose day Abraham saw by faith, and was glad, Thou art not yet fifty years old, and hast thou seen Abraham? (John 8.57.) So the Lord might say in the fulness of his knowledge, to Job, Thou art not yet a hundred years old, sure; Where (then) wast thou when I laid the foundations of the Earth?

Secondly, The Lord sets before Job his own Omniscience, and thereby convinceth Job of his ignorance, or of the little know∣ledge, as well as experience, that he had of things done long be∣fore: Declare (saith God) if thou hast understanding, at the fourth verse; and if thou knowest, at the fifth verse. As if the Lord had said, I can declare these things, I know these things; what's thy knowledge about them, in comparison of my know∣ledge?

thy light is but darkness, and thy knowledge ignorance, compared with mine; therefore presume not.

Thirdly, The Lord convinceth Job by his helplesness to him, both in the Works of Creation and Providence; thereby setting forth his own Omnipotency, together with Jobs impotency; which was such as contributed nothing either to the Creation, or to the Government of the World. Where wast thou, when I laid the foundations of the Earth, and did all these things? Didst thou come to give me either counsel how to do them, or lend me thy hand in the doing of them? Surely no; I did them a∣lone, thou wast not in being, thou art not from the beginning. Thy knowledge is very small, and thy power and strength smal∣ler, as to the bringing about of any of these things; therefore see thy vanity, in speaking thus complainingly, about my deal∣ings with thee.

From and upon all these considerations, the Lord would have Job sit down and acknowledge, that it must needs be extream rashness in him to find fault with any of his Dispensations, or plead with him about them: The general argument may be fram'd thus;

He is blame-worthy, that finds fault with or complains about any thing in the Government of God, or will adventure to dispute, and debate with him about it; unless he have somewhat like the Eterni∣ty, the Wisdom, the Might, and Power of God.

But Job thou hast nothing like the Eternity of God, for thou art but of the other day; thou hast nothing like the Omniscience of God, for thou art ignorant of what God hath done, and destitute of coun∣sel what to do thy self: Thou hast nothing like the Power of God, the Arm of God, thou art weak, thou canst not make the least worm, the least fly; surely, then thou canst do nothing towards the making of a world: Therefore thou art blame worthy, for finding fault with, and complaining about what God hath done.

The first Proposition is fully implied, throughout the dis∣course. The Assumption is exprest in many sharp and cutting queries, from the 4th ver. of this Chapter, Where wast thou, &c. to the 34th of the next. The parts of this Assumption are many; where∣of the first treats of Creation, from this fourth verse to the 22d; the second of Providence in general, chiefly in the Meteors; from the 22d. verse to the end of this Chapter; the third, of

special Providence towards the Beast of the Earth, and the Fowls of the Ayre, from the first verse of the 39^th Chapter to the end.

So that, the proof of this Assumption, that Job had no hand, g••ve no counsel, no furtherance, no assistance, in the Works of Creation and Providence; I say this Assumption, contains the history of the greatest things in all the parts of Nature: for what∣soever belongs to true Philosophy, may be reduced to it, or clear∣ly di••covered in it; and herein we are taught the true use of Philosophy, even to raise the mind of man to the contempla∣tion of the Eternity, Power, and Wisdom of God; as also of our own frailty, weakness, nothingness, and so to sit down in an humble submission, to whatsoever the Lord doth with us, or ours, in this world.

So much of the argument and general scope of this whole dis∣course.

The Lord begins with the Work of Creation, thereby hum∣bling Job to this Confession, that he had nothing at all to do with it.

Vers. 4. Where wast thou, when I laid the foundations of the Earth?

* 1.26We have the Creation asserted in these words, and God is pleased to speak of it metaphorically, by a comparison drawn from Architecture, or the model of a Building: Where wast thou, when I laid the foundations of the Earth?

Eliphaz put a question of a near impo••t with this (Chap. 15.7.) Art thou the first man that was born? or wast thou made be∣fore the hills? Here the Lord speaks the same language, Where wast thou, when I laid the foundations of the Earth? Wast thou made before the World?* 1.27 There was a sort of men spoken of by the Ancients, called (Proselunes) Men made before the Moon, who boasted that they were a people before the Moon was made: others said they were before the Earth. The Scripture tells us that man was made out of the Earth; well then might the Lord demand, Where wast thou, when I laid the foundations of the Earth? Wast thou before the Earth? Or before the Moon? Where wast thou? Surely thou wast no where, thou wast not in being, when I laid the foundations of the Earth; fo••asmuch as

thy foundation is of the Earth, thou art but dust of the Earth; therefo••e where wast thou when I laid the foundations of the Earth? Thou hadst no Being then, unless in my decree and purpose for the bringing of thee forth in thy season and genera∣tion. We may say, every man was somewhere, when God laid the foundations of the Earth; he was in the Purpose, De∣cree, and Counsel of God, which was from Eternity. Every man had a being in the mind of God, when God laid the foundations of the Earth; but where wast thou or any man, as to any existence, when I laid the foundations of the Earth? Now if this be thy case, thou hast no reason to be so high and big in thy own thoughts, or to speak so discontentedly about my dealings with thee. Do I need thy counsel in governing the World, who needed it not in making the World? Where wast thou? &c.

And here we may take notice of the difference of Scripture lan∣guage in this point, with respect to our Lord Jesus Christ; & by con∣sidering the different language of the Scripture concerning Christ, we have a clear argument to prove the God-head of Christ, or that he is God by Nature; forasmuch as he had his existence, when God laid the foundation of the Earth. Hear what Wisdom, sub∣stantial Wisdom, that is Jesus Christ, spake of himself (Prov. 8.22.) The Lord possessed me in the beginning of his way (that is, in the beginning of his ways of Creation) before his works of old; I was set up from everlasting, from the beginning, or ever the Earth was. Where wast thou saith God to Job, when I laid the foun∣dations of the Earth? But Jesus Christ the true Wisdom, saith, he was before the Earth was; When there was no depth, I was brought forth; when there was no fountain abounding with water. While as yet he had not made the Earth, nor the fields, n••r the highest parts of the dust of the World: When he prepared the Hea∣vens, I was there: When he set a compass upon the face of the depth: When he established the Clouds above; when he strengthen∣ed the fountains of the deep: When he gave to the Sea his decree, that the waters should not pass his commandements: When he ap∣pointed the foundations of the Earth: Then was I by him as one brought up with him; and I was daily his delight, rejoycing al∣wayes before him, &c.

You see how the Spirit speaks concerning Christ, the true Wisdom, the substantial Wisdom, he was before God laid the

foundations of the Earth; therefore he is God, he is eternal. But when God comes to speak to Job, a man, he saith, Where wast thou when I laid the foundations of the Earth? (John 1.1.) In the beginning was the Word, and the Word was God; and by him all things were made. Jesus Christ had a hand in making the World, in laying the foundations of it, the work is ascribed to him. Here's the glory of Jesus Christ above all creatures, and this is an unanswerable proof of the God-head and Divinity of Jesus Christ; as 'tis of mans frailty, when the Lord de∣mands,

Where wast thou, when I laid the foundations of the Earth? 'Tis as if the Lord had said, Remember how short a time thou hast been, how little a while it is since thou cam'st into the World?

There are two things which men should much consider;

First, How little a while they have been in this World.

Secondly, How little a time they have to stay in this World. Where wast thou,

When I laid the foundations of the Earth?

The Hebrew is but one word, Where wast thou, when I founded the Earth?* 1.28 we say, When I laid the foundations of the Earth? What's a foundation? There are four things to be no∣ted about a foundation.

First, A foundation is the lowest part of a building. The Top or Head-stone (Zach. 4.7.) and the foundation-stone, are at utmost distance; the one highest, the other lowest, the one first laid down, the other last set up.

Secondly, The foundation is an unseen part of the building: we behold the super-structure, the walls and towers, when raised, we behold the battlements and pinnacles; but we cannot behold the foundation, that's an unseen part of the building.

Thirdly, The foundation is the most necessary part of the building. There are some parts of a building, which are onely for ornament and beauty; there are other parts of a building, which though they are somewhat necessary, yet not much neces∣sary; the building might stand without them, but a foundation is of absolute necessity: there cannot be: continuing house without a foundation.

Fourthly, The foundation is the support of the whole build∣ing; that bears and upholds all the rest.

But some may say, What are the foundations of the Earth?

I answer, A foundation may be taken either properly, or metaphorically; formally, or allusively.

The foundations of the Earth are not formal, but metaphori∣cal foundations: 'Tis a speech borrowed from men, who must have a proper foundation for their buildings. The Earth is not laid upon any formal, but it hath a vertual foundation. The Scripture saith sometimes, that the Earth is founded upon the seas, and established upon the floods (Psal. 24.2.) yet in a proper sense, the Sea is not the foundation of the Earth. It's said also, (Job 26.7.) He hangeth the Earth upon nothing. The whole bulk of Sea and Earth together, are one Globe, one Building, formed and compacted together.

But the Earth may be said to have foundations, and that God hath laid the foundations of it; for this reason: Because the Earth is set fast and firm, it is like a house that hath foundations, not only a foundation, but foundations; it stands most firm. A house builded upon a rock (Matth. 7.25.) stands fast and immoveably in all weathers, because built upon a sure foundati∣on: A house builded upon the sands, falls, it hath no sure foun∣dation. The Earth is made firm, strong, and sure, as those houses or buildings that are raised upon rocks; and is therefore said to have foundations. Why is Heaven, or the state of glo∣ry, called a City having foundations (Heb. 11.10.) but be∣cause the state of glory, or that glorious City, is a firm state; or (as it is called in another place (Chap. 13.14.) a continu∣ing City: A City which shall it self continue for ever, and whose Citizens (without succession) continue for ever. Now though the Earth be but a moveable tent or weak cottage, in comparison of Heaven or our heavenly state; yet God in his in∣finite Wisdom and Power, hath formed and established it so firmly for the habitation of man and all inferiour creatures, up∣on its own center; that the Lord may truly be said to have built it upon foundations, or to have appointed foundations for it: as 'tis often expressed elsewhere (Psal. 102.25. Psal. 104.5. Prov. 8.29.) as well as here. Where wast thou,

When I laid the foundations of the Earth?

The form of the words is considerable, in opposition to that opinion of some of the Ancients,* 1.29 who attributed the site of the Earth, and of the other Elements, not to any divine supernatural Power of the Maker, but to the very Nature of the Earth, or the necessity of the Matter; according to which, heavy things tend downward, and light things rise high; so according to that opinion, the Earth being a heavy body, falleth lowest, or took its place of its self. Now that this opinion may be consu∣ted and shut out of doors, the Lord compares his making of the World, to the building of a house; which is ordered according to the reason of the builder: so that though it be a truth in Na∣ture, that heavy things fall lowest, yet we are to ascribe all to the Wisdom of God, the Disposer of them; who hath done all things according to the pleasure of his own Will, and that with such admirable contrivance, that man is not able to comprehend it; as the last words of the verse intimate: Where wast thou, when I laid the foundation of the Earth? Declare if thou hast un∣derstanding.

But before I pass to those words in the latter part of the verse, I shall gather up some observations from this former part of it; Where wast thou, when I laid the foundations of the Earth? &c.

Hence Note, First;

The time of man upon Earth, compared with the Eternity of God, is nothing.

Where wast thou? David (Psal. 39.4.) prayed that God would teach him how frail he was, as to the duration of his life; and he adds in the next verse, Mine age is nothing before thee. The age of man is nothing before God, if we consider it as to its beginning, or if we consider it as to its ending. When began the age of the most aged man? Are not all men of yesterday? God had an eternity of Being, before man was upon the face of the earth. And what's the age of man as to its continuance? As it began but yesterday, that is, a very little while ago, or but the day past; so it may end to morrow, that is within a few dayes to come, yea possibly before the next day or the morrow cometh. Boast not of to morrow (Prov. 27.1.) both because

thou knowest not what a day may bring forth, nor whether, as to thee, a to morrow shall be brought forth. Death sweeps men suddenly from the face of the earth; only the Lord alwayes is, and is alwayes the same: All things change, but God is not changed: He is himself, and his years fails not: Then what's mans age compared to God?

Note, Secondly;

God is the first Being.

Where wast thou, when I laid the foundations of the Earth? God alone was before all things; yet he was not at all alone:* 1.30 For (as one of the Ancients saith) He was to himself a world, place, and time, and all things.

Thirdly;

God is an Eternal Being.

It's possible for one to be first, and not to be eternal. One man may have a Being before another, and not have a Being from eternity; but God had an eternal Being, before the world had a Being, or man any Being in the world.

There are Things of three sorts:

First, Such as have had a beginning, and shall have an end, and be no more. Thus it is with all meer sensitive Creatures, the Beasts of the Earth, and Fowls of the Ayre; they perish, there's an end of their being, when they die, or come to the end of their lives.

Secondly, There are other things which have had a begin∣ning, yet shall have no end; As Spirits, Angels good or bad, and the souls of men: yea, the bodies of men, though they are subject to, and are cut off by death, yet they shall return a∣gain; and having been sown in corruption, shall be raised in in∣corruption; and be clothed with immortality, which is a piece of Eternity.

Thirdly, There is a Being, which is without beginning, and with∣out ending; and that is Gods Being only, or the Being of God; who thus exprest himself to Moses, I am, and I am that I am; (Exod. 3.14.) That word takes in all Time, past, present, and to come; yea, past, present, and to come, are all one in Gods Being (Psal. 90.1.) Thou hast been our habitation, from generation to generation: That is,

We thy people, have alwayes, or in all revolutions of time, dwelt or sheltered our selves in thee: and then at the second verse, they confess not only their being in him throughout all generations, but his most blessed Being before all generations; Before Mountains were brought forth, or ever thou hadst formed the Earth, and the World; even from everlasting to everlasting, thou art God. The first Being is an eternal Being, and therefore the Prophet saith (Isa. 57.15.) God inhabiteth Eternity. The Eter∣nal dwells in Eternity. But what is Eternity? One of the Anci∣ents calleth it,* 1.31 The perfect possession of a boundless or limitless life, whole, and all at once. Eternity hath no terms, nor bounds of beginning or ending: 'Tis a possession of all at once, there is nothing past, or to come; but all is alwayes present to God.

Note, Fourthly;

God is the fountain of all being, he hath given a being to all things.

The Apostle Paul (Acts 17.28.) discoursing with the Athe∣nians, having said, In him we live, and move, and have our be∣ing; convinceth them further by that saying of their own Poets, for we are also his off-spring; We spring from him as from a root or fountain. With him is the fountain of lives (Psal. 36.9.) even of natural life, as well as of spiritual and eternal: Every life, eve∣ry being, is but a stream issuing from Jehovah. And as every life is from God, so also is the being of all things without life. The Lord gave the liveless Earth its being, its beginning. Some Naturalists have asserted the eternity of the World, and so the eternity of the Earth: They could not compass which way or how the World could have a beginning, and therefore said it had none. Here we have the Founder of the World, God himself, teaching man this Divine Philosophy about the beginning of the World, and taking it to himself, I laid the foundations of the Earth. When the Heathen Philosopher read what Moses had written concerning the Creation of the World; Thus the Hea∣vens and the Earth were finished, and all the host of them (Ger. 2.1.) He presently said, The man speaks wonders, but how doth he prove what he hath spoken? Where are his demonstrations? He would put Moses to his proof: but Moses's proof was faith in the testimony of God. Through faith we understand that the

Worlds were framed by the Word of God; so that things which are seen, were not made of things which do appear (Heb. 11.3.) We understand the Work of Creation, yet not by the strength of natural reason, but through faith; which gives credit to the Word of God, and perswades the heart that the report therein made is a truth.* 1.32 For though some Philosophers have evinced by arguments grounded upon reason, that the World was made; yet that it was made by the Word of God, either the Essential Word, the Son of God spoken of (John 1.1.) who is the effi∣cient cause of it; or by the Declarative Word, spoken of in this place of the Hebrews, which was the means or instrumental cause of making the World (Gen. 1.3, 6.) This, I say, cannot at all be understood by reason, but purely and only by faith, be∣cause it is so revealed in the Scriptures.

Fifthly, In that the Lord here saith, I laid the foundations of the Earth:

Observe;

God hath made the Earth firm and immoveable.

The stability of the Earth is of God, as much as the being and existence of it (Psal. 104.5.) He laid the foundations of the Earth, that it should not be removed for ever. There have been many Earthquakes or movings of the Earth in several parts of it, but the whole body of the Earth was never removed, so much as one hairs breadth out of its place, since the foundations thereof were laid. Archimedes the great Mathematician, said, If you will give me a place to set my Engine on, I will remove the Earth. It was a great b••ag; but the Lord hath laid it fast enough for mans removing. Himself can make it quake and shake, he can move it when he pleaseth; but he never hath nor will remove it. He hath laid the foundations of the Earth that it shall not be remo∣ved, nor can it be at all moved, but at his pleasure; and when it moves at any time, it is to mind the sons of men that they by their sins have moved him to displeasure. There hath been or will be a shaking of the Earth in mercy, for we have it in a pro∣mise (Heb. 12.26.) Whose voice then (namely at the giving of the Law) shook the Earth; but now he hath promised, saying, yet once more I shake not the Earth only, but also Heaven. Some under∣stand this promise as fulfilled at the coming of Christ in the flesh,

at which time indeed there were notable and amazing moti∣ons and alterations both in Heaven and Earth. Others expound it of the Day of the ultimate Judgement; not a few of some great providential dispensations of God, which shall shake not the Earth only, but also the Heavens, as taken in a Metaphor for earthly and heavenly things, referring to the Church of God and the Kingdomes of Men. I shall not interpose in this matter a∣bout the sense of that Text: but onely say, whatever the Apo∣stle meant by Earth or Heaven, and the shaking of it, yet this remains as an unshaken Axiom, that the Fabrick of the Earth (properly taken) stands fast: The Lord hath laid the foundations of it, that it should not be removed. David to shew the stedfast∣ness of his faith, put that supposition (Psal. 46.2.) Therefore will not we fear, though the Earth be moved. The Prophet also did the like, to assure us of the stability of the Covenant of Grace (Isa. 54.10.) yet we need not fear that either the Earth shall be removed, or the Mountains depart. Such suppositions shew indeed the immoveableness of the Word which God hath spoken, not the moveableness (by any natural power or natural decay) of the Earth, whose foundations he hath laid. And hence the Psalmist argues the Lords faithfulness to his Word (Psal. 119.90.* 1.33) All earthly things move, but the Earth wherein all these motions are made, stands still (Eccl. 1.4.) The Earth can no more move, than the Heavens can stand still. Some mo∣dern Philosophers have turned the scale of Nature, and would perswade us that the Heavens stand still, and the Earth moves: but 'tis good for us to stand to and abide by the Scripture, which tells us, the Earth stands still and abideth; or it abideth, that is, it standeth, as the Margin explains it (Psal. 119.90.) And that it standeth still or abideth, not only because it hath still a being (as things in motion have) but because it is still, or stands without moving, is so much my faith, as well as my sense, that I see no reason to be moved from it.

Sixthly, The Power and Will of God are the onely foundation of the Earth. 'Tis said by the Psalmist, he hath founded it upon the waters (as was shewed before) yet that cannot be meant proper∣ly; for how can water, a fluid body, naturally bear up or sustain the Earth, a heavy body, and not at all boyant? We all see it hang∣eth or standeth in the ayre. But what foundation can the ayre be

to the Earth, which will scarcely bear a feather. It remains then undeniable that the Will and Power of God are the foun∣dations of the Earth:* 1.34 There's nothing can be given or assigned in reason, if you look not to the Will of God, for the founda∣tion of the Earth. Besides that, there's no bottom for it. One of the Ancients giving a description of the Creation, saith, All things are laid up in his Power and Will; these are the foundations, the stay, and establishment of all things.* 1.35 And as it is so with re∣spect to the standing of the Earth, so, with respect to all those great things which God hath promised to do in the Earth; the foundation of them all, is his own Power and Will, or his Pow∣erful Will. The foundation laid in Election, and the foundati∣on laid in Redemption by Jesus Christ (other foundation can no man lay for all our spiritual comforts, present priviledges, and future hopes (1 Cor. 3.11.) These foundations, I say) were laid in the Will of God, Lo I come to do thy Will, O God, (Heb. 10.7.9.) The Will of God is the foundation and establishment of all things, whether Natural or Civil, Spiritual or Eternal.

Seventhly, From the scope of these words we may

Observe;

God who hath made the Earth by his Power, doth also govern it, and man who inhabits it.

And therefore man ought to be quiet, and sit down in his go∣verning as well as in his Creating Will. To convince and per∣swade Job of this, is (as hath been toucht) the purpose of God in all that followeth. He that hath made the World, governs the World; and if so, shall poor creatures, you or I, or any other, though a Job, find fault with his government of it? Will a Master-Builder suffer any one to find fault with his work, who un∣derstands not how to lay a stone in it, much less to give the rule or direction for the whole work? Forasmuch then as the Lord is not only the Master-Builder, but the sole Maker of this great House, the World, it becomes man, for whose use it was made, to acqui∣esce or rest quietly in his Government of it. Surely, the Ma∣ker of all things, hath a right to dispose of all things; and there∣fore all persons are to be satisfied in his disposal of them.

From the whole verse and the observations given upon it, take these Scripture inferences.

First, The Scripture makes this inference from it; God is one,

and there is none like to him (Isa. 40.26. Isa. 46.8.) To whom will ye liken me? to whom will you compare me? I am he that stretch∣ed out the heavens, and laid the foundation of the earth. there's none like to him in Wisdome, none in Power, who laid the foun∣dation of the Earth. There was never such a visible piece of work done in the World, as the making of the World; therefore the••e is none such as the Maker of the World. The hypocrite is brought in dreaming that God was altogether such as himself (Psal. 50.21.) And 'tis, as it hath been, the common guise of Idolaters, to think that God is no better than their Idol. But what the Lord by his Prophet (Jer. 10.11, 12) taught the captive Jews to say to their great Lords the Babylonians, the same hath he taught us to say to all Hypocrites and Idolaters: The gods that have not made the heavens and the earth, shall perish from the earth, and from under these heavens: Then presently followeth (as in Job) He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his dis∣cretion. As if it had been said, Will ye imagine that the Idols which you have made, are like him, who made you and all things? And 'tis considerable, that whereas the whole Prophe∣sie of Jeremy is written in the Hebrew Tongue, this eleventh verse, which holds out at once a testimony and a threatning a∣gainst those Idolaters, is written in the Chaldean Language, with which the Jews by their long Captivity in Babylon were well acquainted; that so the Babylonians might hear of it, and know that the God of Israel, who made heaven and earth, was alto∣gether unlike their gods, who did never so much as arrogate to thems••lves any hand in, much less, the sole power of making heaven and earth.

Secondly, Take this Scripture inference. Seeing the Lord hath laid the foundations of the earth, by his own Power and Wisdome, then, He is the Proprietor of the whole earth, or the whole earth is the Lords proper possession (Psal. 34.1.) The earth is the Lords, a••d the fulness thereof; the Lord made it, and it is his. He was not called, nor set a work to build this great House for another; but he made i••, as by his own power, so for his own pleasure; all the inhabitants of the earth are his tenants: and not only the earth, but the whole stock and furniture of it is his: For as the Lord made the earth, so all that the earth is stored

with. Thus spake Abraham (Gen. 14.22.) to the King of So∣dome, who bid him take the goods to himself: I have lifted up my hand unto the Lord, the most high God, possessor of heaven and earth: that I will not take from a threed even to a shoe latchet, &c. As if he had said, The Lord who is possessor of heaven and earth, is my portion, my possession; and he can give me enough of the earth, yea he will give me heaven also: therefore, I will not take any thing of thine, lest thou shouldest say, I have made Abraham rich. The Lord, who is possessor of the earth, can give his peo∣ple what earthly portions, or possessions of the earth he pleaseth. And let us remember, what earthly portions soever we have in this world, we have no reason to boast; seeing all is the Lords, and we are but his stewards and tenants at will. And because 'tis the Lords earth which we possess, let us also remember to pay our rent, our quit-rent to him, that is, thanks duly and dai∣ly; lest we provoke him to distrain upon us, or to take the for∣feiture, and turn us out of all. Many hold lands from great Lords, to pay only some small rent or service, in a way of ac∣knowledgement; O let us remember to pay our rent to our Great Land-Lord, The Lord of the whole earth. They who acknowledge, what they have is his, or that they have and hold all they have of him; will honour him with what they have, even with their substance, and with the first fruits of all their increase, (Prov. 3.9.)

Thirdly, We may infer; Seing God founded the earth, He is also the Ruler of it. And that the Lord rules the earth, is a mercy to all men on the earth. The Lord reigns, let the earth rejoyce (Psal, 97.1.) That is, men of the earth have cause to rejoyce, be∣cause they have God, who is infinitely both wise and good, to rule them. The Lord is King over all the earth; sing ye praises with understanding (Psal. 47.7.) And surely they who under∣stand what a King he is, will praise him.

Fourthly, We may be encouraged to go unto God, or apply our selves to God, about all things here on earth, seeing ••e hath laid the fou••dations of the earth. The Lord having invited his people to ask him things to come concerning his sons, and concerning the work of his hands, to command him (Isa. 45.11.) adds this in the next words, as an encouragement to do so; I have made the earth, and created man upon it: As if he had said, Ask of me

whatever you would have me do, or would have done on earth; for I am he that created the earth. It may help our faith much, when (as David expresseth it, (Psal. 11.3.) the very foundations (of earthly things) are destroyed, to consider that God laid the foundations of the earth: In such a case it may be said (as it fol∣loweth there in the Psalme) What can the righteous do? but may it not be said even in that hard case, when foundations are de∣stroyed, What cannot the Lord do, who laid the foundations of the earth? This argument the Psalmist also useth (Psal. 124.8.) Our help stands in the Name of the Lord, who made heaven and earth. Though earth and heaven shake, and seem to be confoun∣ded or mingled together, yet he who made heaven and earth without help, can give us help, or be our helper. If our help stood in the best of men made of earth, they might fail us; but while our help stands in him that made the earth, he will never fail us, for he hath said he will not (Heb. 13.5.) and their ex∣perience who have trusted the Lord, hath said it too (Psal. 9.10.) This is the great priviledge of all that believe, they may address to God by Christ for any thing in this earth, because he is the Maker of it; and having made it by a word speaking, what can∣not he do for them, if he speak the word?

Fifthly, Let us be much in praising the Lord for his wisdom, power, and greatness, all which gloriously appear and shine forth in his laying the foundations of the earth. David makes this a speci∣al part of Divine praise (Psal. 136.6.) VVe should not onely praise the Lord for the great things he hath done on the earth, but for this, that he hath made the earth. The work of God in lay∣ing the foundations of the earth, calls as loudly for our praise, as any thing (except our redemption from the earth (Rev. 5.9. chap. 14.3.) which ever God wrought upon the face of the earth. The making of the earth calls us to praise the Lord:

First, Because he hath made so vast a body as this earth is, or because he hath made such a large house for us.

Secondly, Because he hath founded it so miraculosly, hanging upon nothing that appears, but in the ayre; yet standing more firmly than any house built upon a rock.

Thirdly, VVe should praise the wisdom of God, that hath formed it so exactly, and adorned it so richly: It's not a house huddled and clapt up together, without skill or art, though it

was made word a word speaking in six days, yet it was made with infinite wisdom, as is more particularly held out (v. 5.) where the Lord speaks of laying the measures thereof, and stretching the line upon it; as also of fastning the foundations and laying the c••r∣ner-stone thereof; all which ••••ew it is not a house clapt up in haste, but made with admirable exactness: so that (as 'tis usual when great houses are built) there were great acclamations made at the building of it; as we have it the seventh verse of this Chap∣ter, then the morning stars sang together, and all the sons of God shouted for joy, to see such a magnificent pile reared up.

Lastly, Take this inference; If the visible world be such a building, what is the invisible world, the City having foundati∣ons, which God hath prepared for those that love him?

Thus much of the first part of Jobs Conviction, he had no∣thing to do in laying the foundations of the earth, and he had as little in setting up and finishing that goodly structure, as will ap∣pear in that which followeth.

Yet before the Lord proceeded any further to question Job a∣bout this great work of Creation, he requires or calls for his an∣swer in the close of this fourth verse, to the question propound∣ed in the former part of it; Where wast thou, when I laid the foun∣dations of the Earth?

Declare, if thou hast understanding.

God challengeth Job to answer: The Hebrew is, If thou knowest understanding. And so the word is used (Isa. 29.24.) where we render, They also that erred in spirit shall come to under∣standing, or (as the Margin hath it) shall know understanding. Again, Huram said (2 Chron. 2.12.) Blessed be the Lord God of Israel, that made heaven and earth; who hath given to David the King a wise son, endued with prudence and understanding; The Original is thus strictly read, Knowing prudence and understand∣ing. Daniel spake in the same forme (chap. 2.21.) He giveth wisdom to the wise, and knowledge to them that know understanding. To know is a work of the understanding: No man knoweth any thing, but by the help of his understanding. The understand∣ing is the first or Master-wheel in that noble engine the soul of man; and when rightly informed and inlightned, all the other wheels or faculties of the soul move aright, unless over-poized

by passions and self-ends. Every rational creature hath an under∣standing, yet every rational creature doth not know understand∣ing, that is, doth not, is not able to speak knowingly, or to use and act his understanding knowingly about every matter. The Lord supposeth Job might be defective here, and therefore be∣speaks him thus, Declare, if thou hast understanding, or knowest understanding: As if he had said, The things which I question thee about, may possibly be too high or too big for thy understand∣ing,* 1.36 such as possibly thou canst not reach. And hence, some ren∣der or rather paraphrase the Text thus; Declare, if thou art skilful in such great things as I now speak of: If thou art so wise as thou seemest to be by thy former contesting with my provide••ces, declare thy wisdom in this point, wherein I know thou wilt but de∣clare thy ignorance, thy infancy, or inability to speak, as one speaks: Thou wilt shew thy self but a child, while thou goest about to resolve this question. An experienced Architect, is not to be corrected by a Novice, who never took tool in hand, nor hath ever read line about that Art: Wilt thou therefore, who art made of the earth, undertake to reprehend my work, who made the earth, in ordering and disposing the condition of man on earth? Declare, if thou hast understanding.

Note, First;

The right declaring of any thing, is a work of the under∣standing.

A man must see into a matter, by the eye of his mind, before he can duly declare his mind, sense, or sentence about it. A fools bolt (we say) is soon shot; his tongue runs before his wit: but a wise man will not declare (no man can declare well) before he understands: His wit keeps pace at least with his tongue; He that answereth a matter (saith Solomon, Prov. 18.13.) before he heareth it, it is folly and shame to him. It is so al∣so him that heareth it, if he answereth it before he under∣stands it. Declare, if thou hast understanding.

Note, Secondly;

Some works of God are such and so high, that no man hath un∣derstanding enough to reach or declare them.

Declare, if thou hast understanding, how the foundations

of the earth were laid. Man knoweth not where he was, not what he was, before he was: how then should he declare how any thing was done by God before he was? The great thing which God would inform Job in, is the same which the Apostle would inform us all in (Rom. 11.33, 34.) while he brake out as a man amazed at the sight of a tremendous gulf in this passionate Exclamation, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements and his wayes past finding out! for who hath known the mind of the Lord, or who hath been his Counsellor?

The Lord having put this question to Job about the Creation of the Earth in general, proceedeth more distinctly, to put him questions about that work in allusion to buildings.

And here are four things in these two verses which have a two∣fold respect to buildings: Here are two things which have re∣spect to the form and symetry of a building: And here are two things which have respect to the strength and firmness of a building.

The form, symetry, and right order of a building, is laid down in the fifth verse, where the Lord speaks of the measures of the earth, and of stretching out a line upon it. The measuring of a building, and the stretching out of the line upon it, respect the right ordering and modelling, or the due frame of the fabrick.

The two other things that concern the strength of a building, are the laying of the foundation and the fastening of the corner-stone; both these we have in the sixth verse: Whereupon are the foundations thereof fastened? or who laid the corner-stone thereof? So then, we have here these two great and necessary concernments of a building:

First, The due form.

Secondly, The firmness of it.

When a builder intends to raise a fabrick, he first considereth and measureth the ground or plat where he intends to build: With respect to this, saith God, Who hath laid the measures thereof?

Secondly, When he is building,* 1.37 he useth his line to keep the work level and right: with respect to which God saith, Who hath stretched the line upon it?

Thirdly, The builder, that his work may be substantial, will be sure to fix his foundation sure: in respect of which, the Lord enquires of Job; Whereupon are the foundations thereof fastened?

Fourthly, The builder will be very careful to set right the corner-stone which holds the walls together: with respect to which he demands an account in these words, Who hath laid the corner stone thereof?

Vers. 5. Who hath laid the measures thereof?

That is, taken the measures of the earth: These measures re∣spect the quantity or dimensions of the earth, its length, breadth, and thickness; these were laid meerly according to the good pleasure of God, which no man is able to give a reason of; and therefore, he adds, if thou knowest. The word which we ren∣der laid, implies a laying with art, as also with care and dili∣gence; in all keeping a due decorum or proportion, respecting the length, breadth, and deepness of the building. God used this word when he spake to Moses about the fabrick of mans body (which is a little world, a compendium of the greater world) (Exod. 4.11.) Who hath made mans mouth? or who hath made the deaf or the seeing? &c. The Text is, Who hath laid mans mouth? Who hath laid it in that due proportion, or so placed it, that it may fit with the whole, and every member, that it with the eyes, eares, &c. may stand in perfect order, both for use and ornament? Thus the Lord hath laid the measures of the earth; He measured out the several parts of it, where the vallies should be, and where the plains; where the hills and mountains, and where the rivers and channels: He measured all these, that is, he disposed them in a comely order. There is a great appearance of the wisdom of God in setling every thing in its proper place, that one may answer in proportion with another; the perfection and beauty of the whole ariseth out of the symetry and proporti∣onableness of the parts. Who hath laid the measures thereof?

Further, This laying the measures, notes, as the exactness, so the greatness of the work. In Scripture language, a building of measures, or an house of measures, signifieth a great house or building (Jer. 22.14.) Wo to him, that saith, I will build me a wide house and large chambers:* 1.38 The Hebrew is, an house of mea∣sures, that is, of a great measure. The Septuagint render it, a

measured house, a house having a due proportion of longitude and latitude, of heighth and depth. When the searchers sent by Moses came back and reported the state of the land which they had viewed, we saw (said they) men of a great stature, (Numb. 13.32.) The Text is, men of measures, vast and tall men. Little things have little need of measuring, and 'tis scarce worth while to do it: But as great things are greatly to be admired, so they are worthy to be measured. How great, how marvelous is that mystical City and Temple, whose measures were taken and shewed to Ezekiel in a Vision (chap. 40.41, 42.48. v. 30, 31, 32, 33, 34, 35.) Such is the earth in greatness, that God only, who is himself altogether immeasurable (and therefore greatest of all) can lay, and hath laid the measures of it. Who hath laid the measures thereof?

If thou knowest.

The Lord puts this supposition again to his question; as before, Declare, if thou hast understanding, so here, if thou knowest. Some read these words ironically, thus, Declare,* 1.39 for th••u (doubt∣less) knowest, who hath laid the measures thereof. Thou art so wise and skilful a man, that surely thou canst declare this secret. Mr. Broughton hits the same sense; For thou wilt be skilful, that is, thought skilful, and taken among men for (no babe) a know∣ing man;* 1.40 and therefore canst give me a good account of the mea∣sures of the earth, both as to its circumference and diameter; that is, what the compass of it is, and what the depth through the middle of the earth is. Thus the words carry in them a cutting i∣rony, the matter being so much beyond Jobs knowledge, of which the Lord saith to him, For thou knowest; which we render, If thou knowest? But the Hebrew particle (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is rather and oftner (I suppose) used in a causal, than in a conditional signification.

Here it may be said, what difficulty is there in this Question, Who laid the measures of the earth? Job might easily answer, God laid them. Therefore I conceive, not only, yea not so much, who laid them, as how they were laid, or what they are, is here intended.

The most learned and studied Mathematicians could never give a right measure of the earth, nor yet agree about that mat∣ter. They measure it first as to the depth of it, what the dia∣meter

of the earth is from top to bottom; but they differ much in opinion what the depth or diameter of the earth is: Some have reckoned it three thousand and fifty miles. O••hers have said it containeth six thousand and seventy miles. And a third sort have concluded that it is seven thousand one hundred and seventy miles. Thus they guess, but could never yet come to know the true measures of the earth in deepness. And if we consider the Perimiter or circumference of the earth, there hath been as much variety of conjecture about that. Some of the lear∣ned have reckoned the earth fifty thousand miles in compass. O••hers make it thirty and four thousand six hundred twenty five. A third computation gives it to be thirty one thousand and five hundred miles. There are who have brought it down to twenty two thousand five hundred; yea, to twenty thousand and four hundred miles. And they who are judged most exact among the Moderns, have reduced the account of the compass of the whole earth to nineteen thousand and fourscore miles. Thus the lear∣ned and wise men of the world, after their greatest studies, know not what the measures, the just measures of the earth are, nor how they were laid: And therefore God might well say to Job, Who hath laid the measures thereof, if thou knowest? Who ever could say to this day without mistake, what the measures of it are?* 1.41 That is one thing. A second followeth

Or who hath stretched the line upon it?

As if he had said, Who hath made the earth so exactly? To do a thing in print and to do it by line, are proverbials of the same signification.

The line is an instrument of great use in building. Carpen∣ters and Masons must have their line and plummet, else they cannot keep their work even. Now saith the Lord to Job, Who hath stretched the line upon it? The Lord still pursues the allusi∣on to a building.

To stretch forth the line, signifies in Scripture:

First, The exercise of power. And then, Who hath stretched the line upon it, is, Who hath ordered and governed the earth? The Apostle Paul spake of the line, and of stretching forth the line in this sense (2 Cor. 10.8.) where having said, that he had power from God, a spiritual power, not for destruction, but for

edification; he presently adds (vers. 13.) But we will not boast of things without our measure, but according to the measure of the rule (or line, as we put in the Margin) which God hath distribu∣ted unto us; for we stretch not our selves beyond our measure: That is, we are not greedy of, nor do we grasp more power than is given and allowed us of God; nor will we exercise our power further than Christ hath appointed and commanded us. This stretching forth of the line is the exercise of power, and that's a metaphori∣cal sense of it.

Secondly, To stretch the line, is to build, or to make prepara∣tion for building (Zech. 1.16.) Thus saith the Lord, I am re∣turned to Jerusalem with mercies; my house shall be built in it, and a line shall be stretched forth upon Jerusalem. Again (chap. 4.10.) Who hath despised the day of small things? for they shall rejoyce, and shall see the plummet in the hand of Zerubbabel. When the Lord would assure his people that Jerusalem should be restored, he doth it by promising the stretching forth of the line, and the sight of the plummet in the hand of Zerubbabel, commanding, overseeing, and directing the work. The line and plummet be∣ing of much and most necessary use for the right setting of a building, signified that God was about to build.

Thirdly, The stretching forth of the line upon a place, with some addition, notes the destruction of it, or the pulling of it down (2 Kings 21.13.) I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: That is, I will make her desolate, as Ahab and Samaria were; and so the latter part of the verse expounds it; and I will wipe Jerusalem as a man wipeth a dish, wiping and turning it upside down. Again (Isa. 34.11.) I will stretch forth upon it the line of confusion and the stones of emptiness: That is, It shall be utterly ruined. And (Isa 18.2, 7.) Wo to the land shadowing with wings, &c. that saith, Go ye swift messengers to a Nation meted out and trodden down. The Hebrew is,* 1.42 Go to a Nation of line, (as you have it in the Margin) that is, to a Nation who have the line stretched ou•• upon them for desolati∣on; not a line stretched upon them to build them, but to de∣stroy them; a Nation who are or shall be broken down, as it were by line; they shall come to perfect ruin, or ruin shall come on them in full perfection. As when the Lord will build, he doth it by line, that is, exactly and fully, even with a divine

skill; so when he will destroy fully, he is said to mete out for destruction. We have the word used both with respect to de∣struction and edification, to building up, and pulling down, in that one place (2 Sam. 8.2.) where it is said, that David smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he, to put to death, and with one full line to keep alive; and so the Moabites became Da∣vids servants, and brought gifts. Some understand this act of David in measuring the Moabites with a line, strictly and lite∣rally; that David having made a full Conquest of their Coun∣try, did cause it to be measured with a line, and then appoint∣ed or allotted two thirds of the Land, together with the inhabi∣tants, to ruin and destruction; receiving only the third of the people to mercy, and reserving only a third part of the Land to be planted by them. Others take it only allusively, that having conquered them, he used them and their Country at his own pleasure, as we do that which we measure out by line. But whether we take Davids measuring the Moabites with a line in the one sense or in the other, it fully reaches this third notion of it under hand.

Here in the Text when the Lord demanded of Job, Who hath stretched the line upon it? It is as if he had said, Shew me, if thou canst, who hath given this great building, this fabrick of the earth such symetry, such a proportion and evenness, that no fault or flaw can possibly be found in it. From these two figura∣tive expressions in the fifth verse, implying the exactness of the earths frame,

Note;

The frame of the world is every way, and in every respect pro∣portionable and beautiful.

'Tis done (as it were) by measure and line. The Lord is in∣finitely above the use of measures or lines, yet condescending to our understanding, he gives us to know that 'tis as perfect a piece as if he had done it by measure and by line. Survay the whole world, or any part of it, is it not a most exact piece? The heavens are as the roof of the house, the earth as the floor and foundation of it; those elements aire and water, as the walls and sides of it: The lower parts of the earth are as pillars and

bases, hills and high mountains appear like emboslements of the earth to the eye of the beholder. What can be added, whe∣ther we consider the compleatness of the whole, or the symetry of the parts? Have we not reason to say admiringly, or to cry out (as Psal. 104.24.) O Lord, how manifold are thy works, in wisdom hast th••u made them all; the earth is full of thy riches: so is the great a••d wide sea, &c. Our hearts should be drawn up by all the works of God to admire his workmanship. That thy name is near thy wondrous works declare (said David, Psal. 65.1.) speaking of the Wo••ks of Providence; and that the name of God is near his Works of Creation declare also, his name is writ∣ten upon them, that is, his power, wisdome and goodness. And therefore when we behold this Wo••k of God in special, his lay∣ing the measures of the earth, we should admire both his good∣ness, wisdom and power. There are five things in this part of the Creation, the earth, as expressed to be done by line and mea∣sure, which may raise up our admiration of God.

First, The greatness of the work: It is a vast peece, or pile, a huge fabrick, though but a point to the Heavens. We admire great buildings; but what are the greatest buildings upon earth, to the earth it self, which the Lord hath built!

Secondly, The harmony or uniformity of the building, and so the beauty of it.

Thirdly, The compactness of the building, as knit close to∣gether, and so the firmness of it.

Fourthly, That all was done in so short a time. We say, Rome was not built in a day. Solomon was seven years in building the Temple (1 Kings 6.38.) And he was thirteen years in building his own house (1 Kings 7.1.) And doubtlesse, Solo∣mon laid out all the power and skill he had for the setting up of those buildings: But behold a greater building than either the Temple which Solomon built for God, or the house which he built for himself, set up (as we say) in a trice. The Lord fini∣shed all his work in six dayes, and that part of it, the earth, in one: Nor did the Lord take either six dayes to finish the whole work, or one to finish any one part of it, because he needed so much time to do it in; but because he would not do it in less.

Fifthly, The Lord did all this without the use of any instru∣ment, rule or compass, axe or hammer; though here is mention

made of a measure and of a line. The skilfullest A••chitect can∣not raise up any considerable building without these; though he hath the platform and idea of it in his head, yet take away his line and his rule, and he can do nothing. But such is the glorious skill and power of God, that though he is pleased to speak of a measure and of a line; yet we must not be so gross, as to think that he made use of any. The whole work was natural to God, and therefore he needed no artificial helps; nor was any instru∣ment employed in it, but only his own creating word and will. Some faithless Atheists of old (and possibly there are such at this day) asked in scorn with what tools and instruments, with what ladders and scaffolds, this building was set up: But let us at once pity such in their unbeliefe and horrible prophaneness, and la∣bour to edifie or build up our selves in grace and holiness, in the faith and fear of his great Name, who built this world without tools or instruments, without ladders or scaffolds.

Secondly, As our hearts should be drawn out in admiration, so in thankfulness, forasmuch as God hath made such a world for us: he hath laid the foundations of the earth, he hath measu∣red it out, and stretched the line upon it, that we might have the use of it, that we might tenant and inhabit this house. Man is the chief inhabitant of the earth; that other creatures dwell there, is for the service of man: then let us be thankful. Our greatest cause of thankfulness is, that the Lord hath made ano∣ther house for us, of which the Apostle professeth his assu∣rance (2 Cor. 5.1.) We know, that when the earthly house of this Tabernacle (whether of our body, or of the body of this world) is dissolved, we have a building of God, an house not made with hands, eternal in the heavens. O how should we rejoyce in, he thankful for that house! But that we have this inferiour house built for us (which is also a building of God, an house not made with hands, but purely and immediately by the power of God) is and should be continual matter of great thankfulness.

Thirdly, Seeing the Lord hath thus laid the measures of the earth, and stretched forth the line upon it; seeing he hath made such an exact building for us, this earth: let us walk ex∣actly and orderly upon this earth, which he hath made. As he hath laid his measures in framing the earth, so we should keep our measures in living upon the earth. He hath stretched out his

line upon it, and we should take heed that we do not exceed our line. God hath given a line, by which mans conversation should be squared as exactly as any building is or can be by line. As the work of God for us is beautiful, so should our works be. We (as to our spiritual state) are a Creation, a new noble Cre∣ation: And certainly, he who made the earth, this old outward Creation in such exactness, hath also made the new Creation, our spiritual heavenly state much more (if more may be) exact∣ly; he hath made it by measure and by line. Let us therefore walk, and speak, yea, and think, by measure and by line; let us appear and approve our selves as the building of God, as the work of Gods holy Spirit, fair and beautiful. Many profess godliness; but do they appear as Gods Workmanship, as if God had stretched his line, and laid the measure of the New Spiritual Creation upon them? Beleevers are the Workmanship of God (Eph. 2.10.* 1.43) and so they should appear as) created in Christ Jesus unto good works; which God hath before ordained, that we should walk in them. The Apostle saith (Phil. 1.27.) Let your conversation be as becometh the Gospel of Christ, whom ye believe in. The Go∣spel is an exact thing, ordered in all things as David spake of it (2 Sam. 23.5.) under the notion of the everlasting Covenant. Now, saith St. Paul, Let your conversation be as becometh the Gospel of Christ; let it be an orderly conversation: I may say also, let your conversation be such as becometh the earth ye walk upon; that's an accurate frame, the Lord hath made it in measure, and stretched the line upon it: Let us take heed we be not found walk∣ing besides that line, those measures which he hath given us.

Fourthly, If God hath been thus exact in framing the earth, as it were, by line and measure for us; if he hath given us so perfect a piece to inhabit and dwell in while we are in this sin∣ful state: What do you think is that paradise which he hath pre∣pared for us in our sinless state! VVhat are the measures of our heavenly City! VVhat the lines that have been stretched out upon those eternal Mansions! If visible things which our eye seeth, are so taking; what are things invisible! And if this earth which we tread on, be a Looking-glass (as indeed it is) where∣in we may see the wisdom and power of God; what will hea∣ven be? How will that reflect the wisdom, power, and good∣ness of God? If this world be a beauty, and is therefore ex∣pressed

by a word in the Greek signifying beauty,* 1.44 comeliness, decency; what will that world be which is to come! Thus much of the exactness of the building. The next verse holds out the strength and firmness of it.

Vers. 6. Whereupon are the foundations thereof fastened? Or who hath laid the corner-stone thereof?

Two things make a building strong and firm.

First, The fastening of the foundations.

Secondly, The right laying of the Corner-stone.

VVe had the laying of the foundations at the fourth verse, here we have the fastening of them. If a foundation be laid loosly, the building will not stand. Christ in the Parable (Mat. 7.27.) speaks of a foundation laid in the loose sand, that could not make a firm building. But the house which had its foundation laid on a compacted rock, or had the rock for a foun∣dation, stood fast in all winds and weathers. The Lord hath not only laid the foundations of the earth,* 1.45 but hath fastened the foundations; he hath built upon a Rock. You will say, what is that rock-like thing upon which the foundations of the earth are fastened? I answer, it is nothing but the power and will of God. The will and power of God are the pillars or bases upon which the earth is fastened and made sure for ever.

The word which we translate foundations, is often in Scripture rendred sockets (Exod. 26.19. chap. 35.11. chap. 38.27. Cant. 5.15.) Now sockets are places cut in timber and stone, or cast in mettal, in which the several strengthning pieces of a building are fastened; and such is the foundation to a house, the fastening of it. Foundations are laid in the ground, and beams are fastened with sockets. Mr. Broughton translates; Whereupon are the foundations thereof sunk fast. We usually say, we must sink a foundation: Foun∣dations are sunk, and then the Superstructure fastened on it.

Further, Take notice, The word which here we render foun∣dations or sockets, is not that which properly signifieth a founda∣tion: And from it the word Adon is derived, which signifieth a Lord, or Master, or chief among men; because Lords and Prin∣ces are or should be as the sockets and pillars of a Nation, to fasten and secure all in their places: and upon the fall of Princes often followeth the fall and ruin of Nations. The Spanish word

Don, or Lord, is supposed a derivative from it.* 1.46 And from this Appellative, one of the proper Names of God is formed, by the addition of a letter in the end: Under which royal Title he is represented to our faith as the Lord and Upholder of all things. Some have observed, that God is called by this Name one hun∣dred thirty and four times in Scripture. All which shew, that he who is the Creator, is also the Sustainer and Supporter of the whole fabrick of Nature; such is the significancy of this word. Now when the Lord asks, Whereupon are the foundations thereof fastened? There's no answer can be given to this question, but what was given to the former. God hath fastened them upon him∣self, in his power and will they stand sure.

Or who hath laid the Corner-stone thereof? Or, Who hath cast her Corner-stone?

As if he had said,* 1.47 Who made the parts of the earth to keep so close together, and to keep up one another? This is another very considerable part in a building. As strong buildings must have a sure foundation to hold up the whole; so they must have corner-stones to hold the parts together. The corner-stone bindeth and strengtheneth the fabrick, as well as gives beauty and ornament to it.

There are two sorts of corner-stones:

First, There is a corner-stone laid below or beneath in the earth with the foundation. The Master-builder is very careful to set that right.

Secondly, There is a corner-stone laid upon the foundation, or in the joyning of the walls, both below as soon as the building appears above ground, and up to the top or utmost height of the building. Our Lord Jesus Christ is expressed in Scripture under the notion of a corner-stone as to both these uses.

First, He is the corner-stone laid below in the earth with the foundation (Isa. 28.16.) Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation:* 1.48 So we translate this latter part of the verse. Some others render it thus, A corner-stone founded upon a foundation; implying, that Ch••ist is the lowest, the chiefest and firmest foundation stone, as well as a tried precious corner-stone. The Apostle affirms both these of Christ in one verse (Eph. 2.20.) Ye are

built upon the foundation of the Apostles and Prophets (not upon their persons but doctrine, which is Christ) Jesus Christ himself being the chief corner-stone:* 1.49 In whom all the building fitly framed together, groweth into an holy Temple in the Lord. Again (1 Pet. 2.4, 5.) To whom coming, as unto a living stone, disallowed indeed of men; but chosen of God and precious: Ye also as lively stones are built up a spiritual house, &c.

Some conceive, that in this place, the Lord fore-shewed Job the Incarnation of Christ, who is the true corner-stone, knitting all in One. For mostly, when the Scripture would set forth the security of our salvation by Christ, it doth it by this resemblance: Upon him believers are founded, and in him fastened. If we had not Christ a corner-stone for our salvation, it were not possible that our salvation should be sure to us: The building cannot be fixt without it. Christ is said to be our peace, who hath made both one (Eph. 2.14.) where the Apostle speaks first of taking away the middle wall of partition, and then of ma∣king both (that is Jews and Gentiles) one by Christ, the on∣ly corner stone. By one and the same faith in Christ, two people, Jews and Gentiles, are joyned in one: As in the corner of a building, two walls alwayes meet and are closed together by the corner-stone. And as Christ is a corner-stone laid in with the foundation, so he is a corner-stone upon the foundation in the continued rising of the building, till raised to the top. As the corner-stone hath its use in any part of the corner, from the foun∣dation to the roof, so it is placed in the highest part of the building; There Christ is the chief corner-stone. The Prophet speaks thus of Christ (Zach. 4.7.) And he (that is Zerubbabel) shall bring forth the head-stone thereof with shoutings, crying grace, grace unto it; which seems to signifie, that Christ should be manifested and brought publickly forth, like the chief or uppermost corner-stone. The corner-stone is called the Head-stone, because 'tis set above in the building; and 'tis called also the Head-stone, because it is polished, and appeareth above the rest, like an head above the body.* 1.50 Thus you see the use of the corner-stone in Scripture, as applied to Christ, in allusion to a building, for the security and firmness of it: the corner-stone being that which bindeth the building, and fastens the contiguous walls together. Here the Lord speaking of his framing the Earth, tells us of a cor∣ner-stone,

to shew that the frame of the earth shall stand and conti∣nue unshaken, & undivided. In opposition to this phrase, when the prophet describeth the irreparable destruction of Babylon, or that it shall be ruined without recovery; he expresseth it thus (Jer. 51.26.) And they shall not take of thee a stone for a corner, nor a stone for foundation; but thou shalt be desolate for ever, saith the Lord. Babylon shall have neither foundation nor corner-stone; as much as to say, it shall never be built. Magistrates and chief Go∣vernours are also called corner-stones (Psal. 118.22.) The stone which the builders refused, is become the head-stone of the corner. Which words as they relate to Christ chiefly, so also to King David, as a type of Christ. The Scripture in several other places gives that title to great men (1 Sam. 14.38. Judges 20.2. Isa. 20. Zeph. 3.6.) In all these Texts Princes and great men are called corners or corner-stones, because, as the corner-stone holdeth the wall together, so they hold Nations (in their civil capacity) together. Who laid the corner-stone thereof? saith God to Job; Tell me who did it? Didst thou do it? Did Angels do it? Consider the greatness, the firmness of the work; and thou wilt be convinced, that it was I that laid the cor∣ner-stone thereof. So then, the general sense of this verse is to shew the stability of the Work of God. Here are foundati∣ons, and foundations fastened in the wisdom and power of God, who is an everlasting strength, the rock of ages (Isa. 26.4.) Here also the corner-stone is laid, therefore all is sure and firm.

Now what did the Lord aime at in all this? Surely, it was not barely to convince Job, that the earth was a beautiful piece, and a strong one: There was somewhat else in it; and what was that? Even to convince Job, that forasmuch as he could not de∣ny, but this admirable and well ordered building, was the work of God; that therefore he should sit down satisfied in all his o∣ther works. If God alone perfected this work by his power, if he contrived it by his wisdom; shall man find fault with any of the works of God? Doth not he who put the world into this beautiful frame wherein we see it, carry on all his works on earth in beauty and order, though we see it not? And is there not a firmness and strength in all his works? Is there not a mea∣sure laid in all his providences, and a line stretched out upon all

his dealings with the children of men? Hath he not fastened the foundations, and laid the corner-stone of all his dispensations right? Job seemed to speak sometimes, as if the Lord had not dealt with him in measure; nor stretched an equal line upon his proceedings; he looked upon all as off the hooks, and out of course. Now, saith the Lord, have I laid the measures of the earth, and stretched the line upon it? Have I fastened the foundati∣ons and laid the corner-stone thereof? Have I done all these things; and dost thou think that I will let the world in general, or any mans case in particular, run to ruin; as if my works of providence had neither foundation nor corner-stone? Remember, O Job, and well consider, that as when in the beginning I saw the earth without form and void (Gen. 1.* 1.51) I, by a creating word, commanded it into form and fulness: So when thou seest nothing but (Tohu and Bohu) con∣fusion and disorder, voidness and darkness, in the earth, even then I am laying the measures of Justice, and stretching the line of Truth and Equity, upon all that is done or suffered; and will bring forth my work in full perfection: Nothing shall be amiss, or out of order, when my work is finished, how much soever it may seem to be amiss, as to beginnings or present actings. Therefore, O Job, leave off thy complainings, and rest quietly in my deal∣ings.

Some have questioned the Natural Works of God, yet 'tis impossible to mend any part, or the least pin of them. And 'tis as impossible for the wit and understanding of Men or Angels to mend any thing in the Providential Works of God. That's the scope of this discourse, even that the consideration of Gods power and wisdom in making the world, should b••idle our curio∣sity, and awe our spirits, when they begin to quarrel with, yea, but to query about any thing that God hath done; though it ap∣pear to us altogether irregular and confused, or as done with∣out either line or measure. The Lords work is beautiful and glo∣rious, 'tis also sure and strong. As his Promise or Covenant is ordered in all things and sure (2 Sam. 23.5.) So are his Provi∣dences too (for they are the issues and accomplishments of his Promises) o••dered as to means, and sure as to the end; They shall end o•• issue in b inging about the things which are laid in the foundation and corner-stone of his purposes, counsels, and decrees; all which work together for good, to them that love God, to them

who are the called according to his purpose (Rom. 8.28.)

And to convince Job from the Works of Creation, that he ought not only to acquiesce or rest quietly under the Works of Providence, whatsoever they were, but to rejoyce in them; the Lord tells him in the next verse that there was great rejoycing, yea, shouting for joy, when the foundations of the earth were fastened, and the corner-stone thereof laid.

JOB. Chap. 38. Vers. 7.

7. When the morning stars sang together, and all the sons of God shouted for joy.

THere are two opinions among learned Interpreters con∣cerning the general state of this verse:

First, Some here reassuming the first words of these questions proposed at the fourth verse by God to Job, Where wast thou, when I laid the foundations of the earth? &c. make this the second instance of Gods mighty power in the works of Creation; Where wast thou, when the morning stars sang together, and all the sons of God shouted for joy? As if the Lord had said, I have as yet questioned thee only where thou wast when I made the earth, which is the most inferiour part of the world: But now I purpose to rise higher in my discourse, and therefore I put these questions to thee; Where wast thou, when I set up the morn∣ing stars, those sparkling lights, which shine to the earth, through the firmament of heaven; as also the sons of God, those blessed spirits? all which sang together and shouted for joy, at the appear∣ance of my power and wisdom.

Secondly, Others connect these words in a continued sense and sentence with the verse going before; Where wast thou, when I laid the foundations of the earth? &c. at which sight, the morn∣ing stars sang together, and all the sons of God shouted for joy. Tak∣ing the words thus, they carry an allusion to, or are a simili∣tude taken from noble buildings or structures, whose foundati∣ons use to be laid with solemnity, and their corner-stones to be set up with shouting and acclamation. That it was anciently cu∣stomary,

to make such acclamations at the laying of the foun∣dation of some eminent building, besides what is clear out of humane Authors and Histories, we have several Scripture evi∣dences. The 87^th Psalm throughout, setting forth the structure of the Gospel Church, of the spiritual Zion, by way of prophe∣sie, begins thus; His foundation is in the holy mountains; there's the foundation of Zion laid: Then followeth, as at the second verse, The Lord loveth the gates of Zion, more than all the dwel∣lings of Jacob. Glorious things are spoken of thee, O thou City of God! Selah. As if he had said, there was a great acclamation, high praises at the laying the foundation of Zion; with which the Psalme closeth more expresly (v. 7.) As well the singers as the players on instruments shall be there: all my Springs are in thee. Again (Psal. 118.22, 23, 24.) there is no sooner mention made of the corner-stone (the stone which the builders refused is become the head stone of the corner) but presently we have accla∣mations about it; This is the Lords doing, it is marvelous in our eyes: This is a blessed work indeed, This is the day which the Lord hath made; we will rejoyce and be glad in it. That corner-stone of salvation Jesus Christ, being laid, as I may say, all the stars sang together, and the sons of God shouted for joy; This is the day which the Lord hath made. If we go to those material buil∣dings which were figurative of the Church and Christ, we shall find the like (Ezra 3.10.) When the Jewes at the return of their Captivity, began to build the Temple, the Text saith at the tenth verse; And when the builders laid the foundation of the Temple of the Lord, then they set the Priests in their apparel; and with their voices, with the Levits, and the sons of Asaph, to praise the Lord. As soon as the foundation was laid, they were all in song, and raised up in holy rejoycings; though some of the old men, who remembred the first Temple, wept when the founda∣tion of this was laid. That Scripture (Zach. 4.7.) speaks of the same thing, where the Prophet, in the Spirit, fore-seeing the dis∣appointments of all the enemies of the people of God, thus triumphs over them by faith; Who art thou, O great Mountain, before Zerubbabel? thou shalt become a plain; he shall bring forth the head-stone thereof with shouting. That is, the building of Hierusalem, or the restoring of the Temple shall be brought to perfection; and then they shall cry, grace, grace, unto it.

Now in allusion to the practice both of men in common, and of the people of God in special, at the raising of great stru∣ctures; the Lord tells us here, that when he laid the foundations of the earth, and when he fastened the corner-stone thereof, there was a Triumph made: Then the morning stars sang toge∣ther, and all the sons of God shouted for joy. Thus we have the state of this verse, either taking it for another instance of the power of God in creating the Stars and the Angels; or else sub∣joyning it as an acclamation to the former instance of the power of God; the Stars and Angels rejoycing at the laying of the foundations of the earth. And the general reason why the Lord b••ings in the stars and the sons of God rejoycing at the laying the foundations of the earth, and finishing that work, we may conceive to be this; that the Lord would thereby convince Job of his murmuring and complaining, or of the unquietness of his spirit under the works of his providence. As if he had said, The stars and all the sons of God rejoyced at the founding of the Earth, extolling the work,* 1.52 and congratulating the appearances of my power and glory in it. Now, who art thou, that when I have put forth my power and wisdom in this work of my providence to∣wards thee, thou shouldst complain, and find fault with what I have done, instead of resting and rejoycing in it! Surely, O Job, thou thinkest my works of providence are imperfect, though my work of Creation was not; but consider, was the Creation in the very first part of it such, as caused all the sons of God to rejoyce, and wilt thou, who sayest thou art a son of God, sit unsatisfied with any of my works? Thus the Lord handles Job, and from that testimo∣ny which the stars and his sons gave of the Works of Creati∣on, reproves him for his unquietness under his Works of Pro∣vidence.

So much for the general state of the words: Yet to clear them farther in general, before I come to the particulars, there are three veins of interpretation opened about them.

First, Some interpret this whole verse concerning the stars or the heavenly bodies, not only taking the first part of the verse literally for the stars in heaven; but by the sons of God in the latter part of the verse, they understand the stars in a figure; as I shall shew more fully, when I come to the opening of those words. Thus they expound the whole verse concerning

the glory and praise which the stars in heaven gave to God, for the Work of Creation at the laying of the foundations of the Earth.

* 1.53A second sort of Interpreters expound the whole verse of the Angels, and not of the Stars properly at all; they suppose the morning Stars to be Angels in a figure, and the Sons of God to be Angels in the letter: and so expound the whole verse of the An∣gels, as if the words were a description only of that joy which the Angels of Heaven only expressed, when they saw God begin∣ning the Work of Creation, or laying the foundations of the Earth.

The third sort of Interpreters divide the sense, expounding the first part of the verse properly for the Stars, those studs of light, with which the Heavens are adorned, wh••ch (in their kind) are brought in singing at the Creation of the Earth; and by the Sons of God in the latter part of the verse, they under∣stand the Angels, those spiritual substances, who are the Native Inhabitants of Heaven; they especially are represented shouting for joy, when that work was begun.

I cannot adhere to the first sort of Interpreters, giving all to the Stars, nor to the second, giving all to the Angels (though that hath many learned Authors, who press it hard) but following the middle way, shall take the former part of this verse, for the Stars of Heaven; and the latter, for the Angels in Heaven.

* 1.54When the morning Stars sang together.

There are single Stars, and Stars (as I may say) in a combina∣tion, commonly called a Constellation. There is an Evening Star and a Morning Star (which yet are but one) called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by the Latines Lucifer, The light bringer: because that Star appears very bright immediately before day-break, or before the Sun riseth; and the same Star which ushered or led in the Sun in the morning, comes behind the Sun in the even∣ing, and is then called Hesperus, The Evening Star.

Here the Lord speaks in the plural number, of the morning Stars, not in the singular, of a morning Star. And the Lord calls them morning Stars (say some) because the Stars appear most clearly, and shine most brightly, near the approach of the morning, or break of the day.

Secondly, Others conceive them so called,* 1.55 because they were created or formed in the very morning of the World; they were early made. For though (as I shall touch afterward) as to their perfection, the Stars were made the fourth day; yet their Creation is comprehended in the work of the first day, un∣der those general words (Gen. 1.1.) In the beginning God cre∣ated the Heavens and the Earth; the Heavens contained all the Stars in their materiality, though not yet formally produced; for the Stars being but the thicker part of the Heavenly Orb, when the Heavens were made, the Stars were also made: and may therefore be called Morning Stars, as being made in the Morning of the World, early made.

Thirdly, They may be called Morning Stars, because they (according to their manner) exprest their joy early or betimes in the Morning of the World, or as soon as the Lord had laid the foundations of the Earth. Those things which are done early,* 1.56 are done in the morning; and they who do things in the morning, have the denomination of the morning upon them. The Poet anciently said Aeneas was (Matutinus) A Morning Man, be∣cause he was early at his work; so these may be called Morning Stars, because they were early at work, singing the praise of God. Thus the reason why the Wolf hath this Epithite, An Evening Wolf, is because he doth his work, he comes forth for his prey, in the evening (Hab. 1.8. Zeph. 3.3.) In the for∣mer Prophet, the Chaldean Horse-men are compared to Evening Wolves, for fierceness; and in the latter, the Judges of Israel are set under the same comparison, for blood-sucking cruelty. And as thus, upon different accounts, some are called Morning Men, others Evening Men; so 'tis upon no good account, that any are called Night-men, though the general reason of it be the same with the former, because they do their bad work, or works of darkness, under the shadow and favour of the Night. The Thief, the Murderer, the Adulterer, are Night-men, all these are wont to do their work in the Night (Job 24, 13, 14, 15, 16.) Thus there are men of the Night, men of the Evening, and men of the Morning, or Morning Men. In this sense the Stars may be called Morning Stars, because they were so early at that best work, the praises of God. When the Morning Stars

* 1.57Sang together.

Singing is an act of the voice; and as there is a natural sing∣ing (that of birds) so an artificial. But how could Stars sing, ei∣ther artificially, seeing they have no reason, or naturally, seeing they have not so much as a life of sense?

I answer, 'Tis frequent in Scripture to attribute acts of life to liveless creatures, and acts of reason to those things which have no sense. The Earth is somewhere said to mourn (Isa. 33.9.) The Trees of the Forrest, as also the Hills and the Valleys are said to rejoyce and sing for joy (Psal. 65.12, 13.) And in the same sen••e the Stars are here represented singing; and in what sense they may be said to sing, will be further shewed afterwards: Nor did they onely sing, but they sang

* 1.58Together.

There was a kind of concord and harmony in their singing; they sang, as I may say, with one consent, or in consort. Some translate They sang alone; That is, when there were no other creatures to j••yn with them, yet as soon as they were in being they sang alone. The word sometimes signifies only, as well as together (chap 34.29. Ezra 4.3.) They did not sing every one of them alone, but they all sang alone without any other creatures to joyn with them. Thus they sang both alone and together.

Hence Note, First;

Singing is an act of divine worship and praise.

They sang to the glory of God.

Note, Secondly;

Singing is an expression of joy.

Is any one merry (saith the Apostle (Jam. 5.13.) let him sing. Though there are mou••nful songs, and some sing in the ve∣ry heaviness of their souls; yet properly, singing imports rejoy∣cing. When Christ told his Church (Cant. 2.1••.) The time of the singing of birds is come, his meaning was, rejoycing time is come, sorrow and mou••ning are fled away.

Thirdly, In that singing is attributed to the Stars,

Note;

Liveless creatures rejoyce and set forth the praises of God, as they are able.

David saith, All thy works shall praise thee, O Lord (Psal. 145.10.) All thy works, that is, the very lowest and least of thy works, even the clods of the earth, shall praise thee; how much more the Stars of Heaven! We find all the creatures cal∣led to sing the praise of the Lord quite through the 148^th Psalm, Praise him Sun and Moon, praise him all ye Stars of light: There's the special instance of the Text. The Heavens declare the glory of God, and the Firmament sheweth his handy-work (Psal. 19.1.) There is a kind of dutiful conspiration among all Crea∣tures, even among the inanimate Creatures, in their places to praise God. And if you ask how they praise God? or how they sing? I answer in general, after their manner,* 1.59 as they are able, or as is suitable to their condition. The Stars sing not formally (and yet some say, there is a harmony in the motions of the Heavens; which being so constant, concordant, and uniform, hath a kind of Musick in it) but though they cannot praise God formally, yet,

First, They do it Materially: That is, they are that matter,* 1.60 for which God is to be praised, they being such excellent and no∣ble creatures. The work praiseth the Workman. That which is well done, commends the Doer of it, though all tongues be silent. In this sense, the Stars sing the praise of God: They sing the praise of God, as they are the objects of his praise; or, as they provoke Men and Angels to praise God for making them.

Secondly, They praise God Vertually, or equivalently, they shew how praise-worthy God is.

Thirdly, When we say the Stars praise God, it intimates, there is so much excellency in the Works of God, that if the Stars could speak, they would declare and shew forth his praise. When the Disciples of Christ rejoyced, and praised God with a loud voice, for all the mighty works which they had seen; say∣ing, Blessed be the King that cometh in the Name of the Lord, peace in Heaven, and glory in the Highest (Luke 19.37, 38.) The envious Pharisees did not like the Musick, and therefore ••aid to him from among the multitude, Master, rebuke thy

Disciples (vers. 39.) To these morose Masters, Christ answered (vers. 40.) I tell you, that if these should hold their peace, the stones would immediately cry out. As if he had said, you labour in vain to suppress or hinder the testimony given me by my Disciples; for if they should be silent, the stones would cry shame of them, for neglecting their duty: and God would rather cause senseless creatures to proclaim his praise, in giving me an honourable testimony, than I should want it. Now as there was such a worth in the work of Redemption, and in all the works of the Redeemer, while here on Earth, that the stones would have shewed forth his praise, if men had not: So there is such a worth in that Work of God, the Creation of the Earth, that rather than God should not have the glory of it, the Stars would have done it by breaking out into joyful singing.

Lastly, As Birds praise God by their singing, so Stars may be said to sing the high praises of God by their shining, by their brightness, by their motion, by their influence; for all which God is to be praised and glorified.

And hence we may infer, If not only irrational, but inani∣mate creatures sing the praises of God, at least, by giving occa∣sion of his praise; then how much more should men set forth his praise, who are not only living, but reasonable creatures! and if creatures without life and reason should provoke mankind in general, as having life and reason to praise God; how much more, should godly men be provoked by them to sing his praise, they having not only life, which Stars have not; and reason, which Birds and Beasts have not; but grace, which the most of men have not! Among visible creatures, Men have most reason (because they have reason) to praise God, and among Men, Godly Men have most reason to praise God, because they have Grace. And therefore as soon as ever David had said, All thy works shall praise thee, O Lord (Psal. 145.10, 11.) he adds in the next words, and thy Saints shall bless thee, they shall speak of the glory of thy Kingdome, and talk of thy power. As if he had said, As all thy works, O Lord, praise thee, so Saints (who are the choicest pieces of thy workmanship) have cause to do it, more than, and above all: they cannot but be speaking and talking of thy Kingdome and Power, which are very glorious. Upon which account, the tongue of Man, especially the tongue of a

Godly Man, is called his glory; I will sing and give prais•• (said David, Psal 108.1.) even with my glory. What is that? his tongue, the chief bodily instrument of divine praises. The Stars in their courses once fought against the enemies of God (Judg. 5.20.) and they alwayes in their places sing the praises of God: Let it not be said that Saints are silent.

So much of these words, as the Stars are taken properly.

There are some (as I said before) who take these Stars meta∣phorically or figuratively for the Angels, and then their singing is proper; and there are two reasons given, why by the stars in this place, we should understand the Angels.

First, If we consider the truth or course of the History, be∣cause the Earth being created the first day, the Stars were not in being till the fourth day; unless we comprehend them (as was said before, as to their matter and reallity) under those words of Moses, In the beginning God created the Heaven and the Earth: but as to their appearance and formality, so they were not till the fourth day; and if so, how could they sing the prai∣ses of God at the laying of the foundations of the Earth? A se∣cond reason is given from this Chapter, because God speaks of the Stars afterwards (vers. 31, 32.) Canst thou bind the sweet influen∣ces of Pleiades (the seven Stars so called) or loose the bands of Orion, &c. Here the Lord treats with Job about the Stars in proper sense, therefore probably the Morning Stars here men∣tioned, are not to be taken properly, but tropically, for the Angels.

And the Angels may very well be called Stars, or Morning Stars, by a Metaphor, because of their spiritual beauty and ex∣cellency, in which they out-shine all the Morning S••ars, yea that special Morning Star, commonly known by the Name of Luci∣fer, or Light-bringer. Though the Angels have not a visible bo∣dily beauty, yet they have a better beauty than any body. 'Tis said of Stephen (Acts 6.15.) when he stood before the Council, They beheld his face as it had been the face of an Angel. Angels (being Spirits) have no visible faces; but because Angels are, in their nature and qualities, beautiful creatures, therefore Stephen having an extraordinary beauty stampt upon him, is said to have the face of an Angel. And as beautiful persons may be said to look like, or resemble Angels; so Angels may be said to

look like, or resemble Stars. The Church for the lustre of her graces, is said, to look forth as the Morning, fair as the Moon, clear as the Sun (Cant. 6.10.) and so may the Angels as the Stars. The Apostle saith of those false Apostles (who would needs be accounted Stars (faithful Ministers of Christ) in the Firmament of the Church) they are transformed into Angels of light (2 Cor. 11.14.) that is, they would appear like Angels of light. The holy Angels are Angels of light. The seven Stars are the seven Angels, saith Christ, expounding the Vision to John (Revel. 1.20.) This shews that Angels and Stars have a ve y great similitude; so that, as there in one sense, so here in another, the Stars may signifie the Angels. And the Angels may very well be called Morning Stars, because they were the first of living Cre••tures, their Creation being supposed to be (though Moses expresseth nothing of it) comprehended within that of the Heavens: In the beginning God created the Heaven and the Earth, the Heaven and the heavenly Inhabitants, the Angels. The evil Angel, the Devil, that fallen Angel, is also called, a Morn∣ing Star. That Title Lucifer, Son of the Morning, which the Pro∣phet bestows on the Assyrian (Isa. 14.12.) for his pomp and pride, properly belongs to the Devil, the Arch-Devil, a fallen Angel, or the Primier of the fallen Angels: yea, Jesus Christ himself is called the Day-Star (2 Pet. 1.19.) and under ano∣ther far different expression) the Morning Star (Rev. 2.28.* 1.61) and he saith of himself (Rev. 22.16.) I am the bright and Morning Star. Thus Christ, who is the Angel of the Cove∣nant,* 1.62 the Lord of Angels, the Creator of Angels, is called the Morning Star. All these Scriptures bear testimony that it is not strange to expound Stars by Angels.

And therefore, when the Lord saith, The Stars sang toge∣ther, according to this interpretation (upon which yet I shall not insist, but leave the Reader to his own opinion) it is but the same with that which followes in the close of the verse, to which I now proceed.

And all the Sons of God shouted for joy.

* 1.63The Chaldee Paraphrase is express, that the Sons of God are the Angels, rendring, The Armies of Angels shouted for joy. And the Septuagint are as clear for it, saying, When all my Angels

sung for joy; both leave out our Translation, the Sons of God, and put that which is the Exposition into the Text, the Angels of God. That the Angels are called Sons of God, hath been shew∣ed before (chap. 1.6.) There was a day when the Sons of God came together (that is, the Angels) and Satan (the evil Angel) came also among them. The Devil, or evil spirit, thrust himself into the assembly of the good Spirits or holy Angels, who are the Sons of God.

If any ask how the Angels are the Sons of God? I answer

First, Negatively, They are not the Sons of God, as Jesus Christ is. Angels became the Sons of God in time; Jesus Christ is the Son of God from Eternity. The Apostle (Heb. 1.5.) puts the question, To which of the Angels said he at any time, thou art my Son, this day have I begotten thee? The Angels are the cre∣ated Sons of God; Jesus Christ onely is his onely begotten Son. Angels are the Sons of God by mee•• g••ace and favour; the Lord accounting them as Sons, accepting them as Sons, using and re∣specting them as Sons, as he doth also all true believers, who likewise are the Sons of God. But Jesus Christ alone is the Son of God by Na••ure, or by an eternal generation, and was so declared in the fulness of time, both by his Incarnation and Re∣surrection; which many conceive to be the Apostles intend∣ment, in those words, This day have I begotten thee; taken out of the second Psalm, and quoted (Acts 13.33.) as also (Heb. 1.5.)

Secondly, In the Negative, The Angels are not the Sons of God by Regeneration, nor by Adoption. Thus Believers only are the Sons of God (John 1.12.) To as many as received him, to them gave he power to become the Sons of God, even to as many as believed on his Name. Believers are the Sons of God, rege∣nerated and adopted; Angels are not so. The holy Angels need∣ed not Regeneration; nor as they were created holy, so they fell not from that holiness in which they were c••eated: and therefore Christ is not to them a Redeemer for their restauration, but onely a Head for their confirmation and establishment (Col. 2.10.) As for the Angels which fell, they are reserved in chairs of darkness to the Judgement of the Great Day; they have ••o share in Redemption, thei•• fall is irrecoverable. Thus we see how the Angels are not the Sons of God. But how then are they the Sons of God?

I answer, Affirmatively, The Angels may be called the Sons of God in a sixfold sense.

First, As Adam is called the Son of God (Luke 3.38.) in his primary Constitution or by Creation; so Angels are the Sons of God, as they are his Creatures.

Secondly, Angels are called the Sons of God, because of Gods great affection to them, as well as his creation of them. Such as we much affect and love intrinsically, we are ready to call our Children, Sons or Daughters: The Lord bears abun∣dance of love to the Angels, therefore he calls them his Sons.

Thirdly, If we consider their place or station: The Angels wait upon God, they are near to him, they stand about his Throne as Sons, to receive his Blessing and Commands.

There are three things specially considerable in the Angels:

First, Their Nature, so they are Spirits, or spiritual Sub∣stances.

Secondly, Their Offices, so they are the Messengers and Ministers of God.

Thirdly, Their Dignity or nearness to God, so they are his Sons. Christ the onely begotten Son, is in the bosome of the Father, (John 1.18.) that is, he is nearest him, and hath most inti∣mate communion with him: The Angels are so near to God, that (though they are not in his bosome, yet) they alwayes behold his face (Matth. 18.10.) that is, stand in his presence, as being in high favour with him; and are therefore in that respect called his Sons.

Fourthly, Angels may be called the Sons of God, because of that constant uniform obediential frame that is in them, to∣wards God. A Son honoureth his father, (Mal. 1.6.) It should be the disposition, and in the heart of every Son to do so. And seeing it is not only fully the disposition of Angels, and in their hearts to do so, but they have alwayes actually done so, (the holy Angels may truly say unto God, as the elder bro∣ther is brought in saying to his father (Luke 15.29.) Lo, these many years, even ever since the Creation, we do serve thee; neither have we transgrest at any time thy commandment, either by leaving undone what thou hast bidden us do, or by do∣ing what thou hast forbidden us) therefore Angels having the genuine spirit of Sons towards God, may in that regard also be stiled the Sons of God.

Fifthly, They may be called the Sons of God, because of their essential likeness to God, or their likeness to him in Essence. God is a Spirit, he is incorporeal; the Angels also are incorporeal, they are Spirits; though the difference between God and An∣gels be as great as can be conceived, yea, unconceivable; God being the Creating Spirit, and they but created Spirits; God being an Infinite Spirit, and they but finite Spirits; yet the An∣gels bear a resemblance to God in their essence, as well as in their qualifications, and may upon that ground likewise be called the Sons of God.

Sixthly, Angels are called the Sons of God, because they imitate him. Do good to them that hate you (saith Christ, Matth. 5.44.) that ye may be the Children of your Father, which is in Heaven: that is, imitate God, carry it towards evil men, to∣wards men that are evil to you, or do you evil, as God doth; and this will be both an evidence, that you are the Sons of God, and God will honour you with the Title of his Sons. The An∣gels imitate God in mercy, and love, and compassion, as also in their good works, their ways being all holy, just, and good, pure and righteous. Further they shew much kindness and tenderness to the children of men; they doubtless, are patient towards the fro∣ward, and do good offices (as they are called and deputed) to those who deserve little good. Now being like God by imita∣tion, they may be called the Sons of God. Thus we have some account in these particulars, why, or how the Angels are called the Sons of God. But what did these Sons of God, the An∣gels, when Spectators of the Worlds Creation? The Text tells us,* 1.64

They shouted for joy.

Some put a difference between that which is attributed to the Stars (taking the Stars properly) and the Angels; as if here it were spoken (signanter) by way of excellency; the Sta••s did sing, but the Angels shouted. The word rendred to shout for joy, signifies in general to make any great or loud cry, sometimes for sorrow or consternation of mind; When the army of the M••∣dianites, amazed wi••h Gideons stratagem of the pitchers and lamps, ran and fled, 'tis said they cryed, and their cry is expressed by this word (Judges 7.21.) When an army runs, they make only

a confused noise or shout, for fear and sorrow. But mostly and most properly, the word signifies to shout for joy, and in a way of triumph, as when an army is victorious, and ready to divide the spoil; or as in the time of harvest or vintage, when the fruits and good things of the earth are gathered in: and such is the shouting here intended. The Angels, the Sons of God, did not only sing as the Stars, when the foundations of the Earth were laid; but they shouted for joy. It is but one word in the Hebrew, which we render, shouted for joy. The Angels did not onely approve, but applaud the works of God.

Further, Consider the generality of this divine Plaudite, or applause, All the Sons of God shouted for joy. As before the Lord saith, The Stars sang together; so here, All the Sons of God; not one of them was left out, every one bare a part in this triumph; they all with one accord, with one heart, and one voice, joyned in it: All the Sons of God (there was not one dissenting voice) shouted for joy. Hence

First, I might refute their opinion who denied Angels and Spirits, as the Sadduces did (Acts 23.8.) but I shall not stay upon that.

Further, It being said, All the Sons of God shouted for joy:

Note;

The Sons of God, the holy Angels, are of one mind.

It is a most blessed sight and hearing, when all the Sons of God joyn in one thing. It was not a part of the Sons of God, it was not here one, and there another, but all of them. Behold (saith David, Psal. 133.1.) how good and how pleasant a thing it is, for brethren to dwell together in unity! The Angels, who a••e B••e∣thren, the Sons of one Father, did all joyn together in this du∣ty. The Apostle speaks concerning the Wo••k of the Ministry, (2 Cor. 6.1) We as workers together, those words [with him] are put in by the Translators, and the supply is to a very good sense: We as workers together with him, that is, with God, For he is pleased to use his Ministers as Workers together with himself. Yet it may well be understood concerning the Mini∣sters of the Gospel, only, joyning in this one thing, that is, with one voice, or one cry, beseeching sinners to be reconciled unto God (chap. 5.20.) and that, as it followeth in the close of this

first verse (chap. 6.) They receive not the grace of God in vain. All Ministers should be workers together: As all the Angels were si••gers together, and shouters together; so the Ministers of Christ should be workers together. That which is the work of one, is the work of them all, and they should all joyn in it. And how sad is it, to see those who call themselves, and would be ac∣counted the Sons of God, divided in their work and way! when one rejoyceth in that which to another is cause of mourning; when one mans meat is (as we speak proverbially) another mans poyson; or one mans comfort, another mans grief? How ma∣ny are there who cannot joyn in rejoycing and thanksgiving for works of God (I mean Providential Works) as eminent in their kind, as the Creation Work, or the laying of the founda∣tions of the Earth? That will be a blessed day, when we shall see the full effect of that prophesie (Zeph. 3.9.) Then will I (saith the Lord) turn to the people a pure (Lip of) Language, that they may all call upon the Name of the Lord, with one consent or shoulder. Here's a promise of all as one, and of all with one consent, shoulder, inward, outward man, associated in prayer, or calling upon the Name of the Lord; which by a Synechdoche, includes all the parts, and takes in the whole compass of the wor∣ship of God. The accomplishment of this prophesie, was the scope of Apostolical Prayer (Rom. 15.5, 6.) Now the God of pati∣ence and consolation grant you to be like minded one towards another; according to, or (as the Margin hath it) after the example of Christ Jesus; that ye may with one mind, and with one mouth, glorifie God, even the Father of our Lord Jesus Christ. All the Sons of God in the Text were of one mind, and had (as it were) but one mouth, the joy of one was the joy of them all. All the Sons of God on Earth have this principle in them, to rejoyce in God, and to magnifie God for his mercy; onely all have not the same light: They that have not an habitual principle in them, to praise God in and for his works, are not of his family; they are not worthy to be reckoned Sons of God, who have not a readiness, or present disposition in them, to joyn with all, or with any of his true Sons, in shouting for joy at his gracious appearances in his mighty works of mercy; as also in humbling themselves toge∣ther with them, at the terrible appearances of his dreadful works of Judgement, or at the usual prognosticks or fore-runners of them.

Again, Taking the Stars for the Angels, they were Morning Stars; the Angels sang and shouted for joy, in the Morning.

Hence, Observe;

The very first appearances of the power and wisdom of God in his works, should put us upon the work of praise and rejoycing.

We say truly, better late than never; but 'tis best to be early, and with the first, in a good work. David did not onely awake early, or in the morning, to praise God; but as the Hebrew may be rendred, he awakened the morning (Psal. 57.8.) David was a morning man in praising of God; so were the Angels. 'Tis healthful both for soul and body to be morning men, to be early, both in praising God, and praying to him. God requires, and he infinitely deserves the first fruits of our time, our youth, which is the morning of our life, the first fruits of our age, should be dedicated to God (Eccles. 12.1.) and so should the morning, which is the youth (if I may so speak) of every day. Our first thoughts should be of God and with God; as soon as we awake, we should set open the door of our hearts by meditati∣on, to let God in, and knock open the doors of heaven by prayer and supplication to get in to God. It should not be unlament∣ed, that the course of most men runs so contrary to this; their senses are no sooner loosed from the bands of sleep, but they let loose their thoughts, and set the doors of their souls wide open to sensitive, sometimes to wicked and sensual objects; and so shut out God and matters of greatest moment, to and about their immortal souls. How unworthy are such of this blessed relation, under which the Angels, those early praisers of God, are here represented, Sons of God.

Thirdly, In that it is here said, All the Sons of God shouted for joy, that is, all the Angels then created:

Observe;

They who have joyned in some outward worships of God, may yet fall off and apostatize.

Here all the Angels of God joyned in this thanksgiving at first, yet soon, very soon after, a great part of the Angels rebelled a∣gainst God, and became Apostates; for presently upon the Cre∣ation

of man, which was the sixth day, there was a Devil, a Tempter, who overthrew man; yet here we have all the An∣gels in a holy Quire. Hypocrites are forward to joyn in acts of praise, in acts of prayer, in acts of hearing, who yet in time of temptation fall away, and so fall into as bad a condition as the fallen Angels; of whom the Apostle Jude saith (vers. 6.) that not having kept their first estate (or principality) but leaving their own habitation (appointed them of God) he hath reserved them in everlasting chains (both of Providence and Justice) under dark∣ness, unto the Judgement of the Great Day.

Fourthly, Observe;

The great business of Angels, and that which they are most bent to, is to praise God (Psal. 103.20. Psal. 148.2. Isa. 6.3.)

And as at the birth of the World the Angels shouted for joy, so at the birth of Jesus Christ (who was the Author of the second Creation, as well as of the first) the Angels shouted for joy: suddenly there was with the Angel a multitude of the heavenly host praising God (Luke 2.13.) To praise God is heavenly work, 'tis angelical work, the most proper work of the Sons of God. We shall not alwayes have need of praying, but we shall alwayes have cause to be praising and shouting for joy: This shout will remain to all eternity. Praise is the most spiritual work, and re∣quires the most spiritual frame of heart; and therefore the chief of that work is reserved to an estate, wherein not only our souls, but our bodies too, shall be altogether spiritual.

Fifthly, Note;

The Work of Creation should continually call up our thoughts to the praise of God, to sing and shout his praises.

Did the Stars (take them properly) and did the Sons of God (the Angels) rejoyce when the work first began? and is not the work to be rejoyced in now 'tis finished? Though sin hath sulli∣ed the work, yet the glory of God is still transparent in it, the power, goodness, and wisdom of God are gloriously seen in the things that are made (Rom. 1.20.) not onely were they seen, but they are ••een to this day. The creatures are still a glass where∣in we may ••••hold the invisible things of God, even his eternal

Power and God-head, so that they who glorifie him not in and for those works, will be found and left without excuse: They are a book, a volume, consisting of as many leaves and lines as there are distinct sorts of creatures, wherein we may read the great God plainly described to us: and if so, let us remember our fault this day; Is it not our sin and shame, that we are so little in admiring God for this work, which set all the Angels in heaven a singing, a shouting, a wondring? There are several things in the Works of Creation, which well considered, will soon pro∣voke us to singing and to shouting. First, The multitude of Creatures. Secondly, The various kinds of Creatures. Third∣ly, The beauty and excellency that is in the Creatures. Fourth∣ly, The profit and the usefulness of the Creatures. These laid together, should draw out our praises, and cause us to exalt the power, wisdom and goodness of God manifested in and by his Creatures.

Lastly, Consider what was i•• that caused the Angels to ••hout for j••y, when they saw this wo••k of God begun? Surely it was the appearance or manifestation of God, shining brightly in the Work of Creation.

Hence Observe;

The discoveries of the power, wisdom, and goodness of God, should stir up, and engage every man, and cannot but effe∣ctually stir up and engage those who are wise and good, to rejoyce in God.

Somewhat of God is stamped, or there are certain lines of his transcendent perfections drawn upon every Creature; here a line of wisdom, and there a line of power; here a line of goodness, and there a line of mercy; the sight of these should cause us to shout for joy; especially, that this God, the Creator of the ends of the Earth is our God for ever and ever, and will be our guide even unto death. How many lines have we of God in the World, which we have not read, much less studied and com∣mented upon! In how many things is God visible, and yet we see him not, nor acknowledge him as we ought? Take onely these two things by way of inference from the whole.

First, To be of a praising, of a rejoycing spirit, i••••o be of an ex∣cellent spirit, of an angelical spirit. Let us imitate ••he Angels in

praising God. The Angels are called the Sons of God, because they imitate him; let us imitate the Angels in praising God, so shall we approve our selves the Sons of God too.

Secondly, Consider, The Angels rejoyced at the laying of the foundations of the Earth. The Earth was made for man; Heaven was the Angels habitation, they were well provided for, if there had never been an Earth, they had been provided for; yet they shouted for joy, when God laid the foundations of the Earth for the use of man and beast.

Hence take this Inference;

It shews a good spirit, to rejoyce at the good of others, or to be pleased with that which is beneficial to others, though it be no benefit to us.

This argues an excellent spirit, an angelical spirit. Some if they are well housed and provided for, care not whether others are housed and provided for or no; nor can they rejoyce at the good of others, but as their own good is concern'd. In glory we shall be like to the Angels, our very bodies shall be like to the Angels, living without food, without sleep▪ without mar∣riage; in Heaven we shall neither marry, nor be given in marri∣age; but shall be like the Angels. O let us strive to be like the Angels in our minds now, as we hope to have our bodies like the Angels hereafter, even clothed (as the Schoolmen call them) with angelical endowments. Unless our spirits are like the Angels here, unless we have hearts like the hearts of Angels in this World, we shall never have bodies like them hereafter, or in the World to come.

JOB, Chap. 38. Vers. 8, 9, 10, 11.

8. Or who shut up the Sea with doors, when it brake forth, as if it had issued out of the womb?

9. When I made the Cloud the garment thereof, and thick darkness a swadling band for it.

10. And brake up for it my decreed place, and set bars and doors,

11. And said, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed.

THe Lord having questioned Job about the Fabrick of the Earth, and shewed the triumph and acclamations of Angels at it, in the former Context: He next leads him to the waters, or carrieth him to the Sea, there to consider his Works of wonder. As Moses in the beginning of Genesis having summarily and in general, spoken of the Creation of Heaven and Earth, descendeth to particulars; so here we have the Lord pas∣sing from one part of the Creation to another; from the Creation of the Earth, to that other great part of the Creation, the Wa∣ters, or the Sea. Vers. 8. Who shut up the Sea with doors? &c.

In these words, we have

First, The Creation of the Sea.

Secondly, Its Constitution: both set forth by most elegant Metaphors.

The Creation or Production of the Sea, is shadowed by allu∣sion to an Infant breaking forth out of the womb (Vers. 8.)

The Constitution or settlement of the Sea, is carried on in sui∣table Metaphors to the end of the eleventh Verse.

Vers. 8. Or who hath shut up the Sea with doors, when it brake forth? &c.

We have here,

First, The Birth or Nativity of the Sea.

Secondly, What God did with the Sea, when it was born,

and issued out of the womb: Then God shut it in with doors, and prepared garments and swadling bands for it; then he re∣strained the rage, force, and fury of it, and held it as his prisoner or captive in bonds. As soon as an Infant is born, it is bound up and swadled; and as soon as the Sea (as I may say) was born or come into the World, God took order with it; and to keep it in or∣der, he provided doors to shut it in, and garments to bind it up with.

What the Scripture speaks of Gods coercing the Sea, may be reduced to two heads:

First, To that restraint which he laid upon the Sea, present∣ly upon its Creation, some say the first, others the third day of the Creation; according to that (Gen. 1.9.) God said, Let the waters under the heaven be gathered together into one place, and let the dry land appear; and it was so. Thus the Lord reduced it to a certain place.

Secondly, To that restraint which God laid upon it, after this reducement, that it should no more return, to overflow the Earth. Both these restraints or laws put upon the Sea, are con∣tained in this Context; the former of them in the eighth and ninth verses: As soon as the Sea issued out of the Earth, God set up its doors, and made it bands. The latter of these, the giving of a special Law, that when it was shut in, it should no more break forth, but according to his appointment, we have in the tenth and eleventh verses, where it is said, I brake up for it my decreed place, and set bars and doors; and said, hitherto shalt thou come, and no further; and here shall thy proud waves be stayed.

So then, here we have;

First, Bounds and limits assigned by God to that vast and un∣ruly Element, the Water, that the Earth might be habitable and useful both for man and beast. And,

Secondly, We have the Lord restraining all power or liberty (which naturally it would have had and taken) to violate or break those bounds: For had not God given the Waters of the Sea such a special command (though bounds had been assigned them) they would quickly have broken their bounds.

These two orders of God differ much, though not in the time when they were given out, yet in the nature of the thing; and

both suppose the Sea in being, when these orders were given out; For when it is said (vers. 8.) It brake forth, as if it issued out of the womb; this implieth its birth and nativity: and when God saith, He shut it up with doors, this supposeth, that it not one∣ly had a being, but that it was violent and furious, and would have over-flowed all, and regained as large a Territory as it possessed at first, when it issued out of the womb of the Earth, even the face of the whole Earth, if the Lord had not bridled and restrained it.

Yet further, and more distinctly to open the words in their Order.

* 1.65Vers. 8. Or, Who shut up the Sea with doers?

The disjunctive particle Or, succeeds those disjunctives (ver. 5, 6.) Who did this? Or, Who did that? Or, Who a third thing, concerning the Earths formation? Here again, Or, Who shut up the Sea with doors? The Hebrew is onely, Shut up the Sea with doors; the word who is repeated out of the fifth and sixth verses. The Lord by this query or question put to Job, would then have him, and now us know, that it was himself alone that did it: It was the Lord who bridled the Sea, and shut it up with doors; As if he said, Where wast thou, O Job, when I did this great thing? as thou gavest no assistance towards the laying of the foundations of Earth, and the fastening of the corner-stone thereof; so tell me what assistance didst thou give me in bringing forth, and setling the vast Sea: Or at least (if thou canst) give me an account h••w these things were done, and how they con∣tinue as they were done by an everlasting decree: who hath shut up the Sea with doors, was it I or thou, or any other Creature? Thus the Lord still brings Job upon his knees by humbling questions, knowing that he was not able to take any of that honour to him∣self. He poor man had no more to do in this great work, than he had in the former; and therefore he ought to submit to the works of God in providence, whatsoever he was pleased to do, see∣ing all the works of Creation were done by God alone, without his counsel or assistance. Who hath

* 1.66Shut up the Sea with doors?

There is a two-fold rendring of that word translated Shut up;

We take it from a root which signifies to hedge in, or compass about, as also to protect; because those things which are com∣passed about with strong hedges, are under protection, and safe from danger. Water being a fluid body, spreads it self over all, the water cannot contain it self in it•• own bounds (fluids can∣not) but it must be bound, it must be shut in, or shut up. The Lord shut up the Sea, as the waters of a great River are shut up by flood-gates; or as the waters upon which a Mill is built (some carry the allusion to that) are pent for the service of it, and are caused by art to run gradually or by inches, as the Master of that useful engine gives direction. Thus the Lord shut up the Sea.

The Sea is a great Convention or Assembly of Waters, as Moses spake (Gen. 1.10.) The gathering together of waters, the Lord called Sea: The Sea is a confluence, or meeting of wa∣ters. There may be a great water, yet that not the Sea; the confluence of all or many waters together, that is Sea. The wa∣ters being thus gathered or assembled by the Lords Summons or Command, he hedged them in, or shut them up.

Secondly, Others render, Who anointed the doors of the Sea,* 1.67 when it brake forth, as if it had issued out of the womb. They who give this Translation, derive the word from a root, which signifies to an••int. Some Interpreters insist much upon this sense of the word, and I find one who asserts it as the onely sense of it in this place; Who anointed the doors of the Sea, that is, the passages by which the Sea issued forth. And (saith he) the reason why other learned Interpreters pitch upon that Translation of shutting up the Sea with doors, is because they knew not what to make of anointing the doors of the Sea, nor to what practice such an expres∣sion should allude, that the doors of the Sea were anoint∣ed: whereas indeed that notion of the Word bea••s the fairest allusion and proportion to the Metaphor of Child-bearing, begun in this, and carried on (as it were) professedly in the next verse, under which the Spirit of God is pleased to express the coming forth, and original of the Sea: Now, saith my Author,* 1.68 it is a thing commonly known both to Physitians and Mid-wives, that those parts of the body by which the Infant comes into the world, u••e to be anointed, for its more easie passage: Thus saith God to Job, Didst thou anoint the doers of the Sea, when it brake forth,

as if it had issued out of the womb. It was my Mid-wisery, my wisdom and skill, not thine, that brought the Sea into the World, and gave it an easie birth, or delivered the Earth of it without hard labour. This makes the sense of the whole Con∣text run more clearly than our reading of it. And so we have Sea-doors of two sorts in this Context: In this eighth verse, the doors of the Sea are the doors by which the Sea came forth; and in the tenth verse, we have the doors by which the Sea is kept in; whereas according to our rendring, the doors in both places are interpreted as keeping the Sea in; and so there would be a mention of the same doors twice; which though it may be ad∣mitted, yet this latter seems to be the clearest, as taking the first doors for those by which the Sea was let out, or had its birth, and the latter, for those doors by which the Sea is kept within its bounds. Who shut up the Sea with doors,

When it brake forth.

* 1.69The word which we translate to break forth, signifies in other places of Scripture the breaking forth of a Child in the birth: David useth it (Psal. 22.9.) Thou art he that took me out of the womb; there it is taken (as Grammarians speak) transitive∣ly, here intransitively, When it brake foterth, noting a kind of rapture or violence; as when Tamar was in travel (Gen. 38.27, 28.) There were twins in her womb; and it came to pass, when she travelled, that the one put out his hand, and the Midwife took and bound upon his hand a scarlet threed, saying, this came out first; and it came to pass, as he drew back his hand, that behold his bro∣ther came forth; and she said, how hast thou broken forth? this breach be upon thee; therefore his Name was called Pharez. Thus the Sea brake forth violently, as if it had issued

Out of the womb.

* 1.70What Womb? Some say of the Providence of God; say o∣thers, of the Decree or Counsel of God; for that is the womb, out of which all things proceed: A third saith, out of the Pow∣er and Omnipotence of God: All these sayings are true, either of these is as the womb out of which all things issue; but these, the Providence, the Decree and Counsel, the Power and Omnipotence of God, are the Common Womb, out of which

all things issue; whereas here the Lord seems to speak of some special womb, out of which the Sea issued. And therefore I ra∣ther adhere to that Interpretation, which saith plainly, that the womb out of which the Sea is said to issue, was the Abysse or bowels of the Earth. The Sea brake forth out of the bowels of the Earth, as out of a womb. The Earth is the Common Parent, the Parent of the Sea; the Sea was created in the bowels of the Earth; or the Earth was created big with the waters of the Sea, as a woman big with child, and shortly after the Lord caused the earth, like a woman with child, to travel and b••ing forth the Sea. So that the Lord doth here more distinctly open to us the manner of the Creation of the Sea, than in the first of Genesis. It is true, the Element of Water hath its seat naturally above the Earth, it be∣ing the lighter Element; but as to the first conception of it, this Scripture implies, that its place was within the Earth, and that it issued forth from the Earth. The bowels of the Earth were the womb in which the Sea was conceived, and out of which, by the Word of the Lord, it issued. The waters were not at first created above the Earth (as some have affirmed) but they being created with the Earth, and conceived within the Earth, brake out of the Earth, and invested or covered it all over; and so continued in that condition till the third day, and then the Lord commanded them to retire into certain vast channels, now cal∣led Sea, that so the dry land might appear. Thus the Lord, when the waters were issued forth, disposed of them in their proper place. According to this Interpretation, we are to take these words of the time past; Who is he that shut up the Sea with doors, when it brake forth? that is, after it had broken forth, after it had issued out, Who was he that then shut it up with doors? This description of the Nativity of the Sea, may be drawn out into these conclu••ions:

First, The Earth and Waters were created both together.

Secondly, The Waters were at first created within the bowels of the Earth; for saith the Text, They issued forth, they brake forth.

Thirdly, At the Command of God, the Waters were brought forth out of the Earth, as a Child out of the Mothers Womb (Psal. 33.7.) He gathereth the waters of the Sea together as an heap, he layeth up the deep in store-houses (Psal. 104 vers. 5, 9.) Bless the Lord, &c. who

laid the foundations of the Earth, that it should not be removed for ever; thou coveredst it with the deep as with a garment: the Wa∣ters stood above the Mountains.

Fourthly, The Waters being thus brought forth, did at first cover the Earth, and so would have continued, if God had let them alone.

In the method of Nature things lie thus:

First, The earth is lowest, being the grossest element.

Secondly, The water riseth above the earth, as being more pure than that.

Thirdly, The air is above the water, as being much more pure than the water.

Fourthly, The fire gets above all, as being the thinnest and purest of all the elements; and therefore the water issuing out of the earth, would have continually covered the face of the earth, if the Lord by his power had not ordered it off, and shut it up with doors, when come off, according to our read∣ing the words in this verse, and according to the general reading of the tenth verse; where the whole earth being covered with water, the Lord brake up for it his decreed place, and there kept it fast. Thus David (Psal. 104.7, 8.) speaking of the waters above the mountains and over-flowing all; presently adds, At thy rebuke they fled, at the voice of thy thunder they hasted a∣way; they go up by the mountains, they go down by the vallies, un∣to the place which thou hast founded for them. There the Lord by David, as here by himself, sets forth his mighty power, in the dis∣posal of the waters to a certain place.

But if we take that other reading of this verse, Who hath an∣nointed the doors of the Sea? then by doors we are not to under∣stand that which stops the Sea from over-flowing the earth, as in the tenth verse; but for those passages at which the waters brake out of the earth, as an infant from the womb; which seems most distinct and clear.

And because the Sea is so huge a body, so great a part of the world, we may (not unprofitably, I hope, before I pass from this verse) consider a three-fold representation of the Sea, or the Sea as a glass shewing us three things.

First, The Sea hath in it a representation of God himself in his divine perfections.

Secondly, Of the World in its various motions.

Thirdly, Of the heart of man in its vilest corruptions.

The Sea carrieth in it, First, A representation of God himself; which may be taken in four things.

First, In the hiddenness and unsearchableness of his wis∣dom (Psal. 36.6.) Thy judgements are a great deep, or a sea; (Rom. 11.33.) O the depth of the wisdom and counsel of God! how unsearchable are his judgements, and his wayes past finding out! None can fathom this Sea, there is not line enough in the understanding of Men and Angels to reach the bottom of God; he is a sea without banks or bottom.

Secondly, The Lord is as the sea in his goodness, sending out so many sweet streams, and feeding all the springs of the earth (Psal. 65.9, 10.) Thou visitest the earth and waterest it, thou greatly inrichest it with the river of God, which is full of wa∣ter; thou preparest them corn, when thou hast so provided for it: thou waterest the ridges thereof abundantly, &c.

Thirdly, As all the rivers come from the sea, and return to it, so all good flows out and springs from God, and all the glo∣ry of his goodness should return, or be returned to him in praises and thanksgivings.

Fourthly, The sea is such a vast body, that though it sends forth water to feed the earth every where, and though all the ri∣vers flow back into the sea, yet the sea is not at all abated by the water that it sends forth, nor increased by all the water that returns to it. So how much soever God gives out to the crea∣ture (he gives out all) yet he is no more emptied by it than the sea; and whatsoever returns the creature makes to him, they no more increase nor add to him, than the sea is increased by the rivers falling into it: there is no sensible appearance of the heightening of the waters of the sea, by the greatest and vastest rivers that disburden themselves into it.

Secondly, As the sea is an Emblem of the Living God, in whom we live, so of the world wherein we live.

First, The sea is a very unquiet part of the world. What storms, what tempests are there upon the sea? what rage and fu∣ry in the waves of it? such an unquiet thing is this world, hur∣rying up and down, and inraged often by storms and tempests a∣rising from the lusts and passions of men, even to the swallowing up of all.

Secondly, The sea is very unconstant, it is now ebbing, and a∣non flowing. It is so with this world, and all things in it; our comforts are sometimes flowing, and sometimes ebbing; our peace comes, and anon it goes; we have some good dayes and more evil; the dayes of darkness are many, and the best meet with many of them in this world; the world is full of changes, the fashion of it passeth away.

Thirdly, The sea water is a salt water, an unpleasant water; and such is the world, though many drink greedily of it, and would even draw it up, as the Scripture speaks of Behemoth, drawing up Jordan. They who drink in worldly things, as if they could drink up the whole world, yet drink but salt and un∣pleasant water.* 1.71 One of the Ancients notes it as a great mer∣cy to man, that God doth thus imbitter the world to us, making it brackish and distastful. And indeed God hath on purpose tem∣pered the things of this world, that they should not be too sweet and luscious for us, or lest we should distemper our selves by them, or surfeit upon them.

Thirdly, The Sea is an Emblem of the heart of man, espe∣cially of a wicked mans heart. Man is a little world, and the heart of man hath a sea of worldly vanities in it (Isaiah 57.20.) The wicked are like the troubled sea; and the heart of a wicked man is the most troubled and troublesome part in him. The heart unchanged, is like the sea:

First, For turbulency or troublesomness; what is more un∣quiet than the heart of man? no such natural storms upon the sea; no such civil storms either at sea or land, as there are car∣nal storms in the heart of man; what a stir, what broils, doth the heart of man make many times!

Secondly, The heart of man is like the sea, as it is salt, brackish and bitter, through the hastiness and rashness of our spi∣rits. The Prophet Habakkuk calls the Chaldeans a bitter and hasty Nation (chap. 1.6.) Hasty persons are bitter persons, perverseness, peevishness and passions lodge in them.

Thirdly, The heart of man hath waves in it, full of pride like the sea; what sea hath such proud waves as the heart of man hath! O how do many even deifie themselves, think and speak of themselves as if they were more than man! It is said of the King of Tirus (Ezekiel 28.2.) that he set his heart as the heart

of God; how was that? not that his heart was fashioned like the heart of God, but he was lifted up in a self-sufficiency, as if he (like God) needed no helper; and as he thought, he ••ad no need of help from any, so he had no fear of hurt from any. How of∣ten do such proud waves appear upon the sea of mans heart? and who is there among the sons of men, but finds these proud waves of his heart lifting him up beyond his sphere and condition? And who but God, can shut up this sea with doors, when its sinfulness breaks forth, as if it had issued out of the womb? But leaving these metaphorical seas,* 1.72 I return to consider what the Lord said further, concerning the Sea Natural.

Vers. 9. When I made the cloud the garment thereof, and thick darkness a swadling band for it.

As soon as the child is born and come into the world, the Mo∣ther or Midwise provides sutable garments for it, and a swad∣ling band. Thus the Lord continues the metaphor of child∣birth; I, saith the Lord, provided a garment and a swadling band for the new-born sea. And as the Text tells us, that the Lord made the sea a garment, and a swadling band, so it tells us what they were: What was the garment made for the sea? The Cloud. When the Lord had separated the sea from the earth, he made the clouds to cover it, as garments do a child, that comes naked into the world; and the cloud is a fit garment for the sea. Clouds are water condensed, and they dissolve into wa∣ter, and here the Lord having separated the sea from the earth, made the cloud, which is a kind of sea, a sea in the air, as a garment to cover and keep it warm. And because a new-born child, lest the limbs should not grow right, hath not the liberty of its arms and feet for a time; but is wrapt up with a swadling band: therefore, in pursuance of the Allegory, the Text speaks of a swadling band prepared for the sea, as soon as it was born. But what was the swadling-band of the sea? As the mat∣ter of its garment is a cloud, so its swadling-band is thick darkness; that is, say some, very dark clouds; making this latter part of the verse but a repetition of the former: because clouds are dark in themselves, they are often expressed by darkness, they are called black clouds, and dark clouds, yea, sometimes clouds are called darkness. So that the cloud, and the thick dark∣ness,

may be the same; onely it is here exprest in different terms, to shew the exactness of the Lords proceeding, and the accu∣rateness of his providing for the due ordering of the unruly child the sea. And that the sea had at first such a swadling-band, we find (Gen. 1.2.) Darkness was upon the face of the deep.

Hence, First, From the purpose of the Spirit of God, as we may well conceive, in representing the sea in such a dress, a child in swadling-bands:

Note;

God can as easily rule and bind the sea (a vast bulky body) as a mother or a nurse can bind a little infant in swadling∣bands.

And surely the Spirit of God would have us to take notice, that though the sea, be indeed such a giant, such a monster, as will make a heart of oak shake, or a heart of brass melt, yet what is it to God, but an infant? he can bind it and lay it to sleep, e∣ven as a little child. And if the great sea be in the hand of God as a little child, what is great to God! and how great is God! What is strong to God! and how strong is God! What or who is too great, or too strong for God to deal with? Cannot God, who hath swadled the turbulent sea, provide swadling-bands to wrap up the stoutest and most turbulent spirits of this world? Job ••p••aking of himself, wondered that God should deal so with him (chap. 7.12.) Am I a Sea or a Whale, that thou settest a watch over me? The sea is a boisterous creature, and had need be watched; Am I a Sea or a Whale, said Job? Though a man be as a sea or a whale, God can watch him, and bind him from doing mischief. Therefore fear not any power of the creature, though a great sea, while your behaviour is good; but fear the Lord, who binds the sea to its good behaviour. Nations are be∣fore him but as the drop of a bucket (Isa. 40.15.) A Nation confi∣dered in it self, is a mighty sea, much more The Nations, which indefinite is universal, taking in all Nations; yet they are all but as the drop of a bucket: and how easily can we dispose of the drop of a bucket? Even so easily can God dispose of those who are as the sea in opinion and appearance.

Secondly, Consider what the Lord makes the swadling-band of the sea; some strong thing no doubt: the Text tells us it is but a dark cloud or a mist arising from the sea; these are the bands with which God binds this mighty giant the sea.

Hence Observe,

The Lord can make weak and improbable means to do and ef∣fect the greatest things.

One would think we should have heard of some other matter, even of adamantine chains, to bind the Sea with; but we see mists and fogs and clouds shall do it, if God will. Mists are but vapours gathered up and thickened a little in the air. Is it not a wonder, that they should get the upper hand of, and bind the sea? so that as soon as a mist riseth in the air, by and by the sea is still. There is indeed a natural reason why, as calms are sel∣dome without mists, so mists can never be without calms; be∣cause mists cannot endure nor live in the wind, much less in a storm, but must presently be dispersed or blown away by it; yet 'tis much, that a mist, or a fog, or a cloud in the air, should have a binding force upon the sea. This was the Lords work, to keep the sea quiet in its place. And having considered this, we are called to consider another Work of God, whereby he keeps the sea from roving out of its place, in the two verses fol∣lowing.

Vers. 10. And brake up for it my decreed place, and set bars and doors, &c.

Here the Lord speaks of the second state of the sea, accord∣ing to one reading, though according to ours of the first.

When the Lord had said, Let the waters be gathered together into one place, he prepared a place to receive the waters; as when a man would have a place to hold water, he digs or makes an earthen vessel or receptacle for it. So when the waters issued out of the earth in their nativity, the Lord gathered them toge∣ther into a sea, and prepared a stupendious pit; or as some fol∣low the allusion here of a new-born infant wrapt in swadling-bands, he provided a great bed or cradle to put it into. That vast concave into which the waters are put, is somewhat like a cradle; those channels (I say) which God made for the sea, are

as the cradle wherein it is laid. The banks and shores are those bars and doors with which the infant is kept in his cradle. What can be spoken more significantly than these similitudes, to ex∣press the greatness of God, who keeps in the sea by his power, and leads it forth gently into several creeks and bosoms, for the safety of Naviga••i••n, and represseth its fury and violence by the sands and shores? Thus saith the Lord, I brake up for it my de∣creed place, a hollow place, for the holding of the sea.

* 1.73Some translate, And established my decree upon it; for the word place, is not expressed in the Text, there it is only and brake up my decree; but it is more clear to the general sense of the Text, and to the particular sense of the Hebrew word, to in∣terpret it, of breaking up a decreed place for the sea, than of establishing a decree for the sea; which is a consequent of the former: and therefore I understand it only of a fitting room for the sea, here called a decreed place, or a place determined, a place not only sound out as convenient, but determined and set; I brake up for it my decreed place, or my statuted place, a place that I appointed by an ordinance of heaven, that place did I break up for it; that is, I made a vessel or channel like a cra∣dle, big enough, and broad enough, and deep enough, to hold the vast waters of the sea. I brake up for it my decreed place.

Note, First;

The Lord who made the sea, made also a place for it.

The ordering and placing of all things is of God, as well as the making of them; God hath provided a place for every thing, and put every thing in its place. God is the God of Order. And how comely and orde••ly are all things, while they are kept in, and all persons while they keep in the place which God hath decreed for them, and put them in! The Elements do not ponderate, are not bur∣densome in their place. The sea troubles us not while it keeps or breaks not out from that decreed place, which God at first brake up for it. There is not the least worm, but hath a decreed place. And as God hath appointed men their time (there is a decreed time for their birth, and for their continuance in life, they die also, and go out of the world in a decreed time) so there is a decreed place for every man, and that two-fold:

First, Of his habitation, in what part of the world he shall live (Acts 17 26.)

Secondly, Of his station, or vocation, what part he shall act in the world, to serve his generation, or to get his living. He that abides within the bounds of his calling, abides in his place, though he every day move or remove from place to place. It is best for our selves and for others also to abide in our decreed pla∣ces; as it is a mercy to us all, that the sea abides where God placed it. If men break out of their places, they may quickly do mischief like the breach of the sea: To prevent which God brake up for it his decreed place, and not only so, but as it followeth in the close of this tenth verse,

Set bars and doors.

In the eighth verse we have only doors; he hath shut up or an∣nointed the doors of the sea; but here we have bars and doors. It is an allusion to strong Cities and Castles, or to great mens Houses, which have not only doors, but doors barred and double lockt. Bars strengthen doors, and keep them fast and sure. A strong door, if not well lockt and barred, may quickly be broken open; therefore the Lord to make all fast, tells us that when he had put the sea into his decreed place, that it should no more re∣turn to cover the earth at its own pleasure, or according to its natural bent (for there is a desire, that is, a natural bent in the sea to be over-flowing all, and to repossess the place from which it was at first with-drawn; the Lord I say tells us that) he then set doors and bars to keep it in, and shut it up fast enough. And if you enquire what is meant by these doors and bars, with which 'tis shut in? Some answer, The sands of the sea, others the rocks, clifts and banks; these are bars and doors by which the sea is shut in. But though these things are indeed as bars and doors to keep the sea from returning again; yet that which is the great bar and door, is the word of command from God, as appears fully in the next verse.

Vers. 11. And said, hitherto shalt thou come,* 1.74 and no further.

The Saying of God, is Gods Command and Law; And said. To whom? To whom did the Lord speak? He said it to the sea; though a senseless creature, a creature without reason, yea without life, yet the Lord said it, and he said it to the sea, and

he spake it as angry with the sea. As if he had said, I see what a raging creature thou art, what a froward ungovern'd child thou art like to prove; therefore I say, hitherto shalt thou come, and no further. We may take this saying of the Lord, under these two notions.

* 1.75First, As expressing the firmness of what was done; He said, that is, resolved, determined, and concluded, made it a Law, a Law like that of the Medes and Persians, not to be reversed by any power.

Secondly, He said, as noting the facility of the work. When the Lord took a course to shut up these doors, and to put on these invincible bars, what did he? He said it, and it was as soon done as said; so that this word He said, notes the infinite sove∣raignty and power of God, that by a word speaking the matter was done; He said,

Hitherto shalt thou come.

The Lord gives the sea line; He makes it a prisoner, but not a close prisoner; He gives it a great scope, large room to role and tumble its waves in; Hitherto thou shalt come, that is, hi∣therto thou maist come. It is not a Command that the sea should alwayes come so far, but it is a dispensation or a permission, that thus far the sea may come, but no further. As if the Lord had said, I have drawn a line, and I have set a mark, I have given thee a bound, so far to go, hitherto shalt thou come,

But no further.

* 1.76The Hebrew is, Thou shalt not add; Thou shalt not go beyond the bound which I have set thee, to destroy the earth. A Jew∣ish Writer gives a double exposition of this, But no further.

First, Of the waves and the waters in the midst of the sea. When waves rise in the main ocean, how high they may rise and toss the sailing ship, we cannot tell; but God knows.

Secondly, Of the waves roaring at the sea-shore. To both he saith, Hitherto shall ye come, and no further.

And here shall thy proud waves be stayed.

Why doth the Lord call them proud waves? it is not because they are proud properly, but by a Metaphor; they lift up their heads as proud men do, and are therefore called proud waves.

Thus Jethro spake of Pharaoh and his host (Exod. 18.11.) In the things wherein they dealt proudly, the Lord was above them. Pharaoh and the Egyptians, like the proud waves of the sea, thought to have swallowed up all Israel; but God made the sea to swallow them up. Proud men, like mighty waves, think to swallow up all; but He is above them, that saith to the sea, Here shall thy proud waves

Be stayed.

The Hebrew is, And here it shall set it self against the pride of thy waves. As if the Lord had said, if they come here,* 1.77 my doors shall meet them, my commands like bars shall stop them, that they shall not be able to go a step further; they shall not conquer my commands, nor break down the doors, nor dis∣solve the bars, which I have set up. The word rendred waves properly signifies a heap; because waves role in heaps one upon the neck of another.

First, In that this Text makes so particular a description of the provision which God made to keep the sea in order; as soon as it was born, he bound it up in swadling-bands, and then brake up a decreed place for it, and there set up bars and doors, that it should come no further. He put the sea under confinement.

Hence, Note;

The sea left to it self, would mischief all; the sea would return and cover the earth quickly.

As soon as ever it brake forth out of the earth, it covered the earth; and so it would do again, if the Lord should let it alone. David took special notice of this work of God (Psal. 104.9.) Thou hast set a bound that they (the waters spoken of vers. 6, 7, 8.) cannot pass over, that they turn not again to cover the earth. Which plainly implieth, that the waters would turn again to co∣ver the earth, and so recover their first liberty, even to over∣spread the face of the whole earth, did not God restrain and hold them in, as was shewed before in the general explication of this verse.

Secondly, Note;

The creature can go no farther than God permits or suffers.

Rational creatures often go beyond the commands of God; but neither they, nor any creature, can go beyond the counsel of God: They who transgress or pass over the line of his revealed will, cannot pass over the line of his secret will. The Lord se∣cretly puts a stop to all creatures, as here, to the sea. How ex∣travagant soever mens spirits are, or their practices are, yet they are under an over-ruling power. The sea hath continued under this command ever since God made it; it hath gone no further than the Lord would. Though it be a truth that the sea hath bro∣ken visible and natural, yea artificial banks, and bounds, and bars; yet it hath never broken those special invisible banks, bounds, and bars,* 1.78 which God hath made for it, his decree. When God gave the sea visible banks, and bounds and bars, he did not intend them for banks, and bounds, and bars to his own will; and therefore he sometimes bids the sea go beyond and break its visible bounds and bars. He commanded a general deluge in Noahs time; then all was sea, no dry land appeared: And though we have the Lords promise that he will never destroy the world, how sinful soever, by an universal deluge any mo••e (Gen. 9.11.) yet Hi∣stories and experiences have told us there have been many parti∣cular inundations of the sea, breaking its anciently known bounds and bars; nevertheless it never did nor ever shall break the bars of this word, hitherto shalt thou come, but no further. The di∣vine pillar of this (Ne plus ultra) No further, stands inviolable. If the sea break bounds at any time, 'tis because God hath given it a special commission to do so, for the punishment of men, who break their bounds by sin. The sea is still Gods prisoner, and goes not out of those doors which God hath set up and barred, without his licence; it stirs not a foot from the decreed place which God broke up for it, but as he lengthens its chain.

Thirdly, Note;

To God alone that power belongs, which keeps the sea within compass.

It is not the sands, nor the banks, nor the rocks, that can do it. The water is a very barbarous and head-strong element, none can put a bridle into the lips of it, but God himself. A late Histo∣rian, speaking of the siege of Rochel, saith there was a stupen∣dious

dike made, which might be called a bridle to the sea: but God alone can make a bridle for the sea; his word in the Text, Hitherto shalt thou come, and no further, is the bridle. Some di∣spute whether it be not a continued Miracle, that the sea is kept within its compass. We say miracles are discontinued; and I con∣ceive 'tis beside the nature of a miracle, to be continual; yet, without dispute, 'tis a continued marvel or wonder, that the sea is thus kept in; if the Lord should let it loose, if he should re∣move the bar and unlock the door of that prohibition here given it, but one hour, no natural doors nor bars could hinder it from returning to cover the face of the earth. Take a few inferences from the whole.

First,

The sea is Gods, and he hath made it.

(Psal. 95.5.) And he made it, as to declare his own glory, so to promote our good (Psal. 104.25, 26.) The earth (O Lord) is full of thy riches; so is this great and wide sea, wherein are things creep∣ing innumerable, both small and great beasts; there go the ships; there is that Leviathan whom thou hast made to play therein. O magnifie God, who hath made the sea so vast, so wide, so great, yet so use∣ful and commodious. As the sea is a terrible creature, so a be∣neficial creature, bringing forth and feeding an innumerable company of beasts, as the Psalmist speaks. We may as soon num∣ber the sands, as the shoals of fish bred and nourished in those mighty waters.

Secondly,

As the sea is the Lords, and he made it; so the sea is the Lords, and he masters it.

(Psal. 89.9.) Thou rulest the raging of the sea; when the waves thereof arise, thou stillest them. Glorifie the Lord in this. No earthly potentate can coerce the sea. Xerxes presumed he could tame the He••espont, a little brook comparatively to the Ocean, but it would not obey him; he disciplined it with three hundred stroaks for attempting his bridge of boats, but it would not mend; he cast fetters into it, as if it had been his vassal, but it would not be bound. It is God who binds the sea, That knows no Lord but him that made both it and the dry land. It was

proof enough of Christs Divinity, that rebuking the winds and the sea, there was a great calm. This made the men marvel, say∣ing, what manner of man is this (surely he is more than man) that even the winds and the sea obey him (Matth. 8.26, 27.) When some Courtiers would have flattered our Danish King Canutus into a belief that his power was more than humane, he commanded his chair to be set on the Sea-shore at the time of flood; and sitting down, thus bespake that Element; I charge thee not to enter my land, nor wet these robes: but the sea keeping on its course, he rose up, and spake in the hearing of all about him; Let all the inhabitants of the world know, that vain and weak is the power of Kings; and that none is indeed worthy of that Name, but he that keeps both heaven, and earth, and sea in obedience.

Thirdly, Then tremble at the power of God, who can let the sea loose upon us in a moment. We tremble at the sea if it break loose; then tremble at the power of God, who can let loose the sea. It is he that calleth for the waters of the sea, and poureth them out upon the face of the earth: the Lord is his Name. (Amos 9.6.)

Fourthly, when the sea breaks bounds in any degree, either when we see a storm at sea, or a deluge at land, let us go only to the Lord, who onely can still the raging of the sea, and put swadling-bands about it, even as if it were a child. God alone is to be invocated, when the winds are tempestuous, and threat∣en either a deluge at land, or a wrack at sea. Heathens invo∣ked Neptune and Aeolus. Popish votaries call upon St. Nicholas and St. Christopher. Let us learn of the Disciples, who fearing to be swallowed up of a tempest, went to Christ, and said, Ma∣ster, save us, we perish (Matth. 8.27.) The poor Mariners in Jo∣nah called every one upon his God (Jorah 1.5.) but none of them called upon the true God. It is Jehovah the Lord, the true God onely, that raiseth the stormy wind, which lifteth up the waves of the sea; and it is he that maketh the storm a calm (Psal. 107.24, 25, 29.)

Fifthly, If the sea, so vast and violent a creature receive the bridle from God, and is bound up by him, even as an infant in swadling-bands; how much more should man receive the bridle from him! The Lord saith to the sons of men, hitherto shall ye come, and no further; hitherto your works and actions shall go,

and no further: yet how do the men of the world over-flow and break their bounds! The prophet makes this application clear∣ly (Jer. 5.22, 23.) Fear ye not me, saith the Lord? will ye not tremble at my presence? which have placed the sand for the bound of the sea, by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it: but this people hath a revolting and a rebellious heart, they are revolted and gone. As if he had said, The sea doth not revolt against my command, but this people doth; they are more unruly than the sea. All the wicked, at best, are like the troubled sea, that cannot rest (as the Prophet speaks, Isa. 57.20.) How much worser then are they than the sea, when they are at worst?

Lastly, We may hence infer for our comfort; If the Lord hath put bounds to the natural sea, what unnatural sea is there, to which the Lord cannot put bounds? There is a five-fold me∣taphorical sea, to which the Lord hath said, hitherto shalt thou come, and no further: Or, at least, he hath said, though thou come hither, thou shalt come no further. This the Lord hath said,

First, To the sea of mans wrath. The wrath of man is a grie∣vous sea, and of that David saith (Psal. 76.10.) The wrath of man shall praise thee, the remainder of wrath shalt thou restrain. Let men be as angry as they will, let them be as stormy as a sea; yet the Lord hath said, hitherto shall ye come, and no further: For (Psal. 65.7.) He stilleth the noise of the seas, the noise of their waves, and the tumult of the people. Yea, great men raging like the sea, are sometimes stopt by very small matters, such as the sea-sands. The Chief-priest and Elders of the people, were offended at Christ, and therefore questioned his Authority; yet forbare to answer his question, as they had most mind to do it, for fear of the people (Matth. 21.23, 26.)

Secondly, He bounds the sea of the devils rage. The devil is a sea in bonds. We read of a special thousand years, wherein it is prophesied that Satan shall be bound (Rev. 20.2.) yet in∣deed he is alwayes bound, else no man could live a quiet hour for him, nor have any rest from his furious temptations and vexa∣tions, but his professed slaves and votaries.

Thirdly, There is a sea of Affliction which we meet with in this world; the Lord bounds that also, and saith, hitherto it shall come and no further (1 Cor. 10.13) There hath no tem∣ptation taken you, but such as is common to man. But God is faith∣ful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it.

Fourthly, The Lord sets a bound to the sea of prophaneness and ungodliness in the world; that's a sea that would over-flow all; and that is a sea, f••r whose over-flowing, we have cause to pour out floods of tears. Hence that prayer of David (Psal. 7.9.) O let the wickedness of the wicked come to an end! Did not the Lo••d put an end to the prophaneness and ungodliness of men, they would be endless in prophaneness and ungodliness. The un∣j••st knoweth no shame (Zeph. 3.5.) That is, he is never ashamed of any injustice, but would go on to do unjustly and wickedly (in infinitum) who knows how long!

Fifthly, The Lord sets a bound to the sea of error and false d••ct ine; the Lord saith, Hitherto shalt thou c me, and no fur∣ther. Error would be as extravagant and boundless as the sea, if the Lord did not bound it. Epiphanius in his treatise of heresies, al∣ludes to this Scripture, for the comfort of himself and o••hers, when he saw such a high-grown sea of error broken in upon the Church. As Jannes and Jambres withstood Moses, so do such ungodly men with∣stand the truth of Christ; but (saith the Apostle, 2 Tim. 3.9.) They shall proceed no further. Did not the Lord give a stop to the spi∣rit of seduction that goeth out from the Devil and the false Pro∣phet, it would bring in a deluge of delusions upon the whole world, and (as Christ himself hath fore-warned us, Matth. 24.24.) deceive if it were possible, the very Elect. But there is a bar and a bound for this sea also; though they come hitherto, to this and that person with their errors, to this and that point of error, yet they shall proceed no further; and here, even here, their proud and poisonous waves shall be stayed.

JOB, Chap. 38. Vers. 12, 13, 14, 15.

12. Hast thou commanded the morning since thy days? and caused the day-spring to know his place

13. That it might take hold of the ends of the earth, that the wicked might be shaken out of it?

14. It is turned as clay to the seal, and they stand as a garment.

15. And from the wicked their light is with-holden, and the high arm shall be broken.

THe Lord in dealing with Job, had already put sundry Questions to him about the earth, and about the sea, as hath been shewed in the former part of this Chapter; here the Lords calls his thoughts up into the ayre, or bids him look to the heavens, and duly consider the light of the Sun. In this the Lord intends the same thing which he had done before, while he was questioning J••b about the Earth and the Sea, namely, to humble him, and b••ing him ••o a full submission, by shewing him his weakness, and utter insufficiency, as also to set forth his own wisdom, power, and greatness: Hast thou commanded the morning since thy days? &c. We may gather up the general sense of these four verses in o•• this brief sum. As if the Lord had thus bespoken Job; If thou answerest, that the things I have alrea∣dy questioned thee about, were before thy time, and therefore must needs be done, without either thy counsel or assistance; then I ask thee farther, Hast thou ever hastened or retarded, hast thou quickened or stopt the rising of the Sun, at any time since thou wast born? or hast thou ever caused the morning light in any one of these Jew days, which thou hast seen, to spread it self far and near, even every where, to the uttermost parts of the earth; that so those evil doers and night-birds, who being children of darkness, cannot but hate the light, and love the works of darkness, might by its rising be at once discovered and affrighted? This seems to be the purpose and scope of God in these words. More particularly,

Vers. 12. Hast thou commanded the morning since thy days?

That's the first Question; Hast thou since thy days, given the morning its charge; to Mr. Broughton translates, implying, that every morning the Sun receives as it were fresh orders from some hand or other? now, hast thou given out orders for ••••e morning light; Doth the day-light obey thee? Doth the Sun arise at such times and places as thou hast appointed? Hast thou commanded it (so we render) The word notes commanding with fullest au∣thority,* 1.79 a command to appear and be ready upon duty, a com∣mand to stand forth and do what is enjoyned. This word of command is most proper unto God (Psal. 33.9.) He spake the word, and it was done; he commanded, and it stood fast. The command of God is a creating command, it puts things into act; his saying gives them a being; his calling them to work, makes them work, or sets them a work. Now, saith God, Hast thou commanded the morning? Hast thou, O Job, such a word of com∣mand upon any c••eature, for the producing of any effect, moti∣on, or action? Hast thou commanded

The morning?

* 1.80By the morning, the Lord means the morning light. As if he had said, Hast th u raised the Sun out of its bed, and brought forth the morning? hast thou, like the Master or Lord of this great family, the World, called up thy servants, and set up thy light for them to work by? hast thou commanded the morning, that is, caused the Sun to rise, which is as a bridegroom coming out of his chamber, and rejoyceth as a strong man to run a race (Psal. 19.5.) No, saith the Lord, it was not, 'tis not thou that com∣mandest the morning, it is I that command the morning. I commanded the first morning (Gen. 1.5.) I said, Let there be light, and there was light; and the evening and morning were the first day. It was I, who the fourth day, said, Let there be lights in the firmament of the heaven, to divide the day from the night; and let them be for signs and for seasons, for days and for years. It was I that made two great lights (the Sun and Moon) the greater light to rule the day, and the lesser light to rule the night, (Gen. 1.14, 15, 16.) The first morning, and all the mornings,

the light-bearer, or the light-bringer, came forth and appear∣ed at my command, not at thine. Hast thou commanded the morning

Since thy days.

There is somewhat special in those words, Since thy days. We may take them either of these two ways.

First, As if the Lord had said,* 1.81 Was there no morning before thy days? Or, Was there not a morning, befo••e thou hadst a morning in the world? Did the birth of the morning wait till thou wast born? Did it not look forth, no•• appear, till thou didst appear? Surely, there were mornings, hundreds of years before thou hadst a morning in the world. The morning did not stay for thee, nor for thy day.

Secondly, Hast thou commanded the morning since thy days? That is, since thou camest into the world? hast thou had the ho∣nour, priviledge, and power to awaken and call up the morning, as thou dost thy houshold servants? Know, O Job, that, as there was a morning before thou wast born, or hadst a day in the world; so since thy day, thou hast neither made the morning, nor raised up the morning light; that power is now in my hand, as it was before thou wast in being; thou art but of yesterday, of a few days: there was a morning before thy days; and since thy days many have continued and come forth daily: yet not at thy command, but at mine. As I brought forth the light in the first day of the Creation, so the fourth day I created the Sun, into which I gathered the light, and at whose rising the morning shews it self.

Hast thou commanded the morning since thy days?

'Tis a daring Question; thou hast not, I have done it, and not thou.

Hence Note, First,

What God will have done, he can command to be done, or it shall be done at his command.

The Lord needs not labour to produce the most difficult ef∣fects; he can produce them as a Lord, by a word speaking; he needs not intreat, nor treat about the bringing forth of any mat∣ter,

his will is enough to bring it forth. What God will have done, shall be done. Thus it was at the beginning, when God created all things, and gave them a being; and thus it hath been ever since for the moving of all things to their several ends, and issues, to this day; all hath been done by a word of com∣mand. David (Psal. 148.) calling the Sun, Moon, and Stars, to praise the Lord, gives that as the reason (vers. 5.) for he commanded, and they were created. Now, I say, as they were cre∣ated at the first by his command, so they shine forth every day by the same command (Matth. 5.45.) He maketh his Sun to rise on the evil and on the good. He that hath power, usually saith to a person that is unwilling to do a thing, I will make you to do it; that is, you shall do it, whether you will or no. And 'tis said by the Evangelist, He maketh his Sun to rise, &c. which may seem to import a kind of unwillingness in the Sun to bestow its light promiscuously upon the evil as well as good (evil men are indeed unworthy that the Sun should shine or the rain fall upon them) but God (who is infinite in goodness, and to shew that our good deeds should not be shut up or narrowed to those onely who are good) layeth an irresistible and an indispensible charge upon the Sun, to rise and shine with that indifferency to the good, and to the bad. The Sun would be ashamed to shine upon wicked men, the Sun would even with-hold its beams, and rays, and deny them light or any comfort, it would not make the earth fruitful for them, had it not a command from the Lord: But having a command from him, it cannot with-hold nor di∣vert its light, no not from those who are children of darkness, and have constant fellowship with the unfruitful works of dark∣nesse.

'Tis no small matter of consolation, to remember, that our God is a commanding God, that he can command the morning: which as it is a truth, with respect to the natural morning of e∣very day, so to the mystical or metaphorical morning. After a dark, black, and stormy night of sorrow and trouble upon his Church or People, then the Lord can command the morning of joy and prosperity to arise upon them and comfort them. 'Tis comfortable living under and obeying his commands, who can command away our sorrows, and by a word speaking turn mid∣night into morning, and the shadows of death into the shining

light of life; and therefore saith peremptorily without ifs or ands (Psal. 30.5.) Weeping (or sorrow) may endure for a night, but joy (or singing) cometh in the morning: that's a morning in a morning. We may have a morning of Sun light, and no morn∣ing of joy-light, as the Lord threatned his people in case of dis∣obedience (Deut. 28.6, 7.) In the morning thou shalt say, would God it were even; and at even thou shalt say, would God it were morning, for the fear of thy heart, wherewith thou shalt fear, &c. Onely God can make a morning of joy or inward light, to rise with the mo ning light of the natu••al day; else we may have day without us, and darkness within us; Sun-light but no soul-light. And such was the intendment of that dreadful threatning against the wicked, last mentioned out of Moses. Whereas the godly in their darkest ou••ward condition, are under the sweet influences of that gracious promise (Psal. 97.11.) Light is sown for the righ∣te••us, and gladness for the upright in heart. And God can com∣mand that light to spring even in the hour and power of darkness, as Christ expressed his saddest day in this world (Luke 22.53.) The light of every morning is called the day-spring, at the lat∣ter end of this verse; and the Lord can make light and gladness, or the light of gladness to spring up in our hearts, when and where he pleaseth.

Secondly, Observe;

The course of Nature in all its turns and changes, is moved by, and obedient to the command of God.

As God commands the morning, so the morning fails not to come at his command. When did you ever know the morning stop or stay a moment beyond the time, that God commanded it to come forth. We could never say to the Chariot of the Sun, as the Mother of Sisera said of his, Why is his Chariot so long a co∣ming? why stay the wheels of his Chario••? There was somewhat stopt Sisera's Chariot, that it could not come; and God took off the Chariot wheels of the Egyptians, in the Red Sea, and they drew heavily; yea, the Lord can take off the Chariot-wheels of any, though they drive as furiously as Jehu, so that they shall not come at their time: but who ever knew the morning stopt a minute or a moment beyond the exact time at which it should come, or was expected? And as the Sun, so all natural things,

keep their course, and slack not at the command of God. No creature disobeys the command of God but man, who of all creatures hath most reason, and is most obliged to obey it. God never said of the Sun, O that it had hearkned to my voice; but the sons of men put him often to say so, as he once did to Israel, his ancient people (Psal. 81.13.) How seldome do we keep time with God! How seldome do we come or go, just at his call! I have called (saith Wisdome, Prov. 1.24, 25.) and ye refused, I have stretched out my hand, and none regarded. God never looked, one day of the year, for the morning, and it came not; but he hath come three years (as the Parable of the Fig-tree shews, Luke 13.) to man, looking for fruit, and hath found none. Will it not shame us, that the morning is obedient to the com∣mand of God, if we are not?

And the••efore as the former note was matter of comfort to us, so this may be matter of conviction to us, that the morning, that the Sun in the firmament (a liveless creature) receiving a com∣mand, should constantly appear at the time which the Lord ap∣points, and that we, who are living creatures, that we, who are reasonable creatures, yea, that we, who have not only reason, but grace (all believers have) should not be obedient to, and obser∣vant of the Lords command, to come at his time, to appear at his call; how may it cause us to blush for shame! The Prophet saith, The Stork in the heavens, the Crane, the Tu••tle, and the Swallow, these know the time of their coming; they come in their season. I may say also, the Sun, Moon and Stars, those lights in the heavens, know their season, and the time of their coming; they obey the command of the Lord, and shall not we know the judgement of the Lord, and observe the appointed times of our duty! which to observe, is as much our interest or benefit, as it is our duty. As often as we see the morning coming according to the command of God, let it provoke us to make hast, and not delay, to keep his commandements.

Thirdly, Hast thou commanded the morning? that is, the morn∣ing light, to come forth? No, it's I that have done it.

Hence Note;

We are to acknowledge God as the Commander, yea, as the For∣mer, Maker, and Author of the light.

This command of God hath respect, not onely to his bringing forth the light every morning, or to his bringing forth the morning light every day into the world; but to his giving the light its being the first day of the world. God is the Father not onely of spiritual light (Jam. 1.17.) but of natural (Psal. 74.16.) The day is thi••e, the night also is thine; thou hast prepared the light, and the Sun. This glory is ascribed to God by his holy Prophet also (Jer. 31.35.) Thus saith the Lord, which giveth the Sun for a light by day, and the ordinances of the Moon, and of the Stars, for a light by night. The Lord gives these, as well as com∣mand these; and who but God can do either? None can com∣mand the creatures unto their daily motion, but God; much less could any command the creatures into their first being, but God. How wise, how great soever men are, or seem to be in their own eyes or sight, they cannot make nor bring forth the least ray of light; much less can they make such a world of light, as God hath made for the world. And surely there is no creature where∣in we may see and contemplate more of God than in the light, which he made the first day, and now commandeth to make the morning day by day. Nor is there any thing in the whole com∣pass of Nature, either more comfo••table or more admirable than the light. The commonness of it lessens our esteem of it; and because it comes so constantly, and never fails, we are apt to look upon it as no great matter, as no great mercy; whereas indeed the light is not onely useful and comfortable, but admi∣rable; and that it deserves these three attributes, I shall briefly shew; by giving a touch at each of them.

That, light is an admirable creature, must be confessed, if we consider,

First, Its original, or the way of its production. The Apo∣stle treating about spiritual light, tells us whence the natural light came (2 Cor. 4.6.) God who commanded light to shine out of darkness, &c. Light came, as it were, out of the womb of darkness. Now that, out of darkness, black darkness, such a beautiful child, such a goodly creature as light should be brought forth, is it not marvellous? Yet thus it was, God commanded light to shine out of darkness. The History of the Creation reports, There was nothing but darkness upon the face of the earth, when the Lord said, Let there be light. Darkness is totally contrary to

light, 'tis the privation of light: Now, that the habit should come forth out of the privation, light out of darkness, or life out of death, joy out of sorrow, peace out of trouble, these are the wonderful works of God. And we may comfortably meditate upon this, when we want any kind of light: Whence did the Lord bring light at first? even out of darkness; therefore let us not think any darkness of trouble, a le••t to the Lords production of light. When we are in spiritual darkness (the state of nature is a state of darkness) that doth not hinder; the Lo••d can easi∣ly bring the light of the new creatu••e out of it: and when we are in the darkness of any trouble, though it be thick darkness, dark••ess (as Job spake, chap. 10.22.) like darkness it self, and where the light is as darkness; yet this doth not hinder, the Lord can bring light out of it. There's the first wonder, the Lord brought light out of darkness.

Secondly, Light is wonderful, in its operation, power, and efficacy, in that it doth so suddenly chase away, conquer, and o∣vercome darkness. Light gets victory over darkness in a mo∣ment. There's no darkness can abide the face of light. As soon as God commands the morning, let it be as da k as pitch, the darkness must away, and fly before it. Da••kness cannot with∣stand light, nor stand in the presence of it; there's no long di∣spute, light instantly gets the hands, the day, of darkn••ss.

Thirdly, If we consider the pure nature o•• ligh••; 'tis as pure as purity it self. Light hath an inseparable and an insuperable pu∣rity; though it may be a while ob••cured, yet it cannot be at all polluted. Philosophers have spoken much about the natu••e of light, but none were ever able to comprehend it. Some said, it is a habit or quality of a light some body;* 1.82 yet none of their definitions reach it fully. They make it a quality; yet we may conceive it is rather to be ranked and reckoned among substances than acci∣dents, it being a principal part of the Creation, and the ex∣press subject of Gods work the first day of it.

Fourthly, The light is very wonderful in the changes and vi∣cissitudes of it. How it passeth and repasseth, how it increa∣seth and decreaseth, how it comes and goes, is an amazing con∣sideration.

Fifthly, Though the light be in continual changes, yet there's nothing more constant than the light, to its appointed time. Light never fails to come in its season.

Secondly, That light is a most useful and beneficial creature, who can deny? seeing without light the whole Creation were a nothing to us. What had the world been to us, if God had not made light, and set up lights in it? The eye of the body (whi••h is the light of the body, Matth. 6.22.) were of no use to us without outward light. Till the Sun (which is the eye of the great world) shines, the eye (which is the Sun of the little world) is no advantage to us. There must be light in the aire, as well as light in the eye, else the most beautiful objects have no appearing beauty; and therefore the Lord made light the first day, that by it, the beauty of the whole Creation might be seen. Light discovers it self and all other things: Light illu∣strates all the works of God, and sets them in our sight. And as all that God hath done, would be nothing to us without light, so we our selves could do nothing without light. We cannot work at all, or very hardly, or very badly, without light; hence that of David (Psal. 104.22, 23.) The Sun ariseth; man goeth forth to his work and to his labour, until the evening. (John 9.4.) The night cometh, wherein no man can work. Night of any sort, is not for work, because 'tis dark; and therefore they who work in the night, get artificial light to supply the want of natural. When the plague of darkness was upon the Egyptians, they sate still, and no man moved from the place where he was, till that plague was removed (Exod. 10.22, 23.) And as we cannot do the work of our Civil Callings without light, either natural or artifi∣cial; so we cannot do the work of our Christian Calling, with∣out spiritual light. When Christ the Sun of righteousness ariseth with healing in his wings, then we go forth (to our spiritual labour as Christians) and grow up as the calves of the stall (Mal. 4.2.) How long soever we live in this world, we never go forth to that labour, till the Sun of righteousness, the Lord Jesus Christ, ari∣seth upon us. It was said to those in the parable, that were hired at the eleventh hour (Matth. 11.6.) Why stand ye all the day idle. They of the eleventh hour were persons, possibly, very bu∣sie and laborious as to their Civil Callings in the world, but had stood idle all the day as to any spiritual work, as to any work of grace; they had not done God, nor their poor souls, one stroke of work all that while, until they were called, and the light of grace shined upon them. Jesus Christ is the light which lightened

the Gentiles, and the glory of Israel (Luke 2.32.) And whereso∣ever he comes, The people which sat in darkness see a great light, and to them which sat in the valley of the shadow of death, light springs up (Matth. 4.16.) And that a two-fold light;

First, Light to be saved by.

Secondly, Light to serve God, or to do the work of God by.

Thirdly, How comfortable is the light! 'Tis so comfortable, that light and comfort are often put for the same thing. God is the Lord (aith David, Psal. 118.27.) which hath shewed us light; that is, the light of counsel what to do, and the light of com∣fort in what we do, or after all our sufferings. Light is not only a candle held to us, to do our work by, but it comforts and cheareth us in our work (Eccl. 11.7.) Light is sweet, and a pleasant thing it is for the eyes to behold the Sun. Hence that of David (Psal. 65.8.) Thou makest the out-goings of the evening and morning to rejoyce; that is, thou makest men to rejoyce, they are glad, they rejoyce in, or at the out-goings of the morning. Man takes comfort at the first appearance of the light; light re∣fresheth him at its out-goings in the morning. And at the even∣ing men rejoyce too, for then they go to their rest, being wea∣ried with the labour of the day.* 1.83 Or we may thus expound that Psalm, Thou makest the out-goings of the morning and the even∣ing to rejoyce; That is, thou makest men who live at the out-go∣ings of the morning, and at the out-goings of the evening to re∣joyce. As if it had been said, thou makest the Eastern people and the Western people, all people from East to West rejoyce. And that which makes all people to rejoyce, naturally, is the rising of light with them in the East, and the coming of light towards them in the West.

Thus we see what an excellent creature light is, both as it hath a continually renewed rising in the morning of every day, and as it had its first being in the morning of the world, and both from the command of God. Whence take these inferences.

First, When we behold the morning coming forth by the command of God; Let us consider who God is, and what the beauty, and purity, the majesty, and excellency of God are, who is clothed with light, and dwelleth in light, yea, who is light, and in whom there is no darkness at all. There is not any one creature, which God doth so formally predicate of himself,

as this of light. As God is love (1 John 4.8.) so God is light, (1 John 1.5.) yet the light which shines to us, the morning, which God hath commanded for us, is but darkness to God, who hath commanded it. Light it self is darkness, compared with God; yet 'tis the clearest shadow, the best resemblance of God in Nature.

Secondly, As we should consider the excellency and beauty of God in the appearance of the morning, so his goodness, who hath made such a creature for us, who hath also prepared so many ves∣sels to hold it and hold it out, or to dispence it to us. 'Tis God who hath made those great lights, the Sun to rule the day, and the Moon and Stars to rule the night (Gen. 1.16.) The day would be night to us, if God had not prepared the Sun (for though there were three days before the Sun was made, yet now 'tis the Sun which makes the day) and the night would be nothing but darkness to us, if God had not prepared the Moon and the Stars. How great then is the goodness of God to man, who hath made light for us, and who thus conveys and dispenseth it to us ac∣cording to our need, both by day, and by night!

Thirdly, We should hence be minded to pay our debt of thankfulness to God every day. History tells us, that the ancient Rhodians or inhabitants of the Isle called Rhodes, erected a mighty Colossus (according to their heathenish superstition) in honour of the Sun, who once a day at least opened his face upon their Island, though it were over-cast with clouds, muffled up, and vailed to all other parts of the world. Though, possibly, we do not see the face of the Sun every day, yet we enjoy the light and influences of it every day. God hath commanded the Sun in the Firmament to attend us, to be about us, to comfort us, every morning; and shall we be unthankful! If in a dark night a friend will but lend us a candle and a lanthorn, we thank him; What matter of thanks to God then should it be, that he hath set up those candles, those torches, those lamps of light for our com∣fort and guidance continually.

Fourthly, If God hath commanded the light, so excellent a creature to serve us, to be for our use, then let us make use of the light to serve the Lord in and by; let us make use of natural light, that of the Sun in the air; and of spiritual light, that of Christ the Sun in the Gospel, most of all. Let us make use of natural

light, as to civil, and of spiritual light, as to holy ends and en∣joyments; let no beam of light shine to us in vain. It is sinful, not to make a good use of natural light, 'tis very sinful and dan∣gerous not to make a good use of spiritual, 'tis condemnation to refuse ••pi••i••ual Gospel light, and to love darkness rather than the light (John 3.19.)

Fifthly, Seeing the Lord ha h commanded the morning light for us, then by way of retribution, let us shine forth in obedi∣ence to his commands, and be as the morning light to glorifie God (Matth. 5.16.) We that have light made for us, should carry our selves like lights. The Apostle either commends the Saints at Phillippi for shining, or commands them to shine as lights in the world (Phil. 2.15.) The Text runs in the Indica∣tive Mood (by way of commendation) Among whom ye shine. The Margin hath it in the Imperative Mood (by way of com∣mand) Among wh••m sh••ne ye as lights in the world. The Lord who hath commanded the Sun to ••ise for our light, hath comman∣ded us to rise and shine as lights, and be as so many Suns of light in the firm••ment of the Church, and in all places to which we come. Therefore (as our blessed Saviou••, the light and life of the world, hath counselled us) Let our light shine (and so shine) before men, that they may see our good works, and glorifie our father which is in heaven (Matth. 5.16) We that have light comman∣ded for us every day, how should we be lights, and go forth as the Sun, casting out our rays and beams, in a holy and godly con∣versation! And while we go forth and walk in such a conversati∣on, we go forth and walk as the Sun in its strength, we enlight∣en all the world where we come, and dazel the eyes of the wick∣ed world, or of the wicked in the world.

Sixthly, How should we, who have light commanded for us, avoid all the works of darkness; yea, We should (as the Apostle ex∣horts, Rom. 13.12, 13.) cast off the works of darkness, and put on the armour of light; we should walk honestly, as in the day: As in the day which the light of the natural Sun makes, and as in the day, which the light of the mystical Sun, our Lord Jesus Christ, hath made.

Seventhly, Remember, as God hath commanded a morning for us here, so he will command a light, or a morning, a mor∣ning light for all our actions hereafter. As God hath made the

the light, so he will bring all things to light. Many now live in the light of this world, whose works are in the dark as well as theirs are works of darkness. Now as the Lord hath commanded a morning to shine for us to worke by, so he will have a morning wherein all our works shall be seen (1 Cor. 4.5.) He will bring to light the hidden things of darkness, and the manifest the counsels of the heart. Men may dig deep, to hide their counsels from God; but God knows how to bring them and their counsels to the mor∣ning, and will cause a light to shine upon them, though they have no light of truth or righteousness in them. God will bring every work into judgement with every secret thing (Eccl. 12.14.) We must all appear (saith the Apostle, 2 Cor. 5.10.) or we must all be manifest; we must appear, and so must our works too. Those works of men shall be light, as to their discovery, which are nothing but darkness, as to their impurity. Those deeds which have no light in them, shall come in the clearest light, and be plainly seen to the bottom, both by Men and Angels. The Lord who hath commanded this mo••ning light for us to do our work in, will command another morning light to judge our works in, and to give us the reward of them. And let all the wicked of the earth, to whom the morning of any day (because they are in danger to be discovered by it) is as the shadow of death (Job 24.17.) Let them (I say) consider how many thousand deaths that morning will be to them, which will actually, fully, and im∣partially discover all their wickedness, with all the secrets of it.

Lastly, Consider if the Lord hath bestowed so great a mercy upon us, in commanding the morning, or in giving us light, the light of the Sun; then let us be minded, how great a mercy the Lord hath bestowed upon us in commanding the light or morning of the Gospel to come upon us. It was night with us, and so it would have been for ever, for any means we could have devised or used to help out selves out of it, till God commanded Christ, the bright Morning Star (Rev. 22.16.) and Sun of Righteous∣ness, to rise and shine upon us. How unspeakable a mercy is it, that such a light should appear to us, who not only were in darkness, but were darkness! If we account it a mercy, that God hath com∣manded a morning to shine to us; O what a mercy is it, that we have a Christ to shine upon us! That the Day-Star from on high

hath visited us! That he who is the true light, that enlightens e∣very man that cometh into the world (John 1.9.) hath risen up∣on us, both to scatter the darkness of sin and ignorance, and to chear our souls with the sweet beams of his healing wings.

So much of the first part of the verse, Hast thou comman∣ded the m••rning since thy day,

* 1.84And caused the day-spring to know his place?

That is, when and where it should break forth and appear eve∣ry morning. The day-spring is exprest by a different word in the original from the morning light; it implieth the first of the morning, when the air is darkish or duskish; we commonly call it the gray of the morning. The word signifies to be dark, or that darkness, which we call twilight. When the day-spring ushers in the morning, there is a kind of dimness in the light. Now saith the Lord, Hast thou caused the day-spring to know its place? hast thou taught it, where to shew it self to the world? The Lord speaks nere of the day-spring, as if it were a rational crea∣ture, that took instructions, or a word of direction, where to begin the morning light. God, not man, hath taught the day-spring to know its place. We have a like expression (Psal. 16.11.) Thou wilt shew me (or thou wilt cause me to know) the path of life. Thus the Lord makes the day-spring know the path to its own place. The day never springs twice immediately in one place, but is in a continual variation, as Astronomers with experience teach. The place of the light or Sun-rising differeth every morn∣ing, and from thence we have the difference of the dayes. The Sun passing through the twelve signs of the Zodiack, beginning with Aries, &c. (I shall not trouble you with their names, which have been devised and are used only for learning sake, the Sun, I say, passing every year th••ough these twelve Signs, all which Astrono∣mers present unto us under various forms or figures, such as them∣selves fancied most useful to subserve the understanding of that Art) according to the situation of these Signs, through which the Sun runs his course in the Heavens, the day-spring to us on Earth changeth its place every day, appearing sometimes more southerly, and sometimes more easterly, as the Sun either a∣scends to the Summer Solstice, at which time the day is at long∣est, and the night at shortest, as about the eleventh of our Moneth

called June; or when it descends to the Winter Solstice, at which time the day is shortest, and the night longest, as about the eleventh of our December. To which we may add the Suns coming in its ascending course to the middle point of the hea∣vens, which makes the Vernal Equinox, at which time the day and night are of an equal length, as about the eleventh of out March; as also the Suns coming, in its descending course, to the o∣ther middle point of the heavens, which makes the Autumnal Equinox, at which time the day and night are again of an equal length, as about the eleventh of our September. Now according to all these variations of the Suns motion, the day-spring varieth its place day by day; and the Lord enquires of Job, how this comes to pass; Hast thou caused the day-spring to know its place? No, 'tis I that have made the day-spring to know its place, I have appointed it those several stages where it shall rise to day, and where to morrow, and where every day throughout the year; this is from my contrivement and appointment, not from thine. Hast thou caused the day-spring to know its place?

Hence Note; First,

It is the Lord, who appoints every creature its proper place.

The beauty of the world, is from the order of the world; and that every creature knows its place, makes the whole creation amiable.* 1.85 The World is expressed in Greek by a word noting the beauty, and order of it. And that which renders the creatures not onely beautiful but serviceable to man, is the order they are placed in. The Sun keeping its appointed course, makes Summer at one time, and Winter at another. The Sun ever moves in (unless stayed by miracle, as in Joshua's time) but never moves out of its place. As no creature is burdensome, so there's no creature unserviceable, when kept in its place, as was surther shewed (vers. 10.)

Note Secondly,

The course of times and seasons is firmly and inviolably setled by the command of God.

This fettlement was made in the Creation (Gen. 1.14.) And

when the flood had made (as it were) a confusion of the times, and seasons, the Lord renewed this settlement (Gen. 8.22.) While the Earth remaineth, seed time, and harvest, and cold, and heat, and Summer and Winter, and day and night shall not cease. Read this fully (Jer. 31.35, 36. Jer. 33.20.) Sun and Moon know their time, and 'tis God, who hath taught them this knowledge, and given them this instruction. The light keeps its time, though it changeth its time every day (Psal. 104.19.) He appointeth the Moon for seasons, the Sun knoweth his going down. The Sun is instructed (as it were) where to rise, and where to go down. The Sun follows the direction of God. There is no rational crea∣t••re that doth so exactly follow the conduct of God, as the Sun. The Sun forgets not its duty, it never mistook the hour either of its rising or going down (as we more largely shewed a little be∣fore) it never mistook a hairs breadth for place, nor a moment of its time. And as it moves according to the command of God: so nothing can stay its motion, but the command of God: And if He say, Sun stand thou still, it will do so again, as in the days of Joshua.

Now if all creatures keep their station, and observe their motion according to the instructions they receive from God, should not this be our instruction? If God hath caused the day-spring to know its place and time; if the Sun rise where and when he would have it; Shall not we know our place and time? Shall not we be where and when God would have us? As every thing, so every person is most useful in his proper place and season. The Sun is therefore so useful, because it knows and keeps both, carrying and distributing its light up and down the world, to the sons of men, answerably to its instructions, and that commission given it from above.

The Lord having put questions to Job about the direction of the morning light, and by whom the day-spring is taught to know its place; proceeds to shew the work and effects of the day-spring and morning light. Hast thou caused the day-spring to know its place?

Vers. 13. That it might take hold of the ends of the Earth.

In this verse we have two things concerning the day-spring, or the light.

First, The powerful extensiveness of it. The light takes hold; there's its power: It takes hold of the very ends of the Earth; there's its extensiveness.

Secondly, We have one part or point of the usefulness or be∣neficialness of light, when it thus takes hold of the ends of the earth; this good it doth, or this benefit comes by it, the sha∣king of the wicked out of it. As if it had been said, The day-spring takes hold of the ends of the earth, for this end and purpose, that the earth may be freed from the wicked.

That it might take hold of the ends of the earth.* 1.86

That is, that the morning, or the day-spring might, &c. Some of the Rabins refer those wo••ds, that it may take hold, not to the day-spring, but to Job. As if the Lord had said, Canst thou, O Job, make the day to know its place, that thou mightest take hold of the ends of the earth, as I do, and shake the wicked out of it.

But rather, as we, That the day-spring might take hold,* 1.87 apprehend, and hold fast the ends of the earth. Mr. Beza expresseth it in this elegancy, The Sun sends forth its rays as so many fingers, to take hold of the utmost verges or ends of the earth.

The Hebrew is, The wings of the earth; and so Mr. Broughton translates, To hold the wings of the earth. By the wings of the earth, according to an Hebraisme very frequent in Scripture, we are to understand the extream or remotest parts of the earth. And because the wings of a bird are stretched out to the very ut∣most, when she flieth, the Hebrews call that which is the ex∣tream or utmost bound of any thing, the wings of it; and hence, in their language, the utmost part or hem of a garment is the wing of a garment, as here and elsewhere, the utmost parts of the earth are the wings of the earth (Isa. 11.1, 2.) He shall set up an ensigne for the Nations, and shall assemble the out-casts of Israel, and gather together the dispersed of Judah from the four corners (or, as the Mar∣gin hath it, wings) of the earth. Thus the Lord speaks of the light, Hast thou caused the day-spring to know its place, that it might take hold of the ends or wings of the earth?

Hence Note; First,

The Suns light is wonderfully extensive and diffusive.

The Sun hath large arms, or rather long wings. Some hawks are called long winged: The same we may say of the Sun, that hath long wings indeed, reaching to the utmost stretch, ends or wings of the earth. The prophet Malachi comforts those that fear the Name of the Lord, with this promise, The Sun of Righteousness shall arise (to them) with healing in his wings. The Sun-beams, or the light that is conveyed in those beams, are com∣pared to wings, and they are spread to the very wings of the earth, and extend themselves over the whole Hemisphere. The morning light like lightning, is diffused from East to West in a moment. When it is day with one half of the world, 'tis night with the other; but where the Sun comes, it gives light all over that half-face of the earth. The Sun is an universal benefit, and therefore the most excellent outward benefit. We say of every good thing, by how much 'tis the more common, communica∣tive and extensive, by so much the better it is. As evil, by how much it sp••eads it self the further, by so much the worse it is; so good, by how much the more it spreads it self, it is the better. As the natural light of the day, so the spiritual light of the Go∣spel, is very diffusive. When the Gospel was first preacht by the Apostles of Christ (the day-spring from on high then visiting the world) O how speedily did that take hold of the ends of the earth! David (Psal. 22.27.) speaking of the Prophetical Of∣fice of Christ, in sending forth the light of his truth, saith, All the ends of the earth shall remember and turn to God. What cau∣sed the ends of the earth to remember? and what did they re∣member? Surely it was the light of the Gospel, taking hold of the ends of the earth, which caused the ends of the earth to re∣member God and themselves; they saw their danger and their duty, and so turned to God. By the ends of the earth in that place of the Psalm, we are to understand the inhabitants of the utmost parts of the earth; who had never remembred themselves, ne∣ver considered themselves, never awakened out of sin, never turned to God, if the light of the Gospel had not shined to them. The natural light is not onely very extensive, but powerful; and so is the light of the Gospel, it goes to the ends of the earth with won∣derful

effects. The Apostles had a Commission from Christ, like that which God gives to the Sun, to carry their light, or to preach the Gospel to every creature. The Sun gives light and influence to every creature (Psal. 19.6.) His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is no∣thing hid from the heat thereof: Nor shall any thing be hid from the light, heat, and influences of the Gospel.

Secondly,

The light is exceeding swift, and spreads it self far and near in a moment.

Many can go far, if you give them time; but the light goes very far, even to the ends of the earth (upon the matter) with∣out time; it goes almost in an instant, in the twinkling of an eye, it immediately takes hold of the ends of the earth. As soon as the Sun ariseth, light appeareth, day breaks, and with an unconcei∣vable speed illustrates all places within its eye, or which lie open to it. The body of the Sun moves fast, to a wonder, but the beams of the Sun move faster. David (Psal. 139.9.) speaks of the wings of the morning. If I take (saith he) the wings of the morning (that is the morning light) and fl••e to the utmost parts of the earth, even there shall thy hand lead me, &c. The morning light is winged, and moves with incredible swiftness. The Scri∣pture speaks of the morning light, with respect to its sudden motion, as if it were a feathered or winged fowl, spreading its rayes as so many feathers or plumes, over all at an instant. Though darkness, thick darkness, hath got possession of the earth in the night, yet no sooner doth the light glimmer above the Horizon, but darkness is suddenly scattered. One would think there should be a great battel, a long contest, between light and darkness, before light could conquer darkness, and get it off the face of the earth; whereas daily experience teacheth us that the morning having once opened its eye-lids, light gets an easie victory, and sheddeth it self abroad every where without con∣troul. Darkness is soon dispelled and driven out of the field by light. Darkness cannot stand its ground before the Sun, who is Lord of the day, according to the appointment of God.

Thus the day-spring takes hold of the ends of the earth. And if any ask, Why doth it so?

I answer, The day-spring is a great and a faithful servant to man. There are many uses of light, many services, which the light doth for us; I toucht some of them in opening the former Context. We have one especial use or service of it expressed in the close of this verse; It takes hold of the ends of the earth,

That the wicked may be shaken out of it.

This latter part of the verse seems to have little cognation with, and to be of a very difficult connexion with the former; for it may be said, What hath this shaking of the wicked out of the earth to do with the light taking hold of the ends of the earth? I answer, The light that takes hold of the ends of the earth, is as a Ser∣jeant to arrest and take hold of the wicked, and so is a means to shake them out of the earth. The words may carry a double Me∣taphor,

* 1.88First, To the shaking of a garment. When dust or moths, or any thing hurtful to a garment, is found upon it, we shake it out. Thus the Lord sends forth the morning light, to take hold of the ends of the earth, as of the ends of a great garment, that the wicked, who are but as dust and vermin, may be shaken out of it.

Secondly, The metaphor or allusion may be taken from a sieve. As the sieve is shaken when we would separate the chaffe, or that which is vile and worthless from among the good corn; so the Lord by the light takes hold of the ends of the earth, and shakes the wicked like dross or darnel, out of the company of honest men. I, saith the Lord (Amos 9.9.) will sift the house of Israel among all Nations, like as corn is sifted in a sieve; yet shall not the least grain fall upon the earth, that is, be lost or perish. But the wicked, who are as chaffe, shall be scattered, and perish for e∣ver, when the Lord sifts them.

Again, These words, That the wicked may be shaken out of it, are by some expounded actively; The day-spring taketh hold of the ends of the earth, that the wicked may shake (sc. themselves) out of it. For when the light cometh, wicked men do, as it were, shake themselves out of the earth; that is, they hide themselves, and run their heads into a corner. They who in the night and darkness go abroad doing mischief, following wicked purposes,

when the light appears, dis-appear, with-draw, and play (as we say) least in sight (Job 24.13.) The wicked are they that rebel a∣gainst the light, they hate it, cannot endure it, they are like the wild beasts of the earth, that raven in the night, but in the day couch in their dens and coverts, no man can tell where to find them (Psal. 104.20, 21, 22.) Thou makest darkness, and it is night, wherein all the beasts of the forrest do creep forth, &c. The Sun ariseth, they gather themselves together, and lay them down in their dens. Thus the wild beasts are shaken out of the earth, when the light appears, and so are wicked beast-like men (John 3.20.) Every one that doth evil, hateth the light. And as such hate the spiritual light of the Gospel, so they do not very well like the natural light of the day. Wicked men decline the light, and are called darkness, and their works are called the works of darkness; and therefore when the Sun ariseth, theeves, robbers, and all of those wicked trades, may be said to shake themselves out of the earth. He that doth evil, hates the light, he looks up∣on light as an enemy.

Fourthly, These words,* 1.89 That the wicked might be shaken out of it, are rather to be understood of the wicked, as often ap∣prehended in the morning, for evil done in the night. When the day-spring appears, it discovers wicked men, who being taken, examined, and tried, are by the Sentence of the Judge and De∣cree of the Magistrate, shaken out of the earth. God the Su∣pream Judge, seems to search the whole earth by the Candle of the Sun, as he once threatned to search Jerusalem with candles.

Hence Note, First;

Light is a discoverer.

Light makes all things manifest. As the light of the Word dis∣covers the evil that is in the works of wicked men, and makes that manifest; so the light of the Sun discovers the persons of wicked men, and makes them manifest. We cannot distinguish white from black, nor can we see where men are, nor what they are doing, till light be-friend us. And as the natural light makes things manifest, so much more doth spiritual light, the light of Law and Gospel. By the power of that light wicked men are shaken and driven out of their sins; by that light they

see, judge, and condemn themselves. And thus the wicked are indeed shaken out of the earth, that is, out of their earthly state of sin and unbelief.

Secondly, Note;

Wicked men and light, are at no good agre••ment.

He that will continue in any evil, bears no good will to any kind of light.* 1.90 There is nothing more uncouth and displeasing to a man that resolves to live in sin, than the light of the Word, yea, many times, than the light which shines in the air. Such say (as he of old) when the day begins to break,* 1.91 Our enemy is coming. Common day-light (which is a great good) much more di∣vine light (which is a far greater good) is counted an evil, by evil ones. What communion hath light with darkness (said the Apostle, 2 Cor. 6.14.) And as they who are light, ought not to have any complying communion with darkness; so they who are darkness, cannot have or hold any pleasing communion with light.

Thirdly, If we take these words as holding out one main de∣sign of the Providence of God, in sending the light every morn∣ing; namely, that the wicked may be shaken out of the earth. This shews that wicked men should be speedily proceeded with, and the earth unburdened of them. The ordinary use of the light is, that men may go forth to their labour (Psal. 104.23.) Now, as that is one great use of light, that man may see his honest la∣bour, and be guided to, or in the works of his calling; so ano∣ther great use of it is, to apprehend wicked men, who do dishonest work, and bring them to judgement. David said (Psal. 101.8.) I will early, or, in the morning, destroy all the wicked of the land: As soon as ever the light takes hold of the ends of the earth, if I can, I will take hold of evil doers; that is, I will not delay, much less, stop the course of justice against them that do wick∣edly. This was a kingly resolve, Early will I destroy the wicked of the land. This was the Prophets counsel (Jer. 21.3.) Exe∣cute judgement in the morning, that is, with the first opportuni∣ty. It is not good to be rash in judgement, nor is it to be slack in judgement. Wicked men are a burden to the earth, there∣fore 'tis fit with the first (when there is no other remedy) to un∣burden the earth of them.

There is yet another reading and exposition of this latter part of the verse, taking the word rendred wicked, not for persons,* 1.92 but for things, and then 'tis read in the Neuter gender, The light takes hold of the ends of the earth, to shake wicked or evil things (that is, those things which are noxious to the earth) out of it. The heat of the Sun rising upon the earth, exhales and draws out hurtful vapours from the earth, which, abiding in the bowels of it, would hinder its fruit-bearing, or make it barren. This sense is prosecuted all along by some Interpreters, quite thorow the 14^th and 15^th verses, but I shall not stay upon it.

The Lord having shewed this use of the light which he com∣mands every morning, shews (in the next verse) some other uses or effects of it.

Vers. 14. It is turned as clay to the seal, and they stand as a garment.

This verse (saith a learned Expositer) is so difficult,* 1.93 that he not to be refused, who offers any thing probable towards the open∣ing of it. I conceive it may best be understood as an Exposition of those words in the former part of the 13^th verse, That it might take hold of the ends of the earth, it is turned as clay to the seal; that is, the earth is turned as clay to the seal: for when the light passeth through the air, it sets as it were a new stamp upon the earth. And then the former part of the 15^th verse, may be taken as an Exposition of the latter part of the 13^th verse, That the wicked might be shaken out of it; and from the wicked light is with-holden; that is, they are utterly destroyed, and so shaken out of the earth.

It is turned as clay to the seal,* 1.94 and they stand as a gar∣ment.

Here are two metaphors to set out the renewed face of the earth, upon the rising of the Sun, or the appearance of the morn∣ing light.

First, From clay, altered by the seal.

Secondly, From mans putting fresh garments and ornaments upon his body.

It is turned as clay to the seal.

That is, The approach of light makes a great change upon the

face of the earth, even as if it had received a new or fresh impres∣sion, as clay doth from a seal. A piece of clay is a rude lump, without form or figure; but if you take a seal and stamp it, that clay readily receives any figure or coat of arms engraven on the seal; and so 'tis turned from what it was in appearance. Thus the meaning seems to be this: The earth before the Sun riseth, is like a rude piece of clay (in the night we see no more beauty in the earth, than if it had no beauty at all; go to a well compo∣sed garden, walk there in a dark night, you cannot discern the fi∣gure of any border, nor the rarest beauty of any flower, nor the pleasantest fruit of any tree planted there, your eye cannot take in nor feast it self upon any of those delights, while dark∣ness covers the face of the earth) but when the light comes,* 1.95 then you see the form and figure of every thing before you, then the earth is turned as clay to the seal; the Sun, as it were stamps and impresseth a new beauty and bravery upon it; and then the earth, which lookt like a void or rude heap, appears in its form and fi∣gure, whether natural or artificial. This sense is much insisted upon in opening this Scripture; and 'tis a good sense, setting forth that benefit of the light, causing the earth to appear in its prope•• shape, which night or darkness had hidden or ob∣scured.

Hence Note;

The shining of the light puts a new face, in appearance, upon the face of the earth.

Things that appear not, are as if they were not. Nothing ap∣pears, but by the light. This is most true of spiritual light; when that ariseth upon any place or people, that place or people are turned as clay to the seal, onely with this difference, the natu∣ral light of the Sun doth only manifest what figures or stamps are already impressed upon the earth, it doth not make any there, which were not there before; but where the Sun-shine of the Gospel comes, though it were a place as rude as Barbarisme it self, 'tis turned into another shape, the people are quite another people in their manners and conversation. It was so with this Nation, we were once as rude heathens as any in the world; but by the light of the Gospel we were turned as clay to the seal; we received the figure of Grace, the figure of Christianity. And

at this day, in those places among the Indians, where the Gospel hath lately come, marvelous changes are wrought upon them; they have another stamp upon their tongues, another kind of lan∣guage; another stamp both upon hand and foot, another kind of working and walking than before. As the light of the Gospel discovers evil persons to themselves (a natural man knows not of what shape he is, till he sees himself in that light) so it makes them good, and puts a new stamp, a new figure upon them; it makes them indeed new creatures, new men; they are turned (through the mighty power of the Spirit accompanying that light) as clay to the seal. Such (that is, as bad as could be) were some of you (saith the Apostle, 1 Cor. 6.11.) but ye are washed, &c. that is, ye are now other manner of men than once ye were. It is turned as clay to the seal,

And they stand as a garment.

They stand; Who stand as a garment? The things of the earth, they stand to look on as a garment. All thing•• present themselves before us in a goodly hue, when the Sun riseth; then they appear in their beauty, the whole body of the earth is then clothed to the eye of every beholder.* 1.96 As light it self is like a golden robe, which the earth puts off every night, and puts on again every morning; so light shews us all those goodly things, which are the earths robes, or with which the earth is clothed, as with a garment. The earth is, not onely as a thing without form, but as a naked thing, as a body without clothing to appea∣rance, till the light appears; but as soon as the light appears, then whatsoever may be called the earths clothing, and apparel, appears also.

If any would know more distinctly, what the clothing, apparel, or garment of the earth is? I answer,

First, That may be called the earths garment, which grows out of it; the grass, corn, herbs, flowers, trees, all these vege∣tables are as a garment upon the earth.

Secondly, Not only vegetables, but animals, the beasts of the earth, are as a garment to the earth (Psal. 65.13.) The pa∣stures are clothed with flocks, the valleys also are covered with corn. Corn is to the valleys, what flocks are to the pastures, their clo∣thing.

Thirdly, Artificial things, as well as natural, are also the earths garment. All those fair buildings, Towns and Cities, all those goodly Edifices and Pallaces any where raised upon the earth, are they not as a garment to the earth? so then fruits and flowers growing out of the earth, flocks and herds living upon the earth,* 1.97 houses and dwellings built on the earth, are a clothing to the earth; and they appear to be so, by the coming forth and ap∣pearance of the light; that shews the beauty and figure of the earth, the trimings and adornings of it: Those things are to the earth, as a rich embroidered garment, and light manifests them to be so.

There is yet another exposition of this 14^th verse, They stand as a garment, that is, the wicked spoken of in the latter end of the former verse, and are there said, to be shaken out of the earth; who are also spoken of, in the following verse, where it is said, Their light is with-holden, and their high arm shall be broken. These wicked ones, when the light shines, are made to stand forth, as in a garment; That is (saith one Author, noted in the Margin) the wicked are then with-held from going on in their wickedness, or from prosecuting and promoting their evil designs and pu••poses, as if their faces were wrapt or muffled quite up with a garment, and their feet fast bound. Another gives the sense thus; That they (namely the wicked) may be made to stand as covered over with a garment. The custome of old, was to cover the faces of malefactors, when found and declared guilty of horrid crimes.

Both these Interpretations correspond clearly with the Con∣text, both before and after; the Lord giving this as a special ser∣vice, that the day-spring or light doth to mankind, the discovery and destruction of evil men; as will be seen more fully, in open∣ing the next verse.

Vers. 15. And from the wicked their light is with∣holden.

It was shewed before, that this 15^th verse seems to be an Ex∣position of the latter part of the 13^th verse. There it was said, The light takes hold of the ends of the earth, that the wicked might be shaken out of it; here it followeth, From the wicked, their light is with-holden; that is, wicked men, when the light hath disco∣vered

them, are with-holden from their light, or their light is with-holden from them.

But it may be enquired, What is this light called their light, which is with-holden from them?

I answer, First, The light of their prosperity and peace, the light of the good things of this wo••ld.

Secondly, The light of the Sun,* 1.98 even that shall be with-holden from them, they shall be shut up in close and dark prisons and dun∣geons; they shall not have the light of the Sun, who have abused that light, or have done such things in the dark, as the Sun would even blush to look on.

Thirdly, The light of their life, or their life shall be with∣holden from them; that is, they shall be put to death for their wickedness.

All these may be called their light, because they sometime enjoyed them; and their light in all or any of these notions, is said to be with-holden from them, not as if they had a right to hold it longer, but because they would fain have held it longer, if they might. Thus, from the wicked their light is with-holden; as if it had been said, they are totally and finally deprived of all their good.

Now, whereas light in the sense opened, is called their light, that is, the light of the wicked;

Note;

Even the wicked have a title to light, or to good things.

God gives light or good things to the evil as well as to the good (Mat. 5.45.) He maketh his Sun to rise on the evil and on the good; even they who are evil and are daily doing evil, enjoy the light of the Sun, and the light of all outward good things, thorow the patience and goodness of God. Much more may the godly when they see the light or good of this world, look upon it as theirs, as a part of their inheritance here below. As hereafter all the godly shall have an inheritance among the Saints in light, so many of them have an inheritance of light here, the Sun is a piece of their portion. God having adopted them to be his chil∣dren, the Sun is a debtor to them, and they may reckon it among their good things, though not as their good; God having provided better things for them than the light of this world, or of any good

thing, which they hold onely in common with the world. From the wicked their l••ght is with-holden.

Note, Secondly;

Wicked men forfeit, and so are deprived of the good things which God gives to them.

The wicked cannot long, shall not alwayes enjoy the good things of this world. When wicked men abuse the light, espe∣cially when they resist the light of nature shining into their con∣sciences, and refuse the light of the Gospel shining in the Scrip∣tures and Ordinances, and resolve to walk on in the darkness of their minds, then from them that light of comfort and prosperi∣ty is with-holden; yea, they are often thrust out of the light of the Sun, and out of the light of this present life, into that inner darkness of the grave, and into that outer darkness of hell (Matth. 25.30.) that is, into a darkness furthest remote, or at greatest di∣stance from light, even out of the reach of light. Doth God say to his own people when they sin (Jer. 5.25.) Your sins have with-holden good things from you? Much more then shall the light and all good things, or all the good things of light be with hol∣den from the wicked, whose whole trade and business lies in works of darkness, or in sinning against God. 'Tis bad with man, when God with-holds natural light, the light of the Sun, the good things of this world from him; but 'tis infinitely worse with man, when God with-holds the light of the Gospel, and the light of his countenance, any spiritual light or good from him, and shuts any up in the contrary darkness. From the wicked light is with-holden,

And the high arm shall be broken.

* 1.99Whose high arm? Surely the high arm of the wicked; they shall be deprived both of their light of comfort, and of their arm of strength: wherein,

Fi••st, They prided themselves. And

Secondly, Wherewith they oppressed others.

The former is the effect of their strength; the latter is the use which they usually put their strength to.

Strength is often exprest in Scripture by the arm; read Psal. 10.15. Psal. 37.17. Ezek. 30.22. And a high arm notes

great strength. The Lord is said to do his great things with a stretched out (or a high arm.) Mans arm may here be called an high arm, because the arm of man useth to be lifted up on high to strike hard and home. The higher the arm is lifted up, the heavier it falls, and the deeper impression it makes. To sin with a high hand, is in Scripture language to sin presumptuously and audaciously. They sin with a high hand, who sin against light, or in the face of counsel and reproof. And as they sin mightily, or with all their might, who sin with a high hand; so they act mightily, or with all their might, they lay on load (as we say) who resolving to do any thing, have a high arm to do it wi••h. When the arms of wicked men are high, they must needs act highly in wickedness. Now when any act evil to the height, with heat and boldness, God will take a course with them; as it followeth in the close of the verse, The high arm, that is, such a high arm

Shall be broken.

'Tis an allusion to the punishing of malefactors,* 1.100 by breaking their bodies or bones upon a wheel. To be broken, is to be ut∣terly spoiled. A broken heart is a great mercy (Psal. 51.17.) but a broken arm notes a great misery.

This Scripture threatens the high arm with breaking, yet it leaves us unresolved, or faith nothing expresly, about these three Queries:

First, Whose high arm is here threatned with breaking?

Secondly, By whom the high arm shall be broken?

Thirdly, How or by what means, or in what manner it shall be broken?

I answer to the first, These terrible words are not levell'd nor intended against any high arm (eo nomine) upon that account, be∣cause it is high. God is not angry with the highness of men. They who are highest, and have the highest arm among men, may be highly pleasing unto God. The highest powers on earth, are of Gods ordaining and appointing; now, God cannot be against his own ordinances and appointments; therefore he never b••eaks the high arm, because 'tis high in power, but because 'tis high in wickedness. So then we may be confident, 'tis only the high

arm of the wicked which is here threatned to be broken.

To the second and third Queries, I answer in a word; It is God who breaks the high arm, and he breaks it in what manner, and by what means soever pleaseth him.

In which we may see a signal work of divine Providence, which doth not suffer the difference of good and evil, of right and wrong, to pass long unobserved. And in this passage possibly, the Lord might intend a refutation of what Job said (Chap. 10.3.) That God shined upon the Counsels of the wicked: For seeing the very light or life of the wicked is with-holden from them, and their high arm broken, doth not God declare and testifie that he loveth righteousness, and hateth iniquity? And if the ministrati∣on of Divine Justice lye in the dark at any time, doth not the re∣turn of the light every day intimate, that a day of the revelation of the righteous Judgment of God is at hand? The high arm shall be broken.

Hence Note, First;

Wicked men may grow high, and have a very high and strong arm.

Therefore be not scandalized when 'tis so. The most high God often suffers it to be so. The wicked man in the Text is he that hath the high arm.

Note, Secondly;

As all men by nature are altogether w••cked in their state, so some of them are extreamly wicked in their lives;

They sin with an high hand, or with an high arm; they sin as if they would dare God himself. Not onely have wicked men been high in power, and high in place; but there they have sin∣ned highly, and stretched forth their hand against Heaven it self.

Note, Thirdly;

* 1.101The wicked, how high or how strong soever they are, they shall be broken.

A learned Interpreter takes notice, that in the larger Bibles, and most correct Copies, the Hebrew Word signifying the wick∣ed, both in this 15th verse, and in the 13th verse, hath one

letter raised up higher than the rest, and exceeding the ordina∣ry form of writing; as may be seen, if the Reader please to cast his eye upon the quotation in the Margin. This (saith my Au∣thor) is not (possibly) without a mistery; even to intimate thus much, that all the prosperity and outward splendor of the wick∣ed hangs in suspence, or is very tottering and unstable. But whatever occasioned that irregularity in the Hebrew writing, or whatever it may import, this is a sure truth, that the highest e∣state of the wicked is very unsure.

The Lord (who as Solomon saith, Eccl. 5.8) is higher than the highest (on earth) can quickly bring down the highest, and break or crush the strong arm, as one would break a reed, or crush a moth. Thus the Lord bespake Edom by his Prophet (Jer. 49.16.) O thou that dwellest in the clifts of the rock, that holdest the height of the hill; though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord. And thus the Lord spake by another Prophet concerning the Amorite, (Amos 2.9.) His height was like the height of the Cedars, and he was strong as the Oaks; yet I destroyed his fruit from above, and his roots from beneath; that is, I utterly destroyed him. Yea, the very being of the wicked high and strong, is an argument that they shall be brought low, destroyed, and broken to pieces. When Babylons arm shall be in its highest height, When she shall say in her heart, I sit as a Queen (that is, on high) and am no Widdow, and shall see no sorrow. When Babylon is thus prophecy∣ing all good of her self, and promising all good to her self, then shall her plague come in one day, death and famine, and mourning, and she shall be utterly burnt with fire; for strong is the Lord, who judgeth her (Rev. 18.7, 8.) He will break her high arm, and break it when she thinks it highest, and her self safest. David whose arm God raised on high, affirmed all this of wicked high ones in general, or of all those, who should be found high in wickedness (Psal. 92.7, 8.) When the wicked spring as grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever. As if he had said, that's the meaning of their prosperity, you may spell that our of it, or make that in∣terpretation of it, they shall be destroyed for ever. As the Lord remembers his people in their low estate, because his mercy endureth for ever (Psal. 136.23.) so he will take vengeance on the wicked

in their high estate, because his justice endureth for ever.

The least sin deserves a breaking; but when the arm of sin is grown very high, we may say the Lords arm cannot hold, he must break such high arms. The Prophet Jeremy (chap. 6.6.) speaking of Jerusalem, saith, This City is to be visited; how visited? There is a twofold visiting:

First, In favour, care, and kindness.

Secondly, In wrath and judgement.

Usually when the Scripture speaks of visiting a City or a Land, it is meant in wrath and in judgement. Shall I not visit for these things, saith the Lord? (Jer. 5.9.) Surely I shall, there is no avoiding my visitation. What kind of visitation is meant, the next wo••ds evidence, Shall not my soul be avenged on such a Nation as this? To be visited with vengeance and wrath, is a sad Visitation, and so was Jerusalem to be visited. But why was the City Jerusalem to be visited in wrath? there's no City whose inhabitants are so just and righteous, but the Lord may visit them in wrath; but of this City the Lord said, it is wholly oppression; they are given up to oppression, eve∣ry one is oppressing and wronging his brother; now when they sinned at this rate, when their arm was thus high in wicked∣ness, then it was to be broken. There is a righteous God that judgeth the earth; and therefore the high arm of unrighteouness shall be broken.

JOB, Chap. 38. Vers. 16, 17, 18.

16. Hast thou entred the springs of the Sea? or hast thou walked in the search of the depth?

17. Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?

18. Hast thou perceived the breadth of the earth? de∣clare, if thou knowest 〈◊〉〈◊〉 all.

IN the former Context the Lord made a short d••gression from those questionings with which he had begun with Job, con∣cerning his Works; the occasion whereof was the mention∣ing of the wicked, who improved not, but abused his works.

In this Context the Lord returns to his former way of inter∣rogating Job, and having questioned him about the birth or pro∣duction of the Sea, the bands and bounds of the Sea, at the 8th 9th 10th and 11th verses, he questions him here,

First, About the depth of, the unsearchable depth of the Sea (vers. 16, 17.)

Secondly, About the vast breadth of the Earth (vers. 18.)

Thereby to convince Job, that he, not being able to reach the depth of those mighty waters, nor to comprehend the breadth of the earth, was much less able to comprehend the depth of those counsels, or the breadth of those ways of providence in which himself had been walking towards him. That's the general scope and sum of these three verses, as also of all that follow, as hath been shewed formerly.

The last thing about which the Lord put the question, was the Light, whereby hidden and secret things are discovered; here the question is about things that lie out of the light, about hid∣den and secret things; all which yet are more plain and obvious to, more open and naked before the eye of God, with whom we have to do, than the Noon-day light to us.

* 1.102Vers. 16. Hast thou entred into the springs of the sea?

Hast thou? Doubtless thou hast not, nor hast thou any mind to enter into those springs? Who hath? Hast thou entred or pene∣trated the springs of the sea? There is a twofold entring into the springs of the sea, or into any thing that lies remote from us.

Fi••st, A Local.

Secondly, An Intellectual entring.

To be sure, Job had not locally entred the springs of the sea; and it was as sure, that he was not able to make any perfect intellectu∣al entrance thither. When therefore the Lord asked Job this que∣stion,* 1.103 Hast thou entred into the springs of the sea? it is as if he had said, It becomes him that makes a judgement upon any mat∣ter, to enter into it either locally to view it with the eye, or intel∣lectually to view it with his understanding; but thou, O Job, hast neither of these ways entred into the springs of the sea, and there d••scovered how the waters flow or rise up out of the earth: how then canst thou make up a judgement about the waters? and if not, what judgment canst thou make up concerning my deep counsels, concern∣ing the secret springs of my judgements?

Hast thou entred into the springs of the sea?

* 1.104There is an elegancy in the word rendred springs, which some derive from a root which signifies to weep or shed tears: Hast tho•• entred among the tears o•• weeping places of the sea? The same word in the Hebrew signifies an eye,* 1.105 as also a spring or fountain; because as the eye drops, yea pours out tears (David saith, Rivers of tears run down mine eyes) so, springs pour out waters, and are, as it were, weeping continually. Others derive the word from a root, which signifieth to be infolden or intang∣led; and so they render it, Hast thou entred into the perplexi∣ties or intricacies of the sea? Pharaoh used that word in the Verb (Exod. 14.3.) concerning the people of Israel, They are in∣tangled or perplexed in the land: he thought he had caught them in the briars, and should have had his will, or satisfied his lust on them. The sense is much the same, whether we read the springs or the perplexities and intricate places of the sea; both

tending to the same purpose, to shew Job his utter incompeten∣cy and inability for such an adventure. Hast thou entred into the springs

Of the sea?

The sea is a consluence of many waters, the great vessel which God prepared to hold the multitude of waters, as was shewed before at the eighth verse; onely take notice,* 1.106 that the word which signifies the sea, is composed of the same letters (a little transposed) with that which signifies the water. The sea being the gathering together of waters, and water being the substance of the Sea, one word in substance serves them both in the Hebrew tongue. Yet others say it alludes, at least, to a word signifying to make a noise, or to roar; seas and floods make a terrible noise and roa••ing. David ascribes a voice to the floods (Psal. 93.3.) The floods have lifted up, O Lord, the floods have lifted up their voices. These grammatical criticisms about words have their use, giving some light about the nature and qualities of things. But to the Text, Hast thou entred into the springs of the sea?

And hast thou walked in the search of the depth?* 1.107

This latter part of the verse is of the same importance with the former. The springs of the sea, and the search of the depth, have little, if any, difference, and walking follows upon entring; therefore the Lord having said, Hast thou entred into the springs of the sea? saith, Hast thou walked, &c.

But more distinctly, what is the search and what the depth? The depth, is the sea, where 'tis deepest, so deep that no bottom can be found by sounding. The word rendred here search, notes the last o•• utmost of any thing, and so the deepest of the depth, which pos∣sibly may be called the search of the depth, because how much or how long soever it is searched for, it cannot be found out. Mr. Broughton renders it, The border of the sea; the Vulgar La∣tine, The last or utmost of the depth. Hast thou walked there? We walk on dry land and in pleasant fields:* 1.108 Some artificial parts of the earth are by way of eminence called walks, because they are purposely fitted by art to walk in. But who can walk in the searches of the depth? Are there any under-water-walkes?

* 1.109To clear these words a little further, we may consider two o∣ther readings or translations of them.

First, Thus, Hast thou walked in the depth by search? that is, Hast thou found out a way to go to the bottom of the sea by curi∣ous search and diligent enquiry? Hast thou by thy skill discover∣ed how deep the sea is? Hast thou let down thy line and plummet to fathom it, and then descended into it? I know thou hast not.

* 1.110Secondly, Hast thou walked to search the deep? that is, Hast thou gone down to the bottom of the sea, and there discovered the secret and hidden paths of it? I know (thy answer must be) Thou hast not. Hast thou entred into the springs of the sea? or hast thou walked in the search of the depth?

Hence Note, First;

There are secrets or depths in the sea, beyond mens searching or finding out.

The sea in many parts of it may be searched. Some have been at the bottom of it, many have let down a line to the bottom of it; yet it is usual in Scripture to speak of the sea as a thing un∣searchable, or so deep, that none can find the depth of it. The sea is so deep, that it is sometimes called the depth (chap. 28.1.) The depth saith (that is, the Sea saith) it (that is, wisdom) is not in me. 'Tis also called the deep (Luke 5.4. chap. 8.31.) That is very deep, which is called the deep; and that's of an unsearch∣able depth, which is called the depth. Such a depth, so deep is the sea, that no man knows how deep, or what the depth of it is?

Now, if we cannot reach the depth of the natural sea, then (which is the scope of this place) surely there are depths and secrets in the ways and counsels of God, which no man can earch or find out. David (Psal. 139.9.) speaking of the Om∣so presence of God, saith, Whither shall I go from thy presence? If I take the wings of the morning, and dwell in the uttermost parts of the sea; there shall thy hand find me. There is no depth, no breadth, but God can find it out; but how little of the depth or breadth of God can we find out! (Psal. 36.6.) Thy judge∣ments are a great deep; that is, thou O Lord dost terrible things in judgement as angry, yet such righteous things, as just and wise, that 'tis very hard for any, and impossible for the many, or most

of men to see the reason of them. And doubtless, it was the deep of his own divine judgements that God intended to lead Job to, when he spake here of the depth of the Sea. We read what the Apostle was forced to, when he was but, as it were, dipping his feet into this sea of the Counsels and Judgements of God, even to cry out, O the depth (Rom. 11.33.) As if he had said, I dare not enter into the springs of this sea, nor into the search of this depth. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judge∣ments, and his ways past finding out! This was Davids express Confession concerning the providential way of God, His way is in the sea, and his path in the great waters, and his footsteps are not known (Psal. 77.19.) Goings upon the water leave no print behind them, we cannot observe a track in the sea. God walks sometimes as upon the land, we may easily discern his footsteps, and see whe••e he hath gone: But he often walks as upon the sea, where no man can see his paths, nor are his footsteps known. The Lord is known by the judgement which he executeth (Psal. 9.16.* 1.111) yet his judgements are seldome known, they are a great deep, a sea. The sea is a clear emblem of all obscure and un∣known things, especially of those ways of God which are too deep for our discovery, and lie beyond the reach of our know∣ledge. And indeed, as soon may we hold the sea in the hollow of our hand, or lade it dry with a Cockle-shell, as comprehend the deep counsels of God, and the mysteries of providence, by which they are acted and effected in our shallow understanding. Onely what we cannot attain, either by sense or reason, we may understand by faith, as the Apostle saith, We do that the worlds were made by the Word of God (Heb. 11.3.) Who is able, any other way than by believing, to enter into those springs, or walk in the search of those depths?

Secondly, Learn this from it;

There is nothing a secret unto God.

That which here is denied to Job, is to be affirmed of God. Job knew not those secrets, but God knew them. Job himself said (chap. 9.8.) God treadeth upon the waves (or as the Hebrew is, the heights) of the sea. Here the Lord intimateth that he walketh in the depth of the sea: Both set forth his glory. God

commands from top to bottom, he treads upon the waves aloft; he walks in the depths below, nothing can escape either his Power or his Eye. It is the sole priviledge of God to walk in the search of the sea, that is, to find out and plainly to discern the most secret things. And by him the most unsearchable depths are searched out, or rather, are known to him without search. He knoweth even the depth of mans heart, which is the great∣est depth in the world, next to the depth of his own heart. God enters into the springs of that sea, the Sea of mans heart, and walketh in the search of that depth. There are innumerable springs in the heart of man, which bubble up, and send forth their streams of good or evil continually; all which the Lord sees more plainly than we see any thing that is done above ground, or in the open light. Moses doth not onely report (Gen. 6.5.) That God saw the wickedness of man was great in the earth (that is, that his outward practises o•• conversation was very wicked) bu•• that he saw every imagination of the thoughts of his heart was onely evil continually. Consider, God saw not one∣ly the thoughts of man, but every imagination (which is the least thing imaginable) of mans thoughts. He saw (as the word which we render imigination properly signifies) every figment, every little creature which the thoughts of mans heart was a∣bout to frame; and O how many, how exceeding many, or in∣numerable, are they! yet God saw not onely some, or many, but every one of them. It was said by one of the Ancients upon this place,* 1.112 God goes to the depth of the sea, as often as he goeth into the depth of mans heart, and beholds what is there. And there ••e beholds not onely the great but small beasts (as the Psalmist calls the fish of the sea) that is, not onely great but small lusts and foolish imaginations: the huge multitudes and shoals of vain thoughts which swim and play in that wide sea of mans heart, are distinctly seen, and as distinctly judged, as if but one were there.

Thirdly, From the scope of this place, note;

That seeing we cannot search into the depth of the sea, it should stay our curiosity in searching into, and stay us from discontent, when we cannot find the depth of Gods Counsels concerning us, and of his Providences towards us.

There is a dutiful search into the Works of God. David speaks of it (Psal. 111.2.) The works of the Lord are great, sought out of all those that have pleasure in them. They are sought out; that is, they who have pleasure in them, do and will endeavour soberly to search them out; as much as may be; but let all take heed of searching them wantonly or presumptuously, that is, ei∣ther to satisfie their curiosity, or with an opinion that they can reach the depth of them. The Lord would have us satisfie our selves in the ignorance, or rather nescience of those natural things which he hath not made known to us. Surely then (which is, as hath been said, the scope of this Chapter) we should be satisfied, though we in some cases know not, nor can perceive the reason of Gods providential dealings, either towa••ds particular persons and families, or his Church in general. Will any wise or sober man vex and disquiet himself, will he be angry and pettish, be∣cause he knows not all the secrets of the ear••h and sea? (as some say Aristotle the Philosopher was to death and drowning, be∣cause he could not find out the reason why the sea in one place ebbed and slowed seven times in one day) Why then should we be impatient, because the reason of Gods proceedings with the sons of men, or of the strange ebbings and slowings of things in the sea of this world, is secreted and hidden f••om us. And therefore when we are not able to enter into the springs of this sea, nor to walk in the search of this depth, let it not trouble us, but humble us, as it did Job, to whom the Lord put these questi∣ons, and proceeded to put more and more hard questions, if harder can be, in the next words.

Vers. 17. Have the gates of death been opened (or revealed) unto thee? Or hast thou seen the doors of the shadow of death?

Here is another strange question. Who among the living hath had the gates of death opened to him? O•• hath viewed the doors of the shadow of death?

We read often in Scripture of the gates of death. (Psal. 9.13.* 1.113 Psal. 107.18.) and which is all one, of the gates of the grave, (Isa. 38.10.) but who knows what these gates are? yet we may say something towards the clearing of this question. A gate in strict sense, is that by which we are admitted into any place: and so, the gates of death are,

That, whatsoever it is, by which we enter into death, or go into the black hall of the grave.

Again, The gates of death are any great and eminent dan∣ger. Then we may be said to be at the gates of death, when our lives are in great hazard to be lost, either by the violence of e∣nemies, or by any violent sickness.

In the former sense David spake (in way of supplication, Psal. 9.13.) Have mercy on me, O Lord, consider my trouble, which I suffer of them that hate me, thou that liftest me up from the gates of death; that is, from deadly danger. In the latter he spake by way of narration, in his elegant description of the sick, (Psal. 107.18.) Their soul abhorreth all manner of meat, and they draw near unto the gates of death; that is, they are ready to die, or sick unto death. And thus said King Hezekiah upon his sick-bed, and as he thought (a little before) upon his death-bed, (Isa. 38.10.) I shall go to the gates of the grave, I am deprived of the residue of my years; that is, of those years which I might have reckoned upon as mine, according to the common account of mans life, or the usual course of nature.

These are the more general gates of death, and about these all agree.

But there are several opinions, what should be specially in∣tended by the gates of death in this place.

* 1.114First, One riseth very high, saying, that by the gates of death we are to understand the visible heavens; because the heavenly bodies send down sometimes malignant influences, which have a mighty power to corrupt the bodies of men here below, so cau∣sing death to carry them away. Thus he imagins death issuing out of the clouds, as out of opened gates, upon men on earth; But that's a far fetcht interpretation.

Secondly, O••hers go to the utmost contrary point, and say, by the gates of death we are to understand Hell. The Papists give a description of several receptacles for souls departed un∣der the earth, they make at least three distinctions;

First, Limbus Patrum, The place where they affi••m the souls of the Fathers were before Christ came in the flesh, and had ac∣complished the work of our redemption here on earth.

Secondly, Purgatory, the place where the souls of all that die not in mortal sin (as they distinguish) are reserved to be pur∣ged

by temporary punishments, before they can get to hea∣ven.

Thirdly, The lowest of all, is that which we call Hell, the place of the damned, whither all go (say they, and we too) who die in sin without repentance. This place of torment, some take for the gates of death. But seeing the Lord is here speaking of na∣tural things, not of moral actions, not of the consequents of them, rewards and punishments; therefore (though we may truly call Hell the gates or power of death, yet) that notion as well as the former is altogether heterogeneal in this Text.

Thirdly, Several expound the gates of death, in connection with the former verse, for the depth or bottom of the sea, where many dead carcases lie rotting; all such as are cast away by shipwracks, or die at sea, being usually thrown into the deep; and therefore at last the sea shall give up her dead, as well as the earth.

Fourthly, The gates of death signifie say others, nothing else but the grave, or those lower parts of the earth, in which mens bodies deceased are buried and laid up to rest till the resurrecti∣on. When we, that are earth in our constitution,* 1.115 go out of the world by dissolution, our return is into the earth, into the lower parts of the earth, we sleep in the dust. According to this sense it is as if the Lord had said, Hast thou seen the state of the dead, or how it fares with them that are gone to their graves? Hast thou visited the courts and palaces of the King of terrors? Thus the gates of death are the gates of the dead.

Fifthly, We may understand by the gates of death in general,* 1.116 whatsoever is most remote and farthest off from our sight and view. As if the Lord, who said before, Hast thou entred into the springs of the sea? had said here, Hast thou entred into the bowels or deepest abysses of the earth, which are dark and un∣comfortable, as the grave, or like the very gates of death? Know∣est thou, or canst thou tell me what is done, or how things go there?* 1.117

Or hast thou seen the doors of the shadow of death?

These words are of a like intendment with the former: The gates of death, and the doors of the shadow of death, are the same thing under a little difference of expression. What the shadow

of death is, hath been shewed (chap. 3.5.) as al••o (c••••p. 10.21.) thither I refer the Reader. Hast thou seen the doors of the shadow of death? Surely thou hast not? Thou neither desirest, nor darest visit the doors leading to those dismal shadows, which no light can pierce, or where (as Job spake, chap. 10.21.) The light is as darkness. The scope of both the queries in this verse is the same also with those in the former, even to re∣pulse Jobs curiosity in searching into the secrets of God, or to convince him that God had secrets which were no more opened to him than the gates of death, and which he could see no more than the doors of the shadow of death. Hast thou seen the doors of the shadow of death? Taking death in a proper sense,

Note, Fi••st;

Bodyly death hath gates and doors, passages and entrances into it.

Deadly sicknesses and extream dangers are (as was shewed in o∣pening the words) those gates and doors. Many have been brought to those gates, and have been stepping into those shadows, who yet have been recalled and brought back again, as David and Hezekiah were, and as the Apostle Paul was, who had the sen∣tence of death in himself, yet was delivered, trusting in him who raiseth the dead (2 Cor. 1.9, 10.)

And therefore in all such cases, whenever we are brought to the gates of death, and to the doors of the shadow of death, let us have recourse to the living God; to that God, to whom belong the issues from death (Psal. 68.20.) He that is our God, is the God of salvation, of eternal salvation, and of temporal salvation, of salvation from death by sickness, and of salvation from death by danger and trouble: our God is the God of salvation, to him belong the issues from death. As God openeth the gates of death to let man in, so he can open the gates of death to let man out. As there is a gate to go in unto, so there is a gate to go out from, or an out-gate from death. As the ways to, so the issues from death belong to God. Davids heart was full of this, when having said (Psal. 141.7.) Our bones are scattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth; that is, we are ready to be cut in pieces and perish by our enemies (having (I say) said this, he presently adds, vers. 8, 9.) But mine eyes are

unto thee O God the Lord, in thee is my trust; leave not my soul destitute, keep me from the snare which they have laid for me, &c. It is the royal priviledge of Jesus Christ, to be key-keep∣er of the grave (Rev. 1.18.) I have the keys of hell and of death; that is, I have power to deliver over to, and to deliver or keep from both hell and death. The keys are an emblem of power and authority. Stewards have the keys. He that hath the keys of death, can deliver from death.

Secondly, Taking death properly, note;

No living man knoweth how or in what way he shall die.

The gates of death are not revealed to any man; he hath no certainty by what means he shall passe out of this world to the grave; he cannot tell through what gate he shall go, whether through the gate of a natural death, or of a violent death, as Christ spake to Peter (John 21.18.) When thou wast young, thou girdest thy self, and wentest whether thou wouldest; but when thou shalt be old, another shall gird thee, and carry thee whether thou wouldst not: this spake he, signifying by what death he should glorifie God. Peter did not know what death he should die, whether a na∣tural or a violent death, till Christ signified it to him. And if man knoweth not at what kind of gate he shall enter the house of death, that is, whether by sickness or violence, then much less doth he know the particular sicknesse or violence, by which, as a gate, he must pass into the house of death; these things the Lord keeps in his own hand. And seeing we know not these gates of death, we should alwayes pray that we may know the path of life (Psal. 16.11.) Thou wilt shew me the path of life, was Da∣vids assurance as a type of Christ. And though Christ should not shew any man the gate of his own temporal death, yet he shew∣eth every godly man the path of eternal life, and that's enough for us.

Thirdly, Note;

God onely knoweth when, how, and in what way we shall die, as also what the state and condition of the dead is.

Death is the darkest and obscurest thing in the world. The grave is a gloomy place, and filled not only with natural but me∣taphorical darkness: yet all is light to God, he knows the gates

of death, and the state of the dead (Prov. 15.11.) The grave and destruction are before the Lord; how much more the hearts of the children of men!

Fourthly, Taking the gates of death generally, for any secret or hidden thing,

Note;

Man knoweth no more than God revealeth to him.

When God puts the question, Have the gates of death been opened or revealed to thee? it is as if he had said, thou canst not know them unless they are opened to thee. And who can open them, if I my self do not? As all the mysteries of the Gospel are hidden from us, till God is pleased to reveal them; so in nature there are many things which are mysteries and secrets to us, till God makes them known to us. And there are some things which God will no more open to us, than he hath the gates of death, or the doors of the shadow of death. And if so, then, as God will never blame us for not knowing those things which he hath hid∣den, so we should not busie our selves with any enquiries about hidden things. Though the secret of the Lord be with those that fear him (Psal. 25.14.) yet they that fear him, will not, dare not meddle with, nor search into the Lords secret. There∣fore,

Lastly, Observe;

Whatsoever God is not pleased to reveal to us, or is pleased to hide from us, that we should be content not to know, and be satisfied that it is hidden from us.

(Deut. 29.29.) The secret things belong unto the Lord our God; but those things which are revealed, belong unto us and our chil∣dren for ever. It is both our duty and our interest, to be con∣tent with our own share, or to be satisfied with what belongs to us, and not to invade Gods peculiars or reserves. It was Jobs fault, he would be entring into the secrets of God, but saith God, Have the gates of death been opened unto thee, or hast thou seen the doors of the shadow of death? if not, then be not troubled that those things are not opened to thee, which I have reserved to my self. God hath not straitned us in any needful point of know∣ledge, there is enough opened to us, though the gates of death

be not. Is it not enough for us, that in the glass of the Gospel, God hath set before us, the mysteries of eternal salvation, un∣less he also acquaint us in the day of our trial (which was Jobs case) with all the whole mystery of his temporal dispensa∣tions?

The Lord having urged Job with these hard questions about the depth of the Sea and the gates of death, seems now to offer him a more easie question in the next verse.

Vers. 18. Hast thou perceived the breadth of the earth? Declare if thou knowest it all.* 1.118

The Septuagint render, Hast thou perceived the breadth of that which is under the heavens? Under the Cope or Canopy of the heavens. Hast thou perceived how broad that is which is span∣ned or compassed about by the heavens; that is, as we tran∣slate, the breadth of the earth. That which is circled or su••∣rounded by the aereal heavens is the earth: Hast thou perceived the breadth of that. Though the earth be better known to man than the depth of the sea; yet no man ever saw the whole earth. Many parts of the earth are deserts and unpassable by man. The best Writers say the whole compass of the earth is 21600 miles; yet that is rather a supposition, than a demonstration; no man ha∣ving ever visited or viewed the whole face of the earth. We find (Job 11.9.) length ascribed to the earth, and breadth to the sea; But in this place the Lord having ascribed depth to the sea, gives breadth to the earth. We are not here to take the breadth of the earth, according to the rules of Geography; for so the length of the earth is from East to West,* 1.119 and the breadth from North to South; but breadth is here put sinecdochically for all the di∣mensions, or the whole circumference of the Earth. As it the Lord had said, Dost thou know how big, how spacious the Earth is? The breadth of the Earth imports the largeness of it, opposed to straitness or narrowness; and to shew that here the breadth contains all dimensions, the word is in the Plural Number, Hast thou known the breadths of the Earth, that is, the whole compass of it, how broad and how long, and so how big the Earth is? Hast thou perceived the breadth of the Earth?

Hence Note, First;

The earth is a huge vast body.

That is very big, whose bigness is not easily perceived, if at all perceivable; and such is the breadth or bigness of the earth. Whence take this double Inference;

First, If the earth be such a great thing, that a man cannot perceive the breadth or dimensions of it, then how great are the heavens! The earth in comparison of the heavens is but as a point, 'tis as little as is imaginable. O what a broad thing is heaven, if the earth be such, that we cannot reach the breadth of it!

Secondly, If the earth be so great, how great is God, who made the heavens and the earth too! That's it which God would lead Job to the consideration of, even of his own infinite greatness. How great is God, who made this great earth! To him (as the prophet Isaiah speaks, chap. 40.15, 16.) The Nations, the people (of the earth) are but as the drop of a bucket, and as the dust of the ballance: He weighs the mountains in scales, and the hills in a ballance: He holds the dust as one single grain in his hand. What a nothing are all things to God, seeing the earth is a no∣thing to the heavens! God puts the question to Job, Hast thou perceived the breadth of the earth? and we may put that question into this negative Proposition, O Job, Thou hast not perceived the breadth of the earth. The wisest of men know not the breadth or bigness of the earth. Some have undertaken to tell us how great the circle of the earth is; but theirs are but gues∣ses: though somewhat may be said that way, yet no man can give it exactly; and therefore the Roman Orator attempting to write about the earth and the dimensions of it, prefaceth or apologizeth thus for himself;* 1.120 I will do my endeavour to satisfie thee about Geo∣graphy, or the dimensions of the earth, but I promise nothing of certain∣ty, 'tis a great work. Hast thou known the breadth of the earth?

Declare if thou knowest it all.

As if the Lord had said, I have put the question to thee; come now answer me, declare what thou knowest, let me know what her thou knowest it all. God provokes or challengeth Job to say his ut∣most. We may refer these last words either strictly to the im∣mediate

question only, or generally to all the questions before; yet I conceive they are rather to be restrained to the last questi∣on concerning the breadth of the earth, because they run in the singular number, Declare if thou knowest it all, that is, if thou knowest all of the earth. There were many pa••ts of the earth, which Job knew not at all; therefore he could not know it all. We at this day after all the improvements which have been made by Navigation (little in use in Jobs days) for the discove••y of the earth, are yet forced to write upon some places (as we may see in our best Maps of the World) Terra incognita, this part of the earth is unknown. If we now do not, surely Job then did not know it all.

Further, When the Lord saith, Declare if thou knowest it all, his meaning is not, If thou hast any knowledge at all about it all; for there is no wise, no understanding man, but hath some mea∣su••e or degree of knowledge as about the depth of the Sea, so about the breadth and measures of the Earth: but the meaning of these words, Declare, if thou knowest it all, is, if thou knowest the all of it, if thou knowest it throughly: For, as these words have reference to the object to be known, so to the manner of knowing. There are many that know something, and some that know many things; yet none that know all things, no not the all of any one thing. The Apostle speaking of spiri∣tual things, saith, We know in part; and the truth is, we know but a part of natural things, of the sea, of the earth, and we know them but in part. So then, when the Lord saith, If thou knowest it all, his meaning may be this, if thou hast a distinct and de∣monstrative knowledge of the thing, Declare it. I know thou mayest give conjectures, and propose probabilities; but I know also, that thou neither knowest it all, nor the all of it. God hath given us a certain knowledge about things that refer to e∣ternity, and to salvation, to them we must stick and abide by them; but as to these things, all that we know, is but little, and about that little we labour under many uncertainties. Declare if thou knowest it all.

Hence Observe, First;

God is willing that man should make the best of himself.

God was ready to hear Job what he could answer to his Que∣stion. When God put the question to Adam (Gen. 3.11.) Hast thou eaten of the tree whereof I commanded thee, that thou shouldest not eat? And when he put questions to Cain (Gen. 4.6.) Why art thou wroth? and why is thy countenance fallen? As also (vers. 9.) Where is Abel thy brother? He was ready to hear what ei••her the one or the other could say for themselves; nor would he have cut them short in their plea, if they could have pleaded any thing for their justification. Now, as God was wil∣ling to hear what they could answer to his questions about their evil works; so he is willing to hear what any can answer (which was Jobs case) to the questions which he proposeth about his own works, and their behaviour under them.

Secon••ly, From the scope of the words, Note;

The most knowing men know but little of that which they know.

As we know nothing at all of some things, so there is nothing of which we know the all, or of which we have a perfect know∣ledge, a knowledge, to which nothing can be added. They who know most of any thing, know almost nothing of it; How far then are they from knowing it all! David having spoken of the knowledge of God (Psal. 139.2, 3, 4, 5.) concludes (vers. 6.) Such knowledge is too wonderful for me; it is high, I cannot at∣tain unto it. Man is so far from an ability to attain such a know∣ledge as God hath, the knowledge of the most secret things of man, the knowledge of his thoughts afar off; that he is not able to attain the perfect knowledge of the plainest things. We must stay for perfect knowledge, till we come to another state, when all clouds of ignorance shall be scattered, when we shall see no more through a glass darkly, but face to face; when we shall know all that is to be known of God, and of the Works of God; when we shall be enabled to declare all our knowledge about them, and to give proof that we know them all.

Truly to know God the onely true God, and Jesus Christ, whom he hath sent, is eternal life, while we live here in this world, but to know the true God, and Jesus Christ, whom he hath sent, fully, yea to know any thing fully, is reserved for us in that e∣ternal life which we wait for in the world to come.

There are three things, which make up the happiness of our soul-state in eternal life.

First, The due order of the Affections, when they shall ever be set upon right objects, and upon them in a right measure.

Secondly, The due motion of the Will, when it shall ever chuse that which is good, and nothing but good.

Thirdly, The clear and unerring light of the Understanding. The proper object of the Understanding is truth. The chief or∣nament and delight of the Understanding is the knowledge of the truth. And the Understanding is not more debased and dis∣honoured by not endeavouring to know, than an understanding man is vexed and troubled, when he cannot compass the know∣ledge of that which he desires and endeavours to know. Indeed Solomon (the most knowing man among all the sons of men) hath concluded (Eccles. 1.15.) That in much wisdome there is much grief, and that he that encreaseth knowledge, encreaseth sorrow. Yet this grief and sorrow arise not from knowledge attained, but from the great pains, study, and travel, which we take in this world for the attainment of it; or from the doubts and uncer∣tainties which remain in our minds about many things, when we have got the best and clearest knowledge of them attainable in this life: Whereas in our heavenly state, we shall neither have any trouble in getting knowledge, nor shall any doubt or uncer∣tainty remain in our minds about the things we know. For the beautiful face of truth, shall in a momen•• be unvailed to us, and the curtain drawn away by the hand of God, which interposed between us and the light; so that, there shall not any mist or darkness, not any doubt or scruple hang in our minds about any truth.

And thus we may answer that of the Apostle (1 Cor. 13.8.) saying, That in heaven, Knowledge shall vanish away. What, nothing but ignorance in heaven? Surely, nothing more unsutable to, nor unbecoming the glory of that state. Ignorance may bet∣ter be the Mother of Devotion here (as Papists with ignorance enough have affirmed) than in heaven the companion of our joy. The Apostle then means, that such knowledge as now we have, shall vanish, that is, knowledge so gotten as now it is. In heaven there are no Schools, nor Universities, nor Tutors, nor Teachers. Again, Knowledge of so imperfect a degree as now

it is of, shall vanish away; The knowledge which Solomon had on earth, will be but ignorance, compared to the knowledge which the Saints have and shall have in heaven; His largeness of heart (though like the sand of the sea) will be but narrow∣ness of heart, compared with the enlargements which Saints shall have there. Glorified Saints shall be in natural things exact Phi∣losophers, able to answer all the questions here put to Job. In spiritual things they shall be exact Divines; all dark Scriptures shall be clear to them; Ch••ist will be their Comment: all da••k questions will be clear to them; Christ will be their light. Those perplexed Cases and fatal Controversies which have troubled the peace of the Church, and have occasioned the calling together of some hundreds of the ablest Scholars to debate and determine them, shall at one view be understood, shall have all their knots untied, and their difficulties removed by the meanest (if among them there shall be found any meaner than others) of glorified un∣derstandings. What sweetness the soul shall feel at this revela∣tion of all knowledge, a little knowledge will serve to judge: For then not only to this challenge which the Lord made to Job, about those special matters, the gates of death, and the breadth of the earth; but also to any other, Declare if thou knowest it all, Every soul will readily and confidently answer, Lord, in thy light I know it all.

JOB, Chap. 38. Vers. 19, 20, 21.

19. Where is the way where light dwelleth? and as for darkness, where is the place thereof?

20. That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof.

21. Knowest thou it, because thou wast then born? Or because the number of thy days is great?

THe Lord having posed Job in the former Context about the depth of the Sea, the darkness of Death, and the vastness of the Earth; here calleth him to an account a∣bout the light of the Sun, and the darkness of the Air, in these three verses. As if he had said, If thou knowest the breadth of the whole earth, about which I enquired last of thee; then tell me in what part of the earth doth the light dwell, and where is the place of darkness?

Vers. 19. Where is the way where light dwelleth?

The Septuagint translate, In what land doth light dwell?* 1.121 Or where is the land of light? We say, Where is the way? The Hebrew word notes a trodden beaten way, or (as we speak) a high-way. Where is the way where light dwelleth? That is, whi∣ther light retireth, and doth, as it were, betake it self in the night, when it hath gone its journey, and is past thy Horizon. For every one knows where light dwells, while the Sun is up with us, and shines upon us: But what becomes of it, or whither it goes, when 'tis gone from us, that's a question, and here (say some) the question.

The word which we translate dwelleth, implieth a retirement,* 1.122 a rest after long labour and travel.

Where is the way where light-dwelleth? and as for darkness where is the place of it?

Here are two g••eat contra••ies (which cannot agree nor dwell

together in any one subject, yet) met together in this Text, Light and darkness; and there is some, yea not a little darkness in this question about the light. We need a great measure of Divine Light to answer this question about the Light.

Where is the way where light dwelleth?

Tell me, O Job, if thou canst, where light lodgeth, where it reposeth it self, when the Sun is gone down, and departed out of thy sight? Tell me what way leadeth to the lodging of light? The words (as Interpreters give it) have in them a poe∣t••cal tincture, as if the Sun setting, retired to his chamber, as we do, when the light and business of the day is ended. David speaks of the Sun as a Bridegroom coming out of his chamber (Psal. 19.5.) And when his race (as to us) is run every day, he hath a chamber ready for him: not that the Sun doth at all end its motion, or sit down to rest, but because it seems to rest, when it goeth down to us. As if the Lord had said, Hast thou travel∣led to the place of the Suns rising and setting? Where is the way where the light dwelleth?

There may be a threefold answer given to these questions, as light is taken properly for the natural light, the light of the day, caused by the Suns approach; and as darkness is taken properly for natural darkness, caused by the with-drawing of the Sun.

First, Some (because the word dwelleth notes a stay or an abode, for such is a dwelling place) answer the question ge∣ographically, and say, light dwelleth under the Poles. There are two poles of the earth, the Northern and the Southern, under both which interchangeably light and darkness abide six moneths together; and because of the long stay and abode of light and darkness there, Geographers reckon and conclude the dwelling of light and the place of darkness to be there, and that therefore the Sun hath two dwelling houses, one in the North, the other in the South.

Secondly, When Astronomers answer these questions, Where is the way where light dwelleth? and where is the place of dark∣ness? They say, The East is the place of light; and the West, the dwelling of darkness: And the reason given is this, Because the Sun riseth in the East, and goes down in the West, leaving

the World,* 1.123 that half of the World upon which it shined in the day, over-shadowed with darkness. It is by the access and re∣cess, by the rising and setting of the Sun, that we enjoy light or are wrapped up in darkness. And so East and West are called by the ancient Poets the houses or dwellings of the Sun.

Astronomers have found out, according to their doctrine, twelve houses or dwelling places of the Sun; they imagine a girdle or bond passing quite through the heavens, which they call the Zodiack, and there a line which they call the Ecliptick, in which the Sun moveth, or which is the way of the light; and in this line, they place the twelve signs: the first of which the Sun entreth the first moneth of the year, and is called Aries, the second Taurus, the third Gemini, &c. These are onely fictions by which they represent the gradual motions of the Sun in the se∣veral seasons of the year, and they call them Mansion Houses or Dwellings of the Sun.

Thirdly, According to vulgar understanding we may answer these questions, Where is the way where light dwelleth, &c. Plainly thus, Light dwelleth in the Sun, there light abides, and from thence shines to us. The Sun is the Vessel or Store-house of light, the Luminary of the World by day, as the Moon and Stars are by nigh••. And as for darkness, that takes its place every where, as soon as the Sun leaves any place. As often as the Sun continuing his circular progress, visits the other Hemi∣sphere, da••kness takes possession of this. Light and darkness take their turns; the one alwayes going off, when and where the other enters upon the stage of the world.

Now though Philosophers, with our own experience, tell us, that the reason of this, is, the access and recess of the Sun; yet it is unknown to us, how God hath thus tempered the course of nature, that day and night should not be alwayes alike in any part of the World, but vary in both the Hemispheres, and that in the same Hemisphere there should be such a setled inequality in the length of the nights and days. This dependeth wholly upon the will of God, who thus stated the motions of the hea∣venly bodies from the very beginning.

If it be asked, Why doth the Lord put these questions to Job, Where is the way where light dwelleth? Seeing every one may an∣swer, light is in the Sun, light shines in and fills the Air, while

the Sun is up; and darkness filleth the air when the Sun is gone down, darkness being the privation or want of light; or dark∣ness (according to the usual definition of it) being the shadow of the Earth coming between us and the Sun. When the opacous or thick body of the Earth interposeth between us and the Sun, darkness followeth. And if this be all, there seemeth not to be much difficulty in knowing where the light dwelleth, and where the place of darkness is; therefore surely that was not the sole intendment of God in putting these questions to Job. But when he saith, Where is the way where light dwelleth? &c. It is as if he had said, D••st thou understand the ordering and methodizing of l••ght and darkness? Or how it cometh to pass, that one part of the World hath light while the other is covered with darkness, and how light returns to that other part? Hast thou made this tempera∣ment and vicissitude of light and darkness, or procured that the day should be long in the same country, at one season of the year, and short at another? Hast thou disposed the Sun to make short nights in Summer, and long in Winter? This the understanding of man is not well able to comprehend, much less his power to effect. Onely the infinite wisdom of God hath put light and darkness in∣to this method, and given them their certain seasons. And that this is the meaning of the Text, we may gather more clearly from the next verse; for the Lord having said, Where is the way where light dwelleth? and as for darkness, where is the place there∣of? presently adds,

Vers. 20. That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof?

These words shew that the former questions chiefly respect the order and disposure of light and darkness.

That thou shouldest take it,

* 1.124The Word signifieth the taking of a thing in ones hand. As if the Lord had said, Dost thou every morning take the light in thy hand, and bring it to the bounds or utmost limits thereof? Art thou able to direct the light where it should abide, till such time as it is to come forth ag••in to thee?

* 1.125There is a manuduction, a divine manuduction of all the crea∣tures by the wisdome and power of God; he as it were leads the

light, and leads the darkness ••hither he pleaseth. The crea∣ture remaineth unmoved and slu••••••sh, it stirreth not till the Lord taketh it by the hand, or putteth forth his hand to dispose of it as it pleaseth him, to the use or place he hath appointed it; O••,

To the bound thereof?

The Original Word signifieth a limit or utmost point; imply∣ing that the Lord brings the light to its due and proper place; and that, as he hath determined the bounds of mans habitation (Acts 17.26.) so he hath also bounded the habitation of light and dark∣ness, for the benefit and service of man: As if the Lord had said,

Hast thou done this, O Job? surely no; that's my work; I am he that taketh the Sun in my hand, and bringeth it to the bounds thereof; I direct at what point it shall rise and set; It is I that know the paths to the house thereof, and so can readily call for it, and cause it to appear in time and place appointed: Thou knowest not where t•• have the light, how to bring light forth; but I do. From these two verses laid and considered together,

Observe, First;

Natural light and darkness have their special places, their dwelling places; yet they have no where a••y long abiding place.

A Tabernacle (not a standing house) is set for the Sun (Psal. 19.4.) A Tabernacle is a moveable house. The Sun hath a house every where, but it keeps house or abides no where. 'Tis not only alwayes moving in its place, but daily removing to other places; and so, consequentially, is darkness. As it is thus with natural light and darkness, about which the question is literally proposed, so with civil light and darkness, about which the question also is intended. These have their places, their dwel∣lings, and 'tis seldome that they dwell long in any one place. Light and darkness are not more interchangeable in the Air, than joy and sorrow are in the states and conditions of men.

We may likewise conclude, that spiritual light and darkness have their houses and their dwellings. Spiritual light, both the light of knowledge, and the light of comfort, dwell,

First, In Christ himself. In him as Mediator, all fulness dwells, (Col. 1.19.) and of his fulness we all receive grace for grace,

(John 1.16.) I may say also light for light, light of every sort, and light in every degree, ••••••••ful for us, is received from him.

Secondly, These lights dwell in the hearts of every true belie∣ver. Faith and light can never be separated: Though some who have faith may be in the dark, yet light is not separated; it is onely clouded, eclipsed or hidden from them. All believers are so much in a state of light, that they are called light (Eph. 5.8.) and many of them live in a plentiful enjoyment of light. A worthy man of the former generation, lying upon his death-bed, a friend asked him whether the light shining into the room did not offend him? he answ••red,* 1.126 putting his hand upon his heart, Here I have light e∣nough. The heart of a godly man is the house of spiritual light, there he hath and holds the light of divine knowledge about the things of the Gospel, and the light of divine comfort arising from that knowledge. It is also reported of Mr. Deering our Countrey-man, that in his last sickness, and towards his end, being set upright in his bed for his ease, a friend requested him, that he would speak something for the edification and comfort of those about him: Whereupon, the Sun shining in his face, he took occasion to speak thus, There is but one Sun in the world, and there is but one Sun of righteousness which graciously shineth upon me; speaking further, he concluded thus, I bless God, I have so much light of joy and comfort in my soul, that were it put to my wish or choice, I had rather a thousand times die than live. As the hearts of these worthies were the dwelling place of light, so is the heart of every godly person in his measure and degree; the light of knowledge and of joy abide there. The Apostle saith (2 Cor. 4.6.) God who commanded light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ: And where that shine of God gives the light of knowledge, the light of comfort cannot be with∣held, unless it be for a season, that the soul may rejoyce the more in the end, and at last without end. For,

Lastly, There is an eternal light, the light of Glory, and that hath a certain dwelling place; that light dwelleth alwayes in heaven; and the Saints at rest in heaven, dwell alwayes in that light. Eternal glory is called the inheritance of the saints in light, (Col. 1.12.)

Again, Spiritual darkness hath its place; and we should la∣bour to know the place of that darkness, to avoid it. Ignorance is spiritual darkness, and that dwells in the heart of every man by nature. All that continue in that sad condition, have their understanding darkened through the ignorance that is in them, (Eph. 4.18.) and they who now are in the light, were once in the dark, yea they were darkness (Eph. 5.8.) Let it also be re∣membred, in whomsoever this darkness of sin and ignorance a∣bides, they must abide under the darkness of wrath and judge∣ment for ever. The place where that darkness dwells is hell, and there outer darkness (as 'tis often called in the Gospel) dwells, even such darkness as wherein the damned are not onely out of the possession of the least ray or glimmering of light, but without any hope or expectation of it. Hell is quite beyond the bound or boundaries of light; there's darkness and thick darkness, no∣thing but darkness. Thus we see light and darkness have their places, natural light and darkness have theirs, and so have spiri∣tual and eternal light and darkness.

Secondly, From the scope of these two verses,

Observe;

It is God who disposeth and ordereth light and darkness.

The question was put to Job, whether he had disposed of them; but he could not assume to himself, that he had taken or laid the light to the bound thereof, or knew the paths to the house thereof. Light and darkness are at the dispose, and under the command of God alone. And as the work or power of God is wonderful in the dispose of natural light and darkness, so 'tis much more won∣ness; in the dispose of civil, spiritual, and eternal light and dark∣derful these the Lord taketh to their bound, and knoweth the paths to their house. I form light and create darkness (saith the Lord, Isa. 45.7.) What light and darkness doth the Lord there speak of? Surely of civil light and darkness, as the next words im∣port, I make peace and create evil; I make and create them, I also direct and appoint them whither to go, whether to a Nati∣on or to a man only, whether to this or that man or Nation. Darkness is of me as truly as light.

And that not only civil, but spiritual and eternal light and dark∣ness are at Gods dispose, is as evident from the Scriptures of

truth. Some lands may be called lands of light (like Goshen) others (like Egypt under that three days plague) may be called lands of darkness. Of such lands that complaint is made (Psal. 74.20.) The dark places of the earth are full of the habitations of cruelty. All places of the earth full of ignorance, not knowing God, of atheisme, not acknowledging God, of idolatry, wor∣shipping false gods, or the true God ••alsly, may be called lands of darkness, or the dark places of the earth. Now as the Lord maketh one land a place of spiritual light, so he leaveth an∣other to be a place of darkness. And he often maketh changes from darkness to light, that's mercy, and from light to dark∣ness, that's wrath, in the same lands. Some lands which had sate in darkness for ages and generations, the Lord hath visited with Gospel light; and some lands, which for ages and generations had that light, are now laid in darkness. How sad a witness of this are the anciently famous seats of the Asian and African Churches, now under Mahometan power!

And further, as the Lord disposeth that outward spiritual light and darkness, giving the knowledge of the Gospel to, or taking it away from Nations, as he pleaseth; so he dispo••eth inward light or darkness to every soul. Some gracious souls walk in the light of Gods countenance, and under the sweet shinings of his face every day; others, who also (as the Prophet speaks, Isa. 50.10.) Fear the Lord, and obey the voice of his servants, walk in darkness, and see no light. Now, whence cometh this difference? Is it not of the Lord, who hath the command of our joys and of our sorrows, and who appoints this kind of light and darkness their several and special places, according to the soveraignty of his own Will?

From all that hath been said, we may draw down this conclu∣sion, which the Lord did chiefly aim at in dealing with Job; That we are to own and acknowledge the hand of God in every condi∣tion: be it light, or be it darkness; be it joy, or be it sorrow; 'tis all of God. There is nothing which concerns either the com∣fort or trouble of man, but comes forth from God, and is order∣ed by him; like as in all ages and revolutions of time, light and darkness have held their course, and kept their place, according to his institution and direction. Job was in darkness, both as to his outward and inward estate; his body was pained, his soul

was grieved, anguish ••••ll••d 〈◊〉〈◊〉 spirit; and God would have him see, know, and acknowledge his hand in all. As if he had said, Thou canst no more dispose the peace or trouble, the light or darkness of thy condition, than thou canst dispose of light or darkness in the air. All our changes, from darkness to light, from light to darkness, proceed from the unchangeable God. And as light and darkness have their constant turns in the air, so they have very frequent turns in the life of every man.

Therefore, they who when God causeth darkness to cover and compass them about, do not acquiesce and rest in his good pleasure, but murmur and are tumultuous; these (I say) do as if they would take upon them to order the course of light and darkness in the world; these do no otherwise, than as if at mid∣night they should call for day, or at mid-day for night. Discom∣posed souls are like sick bodies; they who are sick or ill at ease, cannot bear either night or day; in the day they desire night, and in the night day: so it is with them of sickly souls. Such are of∣ten heard saying in the morning, Would God it were evening, and in the evening, Would God it were morning: Nothing pleaseth them. Did we acknowledge the hand of God in making it night, we should sit down quietly in our darkest night, as to impatience, even while we are most earnestly praying for the return of morning light. Impatience was in a great measure Jobs failing, though he had a great measure of patience. He made (as we say) an ado in the night of his trouble, as if he would have made it day when God had made it night and darkness with him. O remember, the way of light, and the place of darkness, the bounds and paths of both are in the hand, or at the command of God.

Thirdly, In that the Lord put this among his own great works, and takes it out of the hand of Job, or of any other creature, to order light and darkness,

Note;

The work of God in ordering light and darkness is wonderful.

And we cannot but be convinced that it is so, if we consi∣der; First, The constant succession of day and night in all places. As sure as the day cometh, the night will come; and as sure as the night is come, day is coming. There is an unchangeable change

between light and darkness, they mil•• ••or a moment in their co∣mings or returnings. Secondly, If we consider light and darkness as to their increase or decrease in any place, thus, Day unto day uttereth speech, and night unto night sheweth knowledge (P••al. 19.2.) which some think was a well known Adage or Proverbial Speech among the Jews, importing the power of God over, and his guidance of them both. God brings the light to the bound of it, to day at this hour, or minute of the hour, to morrow at that. There is a constant inconstancy, an uneven evenness be∣tween light and darkness upon the face of the earth. We never have light or darkness twice of the same length in the same place and season; yet they ever keep their place and season all the world over: where you had them the last year, upon such a day, there you may have them this, without a moments variation, though they have varied their course many moments every day since. Thus exactly doth the Lord take or lead the light to its bound, and knows the paths to the house thereof.

And as there is a great glory coming to God, in ordering light and darkness, as to the outward face of things; so there is a greater, as to the inward state of his people, their soul-state. And though the Lord doth not keep such a constant course in that, yet he observeth a rule in all the revolutions of it. We have sometimes light and sometimes darkness in our souls: Now the light of comfort increaseth towards us, and anon the night of sorrow darkeneth upon us. Our souls meet often with these turns and changes. Let us adore the wisdom, and submit to the holy will of God in all. For though soul-light be alwayes desirable, as well as comfortable, yet soul-darkness may sometimes be useful; and this use it hath, as often as it comes, even to try how we can trust God in the dark; as also to let the world know that we are resolved through grace to keep close to the light of comman∣dements, how long soever we are kept from, or are at a loss for the light of promises.

Lastly, We may consider from this Text, that as light hath its special houses or dwellings, so it hath a special way to its dwelling chalked out (as it were) and appointed by God. And is there not a way, a path, to spiritual, to eternal light? The way to these lights is Christ, He is the Way, the Truth, and the Life (John 14.6.) He is the true, the onely way to life, to

spiritual life and light; yea, he is the way to eternal light and life. Holiness and faith in Christ are the passing way to this light, but Christ himself is the way procuring light. Without faith it is impossible to please God, and without holiness no man can see God. Christ is the meriting way, faith and holiness are the qualifying way, leading us to the house and dwelling of this light. As sin and unbelief, or the sin of Unbelief, is the way leading to eternal dark∣ness (O how many go this way to the generation of their fathers, where they shall never see light (Psal. 49.19.) so faith and holiness, or holy Faith, is the way, the path to everlasting light and life.

Thus much of the enquiry made about the way and path of light and darkness, which as they are literally to be understood of natural light and darkness: so by them God led Job, and in him us, to consider his disposure of all sorts of light and dark∣ness.

Now, That Job might be convinced of his own ignorance in, and insufficiency for an answer to these questions, God calls him to consider the late beginning and shortness of his life, know∣ledge being gathered up by experience, and length of days af∣fording both time and opportunity for the gathering up of expe∣riences. Job was but of yesterday, in comparison of the day wherein the interchanges of light and darkness were appoint∣ed; and therefore (should it be supposed that days could teach him how these things came to pass, yet) he could not but be much unprepared for a ready and satisfying answer to these que∣stions.

Vers. 21. Knowest thou it, because thou wast then born? Or because the number of thy days is great?

The question still proceeds about the natural light and dark∣ness.

Knowest thou it?

That is, what I last put to thee. If thou knowest it, how camest thou by thy knowledge? Knowest thou it,

Because thou wast then born?

The Tygurine Translation renders the words thus;* 1.127 Dost thou know the time when thou wast born? As if the Lord had argued

thus with Job; Thou dost not know the hour of thy own Nati∣vity, or when thou wast brought forth; how much less the way or manner either of their production or constitution, which were brought forth and established many ages and generations before thine. Doest thou know when thou wast born?

But I rather adhere to our own reading, Knowest thou it, be∣cause thou wast then born? That is, because thou livedst then, and hast lived ever since, and so hast gathered up the knowledge of these things by observation. Surely when I put these things in order, when I disposed the way, and the dwelling, the path and place of light & darkness, and took them to their bound, thou hadst not so much as a being; how then camest thou to this knowledge! I know, and thou must needs confess, it is not because thou wast then born; wast thou? The purpose of God in this question, as to shew that he was before the Creation of the world, even from everlasting, therefore knew all things; but that Job was of lit∣tle standing in the world, and therefore knew little, especially not those things proposed. There is a double reading and un∣derstanding of this verse.

Some both of the ancients and moderns expound it ironically, as if the Lord to humble Job, put a scorn upon him in such a te∣nour as this: Doubtless thou knowest the dwelling of light, and the place of darkness, thou knowest when and how I setled the motions of the heavens, and the changes which they make here in this lower world;* 1.128 because thou art as old as the heavens, or contemporary with the worlds creation; Thou wast born sure, when I did these things? As if the Lord had said plainly and reprovingly, Wilt thou who (upon the matter) wast born but three days ago,* 1.129 or yesterday, wilt thou take upon hee to understand my matters, as if thou couldst number as many years as the whole Creation? Some holding the same sense, render the Text cuttingly enough, thus; If thou sayest thou knowest the way of these things, thou art best also to say, thou wast born, or in being, when these things were done. Knowest thou it, because thou wast then born?

Or because the number of thy days is great? Even as great as ever any since Adam.

We render both the parts of the Text as a plain Interrogation, Knowest thou it, because thou wast then born? yet carrying a close

rebuke. As if the Lord had said, Wast thou born, when I dispo∣sed of these things? Is the number of thy days so great, that thou art able to reach such knowledge? Surely no; therefore sit down si∣lent, let thy mouth be stopt with this conviction, that thou knowest not these things; and if not these, which are before thee, and ob∣vious to thy sight, light and darkness; much less art thou able to understand my secret councels and hidden purposes in the ways of my providence co••cerning thee: Therefore leave vexing thy self, and commit all thy concernments unto me, rest in my Will, submit to my Power; for thou art no m••re able to reach my mind, than thou art able to tell what was done before thou wast born. Knowest thou it, beca••se thou wast then born? Or because the number of thy days is great?

Hence Note, First;

God onely, who was before all things, knoweth the way and dis∣sposition of all things.

God, who made all things, was before any thing was made. How great is the number of his years who is eternal! The pre∣science or sore-sight of God passed through the whole series or through all the successions of the creature, before it had a be∣ing. He who is without beginning, without end, knoweth and declareth (as he spake of himself by the Prophet, Isa. 46.10.) the end from the beginning, and from ancient times the things that are not yet done. M••n by report may have some understand∣ing of things which were done before he was born; but till he was born he knew nothing of himself, or, of his own know∣ledge.

Secondly, Note;

Man by reason of his short life, knoweth little.

They who have been but a short time in the world, must needs be short in the knowledge of many things; nor can they know much of any thing. Much knowledge is got by much stu∣dy and travel. And if the best improvers and redeemers of time know but little, at most, because they were but lately born, and have had but little time; surely they who have trifled away their time ever since they were born, must needs know very lit∣tle. We who came into the light so lately, cannot get much

light about naturals, and how little is it then that we have or can about spirituals! But if we mis-spend that inch of time that we have in this world, we may go out of it, knowing as little to purpose as we did at all (which was nothing at all) before we came into it.

Thirdly, Note;

They who have been longest in the world, have been but a little while in it, and possibly have lived much less.

Knowest thou it, because thou wast then born? Wast thou then born? Surely no, nor till many ages after. They who number most days, number but a few days; it was but the other day since we had not so much as a day in this world. Wast thou then b••rn?

Fourthly, Note;

As it is but a little while since any man was born into the world, so there is no man born, that hath long to stay in this world.

As the number of our days past is not great, so neither can the number of our days to come be great. Here we have a Text, yea a Map of our Mortality, and a memorial of our short stay or quick passage through this world. No man hath had ma∣ny days since he came into this world; they that have had most, have had but few to eternity. As for the most of men, they go out of the world with a very few days upon their backs; and as none have many days, so none know how many days they shall have. Our life hath these two things in it, which should conti∣nually humble us, and keep us not onely awake, but watchful:

First, Our days in this life are few, our life is short in this world.

Secondly, Our days are unfixed, as to us, our life is uncertain. They that reckon upon many days in this life, usually fall short of their reckoning. 'Tis or should be matter of humiliation to us, that we are short-liv'd, short breath'd creatures; we who were born into the world but the other day, shall in a few days (no man knows how few) pass out of the world again.

Lastly, The Lord, by this question, would teach Job, that it is he who taketh care of us, and orders both our coming in, and our going out of this world. It is God, by whom the days are

numbred, and the years appointed which we have had and are to have here below. And as the days of our life, so the conditi∣on which we shall live in, resteth and dependeth upon the wis∣dome and providence of God. As we took no care of our selves, nor could, before we were; so all the care we take for our selves, while we are, can avail us nothing without God. Which of us by taking care, can add one cubit to his stature (Matth. 6.25.) and which of us by taking care, can add one moment to his life, all is in the hand of God. And 'tis our duty to live as free from all troublesome cares while we are in the world, as we were free from any care at all before we came into the world. It is e∣nough that God hath undertaken for us, and would have us sit down in his care of us. Christ said (Matth. 10.29, 30.) with respect to sufferings, Fear not, for are not two sparrows sold for a farthing? and one of them falleth not to the ground, without your Father. It is God, who orders and disposeth the life of a silly bird, and by him the very hairs of our head (worthless excres∣sions) are numbred; surely then, the days of your lives, and all the changes of them, are ordered, disposed, and numbred by him. And if so, we should in this sense, be as quiet, and as much at ease in our spirits, concerning the things of this life, as we were before we lived. Light had its dwelling place appoint∣ed, and darkness was disposed of without any care of ours; and all our care can neither create light for us, nor remove any dark∣ness, that is upon us. Let us onely be careful of that duty we are called to, and leave the burden of our cares to him who hath called for them (Psal. 55.22.) and would have us rest in this assurance, that he careth for us (1 Pet. 5.7.) what cannot he command for us in our places, who commands light and dark∣ness to their places; therefore it will be our wisdome, at once to take as much pains, and as little care as we can.

JOB, Chap. 38. Vers. 22, 23.

22. Hast thou entred into the treasures of the snow? Or hast thou seen the treasures of the hail,

23. Which I have reserved against the time of trouble, against the day of battel and war?

JOB was last questioned about the habitation and inter∣changes of light and darkness: Here the Lord questions him about those two Meteors, the Snow, the Hail. As if he had said; Possibly thou wilt confess thou knowest not how to an∣swer the former question, but perhaps, thou art better skill'd in and acquainted with the matter which I shall next propose; well then, I ask again,

Vers. 22. Hast thou entred into the treasures of the snow, &c.

There is a two-fold entring into any place.

First, In body.

Secondly, In mind.

The body of Job, nor of any man, never entred into the trea∣sures here spoken of; nor could Jobs mind, nor the mind of any man enter fully into them, that is, comprehend how vast, how great they are. We had this phrase, Hast thou entred? at the 16^th verse of this Chapter. There the question was put about his entring into the springs of the sea, here about his entring into

The treasures or store-houses of the snow.

* 1.130The word imports any place or repository where stores of any kind are laid up and kept for use. The Poet calleth Bee-hives, the Treasuries of honey; and so may Cellars be called, the Trea∣suries of Wine and Oil, &c. The Clouds are the Treasuries, which contain the stores or treasures of Snow and Hail. Those places out of which God is said either to bring good for the use

and comfort of man, or evil for his hurt and punishment, are usually in Scripture expressed by this Word. Thus spake Moses, encouraging the people of Israel to obedience (Deut. 28.12.) The Lord shall open unto thee his good treasure, the heaven to give thee rain unto thy land in his season, &c. And God hath his just and righteous treasures of wrath, even as men heap up and have their evil and unrighteous treasures of sin (Deut. 32.34. Rom. 2.5.) Thus the Apostle James tells ungodly rich men (chap. 5.3.) Ye have heaped treasure together for the last days. Which may be understood of their getting their treasures of riches so unrighteously in their days, as would prove a heaping together of wrath against themselves in the last days or day of the last Judgement.

Treasures of good or evil imply three things:

First, The secrecy of what is laid up.

Secondly, The safety of it, or that it is surely laid up.

Thirdly, That there is store or great quantities of it laid up. A little is not a treasure. The snow may well be called a treasure in all these respects; for 'tis secretly laid up, no man can see it; and 'tis safely laid up, none can reach or take it away; there are also vast quantities or great abundance of it. Hast thou entred into the treasures of the snow?

As if the Lord had said, Thou O Job, hast often seen the snow fall, and thou mayest easily perceive that it falls out of the clouds; but hast thou ascended, or can any ascend unto those airy regions, where snow is generated and laid up, as in a treasure? If not, sure∣ly then no man can ascend to heaven, and there search out or disco∣ver the mysteries and secrets of Wisdom and Justice in my works here below, unless by the wings of faith and the light of a spiritual un∣derstanding, which sits down satisfied in this conclusion, that all is wisely and justly done, which God doth, whether in heaven or earth. To bring Job to this acknowledgment, was the design and pur∣pose of God (as hath been toucht before) in all the questions propounded to him in this and the next Chapter.

Hast thou entred into the treasures of the snow?

What the snow is, the nature and the wonders of it, was spoken of and shewed, at the sixth verse of the 37^th Chapter.

All that I shall further add for the opening of this question, is, that when God speaks here of the treasures of snow, we are not to understand it, as if he had great heaps of snow formally amassed up together in any place of the air, as men lay up trea∣sures of money or corn, or of any other useful matter; but the words are an elegant Metaphor, the meaning onely this, God hath abundance of snow ready at his will and dispose, at his call and command, whensoever or wheresoever he is pleased to make use of it; for 'tis as easie with God at any time to draw out and powre down abundance of snow, as if he had infinite store of it kept alwayes by him. He no sooner speaks the word, but the face of the earth is covered, and its bosomes filled with silver showers. Hast thou entred into the treasures of the snow?

Or hast thou seen the treasures of the hail?

These treasures of hail are of the same nature with those of snow, and so to be understood as the former; but there is a dif∣ference in the form of snow and hail, though not in the matter out of which snow and hail are formed. Hail (say Naturalists) is a hot vapour, drawn up to the middle region of the air, whence falling, it is frozen in passage into lesser or greater stones or grains of ice. These hail-stones are sometimes powred down so great in quantity, and often in such great quantities, that it may well be said, there are treasures of them. And when the Lord puts this question to Job, Hast thou seen the treasures of the hail? he seems to allude to those who inspect the publick treasure of any Kingdom or Common-wealth, receiving in and issuing out the revenues of it, as occasion requires, and as they are requi∣red. As if the Lord had said, Hast thou, O Job, like some great Lord Treasurer, taken a view of these stores? I know thou wilt confess thou hast not seen them with thy bodily eyes; I know also thou hast not reacht them clearly with the eye of thy mind or understand∣ing; even those treasures are greater than thou canst imagin. All that which thou hast any way seen, is less than the least part of that which thou hast not seen. Hast thou seen the treasures of the hail?

From both the parts of the verse, Note, First;

God hath store of snow and hail.

Treasures are not made up with a little. Christ saith (Mat. 12.35.) A good man hath a good treasure in his heart, and an evil man an evil treasure there; because the one bringeth forth good things, and the other evil things out of his heart; there both good and evil persons keep their store of good and evil things, and there good men should have, and evil men alwayes have a great deal in store. For this reason also God is said to bring the wind out of his treasures (Psal. 135.7.) He hath much wind and mighty winds at his dispose. God who hath made all things by his Word or Will, can have as much of every thing as he will.

Secondly, Note;

God hath snow and hail ready for his service.

He hath them as in a Store-house or Treasury. Pharaoh built Treasure Cities (Exod. 1.11.) or places of receit, in which he kept either his publick treasure of Gold and Silver, or his Artillery and Ammunition for War, or great quantities of Corn and Grain against a time of need. Christ saith, Every scribe which is instructed unto the Kingdom of Heaven, is like unto a man that is an Housholder, which bringeth forth out of his treasure things both new and old (Matth. 13.52.) that is, he is not to seek, he hath them in a readiness for use, and so is himself ready to eve∣ry good word and work, when any have use of him for good. We may be sure God is never to seek, nor (as we say) out of sorts, for any kind of means or instruments to carry on his service, and to effect any purpose of his, whether in wrath against the wicked, or in favour of such as fear him.

Again, In that the Lord saith, Hast thou entred, &c. Hast thou seen, &c.

Note, Thirdly;

No man knoweth, nor can any man conceive, what treasures and stores, what abundance either of good or evil, of wrath or love God hath.

(Psal. 90.11.) Who knoweth the power of thine anger? I may say also, who knoweth the power of thy love? that is, it is not known, no nor knowable, what powers God can put forth either in anger or love. Eye hath not seen (saith the Apostle, 1 Cor. 2.9.)

nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. And as the pre∣parations of God for them that love him, so his preparations a∣gainst them that hate him, are such as no man hath so much as seen, much less entred into. If the treasures of snow and hail exceed our conceptions, what do the treasures of fire and brim∣stone in the bottomless pit? what is the pile of fire and much wood in Tophet, which the breath of the Lord, like a stream of brimstone kindleth? (Isa. 30.33.)

But some may say, why hath the Lord such vast treasures of snow and hail? what are they good for, or to what use do they serve? What the use or usefulness of the snow is, as well as the nature of it, was shewed in some particulars at the sixth verse of the 37^th Chapter. Here God himself declares what use he hath of snow and hail, or what service he puts them to, in the next words.

Vers. 23. Which I have reserved against the time of trou∣ble, against the day of battel and war.

As God hath made nothing in vain, so he doth not reserve or lay up any thing in vain. The Lord is a God of knowledge (1 Sam. 2.3.) by him, as our actions, so his own are weighed. This verse shews one use or end of his reserving stores of snow and hail, and that an extraordinary one. The ordinary use of snow and hail is for some good or benefit to men indifferently, as the Sun shines and the rain falls, whether good or bad. The use here spoken of is onely for the hurt and punishment of bad men. Some restrain the antecedent of this relative which, in the be∣ginning of the verse, to the hail onely, because no mention is made (say they) in Scripture of any hurt done by snow; but of hurt done by hail we read more than once there.* 1.131 Yet as an∣cient histories so later experiences have reported, that both men and beasts have been, not onely covered, but smothered with snow, and overwhelmed by floods and great inundations, caused by the sudden melting of it. Therefore I conceive, we may take the word, which, referring unto both.

Which I have reserved, &c.

There are other rendrings of the Hebrew Word by us rendred

reserved, all which may center in the same sense.

First, The Vulgar Latine saith, Which I have prepared.

Secondly, The Septuagint, Which I have stored up, or which are stored up.

Thirdly, others thus, Which I have prohibited or stayed,* 1.132 re∣tained, detained, or with-held; so the word is used (Gen. 20.6.) I also with-held thee from sinning against me, said God to A∣bimelech. Such things as we prepare and store up for some spe∣cial use we detain, stop or with-hold from all other uses, till our occasions call for that. Thus we may say here, the Lord having as it were stored up snow and hail in his great Magazin or Arcinal, he there detains and reserves them for the uses he hath appoint∣ed them unto, that is, as it followeth in the Text,

Against the time of trouble.

The Word in the Hebrew here translated time,* 1.133 notes a spe∣cial season of time, that which we commonly call opportunity, ra∣ther than time in general, or as it is a space of so many hours, days or years. David (Psal. 9.9.) calls God a refuge in time of trouble; that is, the Lord marks and hits the fittest time to come in and help his out of trouble. Thus, as they who reserve things, do it till a season of using them presents it self; so God re∣serves the snow and h••il till he hath a season, an opportunity to use them, what that is, himself (as was said) expresseth in the Text, it is

The time of trouble, or of straits.

When trouble comes, straits come,* 1.134 and great troubles re∣duce us to great straits, and compel us to say as that good King Jehosaphat did (2 Chron. 20.) We know not what to do. The Septuagint render, The time of the enemies, that is, when I am resolved to punish or destroy my enemies. The word signi∣fies both trouble and an enemy,* 1.135 and both may well be compre∣hended under one word, seeing no trouble is more troublesome, nor can put us to greater straits than the appearance of a power∣ful enemy; which was Jehosaphats case, when in a time of trou∣ble he cried out, We know not what to do. And this notion of the word, as taken for an enemy, falls in clearly with the latter clause of the verse.

Against the day of battel and war.

As if the Lord had said, When my enemies come forth a∣gainst me, these are the Weapons, this the Ammunition, which I at any time can, and often do make use of in the day of battel and war.* 1.136 The word rendred battel, signifies to a••proach because in a day of battel, enemies or opposites approach one to another,* 1.137 and charge each other. The word rendred war, springs from a root signifying to eat, because the sword of war is a great eater, and devours the bodies of men. Now when God breaks forth in anger against obstinate sinners, his enemies, and brings any sore and destroying judgement upon them, he is said to have war with them, or to make war against them: Who would set the briars and thorns in battel against me, saith the Lord (Isa. 27.4.)

So then, Both the time of trouble and the day of battel and war spoken of in this Text, are the time and day of the Lords wrath and vengeance declared against his implacable and incorri∣gible enemies: Snow and hail are treasured up and reserved a∣gainst this time of trouble, against this day of battel and war.

Hence Note, First;

God hath a check upon all creatures.

He reserves or stops them as, and as long as himself pleaseth. He can prohibit snow and hail and command them not to come. As they will surely come at any time, if he commands them to come, so if he commands them not to come till such or such a time, they will not come till then. The soveraignty of God is absolute o∣ver the creature. When Nebuchadnezzars understanding retur∣ned to him, then he praised and honoured him that liveth for ever (Dan. 4.34.) whose dominion is an everlasting dominion, and confes∣sed (vers. 35.) that he doth according to his will in the army of hea∣ven; that is, the Angels, the Sun, Moon, and Stars, as also the Meteors, Snow and Hail, &c. all, or any of these, are the ar∣my of heaven, an army raised in the heavens; in this army God doth according to his Will, as well as among the inhabitants of the earth.

Secondly, Observe,

God is very patient, he doth not presently take vengeance, nor bring trouble, though he be alwayes provided for it, and able to do it.

As he retaineth not his anger for ever, so he restraineth it long, because he delighteth in mercy (Mic. 7.18.) As mercy moves the Lord speedily to receive repenting sinners into fav••ur, so it prevails with him to be very slow in sending judgements upon those that are impenitent. The Lord reserved or kept back the waters of the flood a hundred and twenty years from drowning the Old World; though, as they provoked and even dared him to do it every day by their presumptuous sinnings against his warnings, so he was able to do it any hour or moment of the day.

Thirdly Note,

Trouble hath its time or season.

There is a time for every purpose under the Sun (Eccl. 3.1.) Men have times for their purposes, and so hath God (much more) for his; he hath his times for quietness and times for trouble. And as sin is the cause and sourse of all trouble, so when sin is ripe, trouble is ready. When men have filled up the measure of their sin, then God pouts down trouble upon them, or makes it a time of trouble, that they may taste and see, and be convin∣ced how evil and how bitter a thing it is to sin against the Lord. The Amorites were full of iniquity, when God spake to Abra∣ham (Gen. 15.16.) but their iniquity was not full, and there∣fore their time of trouble, the time when their Land spewed them out to make room for the Children of Israel, was not till a long time after.

Fourthly Note;

Times of trouble are specially known to, and appointed by God.

As he reserves his stores of vengeance for those times, so he knows those times. Wise Princes reserve stores against that evil time of war, &c. yet when that evil time will be they know not: but to God all times are known. David said (Psal. 31.15.) My times are in thy hand, that is, my times of peace and trou∣ble,

of joy and sorrow, are at thy dispose; thou cuttest out my times, not onely as to the length or shortness of them, but as to the form and condition of them. Now if the Lord disposeth and ordereth our times, what they shall be, whether troublous or prosperous, then he must needs know what times will be times of trouble.

Fifthly Note;

Present impunity is no assurance of future indemnity to sinners.

Judgement is but reserved, and the instruments of it, snow and hail, &c. kept up for a while. Prodigals and spend-thrifts may boast, but the date of the bond will come out, and then an arrest comes. Let sinners remember, the instruments of di∣vine vengeance are only reserved, they are not broken nor cast away; and whosoever are found in sin, their sin (that is the pu∣nishment of their sin) sooner or later will find them out (Numb. 32.23.) As God sometimes defers to give out mercy to his faithful people, but never denies it them; so he often defers the trouble of the wicked, but never (they continuing to do wick∣edly) acquits them from it. The Apostle Peter prophesying of false teachers, who shall bring in damnable heresies, even denying the Lord that bought them, and shall bring upon themselves swift destruction (2 Pet. 2.1.) saith of them also (v. 3.) Whose judgement now of a long time lingreth not, and their damnation slumbreth not. Though all seems to be well with them at present, and h••th been so a long time, yet their misery is certain; it nei∣ther lingers nor slumbers, as to the Lords time, though it may seem to have done both, in theirs. The wicked, how long soever they escape judgement, are not preserved from it, but onely reserved to it, as followeth in the fourth and ninth verse of that Chapter. As the fallen angels are reserved in everlasting chains of darkness, (that is, in chains that will hold them fast enough for ever) unto the Judgement of the Great Day, or to the Great Day of Judgement: Which intimates two things concerning the fallen Angels.

First, That their torments are not yet at the greatest, nor their sufferings at the highest.

Secondly, That their punishment is unavoidable, for they can never break nor file off those chains. (As I say the fallen Angels

are said to be reserved to judgement in chains of darkness, at the sixth verse of the Epistle of Jude; so at the 13th verse of the same Epistle it is said that to seducers and false teachers (who cause many to fall) The blackness of dareness is reserved for ever; they have it not, but 'tis reserved for them. Their present impunity is no assurance of their future indemnity.

From the latter part of the verse, where the time of trouble is called, The day of battel and war,

Observe, First;

Obstinate and impenitent sinners make war (in a manner) with God himself.

Though they send not a Herald formally to defie him, yet a re∣solved progress in sin (let God say what he will, and do what he will) is a real defiance of him, or a bidding him do his worst.* 1.138 It was said of the old Giants (men of great stature) They were fighters against the Gods. We may say, men of all sta∣tures, even dwarfs and pigmies for bodily stature, raise war a∣gainst the great God by presumptuous sinning. Did not men make a war upon God by doing evil, God would never make war up∣on them, by sending evil. Men are vain when they fall into sin, but they are worse than vanity, when they stand out in sinning. Who (saith the Lord, Isa. 27.4.) would set briars and thorns a∣gainst me in battel (none but a mad-man will) I would go thorow, or (as the Margin hath it) march against them, I would burn them together. Can briars and thorns abide contending with God, who is a consuming fire? If God send forth an army of his meanest and most contemptible souldiers, flies from the air, lice from the earth, even a mighty Pharaoh must call for a treaty, and beg a parly. If he command snow and hail, much more lightning and thunder out of the clouds to fight against his enemies, how soon are they overwhelmed and confounded! 'Tis best therefore never to be∣gin this war, and the next best is, speedily to sue for peace.

Secondly, Observe;

A day of battel and war is eminently a time of trouble.

There may be trouble where there is no war, but where war is, there cannot but be trouble. War or the sword, is not onely one of those four sore judgements, but the first of the four, with

which God threatned Jerusalem, to the cutting off or utter de∣struction of man and beast (Ezek. 14.8.) Every battel of the warrier is with c••nfused noise, and garments rolled in bloud (Isa. 9.5.) Confused noises are the musick of a battel, and bloody garments the bravery of it; then prize peace, pray for peace, That (as the Apostle directs, 2 Thess. 3.16.) The Lord of Peace himself would give us peace alwayes by all means. For though that may be doubted and queried, which some have fully asserted, That the most unequal peace is to be preferred before the justest war; yet the justest war may bring, though peace and honour at last, yet in the mean time innumerable troubles and evils with it.

Thirdly, Note;

God can make any creature hurtful and afflictive to us.

Snow is of great use, and serves much to advance the fruttful∣ness of the earth, and is joyned with rain in that effect, (Isa. 55.10.) As the rain cometh down, and the snow from hea∣ven, and returneth not thither, but watereth the earth, and ma∣keth it bring forth and bud, &c. (by the concurrent blessing of God) So, &c. Snow as well as rain is a blessing to the earth, not an affliction; yea snow is used by some as a delicacy to cool their drink in hot Countries and seasons; which use of it was first found out by that monster of men Nero, saith Pliny, who thus de∣claims and p••otests against his intemperance;* 1.139 O the prodigies of lu∣xury! some drink snow, others ice, and so turn the punishments of the mountains (so he calls snow and ice as to present sense) into their own pleasure, or to serve their voluptuousness. Now though the snow, according to Gods appointment be profitable to the earth, and is used by some men to serve their pleasures and please their sensual appetite, yet God can make a scourge of it, if he plea∣seth, and destroy both our profits and pleasures by it. He can afflict us, not onely with strong and stormy winds, not onely with dreadful thunder and lightning, but with snow, which is soft as wool, and hail-stones, which usually children sport and play with. He hath destroyed sinners not onely by lions and bears, and such like ravenous beasts, but with frogs and mice, with lice and locusts, as was toucht before. There are two things which shew the mighty power of God in the Creature.

First, That he can make the most devouring and destructive creatures harmless and hurtless to us. Thus he stopt the fiery furnace from so much as cinging a hair, or impressing the least smell of burning upon those three worthies (Dan. 3.27.) He also shut the mouths of those hungry Lions, not onely from tear∣ing and totally devouring, but from touching Daniel to hurt him (chap. 6.22.)

Secondly, That he can make the most harmless and hurtless creatures to hurt us. How powerful is God, who can crush the strongest man on earth by the weakest of his creatures! There was much of God in it, that some of his people of old, through faith, out of weakness were made strong, waxed valiant (being 'tis like before, of a fearful spirit) in fight, turned to flight the armies of the aliens (Heb. 11.33, 34.) And is there not much of God in it, when any sort of creatures weak, and inconsiderable in them∣selves, are armed by him to conflict with and get the victory o∣ver his strongest and proudest enemies!

Fourthly, Note;

God can make a time of trouble terrible.

He hath a reserve of snow and hail in his treasury against the time of trouble, against the day of battel and war. As God can make a day of trouble comfortable to his servants; he can be a hiding place from the wind, and a covert from the tempest; as ri∣vers of water in a dry place, and as the shadow of a great rock in a weary land (Isa. 32.2.) All which metaphors signifie one and the same thing, that Christ will be comfortable to his people ei∣ther immediately or by provision of means in the most trouble∣some times, there intended by wind and tempest, by a dry place and a weary land. And that he had been all this to his in such a day, the same prophet assures us (chap. 25.4.) Thou hast been a strength to the poor, a strength to the needy in his di∣stress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. The Hi∣story of the taking of Jerusalem by the Babylonians, set down by Jeremy, tells us, that he was fully heard and answered, when he p••ayed (chap. 17.17.) Be not thou a terror to me: thou art my hope in the day of evil. Jeremy found the Lord very favourable to him, and giving him favour in the eyes of the enemy, when

that evil day, the day of battel and war came upon Jerusalem. Thus sometimes God stayeth his rough wind in the day of the East-wind (Isa. 27.8.) that is, he forbeareth to shew himself rough, harsh or grievous to his people, when great troubles are otherwise upon them, noted by the East-wind, which natural∣ly is a blasting, blustring, and boisterous wind; and therefore a day of great trouble is elegantly expressed or called, a day of the East-wind. When the Psalmist had described the fained hu∣miliations of the people of Israel in the Wilderness, which he calls their flattering God with their lips, and lying unto him with their tongues; This was enough to provoke God to make their day of trouble terrible to them, yet (saith that Scripture) He being full of compassion, forgave their iniquity, and destroyed them not; yea many a time turned he his anger away, and did not stir up all his wrath (Psal. 78.38.) Though they all stirred him to wrath, yet he did not stir up all his wrath (when it was worst with them) that would have made it a terrible day indeed. This is the Lords way with his people in an evil day.

But when it is a day of battel and war with the wicked world, or with the wicked of the world, he opens his treasures of wrath, and will let them see and feel what stores of snow and hail he hath reserved against that time. And hence it is, that such are represented in the day of the Lord, going into the clifts of the rocks and into the tops of the ragged rocks for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth (Isa. 3.21.)

Lastly, Note;

Snow and hail are Gods weapons and artillery, with which he sometimes fights against sinful man.

The Lord of Hosts hath such instruments of war in his Armo∣ry, as no Prince can produce nor make use of, either to offend his enemies, or to defend himself. An ancient Poet said of Theodosius the Emperour,* 1.140 O thou greatly beloved of God, for whom the heavens sight, and at the sound of whose trumpets the winds, the confederate winds, present their service and assistance. The Thundering Legion in the Army of Aurelius the Emperour, is famous in the Church History, and hath been mentioned be∣fore, upon other passages of this Book, together with the occa∣sion

of that honourable Title bestowed upon them in that age. The Scriptures give frequent instances of the Lords avenging himself upon his and his peoples enemies, by storms of hail. This was one of the ten grievous plagues which God sent upon Pharaoh and the Land of Egypt (Exod. 9.17, 18.) As yet ex∣altest thou thy self against my people, that thou wilt not let them go; behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof, and until now. It was with hail-stones that God fought against and discomfited the Army of five confederate Kings in the days of Joshua (Josh. 10.11.) The Lord cast great stones from heaven upon them, and they died, they were more which died with the hail stones, than they whom the children of Is∣rael slew with the sword. There are two things singular and ex∣traordinary, if not miraculous in this passage of providence: First, The magnitude and weight of these hail-stones, together with the violence of their motion was such, that like bullets dis∣charged from Canon or great Ordnance, they slew them out-right or dead on the place, upon whom they fell. Secondly, That the Israelites, being in pursuit of these Canaanites, and doubtless mixed with them (as in a barrel, where they come to handy stroaks, it must needs be) that yet none of them were hurt by the hail stones, but the Canaanites onely. God, who, ••o shew his goodness, causeth his Sun to shine and his rain to fall indifferent∣ly upon the good and upon the bad, knows how, that he may shew his Justice, to cause his hail to fall distinctly upon the bad, and not upon the good. Deborah saith in her song (Judg. 5.20.) The stars in their courses fought against Sisera.* 1.141 It is re∣ported by Josephus, describing this battel, that as soon as the armies joyned battel, God sent a violent shower of hail, which (say some) being naturally caused by the influences of the stars or heavenly bodies, the stars may be said to have fought in their courses, like souldiers drawn up in battalia a∣gainst Sisera and his army. And thus by great thunder the Lord discomfited the host of the Philistins in the days of Samuel, (1 Sam. 7.10.) The prophet gives out several threatnings under the notion of hail (Isa. 28.17. chap. 30.30.) and so doth that last prophesie (Rev. 16.21.) And there fell upon men a great hail out of heaven, every stone about the weight of a talent. All

which places, though not taken literally and properly, but meta∣phorically and symbolically for great and sore judgements of one kind or other, yet are a clear proof that proper hail stones have sometimes been the instruments of Gods sorest revenge upon his hardned enemies.

So then, sometimes God doth, as it were, pitch his Military Tent or R••yal Pavilion in the Air, there he seems to muster his Army, to bring forth his weapons, and from thence to confound his foes. God useth the clouds both as his shield to protect his people (Exod. 14.19.) and as his bow to shoot at and wound the wicked.* 1.142 From thence (Psal. 11.6.) He rains upon the wicked, snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup; That is, they shall have nothing else in their cup to drink but this, and of this they shall drink deep, even the very dregs, and wring them out (Psal. 75.8.) A heathen Poet called the Clouds the Armories or Arcenals of Heaven; and the Scripture, both in this Text of Job, and in se∣veral other places, besides those which have been mentioned, sheweth what Ammunition, what instruments of the Lords fierce anger and fiery indignation are stored, laid up, or reserved there against the time of trouble, against the day of battel and war with the rebellious world.

Now, Forasmuch as snow and hail, &c. are at once the Lords Host and his Arms, by which he fights against the wicked, we may take notice of these five following inferences for the help of our meditations about this matter, and to make all that hath been already held forth from these two verses, more profitable to us.

First,

God needeth not borrow help from man on earth, when he would be avenged on his enemies.

If he doth but speak the word and declare his will, it is e∣nough; The heavens, the clouds of heaven will b••ing him Ar∣mies and Arms without number. He that covers the earth a foot deep with snow, can cover all (as we say) over head and ears with it. He that powres down showres of hail, no bigger than a pease, can send it of a talent weight, as 'tis expressed, (Rev. 16.21.) God cannot want Armies at any time, for his

day of battel and war, who can make any thing serve him effe∣ctively as an Army; and therefore they who being in distress see no more help in man, than David, when he said (Psal. 142.4.) I looked on my right hand, and beheld, but there was no man that would know me (how well soever I was known to him) refuge failed me, there was no man that cared for my soul; that is, that regarded what became of me: I was left at six and sevens, to sink or swim, to shift for my self as well as I could: they, I say, who are thus distressed, having an interest in God, need not despair nor despond, seeing the Lord can charge or press any creature for our aid and help, yea can help us without the aid of any creature.

Secondly,

Take heed of provoking God, who hath s••ch Armes and Armies alwayes at command.

'Tis dangerous medling wi••h a prepared enemy. God can ne∣ver be su••prised not taken unprovided. As the wicked bend their bow, and make ready their arrow upon the string, that they may privily shoot at the upright in heart (Psal. 11.2.) So the Lord hath his bow alwayes bent, and his arrow made ready upon the string, openly to shoot at the false in heart. Though it be usually long before he takes revenge, yet 'tis not because he is unrea∣dy and cannot, but because patient, and will not take it sooner. He is alwayes able to avenge himself, not onely speedily, but pre∣sently. As he will do what he hath spoken, so he can do what he will with a word speaking.

Thirdly,

Would we not fear snow or hail, or any missive weapon of heaven, then let us get God to be our friend, in whose hand, and at whose command they are.

No creature moves but by direction from God; and surely he will never direct them to the hurt, though often to the afflicti∣on and correction of those whom he loves. As such are in league with the stones of the field, and the beasts of the field are at peace with them; so also are the stars of heaven, and all the me∣teors (snow and hail, &c.) in the air.

Fourthly,

God will charge them with hardness of heart and impenitency, who humble not themselves when he fights against them with these weapons.

Every judiciary shower of hail, though it break not our heads, yet it should break our hearts. That hail which doth any hurt to the works of our hands, should work good upon our hearts. And therefore the Lord complained when his hail-stones left no more sign or impression upon his peoples hearts than they did upon a rock or stone (Hag. 2.17.) I smote you with bla∣sting and with mildew, and with hail, in all your labours, yet ye turned not to me, saith the Lord. This Scripture teacheth us two useful lessons,

First, When God smites any thing that is ours, or belongs to us, he smites us. If our fields or gardens be smitten, we are smitten.

Secondly, God expects we should, and even wonders, if we do not turn upon such smitings. He looks upon them as hardned sinners, who melt not by every afflictive fall of hail from hea∣ven. They are even resolved to be bad, who mind not being good or better, when evils fall upon either them or theirs.

Fifthly,

Hasten to make peace with God, when he gives signs and ala∣rums of war.

God had no sooner said to Israel (Amos 4.12.) Therefore, (that is, because thou hast not taken the alarum by former judge∣ment, therefore) thus will I do unto thee, O Israel (that is, I will bring some sorer judgement upon thee than any of those already brought) but he adds, and because I will do this unto thee (unless prevented by speedy repentance) prepare to meet thy God, O Israel. As if God had said, Consider (as Christ adviseth on another occasion, Luke 14.31.) whether thou art able with thy ten thousand to meet me with my twenty thousand (all the power of man is not onely less by half, as ten thousand to twenty thou∣sand, but indeed nothing at all to the power of God) and if not, as I know thou art not, then I counsel thee, while I onely tell

thee I will do thus unto thee, but am yet a great way off (pos∣sibly) from coming to do it, prepare to meet me, send an Em∣bassage of prayers and tears, and desire conditions of peace. It will be too late to call for a composition, or to think of a trea∣ty, when the trumpets have sounded, and the battel is joyned. If we get not (through Christ) our peace made before the day of battel and war in this world, I mean before temporal judge∣ments a••e actually come upon us, and have taken hold of us, we may smart soundly before we have our peace, and pay dearly for it, before we have it: But if we prepare not to meet God, and get our peace made through Christ, before the day of battel and war in the next world, I mean before Death and the Eternal Judgement come upon us, we shall not onely smart soundly and pay dearly for that wretched neglect of our season, but must pe∣rish for ever, under an impossibility of having our peace made. The Day of Gods battel and war with the wicked in the next world, is Eternity. Here in this world God saith to the worst of sinners, to him that is but briars and thorns (Isa. 27.5.) Let him take hold of my strength (that is, of my Grace, or of my Son, which are my strength to save sinners) that he may make peace with me, and (I assure him his assay shall not be in vain) he shall make peace with me: I am no inexorable God, yea, I am easie to be intreated, if treated with, when, and in whom, and in such a way as I have offered my self to sinners, to be treated with for peace. But if any think to make peace with God in any other way than faith and repentance, by any other person than Christ Jesus, at any other time than the time of this life, we must re∣ceive another Gospel, before we can give them any (assu∣rance shall I say, or) the least shadow of a hope that they shall do so.

JOB, Chap. 38. Vers. 24, 25, 26, 27.

24. By what way is the light parted? which scat∣tereth the east wind upon the earth?

25. Who hath divided a water-course for the over-flowing of waters? or a way for the lightening of thunder.

26. To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man?

27. To satisfie the desolate and waste ground, and to cause the bud of the tender herb to spring forth?

THe Lord still proceeds by way of interrogatory with Job. In this Context he puts many questions,

First, About the Light.

Secondly, The Wind.

Thirdly, The Waters.

Fourthly, The Thunder.

Vers. 24. By what way is the light parted?

Job was questioned at the 19th verse concerning the light, here the question is renewed or repeated, yet surely no needless repetition.

There are many things considerable in the light, chiefly these four:

First, The Nature of it.

Secondly, The Original or Spring of it.

Thirdly, The Communications or Effusions of it.

Fourthly, The Effects of it, or what it works.

The former two were chiefly intended in the former question at the 19th verse, namely, the Nature of the Light and the Ori∣ginal of it; here the Lord enquires of Job about the Communi∣cations or Effusions of light, as also about the Effects of it, which are the two latter.

As these things, both singly considered and laid together, a••e an argument of the divine power and providence, so of m••ns weakness and ignorance, who as he is not able to withstand them, so not to understand fully what they are, or how cau ed, as this question doth imply.

By what way is the light parted?

The word which we translate parted, signifies to put things into distinct portions. As if the Lord did give ou•• several por∣tions of light to several parts of the earth, or upon several occa∣sions. By what way or means (saith he) is this done? There is a twofold interpretation concerning the light:

First, Some understand it of the lightning,* 1.143 so the Tygurine Translation, In what part doth the light of the lightning break forth? Mr Beza renders, By what way doth the fire break out? Lightning breaks out like fire. One of the ancient Rabbins calls the light here intended, A dry and hot exhalation, which (saith he) is therefore called light, or receives the name of light, because it doth easily conceive light, or take fire as tinder and touchwood; such a kind of light is the lightning. And the lightnings come often from the East, Christ assures us, while he saith (Matth. 24.27.) As the lightning coming out of the East, and shineth e∣ven unto the West, so shall the coming of the Son of man be. Taking light to lightning, the sence is, Knowest thou how it comes to pass th••t the lightning should so forcibly break out of the cloud in a thunder-storm, and raising the East-wind,* 1.144 make such a hurry, such a tempestuous confusion in the air, by diverting t e course of that strong Wind, and suddenly scattering it all abroad in∣to the several corners of the World? Knowest thou how these migh∣ty commotions are made, unless by me, by my power and orders? Some insist much upon this Interpretation, taking the light for the lightning, of which the Lord speaks expresly afterwards, at the 35th verse of this Chapter, and of which Elihu had spoken before in the 37th Chapter.

Our Translators and many others take light here strictly for the light of the Sun, Knowest thou by what way the light is par∣ted? either from the clouds, or from the darkness; Knowest thou how the light is parted into several Climates and Coasts of the World? This parting of the light may be considered,

First, As there is a new proportion of the light provided e∣very day; for, as it was shewed before, we never have the light two days together in the same state, but more or less, shorter or longer. The light is longer in one part of the year every day, and sho••ter in another part of the year every day. This change or parting of the light is a glorious work of God, who so di∣vides the light according to the time of the year, that every day hath a portion, and yet no day hath the same portion.

* 1.145Secondly, The light may be said to be parted by the power of God at the same time, or upon the same day, while in one Coast it is cloudy and in another clear; yea within our own view we may behold the Sun shine in one place and not in another. Some judge this the most profitable s••nse, because so there is a clearing of this Text from what went before. Nor is it an easie thing, taking this meaning of the words, to answer the question here put to Job. How the Lord parts the light in the same day and at the same time in our view, making it shine in one place and not in another. But whether we understand the Text of parting light from darkness at the Sun rising, or of parting the light at any time of the day after the Sun is risen, the matter is not of much importance. By what way is the light parted?

Having observed several things about the light (vers. 12.) I shall onely give these two brief notes from the words under hand.

First, God disposeth and dispenses the light where he willeth.

The light is a most sweet, pleasant creature to behold, and the Lord takes the guidance of it into his own hand, he parts it, he proportions it out as himself pleaseth. And as this is true of ae∣rial light, so of a better light than that which shines in the air, (though that be an excellent light) the light of the Gospel. The work of God is as wonderful, I may say, much more won∣derful in parting and dividing, in distributing and proportioning the light of the Gospel, than it is in distributing and giving forth the light of the Sun. Doth he not at the same time cause that light to shine upon one place, while it is darkness in ano∣ther? As he made aereal darkness to be a plague in the Land of Egypt, while it was light in Goshen, so he leaves many places under spiritual darkness, while others enjoy that blessed light, in

a clear and constant shining. And as the Egyptians with all their learning, could not tell the way how God parted the light then, that it should be light in Goshen, and darkness to feeling, or dark∣ness that might be felt in all the other parts of Egypt; so who can give a reason of that distribution of Gospel light which God makes to some parts of the world, while other parts of it sit in darkness and in the very shadow of death?

Secondly, In that the Lord puts the Q••estion to Job, Know∣est thou, &c. (for we are still to repeat those words in these questions, though not exprest, Knowest thou?) that is, thou know∣est not.

Hence Note;

Man is much in the dark about the light, and how God distru∣buteth, disposeth, and dispenseth forth the light.

Those things that are clear to our sense, are often very obscure to our unde••standing. Nothing more clear to sense, than that the light is parted; yet what is more obscure than this, in what way, and how the light is parted. And as this parting of the light is marvellous, so also in the effect of it, held out in the latter part of the Verse,

Which scattereth the East-wind upon the Earth.

Some because the relative [Which] is not expressed in the O∣riginal, take these words as a distinct question,* 1.146 Knowest thou by what way the light is parted? and (taking up that again) by what way he scattereth the East-wind upon the Earth? But I shall speak of these words, as intending this effect of light, the scattering the East-wind. The Hebrew Word signifies strictly the Eastern part of the World, the Sun-rising, and so the East-wind, which riseth often with the Sun, or upon which the Sun hath a great command, and may be here put synechdechically for all the Winds. Naturalists tell us that lightning (which was the first interpretation) doth raise the East-wind, or causeth it to blow; and that the light of the Sun, or the Sun-rising, hat•• also an influ∣ence upon the wind, or raiseth the East-wind, is both the observa∣tion of Naturalists and an assertion which hath ground in Scrip∣ture. The Sun is by some called, the Father of the Winds, and especially of the East-wind; and the East-wind hath denomi∣nations

both in the Greek and Latine Tongue (as the Margin shews) implying that it is much (as it were) under the domi∣nion of the Sun. It is said (Jonah 4.8.) that, The Lord at the Sun-rising commanded or prepared a vehement East-wind to blow upon the head of Jonah. As if the rising of the Sun had some power in the b••inging the East-wind; and without all doubt the East-wind (as one elegantly describes it) at that time by Gods Call, fought under the banner of the Sun, and was confederate with him for the affliction of that angry Prophet Jonah. The East-wind is a vehement wind, a drying wind, a scorching wind. (Exod. 14.21.) When the Lord lead the people of Israel through the Red Sea, it is said, He commanded a strong East wind to blow all night, and divided the Sea. The East-wind it seems, was the most proper instrument to serve the Providence of God, in dividing or scattering, and then in gathering the waters of the Sea; as here the light is said to scatter the East-wind upon the Earth. Mr. Broughton renders these words, as expressing the na∣tural aptitude of the wind to spread it self, thus, And which way the East-wind scattereth it self over the Earth? That is, which way it will scatter, or in what Country it will blow? The winds are of a most diffusive nature, they scatter themselves, they disperse, and pass through the air with much violence and vehemence. But I shall not stay upon that. The main scope and purpose of the Lord in putting this question, being onely this, To shew, that as the light (take it either for the lightning, or for the light of the Sun) is in the hands of God; so also, that the wind, even the East-wind, is at his dispose too.

Hence Note;

Winds, the most vehement and violent winds, are under the power of God.

He who commands the light, commands the winds (Prov. 30.4.) He gathereth the winds in his fist, he comprehends them all in his hand. 'Ts a wonderful expression of the power of God, that he hath the loose winds as fast as a man hath that which he gripes in his fist, and 'tis at the opening of his hand that they pass forth. Whatever natural causes there are of the winds, we must look beyond them all, at the power of God, as the cause reigning over all other causes. Christ (John 3.) treating with

Nicodemus about that most spiritual Doctrine of Regeneration, or the New Birth, to shew how free an agent the Spirit of God is in it, compares his workings to that of the Wind, of which he saith, (vers. 8.) The wind bloweth where it listeth; which yet we are not to understand, as if the winds did blow at randome, or were carried out by their own power and impression: Christ speaks of the wind there, as if it had a will, or wilfulness, rather; but we are to understand it thus, The wind bloweth where it listeth, for any thing man can do or say to it; let man say what he will, let man do what he can, the wind blows where it listeth. The wind is not under the controul or command of any man, no not of the mightiest Prince on Earth; yet it bloweth not absolutely where it self, but where God listeth. The power and skill of all the men in the World, cannot alter o•• controul the wind. Some in∣deed have traded with Witches for winds, as if they had the command of them; yet know it is onely the Lords chusing their delusions, or his giving them up to those delusions and wicked∣nesses, which their hearts chuse, if at any time any gain a breath of win••, by trading with them. We should onely look by faith, and trade with him by p••ayer, for the managing and disposing of the winds; it is he that scattereth the East-wind over the Earth. Knowest thou how the East-winds are scattered over the Earth, or, by what way the Lord scattereth the East-wind over the Earth?

Hence Note, Secondly,

The way of the Wind is a secret to man, as well as the way of the Light.

The Lord Christ sheweth mans ignorance, with respect to the way of the wind (John 3.8.) Thou hearest the sound thereof, but thou knowest not whence it cometh, nor whither it goeth. Which we are not to understand, as if, when a man perceives the wind to blow, he did not know whence, or out of what part of the com∣passe it comes, or towards what point it goes: We know when it comes from the East; and when it comes from thence, we know it goeth to the West; and so when it comes from the North, and goes to the South: but we know not whence it comes, and whi∣ther it goes, as to the way of it; we know not how it comes to passe, or is brought about, That's done by the sole command of

the Lord, who hath the whole Creation at his beck, and whose word every creature obeys, moving and going where and when he himself gives order. It is the Lord, who by the light (or by what means seems good unto him) scattereth the East-wind (or any other wind) upon the Earth. The next Question concerns the waters.

Vers. 25. Who hath divided a Water-course for the over-flowing of waters?

The former Question was about the parting of the Light; here we have a Question about the Division of the Waters.

Who hath divided, &c.

The Hebrew Word for a River, comes from this Root, and so also doth the Latine Word Pelagus,* 1.147 which signifieth the Sea, out of which Rivers are derived and divided into the Land. From this word also the Elder or First-born Son of Eber was called Peleg (Gen. 10.25.) and the Text gives us the reason why he was so called, For (saith Moses) in his days the Earth was di∣vided; that is, it was distinguished into several Coasts and Countries, and by several Names, which before, lay all as it were in one Common. There have been too many hurtful divisions in the Earth, that is, of men on Earth, ever since (in another sense) and are at this day: It is sad to see the spirits, opinions, and practices of men so much divided; but it was and is useful, to have both the soil of the Earth, and the body of the Water di∣vided. Here we have the division of the Waters.

Who hath divided a Water-course for the over-flowing of wa∣ters?

There is a two-fold division of water. We read of the for∣mer in the description of the Creation (Gen. 1.7.) where the Lord divided the waters which were under the firmament, from the waters that were above the firmament, and it was so. The di∣vision here intended is of the waters above; the••e the Lord makes a division of the waters, and gives them their courses. The word rendred Water-courses signifies to ascend,* 1.148 or to be on high, because the course of the water is from above, or from on high; Water moves alwayes from a higher place. Water natu∣rally

floweth downward; 'tis a heavy body, and cannot ascend naturally; therefore the course of the water is from above.* 1.149 As men make Aqueducts, Water-courses, or Conveyances for water by artificial pipes of Lead or Wood (as we see in this City) or by Channels cut in the Earth; so the Lord hath his Water-courses above, he hath his Pipes, his Channels in the Clouds. Who hath divided a Water-course

For the over-flowing of waters?

The Word signifies a great inundation, or a pouring forth of water, a Chataract. Moses describing the Deluge, saith (Gen. 7.11.) The windows of heaven were opened. And when at any time it rains, it may be said, the Lord in some degree opens the win∣dows of heaven. We are not to understand (as was toucht be∣fore) this over-flowing of water, of the waters flowing upon the Earth, but of the waters flowing from Heaven down upon the Earth; for the Lord speaks not of Floods on Earth to destroy, but of plentiful and seasonable rain, to nourish the fruits of the Earth, as is clear from the 27th verse. Now saith the Lord, Who hath divided a Water-course for these waters? that they might not come down, as I may say, in a Full-sea, but as by or in pipes and chan∣nels, to refresh the Earth. The Lord hath his Water-works in Heaven, as men have theirs on Earth. This elegant Metaphor shadows out that certain Rule or Law of Nature which the Lord hath given those waters above, when they are commanded to slow down for the use and service of Man and Beast here below. The Lord enquires of Job for the Author of these upper Water-works, Who hath divided a Water-course for the over-flowing of Waters?

Hence Note;

God makes a division of his stores and treasures of water in the clouds, as himself pleaseth; or the course of the water is di∣rected by God, where to fall, and when.

As God hath divided the Earth to the Sons of men (Acts 17.26.) as he hath determined their times, and the bounds of their habitation; so he hath also divided the waters for the Earth, the waters that are above; and he proportions them according to his own will (Amos 4.7.) I caused it to rain upon one City, and I

caused it not to rain upon another. God is so good, that usually he causeth his rain to fall upon the j••st and upon the unjust (Matth. 5.44.) But he can cause the rain to fall distinguishingly, and not promiscuously. It was the saying of a Heathen in his fourth Book, concerning the bestowing of benefits (chap. 28.) The gods give many benefits to unthankful persons:* 1.150 they provided them for the good, but they fall to the share ••f the bad, because it is im∣possible to divide them. And instancing in rain, he saith, No law can be given to the falling showers, or to the showers when they fall, that they distill not upon the lands of wicked men. Thus, what that Sc••ipture in Matthew saith, God doth out of choice to shew his goodness, that this Heathen said their Gods did but of necessi∣ty, because they could do no otherwise. If they sent rain upon the just, the unjust must have it too, he thought there was no avoiding of that; but this Text in Job, and many more up and down the Scripture, teach us, that God can put a law upon the showers of rain; he hath his Water-courses, and c••n direct the rain to what place and persons he will; he can command it to fall by his law, when and where, and upon whom he appoints. God retains his s••veraignty for a distinct distribution of the wate••s; though to declare his bounty and mercy, he usually makes no difference, but distributes it alike to all. The Lord is so good, that he feeds his enemies, and nourisheth a world of wicked ones, or the wicked world every day; yet he retains his Empire over the clouds still, and he divides a Water-course for the over-flowing of water; it falls by his appointment, where-ever it falls.

There are four things wherein the Lords Empire and Sove∣raignty over these waters doth and may appear. The Lord orders the course of these waters,

First, When they shall fall. And,

Secondly, How long they shall fall.

Thirdly, Where, or upon what place, they shall fall. And,

Fourthly, He orders the course of these waters, in what quan∣tity they shall fall, whether there shall be a greater or a lesser rain; as the rain was distinguished in the 37th Chapter, into the small rain and the great rain of his strength.

'Tis a very spiritual duty to give God the glory of ordering these natural rains. The rain falls not by fortune or by chance,

but hath its courses appointed by the Lord, as certainly as if he had it in a Conduit or Cistern, and drew out by pipes a portion for every one. Who hath div ded a Water-course f••r the over-flow∣ing of waters?

Or a way for the lightning of the thunder?

Here is another question,* 1.151 Thunder and lightning have thei•• way. Some re••d, A way for the Tempest? because lightning and thunder c••mes with tempest. Othe s put it in the plural num∣ber, Or a way for the Tempests? We render fully, who hath made or divided

A way for the lightning of the thu••der?

Who di••ects the lightning, which breaks fo••th of the Thunder-cloud with such ••wift violence, to go the way it takes, and do the thing it eff cts. Lightning is very fierce and subtile: Thun∣der is a very violent and furious Meteor; yet the Lord hath a way for them also, as well as for the gen••lest showers of rain. The Lord can guide thunder-bol••s, and teach lightning its way.* 1.152 I shall not stay upon this matter here, because we had the very same expression, The way for the lightning of thunder, at the 26th Chapter, verse 2. Thither I refer the Reader:

Onely consider,

First, How the Lord speaks of rain and lightning together, and so (which is won••e••ful) mingles fire with water; the flashes of lightning with the over-flowings of water.

Secondly, Consider, Where the strength and stress of the que∣stion lyes, and what naturally floweth from it, namely, that Thunder and Lightning go not their own way, but in the way that God appoynts them. The Water moves Gods way, and so doth the Wind; the Light moves Gods way, and so doth the Ligh••ning and the Thunder, or the Ligh••ning of the Thunder. The Lord hath all these at mo••e command, than we have the tamest or most flow paced animals. Thunder and Lightning go to the mark God sets them. As a piece of Ordnance, or great Gun, being levelled and fired carryeth the Bullet; so those Cannons being discharged from the Clouds, carry their Bolts to a hairs breadth, and miss not.

In the two next verses the Lord shewes the reason, why he thus divides a water-course for the over-flowing of waters, and a way for the Lightning of Thunder; it is,

* 1.153Vers. 26. To cause it to rain on the earth where no man is, on the Wilderness where there is no man.

Rain is the usual concomitant or speedy sub••equent of Light∣ning and Thunder; these give warning that rain is at hand. Thunder and Lightning break the Cloud, and so cause it, that is, the cloud, to rain

Ʋpon the earth where no man is, &c.

The Lord speaks here of a special place, to which he designs the Rain: where should that be? Surely the pastures, and till'd grounds, gardens, and vineyards, places cultivated and inhabited by men; the Lord hath Rain for them, yet not all for them, or not for them all: Here the Cargo or lading of the clouds is con∣signed to places uninhabited by man; He causeth it to rain on the earth where no man is. Some Parts of the earth are full of men, well inhabited; there are other parts of the earth which are un∣inhabited, or where no man is. This Text tells us, there is an earth where no man is. Travellers and Navigators have found some Parts of the earth which were counted uninhabitable, not only habitable, but actually inhabited by many people. Yet there may be some Parts of the earth habitable in their own nature, wherein no man dwells, or in which (as the Text speaks) no man is. Yea possibly there are some Parts of the earth uninhabitable, or wherein no man can dwel. Now is it not strange that the Lord should carry his rain to such parts of the earth, to places where no man is? where there are neither Cities, nor Towns, nor Vil∣lages, no nor the meanest Cottages, nor a man breathing on the face of that earth? or that, as the latter part of the verse speaks, (which is but an explication of the same thing) he should cause it to rain on the Wilderness, where there is no man? If we would know what the Lord intends by earth where no man is, the Text answers, The Wilderness where there is no man, or, where none of Adam dwelleth, as Mr. Broughton translates. So then this latter clause of the verse is but a repetition of the same thing, yet a re∣petition made not onely for variety and elegancy, but also to

signifie the certainty of the thing, that God gives rain even to such places where no man is. There is a very elegant turn of the words in this verse. The former part saith, To cause it to rain on the earth where no man is; the latter saith, On the wildernesse where there is no man. There are some wildernesses which are inhabited, and therefore God tells us distinctly what wilderness he means.

There are two sorts of wildernesses:

First, Such as are inhabited. John the Baptist went and preach∣ed in a wildernesse; there were Towns and many Dwellings in that wilderness.

Secondly, There are also wildernesses uninhabited.* 1.154 God speaks here of a wildernesse where there is no man. The Hebrew Word which signifies a Wildernesse, signifieth also the Pesti∣lence, and so some translate here, In pestilent places, or in un∣healthy places, in places untilled or unmanured, because of the unhealthfulnesse of them, even in these wildernesses the Lord sends rain.

Again, Others conceive the wilderness here stands in direct opposition to Egypt, and that the Lord would intimate, that as Egypt was abundantly watered by the river Nilus, they making sluces from that river (as hath been somewhere noted in this Book) to draw the water all the Country over; for Egypt is a flat Country, not a Country of Mountains or Hills. Now saith the Lord, even as Egypt by the drawing of Water-courses, is made fruitful, and abundantly supplied with moisture, though no rain falls there; so I will water the Wilderness with rain from the clouds, as well as they water Egypt,* 1.155 by sluces from the river Nilus. Egypt grew very proud or atheistical rather, be∣cause they had such an advantage by the river; which caused one of the Ancients to say, There is never a Plow-man in Egypt will so much as look up to Heaven. They took not themselves at all be∣holding to God, for the fertillity of their land, they had it all from Nilus. Well, saith the Lord, I will moisten the very bar∣ren wildernesse, it shall be satisfied with rain, even as Egypt with the waters of the river. The Desert shall be as well water∣ed by rivers from heaven, as Egypt is by the river Nilus. But whether the Lord had any respect to that or no, I dare not assert; yet it is plain, that the Lord waters the wilderness where no man is, even as well as Egypt is watered.

Now forasmuch as the rain cometh upon the wilderness, where 'tis very improb••ble to have rain,* 1.156 because vapours, which are the matter of rain, are raised u••ually from moist places, from the seas and rivers; but from the wilderness, and from heaths and deserts, which are dry places, how should vapours rise? yet, saith God, though there is no rain begotten there, yet I will send rain thither; I will cause the wind to rise and carry the clouds, and the thunde•• shall break the clouds, and they shall pour down wate••s upon the wilderness. Did not the Lord cause the winds to d ive the clouds over wildernesses and desert places, and there to unburthen themselves, they would be altogether without rain.

Hence Note;

Where Nature denies, or natural causes produce no rain, God can give it.

The clouds may deny rain to the wildernesse, because the wilde ness yi••lds no moisture to make clouds, yet the Lord sends rain thither.

Again, Consider the wilderness and desert places, as they are here h••ld forth, together with the providence of God con∣cerning them;

And so Note,

The care and providence of God extends it self to all places, even to places uninhabited.

It is no wonder that God should provide rain so places that a••e inhabi ed; but where no man is, there to water the ea••th, to what pu••pose is that, yet the Lord will water such places (as it were) by his own hand, and (as 'tis said, Psal. 107.35.) Turn the wilderness into standing water, and dry ground into Water-springs. Though there be no man to eat the fruit, which the rain produceth from the earth (of which the Text speaks after∣ward) yet God will send rain to make that land fruitful, for the beasts sake, that they may have grass and green things to feed upon. God will provide for the beasts of the earth, where there are no men to provide for them, nor to be provided for. God is a great House-keeper: He nourisheth all living creatures as well as men, as he preserves, so he feeds the beasts of the

Earth, and the fishes of the Sea, as well as men (Psal. 104.27.) These all wait upon thee (O Lord) that thou maist give them their meat in due season; the very fishes in the Sea wait upon God for their meat, and so do fowls of the air, together with all things moving upon the face of the Earth (Psal. 145.15.) The eyes of all wait upon thee, and thou givest them meat in due season; and that he may do so, he gives them rain in due sea∣son; He causeth it to rain on the Earth where no man is, and up∣on the wildernesse, where there is no man. God hath beasts to pro∣vide for, where men are not, and he will not let a beast that he hath made, want food; the very worms shall have a support of life.

Hence Christ argues away all undue care and thoughtfulnesse in man for the succours of this life (Matth. 6.25, 26.) Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Behold, the fowls of the air; for they sowe not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them: are ye not much better than they? Surely ye are, therefore ye shall be better provided for than they. Hath God a break-fast ready for every little bird that comes chirping out of her Nest? Hath he a break-fast ready for every beast in the Wildernesse that comes out of his den? and will he not much more provide for you, O ye of little faith? How encouraging an argument is this to our Faith, that the Lord will provide for all men, and especially for his own; seeing he provides for the fowls of the air, and the beasts of the earth, where there is no man to give them any food, or take any care of them!

This consideration may strengthen our dependance on God, though we are brought into a Wilderness condition, where there is no man to pity us, or give us a morsel of bread. Sure∣ly the Lord that feeds the wild beasts where there is no man, can and will provide for his own people, when the hearts of all men are shut up against them; he can make the fowls of the air and the beasts of the earth to bring them food, as the ravens did to Elijah.

Further, This is an instance of the inexhaustible treasure of the Lords goodness: For if he giveth rain in the wilderness for the beasts of the earth, may we not thence infer, surely the

Lord will take care even of those who are unworthy. What have the beasts deserved at the hand of God, that he should provide for them? Yea, the Lord doth not onely give food to those that are of no desert, as the beasts, but to those that are of ill desert, he gives rain to those who are but beasts in the shape of men, men of beastly spirits. The Lord feeds the Lions and the Bears, the Tygers and the Swine of the World, that is, men like them; he causeth his rain to fall upon the just and unjust (Matth. 5.45.* 1.157) He will rather give good to the bad, for the goods sake, than be wanting to the good, because of the wickedness of the bad; and therefore the rain comes not onely upon the just, but upon the unjust too.

This is true also in a spiritual way; The Lord sends his rain upon the wilderness, he hath done so, and he hath promised to do so still; that is, he hath sent, and will send the rain of the Go∣spel upon the Heathen. Some Nations are a wilderness; as they live in a wilderness, so they are themselves a wilderness, a de∣sert; and we have a promise that the Lord will cause the rain, spiritual rain, to fall upon this wilderness (Isa. 35.1, 2.) The wilderness and the solitary places shall be glad for them (for whom? for the Church, and for the sending forth of the Gospel by them) and the desert shall rejoyce and blossom as the rose; it shall blossom abundantly, and rejoyce even with joy and singing; the glory of Le∣banon shall be given to it, the excellency of Carmel and of Sharon. That is, it shall be fertile and fruitful in spirituals, as those places, Lebanon, C••rmel, and Sharon (which was the glory and excel∣lency of them) were in temporals. But how should the wilder∣ness and solitary places attain this glory? That's shewed at the sixth and seventh verses; for in the wilderness shall waters break out, and streams in the desert; and the parched ground shall become a pool, and the thirsty land springs of water. This Prophesie contains a promise of sending the Gospel, and with that the Holy Spirit (who is often compared in Scripture to water) to those who were or are in their soul-state as a dry heath, or as a barren wilderness. This prophet doth not only hold out a like promise in the same Metaphors, but explains it thus (Isa. 44.3, 4, 5.) I will pour water upon him that is thirsty, and floods upon the dry ground; what is meant by water and floods we may learn from the next words; I will pour my spirit upon thy seed, and my blessing upon

thine off-spring, and they shall spring up as among the grasse, as willows by the water-courses; that is, they shall grow and flourish internally in grace and knowledge, and not onely so, but they shall openly professe it and avouch it, as it followeth in the fifth verse: One shall say I am the Lords, and another shall call himself by the Name of Jacob, &c. That is, they shall give up their Names to be enrolled and registred (as our Annotators express it) in Gods Church-book, or among his faithful servants.* 1.158 It was the saying of one of the Ancients with respect to this Alle∣gory, To send rain upon the desert, is, to preach the word of God unto the heathens. And the Lord magnifies himself in the dispen∣sation of this spiritual rain, when, as he sends it upon his Garden the Church, so also upon the wilderness the Heathen, that the wilderness may become a garden, and the desert a paradise, that they knowing the Lord and believing on him, may be joyned to the Church. Thus also the Lord divides a water-course, to cause it to rain on the earth, where no (believing) man is; on the wil∣derness where there is no (good) man. The reason of his so doing, is given expresly in the next words.

Vers. 27. To satisfie the desolate and waste ground, and to cause the bud of the tender herb to spring forth.

Here is the reason of sending rain upon the wilderness, it is to satisfie the desolate and wast ground. Mr. Broughton renders, The wast and vast ground. The Vulgar Latine renders,* 1.159 The un∣passable ground, or at least, that which none passes, and so be∣ing disused, lies wast and desolate. But in what sense soever 'tis desolate, or by what means soever it became desolate, the Lord sends rain to satisfie it, that is, to water it abundantly;* 1.160 satisfa∣ction, is to have our fill. The very wast ground shall have e∣nough, enough to allay the heat and drought of it, enough to make it fruitful, and enough to fructifie the trees and plants that grow there, and so to feed and fatten the beasts th••t live there. The Vulgar Latine renders,* 1.161 That he may fill the desolate and wast ground; that which is filled, is or should be satisfied. To be full of dayes, in Scripture, is to be satisfied with living. A man may have lived many dayes, yet not be full of dayes; but he who is full of dayes (as 'tis said of some of the Patriarchs) is not hungry after more time or dayes in this world; therefore

to be filled and satisfied, import the same thing. And to be sure they who are not satisfied when they are full, will not be satisfi∣ed when they are empty. But however it is with man, we know the earth spoken of in the Text is fully satisfied; it gapes for no more, when 'tis filled with rain. And this the Lord will send, To satisfie the desolate and wast ground.

But why is the Lord so careful to satisfie the desolate and wast ground? The ground is a senselesse thing, that feels not the want of rain. I answer, The Lord doth not satisfie the ground for the grounds sake, but for their sake who live upon, and are maintain∣ed by the ground. Fruit-bearing trees and grass are maintained by the moisture and fatnesse of the ground; beasts are maintain∣ed by those fruits and grasse: therefore the Lord satisfies the ground with rain, that it may satisfie the trees and grasse, and they the beasts that live upon it. So then the Lord satisfieth the ground, that it may satisfie all sorts of vegetables growing out of the ground, and that they may satisfie all kinds of animals living upon the ground. Such a gradation we find (Hos. 2.21, 22.) I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezrael, that is, my people. We may run up the meaning of this promise backwards, thus, When my people (whom I now call Jezrael in a way of promise, as in a way of threatning, chap. 1.4.) being pressed with hun∣ger and famine, cry to the corn, and the wine, and the oil, for food, they shall hear them; and when the corn and wine call to the earth for moisture to feed them, that shall hear; and when the earth calls to the heavens for rain, they shall hear; and when the heavens call to God for orders to carry rain, he will hear them. It is for mans use that God makes the earth fruitful; and where there are no men, 'tis for the beasts sake, that he satisfi∣eth the desolate and wast ground.

Hence Note, First,

God is not wanting to any of his creatures, according to their state.

He will not let the senseless ground suffer hunger and thirst o∣verlong, that shall have food after its kind, or proper for it.

Secondly, Note;

Even the Earth knows when it hath enough.

It is satisfied. And this may be a great reproof upon the in∣satiableness of many men; they in this are much worse than the desolate and wast ground, that may be satisfied, that will crave no more. But whereas Solomon saith, there are four things that say not it is enough (Prov. 30.15, 16.) Of all things, the desires of man are most unsatiable, and say not it is enough. It was a great word which Esau spake, I have enough my brother (Gen. 33.9.) and I fear he hath but a few brethren in that saying. Among the four things which in Solomons ob ervation say not it is enough, the earth is one, in the place last mentioned. But mark, It is the earth, that is not filled with water. For where God is pleased to fill the earth with water, then as this Text in Job speaks, it is sa∣tisfied. He causeth it to rain on the wilderness, to satisfie the de∣solate and wast ground.

Further, This may also comfort us in all our wants. For doubtless the Lord who takes care to satisfie the senseless ground, will satisfie his believing people early with his mercy (Psal. 90.14.) when they cry to him; yea he will satisfie them not onely with good in this life, but with long life will he satisfie them, and shew them his salvation (Psal. 91.16.) He will abundantly blesse Sions provision (What is that? The Word and Ordinances chiefly) and satisfie her poor with bread; with the bread of life especial∣ly.

Lastly, God sends rain to satisfie the desolate and wast ground.

Hence Note;

God hath rain enough for all places.

He can spare it for waste ground and wildernesses. And there∣fore, if he supplieth not our pastures, corn-fields, and gardens with rain, it is not because he cannot send it, or hath not enough to send, but it is to punish us for sin. God doth not with∣hold rain from any place, because he is sparing of his treasures, is more for laying them up than giving them out; but because he is provoked by the unthankfulness of man, for, or by his abuse of his former bounties. The Lord forbids the clouds to drop down the rain upon inhabited places, and bids them convey it to waste

wildernesses, when inhabited places have not honoured him for it, nor brought forth fruits of righteousness answerable to the fruits of the earth by the blessing of rain.

Thus also Christ will take the kingdome, that is, the kingdome of the Gospel, the rain of holy doctrine, from an unthankful and unfruitful people, and give it to a Nation that will bring forth the fruits of it, as he threatned the Jewes (Matth. 21.43.) and afterwards fulfilled that threatning upon them (Acts 13.46.) Lo we turn to the Gentiles. Ye having refused and abused the of∣fers of Christ made to you by us; we will now go with our rain to the wast and desolate ground, or to the wilderness; that is, to the Gentiles, and they will receive it, and be thankful. The scarcity of Gospel mercy which God brings upon any place,* 1.162 is a punishment of their barrenness under Gospel means. And have not we cause to fear at this day, that forasmuch as we are so like that earth spoken of (Heb. 6.8.) which drinketh in the rain, yet (instead of fruit meet for his use by whom it is dressed) beareth briars and thorns; have not we cause I say to fear) that we are nigh to some curse and burning, or that the Lord will car∣ry away the rain to Heathens, who as yet are a desolate and waste ground.

* 1.163To cause the bud of the tender herb to spring forth.

The natural effect of rain is growth, or to cause the bud of the ••ender herb to bring forth. If God denies water to manured and well husbanded lands, they wither; and even desolate desarts and waste grounds flourish, when God waters them; then the bud of the tender herb springs forth.

Hence Note;

Natural causes produce proper natural effects.

When God sends rain on desolate places, they bud and spring forth. When the rain falls, the herb flourishes; where the Sun shines, the grasse grows. And surely thus it is in spirituals, spi∣ritual causes bring forth spiritual effects; if the Lord sends the rain of the word upon desolate souls, the soul receiving it will bud, and the tender herb will bring forth. Moses (Deut. 32.1, 2.) compared his Doctrine to the small rain upon the tender herb, and to the showres upon the grasse. How green are the herbs after

rain, and the grasse after showres! Herbs and grasse bear wit∣ness to the bounty and goodness of God, in giving sweet showres of rain: Natural rain is seen in their looks, and so should spiri∣tual in our lives. And if, where the rain of the word falleth, they that receive it, do not bud and blossome and bring forth fruit, the desolate wilderness will rise up in judgement against them, the waste grounds will condemn them. They will say, Lord, you sent rain upon us, and lo, here are our buds and our blossomes, yea, here's the fruit which we have brought forth. Will not this shame our barrenness? Hath the Lord divided the Water-course of the Gospel, and caused it to rain on us from day to day, and shall not we shew our buds and blossomes of ho∣liness, our fruits of faith and repentance, that he may come in∣to his garden, and eat of his pleasant fruits! How dreadful! Shall the waste wildernesses and desolate grounds bring forth, when the rain f••lls upon them, and shall not the Church! It is not bare professing, but fruit-bearing, which honours God (John 15.8.) It is uncomely if so much as a leaf of profession wi∣thers (Psal. 1.3.) But how green soever the leaves of our pro∣fession are, yea, though they should retain their greenness under the hottest and most scorching Sun of Persecution, yet what would it advantage us, if our leaves are not accompanied with good fruits.

Now, If any should ask, What mean you by good fruits? Or what fruits are good? I shall close the point in hand with an Answer to these Questions.

These good fruits considered in reference to their efficient cause, are called fruits of the spirit (Gal. 5.22.) and in re∣ference to the matter of them, they are called fruits of righte∣ousness (Phil. 1.11.) but in reference to the beginning or occasi∣on of them, they are called fruits meet for repentance (Matth. 3.8.) In general, all that is good fruit, which is conformable to the Word of God; whether it be the conformity of our na∣tures to it, in conversion; or the conformity of our wayes to it, in our daily conversation.

More particularly, these good fruits are of two sorts:

First, Inward fruits, or those which we bring forth within, that is, in our hearts; these are secrets, and only known to God.

Secondly, Outward fruits, which we bring forth in our lives; these are or may be seen of men; yet they must not be brought forth, that we may be seen in doing them, but, that men seeing our good works, may glorifie our Father which is in Heaven (Matth. 5.16.)

Our inward good fruits (which are indeed our choicest and most spiritual good fruits) are of three sorts.

First, Good Thoughts. To do good is best for others; but to think good, or to have many good thoughts, is the best proof, that we our selves are good. Solomon saith (Prov. 12.12.) The root of the righteous yieldeth fruit. The root of a righteous man is his heart, and the first-fruits of a good heart are good thoughts. He is a precious person, and hath a precious heart, that can say as holy David did (Psal. 139.17.) How precious are thy thoughts unto me, O God, how great is the sum of them! That is, the thoughts which I have of thee O God, are exceeding precious unto me; and I have many, very many of them, more than I am able to sum or reckon up.

Secondly, Good affections are good inward fruits, such are godly sorrow, joy in God, love to God, longing after God (Psal. 27.4. Psal. 42.1, 2. Isa. 26.9.) hatred of evil; all these mov∣ings of the heart, are good and precious fruits.

Thirdly (which are the issue and result of both the former) good purposes and holy resolves to cleave fast to God, to stick (as David expresseth it, Psal. 119.31.) to his testimonies, wayes, and truths, at all times, especially in times of trial; or to continue with Christ in his temptation: these are very good in∣ward fruits (Psal. 17.3. Dan. 1.8. Acts 11.23.)

Outward good fruits are of two sorts:

First, Good words are good fruits. The lips of the righteous feed many (Prov. 10.21.) Edifying words (Eph. 4.29.) words of exhortation to good (Heb. 3.13.) words of reproof as to evil, (Gal. 6.1.) words of comfort to the sad and sorrowful (1 Thess. 5.14.) all these words are good fruits.

Secondly, Good works, first, of holiness towards God, se∣condly, of righteousness and love towards all men, thirdly, of charity to the poor; all these are outward good fruits; and all these the Lord looks for, where-ever, or upon whomsoever he sends the rain of his word.

JOB, Chap. 38. Vers. 28, 29, 30.

28. Hath the Rain a Father? or who hath begotten the drops of dew?

29. Out of whose Womb came the Ice? and the hoary frost of Heaven, who hath gendred it?

30. The Waters are hid as with a stone, and the face of the deep is frozen.

THe Lord having questioned Job in the former context about the course of the Rain, and the free dispensation of it, even to those places where no man is, and to the Wilderness where there is no man; here he questions him about the cause and ori∣ginal of the Rain, and not only of the Rain, but of the Dew, the Ice, and the Frost: So then, in these three verses we have four Questions.

First, about the Rain; and Secondly, about the Dew, in the 28^th verse: Thirdly, about the Ice; and Fourthly, about the Frost, in the 29^th verse; together with the marvelous force and effects of it, vers. 30.

Vers. 28. Hath the Rain a Father?

The Inquiry is, who is the Father of the Rain? that is, who is the Author? what is the cause of it? Not as if the cau••e of that or of the other Meteors here mentioned could not at all be known; but to shew,

First, That much of them all is unknown. There are many things in this lower Sphear beyond mans Sphear; even these are not propagated altogether according to our understanding or ap∣prehensions of them.

Secondly, To shew that he must be plentifully stored with all sorts of good, who as a Father begets, and as a Mother brings forth such useful and necessary things, for the preservation of liv∣ing Creatures.

Thirdly, To shew that these creatures are not produced by causes which are constant and unvariable in nature, but proceed from and daily depend upon the power and will of God, who somtimes checks and stops the course of Nature, and at other

times impregnates it for the production of these effects, or brings them forth by the Midwifery and help of second causes.

Fourthly, When the Lord propounds the Question under this Relation of a Father, he would shew or teach us that he gives Rain, and Dew to the earth, as a father gives food and other re∣quisites to his children.

Further, This seems to be the design of God in putting these Questions to Job, that forasmuch as he could not fully compre∣hend the causation and production of these things, much less was able to cause or produce them himself, but must receive them from the power and according to the dispose and providence of God; therefore he should refer all his concernments to the same Providence, and so rest satisfied whether God sent him a sweet and refreshing Rain and Dew, or a grievous and afflictive season of Ice and F••ost.

Thus we may conceive the general scope of this Context. Now to the particulars.

Hath the Rain a father?

The question may be resolved both negatively and affirmative∣ly: First, Negatively; the Rain hath no Father, that is, on earth, or among men. There is no creature power that can produce a drop of Rain. Secondly, affi••matively: Hath the Rain a father? Yes, it hath; God is the Father of the Rain. The Rain is not fatherless; there is one who will own the Rain as his child, or issue. The causation of Rain is a great secret in nature, a secret about which though wise and learned men have discoursed much, and given out much light about it, yet they have not reached the utmost, nor attained the full knowledge of it; and the reason of that is, because the Rain hath a Father whose wayes and workings as in the first constitution of Nature, so in the daily motions of it, exceed our knowledg.

Hath the Rain a father? Not on earth. Nor are the Heavens the Father of the Rain; the God of Heaven is. As not a shower, no nor a drop of Rain falls on the earth at the will or by the pow∣er of man;* 1.164 so not by the power of the Sun drawing up the va∣pours and dissolving the Clouds, nor by the Winds scattering the Clouds. The Sun may shine, the Moon may change, the Winds may blow and turn long enough, yet no Rain till the Lord gives

the Word. Some (and that not improperly) have called the Sun The father of the Rain. The Sun draws up those vapours from the earth into the Air, which are the matter of Rain, and there those vapours are condensed into Clouds, and afterwards rarified and dissolved into Rain; yet these natural causes produce these effects only as God sets them on work, and he can suspend their working as often as he will. And therefore the simple and plain meaning of this question is, the Rain owes its original to God, and must call him father: And that's the observation which riseth out of this question, Hath the Rain a Father?

God and God alone is the Father of the Rain.

Without him it had never been; and that it is continued is by his power and providence; that the frame of nature is so dispo∣sed, that second causes are so ordered and furnished as to pro∣duce Rain, proceeds from or comes to pass by the Lord alone. The Prophet spake this in a time of great drought (Jer. 14.22.) both in the negative and in the affirmative; and he pro∣posed two questions, or the question twice, intending the nega∣tive. First, Are there any among the Vanities of the Gentiles that can cause Rain? (By the vanities of the Gentiles we are to under∣stand their Idol gods. Idols are vanities, or nothings; and can they who are nothing do this great thing, give Rain? That's the first question, Can Idols cause Rain, surely they cannot: But will it not rain of course? will not the Heavens one time or other yield Rain? That's the second Question) Can the Heavens give showers? No, As Idols, or false gods, cannot give Rain, so nei∣ther can the Heavens, if forbidden, give Rain; they act not their power in their own power. The Heavens cannot give Rain, if God gives them a command to the contrary; and the God of Nature can check and counterm••nd the course of Nature, both on earth, and in the Heavens, when he will. Though those bottles the Clouds be never so pregnant and full of Rain, yet he can stop them. So then, neither the Idols, nor the Heavens can do it, if God say No; yea, if he give not forth a word of command, if he bids not the course of Nature proceed, the Heavens over our heads will be Brass, and the ea••th under us as Iron; and there∣fore the Prophet in the latter part of the verse tells us expresly, who is the Father of the Rain, Art not thou he, O Lord our God?

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Therefore will we wait upon thee; for thou hast made all these things. As if he had said, O Lord, thou hast made them; and therefore thou hast both the right and the power to dispose of them. What can be said more clear and full for the confirmation of this poynt? Many other Scriptures say the same thing. Read Deut. 28.12. Psal. 147.8. Jer. 5.24. Amos 4.7.

So then, though there are natural causes of Rain, yet God is the first cause, and it is at his pleasure that these natural causes ei∣ther p••oduce their effects, or are stayed from p••oducing them. It Rains not by accident, nor by any concatenation of second causes, but according to the appoyntments and pleasure of the great God. 'Tis no small part of our duty to eye God in causing these common things; and 'tis a great piece of Atheism, or a disowning of God, to tye them up to natural causes.

Now, If God be the Father of the Rain, we may hence infer,

First, That God is the Father of all Creatures, and the supream cause of all effects in the creatures. As a Father is the second or instrumental cause of his Sons Being, so God is the supream effi∣cient cause of all Beings and Entities. Not only Animals and Ra∣tionals, but the very inanimates and sensless creatures are of a Di∣vine extraction: God is the Fountain of their Being. And if God be, and must be acknowledged as the Father of all Creatures, e∣ven of the Rain, then,

Secondly, God is much more the Father of Mankind. The A∣postle voucheth that to the superstitious Athenians as a Divine truth, out of their own Authors (Acts 17.28.) As certain also of your own Poets have said, for we are also his off spring; we are sprung from him as Branches from the Root, or as Streams from the Fountain: Not that we are, as the Streams with the Fountain, or the Branches with the Roo••, of the same Nature with him, (which to imagine were highest Blasphemy) but we take or re∣ceive our Nature from him, that is, he hath made us to be what we are, and in him, that is, in dependance upon him, we live and move, and have our Being.

Thirdly, If God own himself as a Father to all things, and to all men, in a general way of Nature, then much more doth he own himself a Father to all his people in a way of grace. What the Apo∣stle saith of his Title Saviour (1 Tim. 4.10.) He is the Savi∣our of all men, especially of those that believe; so I may say of this

Relation Fat••er, God is the Father of all men, but especially of those that believe. The fatherhood which stands in g••ace is the highest and most excellent fatherhood which God beareth to any of his Creatures: As to this ••he Apostle (Jam. 1.18.) saith, Of his own will begat he us by the Word of Truth; that we should be a kind of first fruits of his Creatures; that is, as I conceive, that be∣lievers (they only are begotten with the word of truth) conside∣red with all other creatures, to whom God is a Father in a com∣mon way, should have the honour to be called the chief of his creatures. The first f••uits were chief among the fruits of the earth. The first born both of man and of beast were the Lords portion (Exod. 13.1.) therefore chief. This honour have all the Saints; the Birth-right is theirs, and theirs is the Blessing: They, as all holy things, are dedicated to God, and graciously accepted with him, as a chosen Generation, as a peculiar people. He who is Lord over all, and Father of all, both things and per∣sons, as they stand in the whole compass of Nature, is eminently and with endeared affections, a Father to all them who believe and are actually in a state of grace.

Fourthly, If God be a Father to all creatures, and to man more than to inferiour creatures, and to true Beleevers more than to other men; then as his fatherhood is extended, so is his fatherly care. God will not be wanting to any as a Father, to whom he is upon any account a Father. He takes care of the fruits of the earth, and of the beast of the field, and of all mankind, he feeds them all, and cloaths them all, and protects them all; but they who are a kind of first-fruits of his creatures, and bears the image of his holiness, or his Image in holiness, have a special portion and proportion of his care over them, and love to them, and provisi∣on for them. What can he deny to us as a Father, who hath vouch∣safed to be our father? Hath the Rain a father?

Or who hath begotten the drops of Dew?

This latter part of the verse is of the same meaning with the former. The word which we translate hath begotten,* 1.165 is applyable to either Parent, man or woman, in a different Conjugation, as Grammarians speak: but in the Conjugation here used it is pro∣per only to the man; and therefore they who translate who hath conceived, wrest this Text, and depart from the Original sence of

the word as here expressed, in which the Metaphor of, or the Al∣lusion to a Father is still continued. Who hath begotten

The drops of dew?

The Lord doth not ask who hath begotten the Dew, but the drops of Dew? Drops are very small things; yet the great God who made the mighty waters of the Sea, makes also the small drops of Dew.* 1.166 Some derive the Original word which we render drops, from a Root that signifies a flood, as implying, that though the Dew falleth in single drops, yet being fallen there is much of it, even a flood of it. Others deriving the word from, at least, judg∣ing it hath near alliance with a word signifying a drinking Cup, or a Vial, render, who hath begotten the Cups or Vials of Dew?

We heard of the Dew at the 19^th verse of the 29^th Chapter, where Job (to set forth the prosperity of his former condition) said, The Dew lay all night upon my branches. Vapours drawn up from the earth in the day by the heat of the Sun, are returned in Dew by the moderate coolness and stilness of the night. The re∣mote efficient cause of Dew is the heat of Heaven raising vapours from the earth. The next efficient cause of Dew is the tempe∣rate coolness and quietness of the night; for if the night be win∣dy the Dew falls not; and if the night be very cold, the vapours are congealed and hardned into a frost. 'Tis only in temperate seasons, that we find those d••ops of Dew hanging like so many Orient Pearls upon the grass, leaves and Flowers, at once adorn∣ing and refreshing them.* 1.167 We may take notice of two things in the falling of the Dew.

First, It falls very silently; Secondly, very abundantly. No man hears the Dew fall, nor can any number the drops of Dew which fall. Hushai used both these allusions, in that piece of loyal counsel which he gave for the defeating of the counsel of Achito∣phel (2 Sam. 11.12.) where he advised Absalom, te gather all Israel from Dan to Beersheba, as the sand which is by the sea for multitude; and so, saith he, we will light upon him as the Dew fal∣leth upon the ground; that is, we will come so silently upon him, and in such numbers (even as the drops of Dew upon the ground) that he shall not be able to avoyd us, no more than he can avoyd the Dew, which in one and the same instant falls upon the field or Country all over. An Army comes with an intent to fall upon

the enemy like a storm, yet it may be said to come and fall upon him like a Dew, both because it comes alwayes like a multitude, and because it comes somtimes very silently to surprize him at unawares. Who hath begotten the drops of Dew?

Hence Note, as before of the Rain, so here of the Dew, God is the father of the Dew, as well as of the Rain.

The Dew differs not much from the Rain; both are of the same nature, and they have the same Father, and he will be own'd in the Dew as well as in the Rain. The Prophet Haggai reprov∣ing the returned Jewes (Chap. 1.10.) for their neglect in not building the Lords House, represents the Lord thus speaking to them; Because of my house that is wast, and ye run every man to his own house; that is, you eagerly and violently (running is a vio∣lent exercise) pursue your private ends and interests, not mind∣ing nor promoting my honour and worship; Therefore the Hea∣ven over you is stayed from Dew, and the earth is stayed from her fruit. The want of Dew makes many wants. If we want but the Dew of Heaven we shall quickly want the fruits of the Earth. We usually take notice of the want of Rain, but we seldome take notice of the want of Dew, or pray for the falling of it; nor do we give thanks for it (as for Rain) when we see it fallen, and sweet∣ly filling the bosome of the earth. Yet the with-holding of Dew (though Dew be a less matt••r than Rain) is a greater Judg∣ment than the with-holding of Rain; for 'tis a sign that the Judg∣ment of drought is at the height, or in the perfection of it, when the Lord doth not only with hold the Rain which is the greater mercy, but the Dew too, which is the lesser. O how dry must the earth be when it hath not only no plentiful showers of Rain, but not so much as a drop of Dew! And therefore when the Prophet Eliah would shew the extreamity of the Famine which was com∣ing upon Israel, he made that high protest (1 Kings 1.17.) As the Lord God of Israel liveth before whom I stand, there shall not be Dew nor Rain these years, but according to my word. Not only shall ye have no Rain, but no Dew; and when the Heaven is stay∣ed from giving Rain or Dew, the Earth must needs be stayed from yielding fruit or food. And so great is the Lords care in dis∣posing the Dew of Heaven, that Solomon tells us (Prov. 3.20.) By his knowledge the depths are broken up, and the Clouds drop down

Dew. As if he had said, The Dew doth not steal down upon the earth without Gods knowledge; not a drop of it destils upon the earth without his orders and privity. And when 'tis said, By his knowledg the Clouds drop down Dew, it hath this in it; God knows what moysture is meet for the earth, whether little or much, Dew or Rain; though I conceive we may take the word Dew in this Text of the Proverbs synechdochically, for any, or all, the moy∣sture that falls from Heaven, as by the breaking up of the depths in the former part of the verse, we are to understand all the moysture which riseth from, and is conveighed up and down in the lesser or greater Channels of the ea••th. The Lord doth so much know how useful and beneficial the Dew is to the Earth, that it is said to drop down by his knowledge; as if the Lord did exercise a very special knowledg about it. The Clouds are Gods Vessels, which being lockt up by him, keep in their precious li∣quo••, and being opened by him, pour it down in Rain, drop and destil it down in Dew, whereof (Solomon in the place last cited) assureth us, there is not a drop that falleth but he takes notice of it, and therefore saith, by his knowle••ge the Clouds drop down Dew: And indeed such and so wonderful is the destillation of the Dew, that it may well be said to drop even through his divine fingers.

The Dew is very useful and beneficial to the earth two wayes or in two things chiefly.

First, I•• moystens the earth: Secondly, It cools the earth. When Isaac was giving the blessing to Jacob, he put this in parti∣cularly (Gen. 27.28.) God give thee of the Dew of Heaven, & the fatness of the earth, and plenty of Corn and Wine; implying that the fatness of the earth causing plenty of Corn and Wine, is caused by the Dew of Heaven. Answerable to this blessing given by Isaac to his son Jacob, is that promise or prophesie given out by Moses (Deut. 33.28.) The Fountain of Jacob shall be upon a Land of Corn and W••ne; also his Heavens shall drop down Dew. By the Fountain of Jacob some understand the posterity of Jacob, or the whole house of Israel spread ab••oad like the overflowing of a Fountain, to which David seems to allude (Psal. 68.26.) Bless ye God in the Congregations, even the Lord from the Fountain of Israel, or (as the words may be rendred) Ye that are of the Fountain of Israel. Now, saith Moses, in that Prophesie, The Foun∣tain

of Jacob shall be upon a land of corn and wine; that is, upon a plentiful land: also his heavens shall drop down Dew; that is, he shall have the best blessings of heaven: Temporal blessings (as Canaan was of heaven) being but a shadow of spiritual and eternal blessings. And when the Lord would shew how plenti∣ous in mercy (chiefly in spiritual mercies) he would be to his people, he saith (Hosea 14.5, 6.) I will be as a Dew unto Is∣rael, and he shall grow as the Lilly, and cast forth his roots as Le∣banon; his branches shall spread, and his beauty shall be as the Olive tree, and his smell as Lebanon. Thus the Lord spake by the Prophet, in allusion to those great effects which the natural Dew produceth on Earth. Solomon having said (Prov. 19.12.) that, the (just and deserved) wrath of a King is like the roaring of a lion, presently adds, but his favour is as the Dew upon the grass; that is, he exceedingly comforts and refresheth the hearts of all upon whom his favour falls. And when the Prophet Micah, (chap. 5.7.) would shew how great a blessing the people of God would be to any place where they were cast, he saith, The remnant of Jacob shall be in the midst of many people (how?) as Dew from the Lord, and as showers upon the grass. By the remnant of Jacob, he means the chosen and faithful remainder of Jacob after many scatterings and trials; those few of the people of God in the midst of the world wheresoever they are, shall be as Dew upon the g ass; that is, they shall be a great blessing to them. The wo••ld will scarce let that remnant be any where, in some places of the world there are scarce any of them, yet see of what benefit they are to any place, They are as Dew from the Lord. The Apostle useth such an expression concerning himself and o∣ther faithful Ministers of the Gospel (2 Cor. 2.15.) We are un∣to God a sweet favour of Christ in them that are saved, and in them that perish; that is, we are a means of salvation and eter∣nal life to them that are saved, and we offer eternal life and sal∣vation to them that perish. So saith the Prophet concerning all the remnant of Jacob, they shall be in the midst of many people as a dew upon the grass, that waiteth not for man, nor tarrieth for the son of man; they shall be as a Dew from the Lord; that is, there shall be a great multitude of them, and they shall be as a Dew, that is, they shall distill sweetly upon those many people as a Dew from the Lord, and as the showres upon the grass, that tar∣rieth

not for man, nor waiteth for the sons of men. The grass in the field is not watered by man, as herbs and flowers in a garden are, and therefore may be said not to tarry, nor to depend upon man, nor upon the sons of men, but upon God for the Dew and Showers of heaven to water it. Thus those many people shall have help and sweet supplies; though men neglect them, yet God will take care of them, and send the remnant of Jacob, some or other that are faithful, to be as a Dew from him upon them, to make them grow and be fruitful.

Before I pass from this verse, we may consider a threefold al∣lusion of the Dew.

First, To Christ himself. One of the Ancients expounding that place (Judges 6.37, 40.) where Gideon desired as a sign from the Lord that he would save Israel by his hand, that the Dew might fall on the fleece, the floor remaining dry; and afterward, that the Dew might fall upon the floor, the fleece remaining dry; con∣cludes,* 1.168 The Dew in the fleece, is Christ in the Virgin. Jesus Christ indeed came down from heaven as the Dew, for the re∣freshing and comforting of poor sinners; he came down also as a Dew to make us fruitful and grow as the Lilly, and to cast forth our roots as Lebanon.

Secondly, In the Dew there is an allusion to the word of God preached. The dispensers of the Gospel are compared to Clouds; Moses was a Cloud, and his speech distilled as the dew, (Deut. 32.2.) that is, it came down sweetly and efficaciously. As the manna and the dew fell together (Exod. 16.12, 14.) so the graces, comforts, and powers of the Spirit come with the word; there's dew with the Manna, and Manna with the dew. When the dew of divine doctrine comes down, Christ the Manna comes down too.

Thirdly, It carries in it an allusion to that sweetness of affe∣ction that is among brethren (Psal. 133.1.) Behold how good and how pleasant it is, for brethren to dwel together in unity! then fol∣lows (vers. 3.) As the dew of Hermon, and as the dew that de∣scended upon the mountains of Zion; for there the Lord command∣ed the blessing, even life for evermore. Love and unity among bre∣thren is like dew, it refresheth them and makes them fruitful; They who provoke one another to love, will also to good works (Heb. 10.24.) Unity makes a great increase. Small things grow great

by concord,* 1.169 whereas discord dwindleth or reduceth great things to little things, and at last to nothing.

So much of Gods Father-hood or relation to the Rain and Dew: In the next words he is pleased to enquire of Job concern∣ing the original of Ice and Frost.

Verse 29. Out of whose womb came the Ice?

These words are an elegant Metaphor taken from Child-bear∣ing. What woman can the Ice call Mother? God is here com∣pared to a Mother, for the same reason for which he was before compared to a Father. We are to note (saith Aquinas upon this place) that Cold is the cause of Ice, which is a feminine or wo∣manish quality; but the cause of rain and dew is heat, which is a masculine or manly quality. And therefore the Lord speaking of the generation of rain and dew, useth the word Father; and a∣bout the generation of Ice and Frost he useth a word most proper to the Mother; Out of whose womb came the Ice? The word ren∣dred womb signifies the whole belly, yea the whole body. Thus (Psal. 132.11.) Of the fruit of thy body, &c. The Hebrew is belly, so the word is used (Gen. 15.4. 2 Chron. 22.21.) but according to our Translation it strictly relates to the Mother, as if God would take upon him both sexes, and be, as, the Father of the rain and dew, so, the Mother of the Ice and Frost. The An∣cients insist much upon this setting forth the glory of God in the former verse as a Father, and here as a Mother, out of whose womb the Ice comes; and they tell us of some who never had Scripture light,* 1.170 that yet did speak of God according to this No∣tion, calling him Mother-Father. They looked to God, and honoured him, as having not onely the power of a Father, but the care of a Mother conceiving, nourishing, nursing, and educating the Creature as a Mother doth her children; and therefore called God Mother-Father, and so much this change of the word in the Text doth imply, Out of whose womb

Came the Ice?* 1.171

Yet this manner of speaking signifies no more than this, that Ice and Frost are caused and brought forth by the power of God. The word rendred Ice, comes from a root which signifies to make bald, or to pull off the hair, because when Frost and Ice come, they

quickly pull off the leaves from the trees, and the flowers from the hearbs, they m••ke all bare-headed, and so Ice hath its denomination from that effect; Out of whose womb came the Ice?

And the hoary fr••st of heaven, who hath gendred it?

* 1.172The word rendred hoary frost, signifies to cover over, because the ••oary frost covers all over. The trees and hearbs, all things a∣bove ground, a••e covered with the hoary frost, therefore it hath its name from covering; and here the Lord calls it, The hoary Frost

Of Heaven.

Because the cold which makes the hoary Frost, comes from the Air, which is o••ten in Scripture called Heaven.

Hence Note;

The Lord will be acknowledged as the Author of Ice and Frost.

They are the effects of his power and declaration of his glory; and therefore the Lord calls such-like meteors to praise him, (Psal. 148.8.) as evidences or p••••ofs of his power and wonde∣rous works (Psal. 147.16, 17.) He scattereth his hoar Frost like ashes, he casteth forth his Ice like morsels; who can stand be∣fore his cold? The Lord takes the Ice and Frost and Cold to be his; it is not onely his Sun, but his Ice, and his Frost; he scat∣ters his hoar Frost like ashes. The Frost is compared to ashes in a threefold respect: first, Because the hoar F••ost gives a little in∣terruption to the fight. I•• you scatter ashes into the Air, it dark∣ens the light, so doth the hoa••y Frost. Secondly, hoary Frost is like ashes, because near in colour to ashes. Thirdly, 'Tis like ashes, because there is a kind of burning in it; F••ost burns the tender buds and blossoms,* 1.173 i•• nips them, and dries them up. The hoa∣ry Frost, hath its denomination in the Latine Tongue from burning, & it diffe••s but a very little from that word which is commonly u∣sed in Latine, for a coal of fire. The cold Frost hath a kind of scotch∣ing in it, as well as the hot Sun: Unseasonable Frosts in the Spring, scorch the tender fruits, which bad effect of Frost is usually ex∣prest by Carbunculation or blasting. Frost is sometimes a great benefit, and sometimes a great scourge; when it comes oppor∣tunely

and in season, 'tis a great benefit; but if it comes in the spring of the year, if it comes when the youth of the spring, buds and blossomes, are put forth, it proves very detrimental, and kills that hopeful spring of the Earth, which the warmth of a benigne Sun and wind had invited out. The Frost of a few nights hath spoiled the hopes of Husbandmen and Vine-dressers, for the whole year. Frost is both a benefit and a scourge; whether it proves the one or the other, it is God who gendreth it, and must therefore be acknowledged in it.

As in this 29th verse Go•• declares himself the Author of the Frost and of the Ice, and, in opening it, somewhat hath been said of their effects, so in the next verse one remarkable and very forcible effect of the Frost is held forth, that we may learn (and 'tis no more than our ex••erience and eye-s••ght have often taught us) what Cold or Frost can do. Why, what can it do? It can tu••n water into stones. Such is the power of Cold, that it hardens the liquid water like a stone. Ice in its very first appearance hath the resembl••nce of a stone, and being very thick (as in long Frosts) 'tis like a rock, like a mountain of stone: Thus t••e Text speaks

Vers. 30. The waters are hid as with a stone.

That is, when extream cold freezes the waters into Ice, the waters are not seen, they are lo••kt up, and (as it were) paved over with a stone; or the waters seem to suffer a strange meta∣morphosis, and leaving their natural liquidi••y and softness, are con∣densed or hardened into r••cks; such is the force of cold. Some express it actively, not as we, The waters are hid, but the wa∣ters hide themselves like a stone. Thus Mr. Broughton expresseth it. Naturalists tell us that in some cold Countries,* 1.174 where there are great falls of snow and rain, the snow and rain grow into such a hardness, that you cannot reduce them into wa••er. Chrystal (say they) is nothing but water hardened by c••ld: And thus water is more than hid as with a stone, for it becomes a stone.

Hence Note;

The Lord can make wonderful changes in Nature.

What is more fluid than water, more moveable than water; it was of old grown into a divine Proverb (Gen. 49.4.) Ʋnsta∣ble

as water; yet this unstable body can the Lord change into a stone, and make it hard as a rock. Histories are full of strange reports concerning the effects of cold. There have been such Frosts and Freezings, that great waters, mighty rivers, yea some parts of the Sea have been turned into a stone: Houses have been built upon these congealed waters, and Battels have been fought upon them.* 1.175 The Army of King Mithridates overcame the enemy in a pitcht Battel upon the Ice. And 'tis fresh in memory, how the late King of Sweden a few years since, passed his Army over an arm of the Sea,* 1.176 in his wat with Denmark. So fierce and violent is the cold in some parts of Muscovia, that a mans spittle is frozen (say some) in its passage from his lips to the ground; much more may it be so, with cold water sprinkled in the Air.

Now as the power of God is great in hardning that which is soft,* 1.177 so in softning that which is hard. He that turns water into a stone, can turn stones into water. So the Psalmist expresseth the miracle of bringing water out of the rock for Israel in the wilderness (Psal. 114.7, 8.) Tremble thou Earth at the pre∣sence of the Lord, at the presence of the God of Jacob, which turned the rock into a standing water; the flint into a fountain of waters. This is a glorious work, the turning of a visible rock in∣to water; but the work of God is more glorious in softning a hard heart, or in turning the rocky heart of an impenitent sin∣ner, or the invisible rock of an impenitent sinners heart into the waters of godly sorrow, working repentance not to be repented of. We should much more magnifie the power of God, when we see hearts of stone melted and dissolved into those spiritual waters, than when (though that be a mighty work of God) we see the natural waters turned into, or (as the Text gives it) hid as with a stone, or when we see (as it followeth in the Text) that

The face of the deep is frozen.

That is, the uppermost part of the deep is frozen; and, I con∣ceive, the Lord puts this in (the face of the deep) to shew that the cold hath not only power in the shallow standing waters, but in that which is deep, and deep to amazement; so deep, that it is called, The Deep; as if all other waters were but shallows, compared with that. So then, not ponds only and rivers and

shallow waters, but the face of the deep, where one would think the Frost could have no power, is frozen.

The Hebrew is, The face of the deep is taken. The word notes taking, as a Captive or Prisoner is taken.* 1.178 The Lord takes the face of the deep Cap••ive, and holds it as his Prisoner during pleasure. They who inhabit or travel to the Northern Climes, have so m••••h experience that the face of the deep is frozen, that I need not further insist upon any proof of it; nor shall I further treat of these effects of Cold, Frost and Ice, as considered in a natural way: Onely for the close of all, and a little improve∣ment of them in a moral or spiritual way, we may consider them in a twofold resemblance.

First, Ice and Frost resemble all humane things. The things of this world, are they not like a Sea of Ice? that is, First, Ve∣ry slippery. Secondly, Very Uncertain, how long they will last or continue. Some conceive, that, the Sea of glasse like unto Chrystal, which was represented unto St John in Vision (Rev. 4.6. & 15.2.) signified the state of the world, which is like a Sea, because of the tumultuousness of it; and like a Sea of glasse, because of the brittleness of it; and a Sea of glasse like Chrystal, because of the clearness and transparency of it to God; he sees quite thorow it: to him all things are naked and manifest. Such a thing is the world, 'tis a frozen Sea, especially for the slippe∣riness and uncertainty of it. For though the Sea be turned into a stone, yet no man knows how soon a Thaw may dissolve it back again into water? The things of this world suffer sudden changes. Though men have worldly estates, like to mountains of stone or rocks, yet the Lord can make these mountains, these rocks, melt at, and flow down at his presence (Isa. 64.2.) The great∣est mountains of worldly power and riches, which seem to be as hard as rocks, as compact as mountains of Adamant, are yet but like mountains of Ice before the Lord; if he let forth but a little heat of his anger and displeasure against them, they melt like wax before the fire, or like a heap of snow before the Sun, and slow down presently like water. Should we see men building up∣on the Ice (as some have done in a proper sense) we would pre∣sently say, they build upon a very unsure foundation. They who build their hopes upon any person or thing in this world, are no wiser, and do no better than they who build upon the Ice. All

things here below are uncertain, they may, yea, they must soon melt and pass away, from us, or we from them.

Secondly, Ice and Frost, the cold season, of which the Text speaketh, resembles a state of affliction and adversity; that's Ice, that's Frost. As warm Sun-shine resembles a state of prosperity, so Cold and Frost a state of adversity; and so it doth in a four-fold respect.

Fi••st, Because Frost or Cold is unpleasant and pinching to the body, e••p••cially to weak and tender bodies. No chastening (saith t•••• Apostle, Heb. 12.11.) for the present seemeth (to sense and sl••••••) to be joyous,* 1.179 but griev••us, or (as the Greek strict∣ly) seemeth to be of joy but grief.

Secondly, Ice and Frost continue not, they are but for a sea∣son, a ••naw will come. The affl••cted state of a godly man is unpleasing, yet not lasting, to be sure not everlasting. Though some F••o••ts hold longer than others, yet none hold alwayes, Summer will come; and usually where winter is fiercest, Sum∣mer,* 1.180 for a recompence, is pleasantest. O•• Modern Geographer having described the sharpness of Winter in Muscovia, concludes thus; S••ch is their Winter, neither is their Summer less miracu∣lous. For the huge Seas of Ice which in a manner covered the whole surface of the Country, are at first approach of the Sun suddenly d ssolved, the waters quickly dried up, and the Earth dressed in her Holy-day Apparel, such a mature growth of fruits, such fl••u∣rish••ng of he bs, such chirping ••f birds, a•• if it were a pe••petual spring. And that the Church of God after a sad and cold winter of affl ction is relieved by a sweet and comfortable manner of pro••perity, is set forth in the highest st••ains and most beautiful slowres of divine Rhetorick by Ch••ist in that invita••ion to his Spouse (Cant. 2.10, 11, 12, 13.) My beloved spake a••d said un∣to me, Rise up my love, my fair one, and come away: f r l••, the wi••ter is past, the rain is over and gone (that is, thy affl cti ns are ended, thy clouds of so••row, and thy tears a•••• over-bl••wn and wiped away, and now behold a succession of be••••e•• things, even of whatsoever may call out thy joys, and renew thy comf••••ts; f••) the flowers appear on the earth, the time of the singi••g ••f birds is c••me; the voice of the turtle is heard in our land: the figge-tree putteth forth her tender figges, and the Vines with the tender grape, give a good smell. Here's a new face of things indeed; what can be

added to the felicity of that estate which is shadowed under these Metaphors? Such a Summer of spiritual felicity in tempo∣ral liberties, after a winter of temporal sufferings in her spiritu∣als, did Christ invite his Church in general unto: And this may relieve particular Christians in their afflictions. The cold Frost seldome lasts long, never alwayes.

Thirdly, Though Cold and Frost be pinching and troublesome while they last, yet they have a very good effect upon the Earth while they last. First, they mellow the Earth. After a lasting Frost the clods of Earth crumble easily, whereas if it lie all the Win∣ter without a Frost, they are more stiffe, and not so fit for husban∣dry: Thus afflictions mellow the heart of man, and make it more fit for Gods husbandry. As Frost dries up the ill humours of the Earth, so doth affliction those of the soul; and thereby prepares it to receive the seed of the Word. When God afflicts his peo∣ple, it is for their profit, that they may be partakers of his holiness; that is, that they may profitab••y improve all those means which he hath appointed to make them more holy. And hence,

Fourthly, As Frost and Cold kill the weeds and worms which eat the roots and hinder the growth of Herbs, Corn, and Plants; so afflictions kill our lusts, those worms and weeds that breed and grow in our hearts, alwayes hindering the fruitfulness, some∣time to the utter unfruitfulness, of the seed of the word sown a∣mong us and upon us (Matth. 13.22.) The frost of af∣fliction is a means to prevent the worm which breeds naturally out of the corruption of our hearts, even that terrible worm spo∣ken of (Isa. 66.24.) the worm of conscience. As there are worms of corruption, Pride, Covetousness, Wrath, Wanton∣ness, &c. in our hearts; so out of these that tormenting worm breeds, called the worm of Conscience. Now, the frost of af∣fliction which God sends upon us, is very effectual, as to kill these worms of corruption which eat the roots of our graces, and hinder our fruit-bearing; so to prevent the life of that worm of Conscience, which (as the Prophet speaks in the place last na∣med) never dyeth.

Therefore, as when the Lord sends frost, though it make us shake, and we have a hard time of it, yet no man riseth up in passion and saith, I had rather dye, and be out of the world, than live in such a season; No, men know that a frosty season, is a

wholesome season, and they know Summer will come and make amends. So when we are in the Winter of affliction, let us not be impatient nor unquiet; let us not think that the frost will ruine and undo us. Though Ice be upon every water, though Icicles hang upon every twig, do not think this will be at all for your undoing, it may be much for your bettering. Cold weather doth good as well as hot; and if we should have all hot, and no cold, it might be very ill, very bad to us; therefore be not troubled at the cold, nor afraid of ice and frost, they will not hurt you, un∣less you hurt your selves, by your impatience under them. And when 'tis coldest, you may warme your selves at the fire or Sun-shine of this hope, that ere long the weather will be warmer. As Athanasius said of the trouble given the Church by that Apostate Julian, It is but a Cloud, it will soon be over; so may I say, according to the allusion in this Text, its but a Winters frost, Summer will come: This should be the comfort of all that fear God in a day of evil feared or felt. When Christ (Mat. 24.32, 33.) had soretold the signs of his coming, he said, Learn a Parable of the Fig-tree, when his branch is yet tender, and putteth forth leaves, ye know that Summer is nigh: So likewise, ye, when ye shall see all these things, know that it is near, even at the door. As when we shall see those dreadful appearances, which are the fore-runners of Christ coming, so when we shall feel any chilling frosts of affliction, then we may know that Summer is at hand; when the night is darkest, the light is nearest; when Winter is hardest, a thawing Sun leading in the Spring is approaching to∣wards us.

There is but one kind of cold or frost which we have cause to fear, and that is the frost of unkindness, or the coldness of af∣fection to God and one another; and I warn all to take heed of that, because it is but too too probable, that this frost and cold will hang about the hearts of many in the latter days; yea, is it not visible, are we not sensible of that frost begun, at least, in these days? as Christ himself prophesied of those latter days, (Mat. 24.12.) The love of many shall wax cold; is not love to God very chil? is not charity to man, among men, of a com∣plexion, as cold as ice at this day? Take heed of this frost, of this cold; let not your hearts be frozen in love to God or Man. It is sad when the streams of charitable bounty are frozen, and the

waters of compassion hidden as with a stone, when the very bow∣els of men are Ice, and their hearts harder to one another, than the nether mil-stone?

There are two things much to be lamented, whenever they are seen or felt among the Sons of men; especially among those who profess themselves the Servants of God. The first is heat of anger and wrath. The second is coldness of love and zeal. As that heat is apt to kindle unnatural fires, so this coldness may provoke the Lord to kindle judiciary fires, or fiery judgments. The coldness of the air will not hurt us, nor can the frost of any affliction much annoy us, if our love wax not cold, if the frost of uncharitableness to one another, and of unzealousness (if I may so speak) for God and his concerns, take not our affections.

JOB, Chap. 38. Vers. 31, 32, 33.

31. Canst thou bind the sweet influences of Pleiades? or loose the bands of Orion?

32. Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?

33. Knowest thou the Ordinances of Heaven? canst thou set the dominions thereof in the earth?

THe Lord having questioned Job about his skill and know∣ledge in those Meteors, the Rain, the Dew, the Ice and Frost, all which were wrought in the Air; rises yet higher, que∣stioning him about the Stars of heaven, and their ordinary effects upon the earth, and all sublunary bodies.

In these three Verses, the Lord points at the four quarters or seasons of the year; over which the four Stars or Constellations mentioned in this context have a predominance, according to the appointment of God in the course of nature: He points at Spring and Winter in the 31. verse; he points at Summer and Autumn in the 32. verse; and he speaks of both more generally in the 33. verse.

The sum of the 31. verse may be thus given; as if the Lord had said, O Job, Canst thou alter the seasons of the year? First,

Canst thou retard, or keep back the Spring? canst thou hinder the rising and appearance of the Pleiades or seven Stars, so called? canst thou stop the destillation of their influences, proper to the introduction of that season? Or, Secondly, Canst thou keep off the Winter, that it come not, or hasten it away when it is come, by dissolving the colds and frosts with which the constellations of that season bind up the earth, and so shorten that unkind and comfortless quarter of the year? This is the plain meaning of the Text, and of those hard or strange words, Pleiades, Orion, Mazzaroth, Arcturus, used in it; all which Constellations are conceived to have their spe∣cial operations upon the four quarters of the year respectively: For,* 1.181 though the access of the Sun hath the chief hand in making Spring and Summer, and the recess of the Sun in making Autumn and Winter; yet the Sun doth it not alone, but hath the aid of other adjuvant causes in nature, by which those great changes are in part effected and produced.

Further, the Reader may take notice, that three of these four Stars or Constellations, as expressed in our Translation, Pleiades, Orion, Arcturus, are not literally in the Hebrew Text; nor were they known by those names, when either Job or the Pen-man of this book lived, but were long after brought into use by the learn∣ed Grecians, and from them derived unto us; and we make use of these names, according to the received opinion, expounding the Hebrew names by them.

I shall not stay here in opening their derivations or significati∣ons in either language, having done it already at the ninth verse of the ninth Chapter of this book, where Job himself spake of these constellations, attributing this glory to God, that he it is, who makes Arcturus, Orion, Pleiades, and the Chambers of the South, which last are supposed to be the same with Mazzaroth here in this verse.

Vers. 31. Canst thou bind the sweet influences of Pleiades?

That is, canst thou stop their rising, or the giving forth of their influences, which open the earth by a kindly warmth, & cause grass and corn, herbs and flowers, plants and trees of all sorts, to spring and put forth? canst thou bind them up from exerting their natural effects and proper operations? certainly thou canst not. He that is bound, cannot do what he would, nor what he could,

nor what he daily did when at liberty. The Philistims had a great mind to bind Sampson, supposing that then he could not put forth his mighty strength to mischief them. Prisoners, when bound and laid in chains can do nothing. As there is a binding to do, so a binding not to do; and that not only with material cords,* 1.182 but metaphorical vows, oaths and promises. We commonly say, He that is bound must obey: But can any bind the Stars to obedience? what, or who but God, can bind or stay, either the constant mo∣tions or ministrations of the Stars? Sampson could not be bound by the Philistims till he betrayed himself, and discovered the se∣cret where his strength lay. Who knows where the strength, force and vertues of the Stars lye? or if any knew that secret, could they climb up to the Stars, and cut off that lock wherein their strength lyeth? or break the pipes by which their influences are conveyed down to the earth? Canst thou bind

The sweet influences of Pleiades?

The word rendred Influences, signifies Delights, or delicacies,* 1.183 or delicate fruits; and therefore that Garden full of sinless plea∣sures, which God himself planted for man in his state of primi∣tive innocency and felicity, is called from this word, the Garden of Eden, (Gen. 2.15.) that is, a place of delight, commonly known by the name of Paradice; and hence we well translate sweet Influences: the Hebrew is Delights.* 1.184 Mr. Broughton tran∣slates Delicacies; and the interlineal, Canst thou bind the delicate fruits that Pleiades brings forth? That is, the green herbs, the flowers, with other delicacies and delights which accompany the Spring: canst thou hinder their budding or appearing at Spring-time? When the deformity & dirt of Winter depart or pass away, then there is a new face of things, then every bush flou∣risheth, then the trees and fields put on their ornaments, then the singing of birds fills the Air, and makes it resound with their harmony and melodious musick. The word is rendred Dainties (Gen. 49.20.) and an adverb coming from this, is used (Lam. 4.5.) They that did fare delicately, are desolate in the streets. As also (1 Sam. 15.32.) Agag came unto him delicately. Canst thou bind the sweet Influences

Of Pleiades?

The Greeks express Winter by a word just of the same sound* 1.185

with the Hebrew word Chymah, by us rendred Pleiades; as if this respected the Winter, or were a cold Constellation: but cer∣tainly here it relates to the Spring; and considering that in this place the Pleiades are said to give out sweet Influences, the delights and delicacies of the earth, the word must needs be meant of, or intend a benigne and favourable Star, a Spring-star, rather than a Winter-star; and therefore the Latines give this Constel∣lation its name from the Spring,* 1.186 because then it appears; of which see more Chap. 9.9.

Further, When this Star, or company of Stars, (these Pleiades, or seven Stars) are spoken of by name, we by a Synechdoche may understand all the Stars: for, what influence soever any Star is impowered with, or putteth forth, who can hinder? Canst thou bind the sweet influences of Pleiades?

Hence observe:

First, God hath planted a virtue in the Stars of heaven, which they shed down upon the earth.

The creatures of the earth, are (as I may say) fed and fattened from heaven. All Vegetatives, grass, herbs, plants, flowers, trees; all Sensitives, beasts of the earth, fowls of the air; yea, and ra∣tional creatures too, all men who breath in the air, and walk up∣on the earth, are refreshed and fed by the influences of heaven, by the clouds and stars. Further, the Stars send down their influ∣ences, not only upon living creatures in their three ranks, but even upon inanimate creatures; the minerals, the stones that lye deep under the earth, the precious gems, with those of a courser grain, receive much from the influences of the Stars. So then, all earthly bodies receive and derive their vigor and beauty from the heavenly; the Sun and Moon have the greatest power, and there is a very great power in the Stars and Constellations, in the Pleiades, Orion, and Arcturus, for the production of great effects.

Secondly, In that 'tis said, Canst thou bind, or stop the Influ∣ences of Pleiades?

Observe,

It is not in the power of man, of any man, to hinder or stay the virtue of the stars from falling down upon the earth.

What God will do by the creature, no man can undo. If God set those heavenly bodies at liberty, and bids them send down their influences, man cannot lock them up, nor imprison their powers, nor bind them from working?

And hence we may inferr. First, if none can bind the influ∣ences, nor stay the comfortable virtue of the stars, when God is pleased to let them out? then much less can any bind or hinder the influences of the Spirit. When God is pleased to send his Spirit to work upon the heart of man, who can lett him?

There is a threefold influence or work of the spirit of God upon the soul of man.

First, To enlighten, or to give the light of the knowledge of his own glory in the face of Jesus Christ. Who can hinder God, when he purposeth thus to instruct and teach the ignorant, and make them wise unto Salvation, wiser than their teachers; who can hinder it?

Secondly, To convert, to work faith and repentance, toge∣ther with love, humility, &c. These graces are destilled, and drop down from the Spirit of God upon the soul; and who can hinder the Spirit from working them in the most hardened and unbelieving souls in the most vain, proud, and presumptuous soul? the barren'st wilderness, dryest heath (such are persons unconverted) are made fruitful by the influences of the Spirit.

Thirdly, To refresh and comfort. There are unspeakable in∣fluences of joy destilled from the spirit upon believers; and when God will let them down from heaven, who can lett them? what can let them? All the troubles and sorrows, all the pains and tortures, that men can invent or inflict upon a believer, cannot bind these influences of the Spirit, nor hinder joy in believing. The greatest evils of this life, can neither shut up nor shut out, that comfort which the Spirit speaketh. The most churlish winds that can blow from the coldest quarters of the world cannot chill, much less kill or blast those fruits of the Spirit, Love, joy, peace, long-suffering, gentleness, goodness, saith, meekness, temperance, mentioned by the Apostle (Gal. 5.22, 23.) The soul grows

green, like a Garden or Pasture, in the Spring; the soul bud's, blossom's, and brings forth these blessed fruits abundantly, when fed with these dainties and delicacies of the Spirit. Those great floods of trouble and persecution, which the Serpent, any where, or at any time casts out of his mouth, cannot prevail against the least drop of Consolation, wrought in the heart by the Spirits influence. Paul and Silas were bound in Prison, but there their persecutors could not bind the sweet influences of the Spirit from comforting them, nor daunt them by any terror from triumphing in Christ; they could sing in Prison, yea, they sung at Midnight.

Secondly, We may Inferr; If God hath placed the Stars in heaven, to drop down sweet influences upon us, then at every sight of the Stars our hearts should be raised up, in the ad∣miring thoughts of the wisdom, goodness, and power of God. We usually look upon the Stars, as if they were only so many lights bespangling the Canopy of heaven, and sparkling, as so many fires in the firmament; but we seldom consider their vir∣tues, their influences, or the wonderful effects which they produce How few are there, who behold the heavens with Davids eyes. (Psal. 8.3, 4.) When I (said he) consider thy heavens, the work of thy fingers; the Moon and the Stars which thou hast made: What is man, that thou are mindful of him? God is mindful of man, not only to give him light by the Moon and Stars, by the benefit whereof he sees other things; but God gives many unseen be∣nefits by the Moon and Stars. The influences of the Stars are as beneficial to us,* 1.187 and as great a treasure as their light. We in∣deed have great cause (as we are commanded, Psal. 136.7, 8, 9.) to pay the tribute of thanks to God for setting up the Sun, Moon, and Stars in the heavens to give us light; O give thanks to him that made great lights, the Sun to rule by day, the Moon and Stars to rule by night. Yet we must not confine our thank∣fulness to God for them only as they give us light, for they give us heat as well as light, and wonder working influences as well as either. Moses (their civil Father) blessing the twelve Tribes, as Jacob their natural Father did before his departure out of the world, thus bespake the blessing upon Joseph (Deut. 33.13, 14, 15.) Blessed of the Lord be his land, for the precious things of heaven, for the dew, and also for the deep that coucheth

beneath, and for the precious fruits brought forth by the Sun, and for the precious things put forth by the Moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth, and the fulness thereof, &c. Here we have two sorts of precious things. First, The precious things of heaven. Secondly, The precious things of the earth, of the hills and mountains. The former precious things are the cause, the latter the effect: The precious things of hea∣ven, are the influences of the Sun and Moon, under which we are to comprehend the influences of the Stars, these cause or pro∣duce the precious things of the earth; that is, Grass, Hearbs, with all sorts of Vegetables growing upon the surface of the earth, they produce also the precious things of the ancient moun∣tains, and of the lasting hills; that is, gems or precious stones, gold and silver, together with all sorts of inferiour minerals. Now if the Stars, by their influences, yield us all these precious things, have we not much cause to admire both the power of God, who hath implanted those vertues and opperations in them, as also his goodness, who hath ordained both those causes, and their products or effects, for the benefit and comfort, yea, for the contentment and delight of man? What is man, that God should be thus mindful of him; that for his sake and use, or for the sweetning of his passage through the Wilderness of this troublesome world, he should impregnate the earth by the sweet influences of heaven? It hath been said; Let him look to the Stars of heaven, who denies the God of heaven; and doubtless he will not only not deny, but not so much as doubt that there is a God in heaven, who duely considers the pure nature, and the irresisti∣ble operations of the Stars of heaven? Canst thou bind the sweet influences of Pleiades?

Or loose the bands of O••ion?

We can neither bind what God lets loose,* 1.188 nor loosen what God binds. What Christ affirmed of himself in regard of spirituals (Rev. 3.7.) These things saith he that hath the key of David, that openeth and no man shutteth, that shutteth and no man open∣eth; the same is true also in regard of naturals, and therefore the Lord had no sooner said to Job, Canst thou bind the sweet influ∣ences of Pleiades, but he adds, or loose the bands of Orion?

There are several opinions concerning these two Constellati∣ons of heaven, yet all agree in this; that one of them is a be∣nigne Constellation, and very comfortable to the fruits of the earth, and that the other is as sharp and churlish; that the one is very friendly and favourable to all living creatures, but that the other is a bitter, and as it were a killing Constellation; and therefore the Lord saith, Canst thou loose the bands of O••ion? When once Orion hath and holds the earth, as it were in bands and chains; when Orion hath got the earth in his clutches, and huggs it, in appearance, to death, in his cold armes, who can re∣scue it?* 1.189 The Pleiades open the earth, and set all free; they call up the quickening moisture, and draw out the verdure of every growing thing: But Orion holds all in bands, Orion is a hard natured Constellation, the O••iginal word signifies to be uncon∣stant, vexatious, and unquiet; because, under the Dominion of this Star, the aire is usually troublesome and unquiet.

Canst thou loose, &c.

The word imports opening what is fast shut, or loosing what is fast bound. When a man is in bands, we say, loose him from his bands. Now saith the Lord, Canst thou loose the bands of Orion? that is, canst free the aire from those colds and frosts, which bind the body of the earth, and all things growing out of the earth in winter season? The word rendred bands, comes from a root that signifies to draw; hence some translate, The Traces of Orion. Traces are those bands by which Horses being fastned to Carts or Wagons, draw them after them: Which ex∣pression alludes to that natural power planted in this Star, by which, according to Gods appointment it draws rain storms and cold freezing winds after it, and so binds up the pores of the earth. Now saith the Lord to Job, canst thou with all thy skill a••d strength loose those bands, and set the earth at liberty? Thou canst not. O•• this Orion, see more at the 9th Chapter (ver. 9.) I shall only say thus much further here, That these words stand in direct opposition to the former, shewing that as Job could not stop those Benigne Stars, the Pleiades, from giving forth their vertues to the earth; so he could not loose the bands of that severe and harsh Star, nor divert the effects which it brings upon the earth. Canst thou loose the bands of

Orion? Hence learn, first, in general.

Cold is a binder, a great and mighty binder.

Winter binds the earth from bearing, and it binds the hands of men from working; when a man is extream cold he can make little use of his hands.

And as Natural, so Spiritual cold is a great binder. A cold heart is a bound heart. When the heart hath in it no heat of love to God, or hath not been heated with a sence of the love of God: when the heart hath in it no heat of zeal for the glory of God, nor for the good of men; when these sad colds are upon the heart, 'tis bound indeed. He that hath this cold upon him, can say but little to God; and will say, and do less for God: He is bound not only hand and foot, but tongue also. Take heed of cold upon your hearts, it will hinder you from holy activity, bind you up from duty both towards God and man. He that is only luke-warm will do God little service, can do none that is pleasing and acceptable unto God; but he that is key-cold, as we say, neither will, nor can do any thing at all, that may be called Service. The Apostle Paul (Acts 20.22.) was bound in the Spirit to go to Jerusalem, which was a great service for Christ; that is, The heat of true affection, which the instinct of the ho∣ly Spirit caused in him, engaged him beyond all power of re∣vocation to undertake that hazardous journey. But when any are bound in spirit by the coldness of their affections to Christ, they always prove hand-bound and foot-bound, I may say (without affectation according to the use of that word in our language) hide-bound also, as to any thing that is good; especially, if it be (as it was in the Apostles case now mentioned) either dan∣gerous or costly. And when a soul is in those bands of the My∣stical Orion, the evil spirit, surely none but God can loose them, seeing none but he can loose these in the Text. Canst thou loose the bands of Orion, the Winter-bands?

Hence note,

Secondly, It is not in the power of man to loose what God binds.

The Lord put the question to Job about his works, that he might see his own weakness and utter inability to undo his pro∣vidential workings: When God had Job in bonds, it was not in

his power to loose his bonds by his strength and striving. The providences of God were to him as Orion to the earth, cold and sharp, causing the frost of adversity to bind him so strongly, that he could by no means loose himself. Christ saith to his Disciples about Church-censures rightly laid, and Church-approbation du∣ly given (Mat. 18.18.) Whatsoever ye bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven. Where man binds in Gods way, God binds too; and where man looses in Gods way, God looses too; but take it ei∣ther in natural or spiritual things, it is not in the power of man to bind where God looseth, nor to loose where God bindeth: Canst thou loose the bands of Orion? If God appoint cold to bind the earth, man cannot loose it; and if God will bind man with the cords and cold iron of any affliction, man cannot free himself. In the hottest natural season of the year, man may be in cold provi∣dential bands, and under them he must abide till the Lord breaks the frost and set him free. It is said of Joseph (Psal. 105.17, 18, 19.) He was sold for a servant, his feet were hurt with fetters, he was laid in iron; or, (as the Margin reads it) His soul came into iron. But how came he out? did he himself loose the bands of that Orion who cast him into prison? surely no, the Text tells us otherwise; he lay fast enough in bands, until (ver. 19.) the word of the Lord came; the word of the Lord tryed him. But what was this Word of the Lord? some say, it was the word of God to Pharoah in a dream, concerning the seven years of plenty and famine, which may be said to try Joseph, none but he could inter∣pret it, & that may be said to unloose his bands, because it was the occasion of his deliverance and advancement. But I rather con∣ceive the word that came, was the word of Gods decree and promise made to Joseph in a dream, for his advancement above all his brethren (Gen. 37.6, 7, 8.) When once the time came that this Word of God must come to be fulfilled, then the bands of Orion were loosed; for then (saith the Psalmist, ver. 20.) The King sent and loosed him, even the Ruler of the people, and let him go free. And as it was with Joseph so with Job, and so will ever be. If the cold winter blasts of any adversity bind up our com∣forts, either in our callings or relations, there is no unloosing them un••il the word of the Lord come. Solomon giveth this counsel (Eccles. 7.13, 14.) Consider the work of God; that is, his work∣ing

in the world. The reason of this counsel follows; For, who can make that strait which he hath made crooked? Solomon intends this specially of the dealings of God in the world; not that there is any crookedness or unrighteousness, any iniquity or injustice in the ways of God; but he means by crooked, that which is trou∣blesom and grievous. Now if God himself make a thing crooked, till he himself make it strait, it is not in the power of all the men in the world to do it. The moral sense of that Text, is the very same with the point in hand; If God bind, who can loose? There is no striving, no contending with the providences of God: we must deal with, and apply to God himself for the altering of them, we cannot alter them our selves; we must desire him to mend his work, we cannot: This Solomon plainly intimates in the next, or 14. verse; In the day of prosperity be joyful, but in the day of adversity consider (in a time of adversity things grow crooked and awry from what we would have and desire, or from what is comfortable to us) for God hath set the one over against the other, to the end that man should find nothing after him. Sometimes he makes things crooked, sometimes strait; sometimes he gives a day of prosperity, sometimes of adversity, that no man may be able to say directly, what shall be next. And seeing there is no loosing the bands of Orion till God himself loose them; there∣fore let all who are companions in tribulation, say one to ano∣ther, as they in a like case are represented, (Hosea 6.1.) Come, and let us return unto the Lord, for he hath wounded, and he will heal; he hath torn, and he will bind us up: O••, as this Text speaks, He hath bound us, and he will lo••sen us.

Thirdly, From both the pa••ts of the verse considered toge∣ther, these negatives upon man must be resolved into affirmatives, as to God: He can bind the sweet influences of Pleiades; he can loose the bands of O••ion.

Whence note;

God can both stop the ordinary course of our comforts, and deliver us from our troubles when he pleaseth.

God can stop those things from comforting us, and those per∣sons from shewing us any favour, whose dispositions are as be∣nigne to us, as Pleiades are to the earth; and he can give us favour in their eyes, who naturally are as churlish as Nabal, and

as sharp as Orion to the earth. He can make a Wolf a Shepherd, and those a safety to his servants, whose hearts were to swallow them up. The earth shall help the woman, that is, the worst of the world, the Church. God made Ravens feed Eliah (1 Kings 17.4.) And he said of Cyrus, whom he calls a ravenous Bird, (Isa. 46.11.) He is my Shepherd (Isa. 44.28.) Thus the Lord loos∣eth the bands of Orion. And when he hardens their hearts against us, who formerly were tender towards us, or when he turns their hearts to hate us, who formerly loved us and shewed us favour, then the Lord may be said to bind the sweet influences of Pleia∣des. What sweet influences of favour did the people of Israel receive from Pharoah and the Egyptians, at their first coming thi∣ther, and long after? yet afterwards, what grievous Task-ma∣sters were they to them? their favours were all restrained and changed into yokes and bands: whence was this? The Psalmist answers fully (Psal. 105.25.) He (that is God) turned their heart (that is, the heart of the Egyptians) to hate his people, to deal subtilly with his servants, and cruelly too. Thus the Power and Name of God is both wayes magnified. Whenas we have the most benigne Pleiades dropping down sweet influences upon us, God can stop them; and when we have the hardest bands of Orion upon us, the Lord is able to loose them. This glory is due to God in all the changes which we meet with in this world, whe∣ther from good to bad, from the favours to the frowns of men; or from bad to good, from their frowns to their favours, from their bands to their embraces: all is of God. And I conceive the scope of God in these questions, was chiefly to bring Job to that conclusion. The next verse bears the same sense.

Vers. 32. Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus and his Sons?

This also is a denying Question; Canst thou? thou canst not bring forth Mazzaroth in his season. The word rendred to bring forth, is applyed, First, to the birth or bringing forth of children (Gen. 15.4.) Secondly, to the earths bringing forth flowers & fruits (Judg. 13.14.) Thirdly, to the rising of the Sun or Stars (Gen. 19.23.) (Neh. 4.21.) Thus here, canst thou cause Mazza∣roth to rise, and go forth? Or canst thou bring forth

Mazzaroth?

What's that? Some Interpreters conceive,* 1.190 that by Mazza∣roth we are to understand those Constellations which Astrono∣mers call the twelve Signes of the Zodiack, which are expressed for learning sake, by the fancied names of living creatures; so that according to this interpretation, the Suns appearance in, or passage through those monthly signs, is the bringing forth of Maz∣zaroth in his season. But most generally they are taken for the Southern Stars, and thought to be the same with those (Chap. 9.9.) Called the Chambers of the South; and seeing the other three are named there, it is not improbable that under this word the fourth is intended. Master Broughton calls them, far Stars in the South: The letter of the Hebrew imports that; and the Seventy derive it from a root, ••hat signifies to separate or disperse, because those Stars are far separated, or are at a great distance from us, who lye under the Northern Pole. Canst thou bring forth Mazzaroth in his season? that is, canst thou make that Con∣stellation appear in its proper time? thou canst not. Hence take these brief Notes.

The Stars of heaven are brought forth by special order and appointment.

As men are brought forth at such a time, in such a place, so are they by an order from God; The Stars of heaven are not under any law of man on earth, no, nor of the Angels in heaven, (Psal. 19.4, 5.) In them (speaking of the heavens) hath he (that is, the Lord) set a Tabernacle for the Sun, which is as a Bride groom coming out of his Chamber (every morning, to visit his Spouse the earth) and rejoyceth as a strong man to run a race; what is there spoken of the Sun, is true of Mazzaroth and of all the Stars, whether planted in the Northern or Southern, in the Eastern or Western parts of heaven? 'Tis the Lord who brings them all forth, and that in their season.

Note secondly;

The Stars of heaven have their seasons, and keep their sea∣sons.

They keep them punctually to a minute, to a moment, they know their times, and they keep time; they have their seasons of rising, and their seasons of setting. (Psal. 65.8.) Thou

makest the out-goings of Morning and Evening to rejoyce; Some Stars go out in the Morning, others go out in the Evening, their times are various, but they all keep their time, (Psal. 104.19.) The Sun knoweth its going down, that is, the time of its going down, the place of its going down; In this we may see what we should do, or our own duty.

Let us come forth in our season. The Stars are brought forth in theirs, and shall not we! happy are they that come forth, and bring forth in their season. To hit time is a mercy as well as a duty! Paul indeed said of himself, (1 Cor. 15.8.) that he was an abortive, or born out of due time. An abortive in nature, is one that comes into the world before the due time. Paul, as to his spiritual birth or new birth through grace, was not, nor can any one be new-born before the due time. We may rather say, that we are new-born too late than too soon, or before our time. Paul might say he had been too long a proud Pharisie, a formal pro∣fessor, and at last, a persecutor of those who professed the truth of the Gospel in truth; and therefore in that sence Paul was not an abortive, or born out of due time, namely, before his time: But Paul might say so of himself, that he was so, First, Because he was the last of the Apostles that was called. The other Apostles were called by Christ, while he lived here on earth: Paul was called by Christ from heaven, after his death and departure from the earth. Secondly, He was born like an abortive, or those that come out of due time, because of the violence, and grievous pangs which accompanied his new-birth: He was smitten from his horse to the ground, and lay as one dead in his passage to his new-life. Such was the suddenness and violence of his conversion, that it was most like an abortion. Thirdly, The Apostle himself seems to give the reason in the next Verse; we know abortives are usually very weak and im∣perfect children, and less in body than those born in due time. Now such was Saint Pauls humility, so low was he in his own thoughts, that he calls himself (vers. 9.) the least of the Apo∣stles, not meet to be called an Apostle. In all these, or in any of these notions, the Apostle Paul might say he was born out of due time; yet both as to the truth and seasonableness of his con∣version, he was born in due time and in his full time. Now as there is a due time, a season for our spiritual birth, so for our

fruit-bearing in spirituals. It is said of every godly man (Psal. 1.3.) He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season, that is, seasonable fruit. The Stars appear in their season, and so should the fruits of every Gospel-professor. If we should see Winter-stars in Summer, and Summer-stars in Winter; if the Sun should rise at Mid-night, or go down at Mid-day, how prodigious would that appearance and disappearance be! if the Sun should not rise and set just at the time we look for him, it would breed horror, and put all men into an amazement. But now the Lord brings forth Mazzaroth and all the Stars in their season. O therefore, let us look to our sea∣sons; we shall be reproved else by the Stars of heaven, Mazza∣roth will be a witness against us. Canst thou bring forth Mazza∣roth in his season?

Or canst thou guid Arcturus with his Sons.* 1.191

Here's a fourth question: Canst thou guid? The word signi∣fies to guid, or conduct gently, softly, canst thou guid them as a Shepheard guids his flock? canst thou guid them as a Father guids his Family, his Wife, Children, and Servants? canst thou direct them their course, how or which way to go? Some think he useth the word guid, because this constellation represents the form of a Wain or Wagon, and is by us commonly called Charles-wain, or the greater Bear. Canst thou guid

Arcturus.

That's another Constellation, seated in the Northern Pole, notably conspicuous to us in a clear night. 'Tis the Sea-mans mark or guid. The Lord who guids that Star, hath made it a guid to the Sea-man in the night; by looking to that, he knows how to make his course. Canst thou guid Arcturus

With his Sons.

Some read Arcturus, and her Daughters; Master Broughton, and her Children: We render in the Masculine Gender, and his Sons. There is one principal Star, and several other Stars that stand as Children about their Father or Mother; and therefore the Lord expresseth them by that familiar Allusion, Arcturus and his Sons, canst thou guid them?

Hence Note,

First, The Stars have a Guid a Governour.

The Stars move as directed. God himself is the guid of the Stars, not Man. As a Shepheard guids his flock in the fields, so the Lord guids the Stars in that spacious field of the heavens; yea, he names and numbers them, as a Shepheard doth his flock. (Psal. 147.) He telleth the number of the Stars, and call's them all by their names. The Prophet exhorting the people to lift up their eyes on high, that is, to the heavens, presently adds, and behold who hath created these things? (Isa. 40.26.) that is, the hea∣vens, and the fu••niture of them, he bringeth out their host by num∣ber (that is, the host of the Stars) As an Army is enrolled and num∣bered, how many thousands they are; so doth the Lord bring forth that host by number, and calleth them all by names, by the great∣ness of his might, for that he is strong in power; not one fail∣eth. There's not one of the host of heaven, not one of the Stars that faileth, but comes forth at Gods call, and appears as it were in rank and file, when and where the Lord gives command. Thus the Prophet speaks of the Stars, as Gods host; and of the Lord, as a Commander or General of an army, knowing their num∣ber, nature, place, and office; mustering and marshalling them, o••dering them out upon service as he pleaseth. And whereas in the best disciplin'd armies of men, many fail when drawn out to service, some for fear, others through unfaithfulness, not a few through weakness and sickness; here's neither weak nor sick, neither an unfaithful nor a fearful one in this host, not one fail∣eth: Nor do••h the Lords memory fail, for he calls them all by their names; which shews the perfect remembrance, and exact knowledge which the Lord hath of them all. It is reported, as a wonder,* 1.192 of Cyrus King of Persia, that he having a vast Army, yet knew them by face, and was able to call every man by his name. What then shall we say of this wonder? The Lord who guid∣eth Arcturus and his Sons, who leads out this innumerable Army of the Stars, knows every one of them by name, and sends them forth by name, upon what enterprise or service he pleas∣eth.

The Lord having questioned Job about those four eminent and well known Constellations, Pleiades in the Spring, Orion in the

Winter, Mazzaroth in the Summer, and Arcturus with his Sons in the Autumn, to convince him, that as he was not able, nor any man else, to alter the natural motions or courses of the Stars, so that neither he, nor any man else, was able to alter the course of his providence.

The Lord (I say) having done questioning Job, about these four notable Constellations of heaven in special, proceeds to in∣terrogate him more generally about the whole heavens, in the next Verse.

Vers. 33. Knowest thou the Ordinances of heaven? canst thou set the Dominions thereof in the earth?

Surely as thou knowest not the special laws by which I govern the Pleiades, Orion, Mazzaroth and Arcturus, so not the general laws by which the heavens are governed. Knowest thou the Or∣dinances of heaven? The word here rendred Ordinances, is often rendred in the Psalms statutes, laws, decrees: knowest thou the laws or statutes of heaven?

The word rendred heaven is of the dual number, as Gramma∣rians speake, because, in what part soever of the earth any man stands, the heaven is cut in two parts (as to him) by the Hori∣zon, whereof one part is over him, and the other under him; As there is a heaven above us, so a heaven below us, though wheresoever any man is on earth, heaven is above him. Knowest thou

The Ordinances of heaven?

Now the Ordinances of heaven may be of two sorts.

First, Those which God hath given to the heavens. The hea∣venly bodies move according to his constitutions who made hea∣ven and earth.* 1.193

Secondly, Those which the heavens give to the earth, or to man on earth. The heavens may be said to impose their laws upon the earth, men being guided and directed by the changes and motions of the heavens, how to order many of their motions and actions on the earth, those especially which concern the earth. The heavens give these common laws (as I may say) to men con∣cerning the earth: First, When to Till the earth. Secondly, When to cast their Seed into the earth. Thirdly, When

to reap and gather the fruit of the earth. When to perform any part of Husbandry to the earth, is known only by the hea∣vens; that is, the heavens by their motions and vicissitudes, shew men the seasons of doing these and these works on earth. And if men obey not these laws of heaven, nor observe their seasons, they loose all their labour and cost bestowed on the earth.

Again, when he saith, knowest thou the Ordinances of heaven? the meaning may be this; Are the heavenly bodies disposed or im∣powered by thy wisdome? hast thou given them vertue to work upon inferiour bodies? I hast thou made the statutes by which they are go∣verned, or by which they govern? That's the Lords Prerogative.

Hence note; First,

The heavens are under a law, they have their statutes.

They are under a law in a three-fold Respect. 1. In re∣spect of their motion, how and whither they shall move. 2ly. They are under a law as to their influences, where and on whom they shall drop them down. 3ly. (Which necessarily follows the former) They are under a law as to their effects and operations upon the Creatures, whether for good, or for evil. The heavens can neither hurt nor help us, but according to higher or∣der. This threefold law may be understood in that one Scripture (Jer. 31.35.) Thus saith the Lord, which giveth the Sun for a light by day, and the ordinances of the Moon and of the Stars for a light by night.

Note Secondly;

What all the Laws and Ordinances of heaven are, is a secret to man.

Knowest thou them? saith God to Job. There are some Ordi∣nances of heaven, or some things for which heaven is ordained, which are easily and commonly known; such are the changes of seasons, with the division of night and day, of winter and sum∣mer. There are also sec et Ordinances and Orders given to the heavens, according to which they produce many unexpected and extraordinary ••ffects here on ear••h, as Drought, and the con∣sequent of it, Famine; Infection in the air, and the consequent of it, Pestilential diseases and Mortality. Who knows these or∣dinances of heaven? and if these are so unknown? then we may conclude,

First, If man know not such like secret Ordinances of heaven, surely he is much less able to understand the secret counsels of heaven. We know but litle of those things that are commonly seen and felt among us, but there are reserves which we cannot know at all.

Secondly, We may hence also conclude, If the heavens have their statutes and Ordinances, as to their motion, &c. then much more hath man statutes and ordinances according to which he should move. The heavens never move but according to ordi∣nances. Let us be sure, that whatever we do,* 1.194 we have an ordi∣nance or word of God for it, either express or consequential. If the heavens be under such a rule, shall we think God hath left man at random or without a rule, how to speak, and think, and do in this world? It is dangerous to move without an ordinance, much more to move against an ordinance; we should take heed of acting besides a Law, much more of acting against a Law. Knowest thou the Ordinances of heaven? (and as it followeth)

Canst thou set the dominion thereof in the earth?

Cast thou set his force upon the earth?* 1.195 So Mr. Broughton tran∣slates. To set the dominion, is to make one have dominion, and as it were, to appoint a Lord or Governour in the earth: This is not mans work, but Gods. As if God had said to Job, Canst th••u give power to, or impower the Stars to rule day and night, to cause diversity of weathers and of seasons, to which all things here below must submit, or with which they must needs comply? The word which we read Dominion, signifies an under dominion, an inferior dominion; it signifies a Magistracy or power under a Power. The Hebrew language hath two words, the one signifying the power of a Judge, who gives the rule of the Law; and the other,* 1.196 here used, signifying the power of a Sheriff, who sees execution done. A person may be in power, and have great command, yet not the first or chief command. The Heavens have not a supream or an absolute command over the earth, but a dominion by way of administration they have, and that a large and great one. Heaven hath a dominion so far as to execute and fulfil that which God the supream Judge orders, determines, and gives forth, both concern∣ing persons and things here on earth. The heavens have a mini∣sterial dominion, respecting most changes wrought in this world.

Their ministry respects, not only the constant and usual changes of times and seasons barely considered, but they have also a mini∣stry with respect to those usual and rare changes, which (according to the appointment of God) befal the persons and conditions of men in this world. Canst thou set the dominion thereof in the earth? Thou canst not; but I can and have, I have set and determined what dominion the Heavens shall have upon the earth, or how they shall exercise their dominion.

Hence observe;

The Heavens have a power on the earth.

Some Astrologers give them a power of doing all on the earth, as if both our lives and livelihoods depended wholly up∣on the Aspects of Planets: It is not this mans endeavour (say they) nor that mans skill, but all flows from the Stars. These make or put the Heavens, which are Gods work, into the place of God himself; they put the heavens into the place of the God of Heaven. All things are in the hand of Heaven, say they. We say, All things, even the Planets themselves, are in the hand, and at the dispose of God. We grant, and this Text proves, that the Heavens have a great power upon the earth; we cannot but see and feel what the Sun doth upon the earth, we see, it distributes the year into four seasons, Summer and Winter, Spring and Au∣tumn; we see, it makes Equinoxes twice in the year, when days and nights are of an even length, and as many Solstices, in one of which dayes are of greatest length, and nights in the other. We see how the Sun brings forth several effects in those several sea∣sons, even the generation or corruption of natural things. We know also, that as the North draws the Magnete or Load-stone, so the Sun, the Heliotrope, a flower so called, because it follows the motion of the Sun. It is said also, that the Sun hath a great power upon the Cock, who therefore croweth about midnight, as if he did then congratulate or welcom the return of the Sun from the Antipodes to our Hemisphear. Though these instances are not demonstrative or concluding, yet they are probable eviden∣ces of the Heavens dominion in the earth.

Further, 'tis generally agreed, that the Moon hath a great Power upon the waters, causing the ebbing and flowing of the Sea; as also, upon those inhabitants of the Sea, Shelfish, because

they are observed to increase with the increase of the Moon, and to decrease at the wane of it.

Nor may we deny the heavens have a dominion upon the bo∣dies of men; for, though we subscribe not to those fancies of A∣stronomers, who have fixed a special star as ruling the special parts of mans body, as you see in Almanacks; who tell us also, That in the body of man, the Sun answers the heart, Mars the gall, Ju∣piter the liver, Mercury the mouth and tongue, Saturn the head; though (I say) we subscribe not to these, no nor to those other sen∣timents of theirs, who ascribe a special dominion to the seven Planets over the seven ages or stages into which the course of mans life is commonly divided; that is, First, Infancy to the do∣minion of the Moon; Secondly, Childhood to Mercury; Third∣ly, You h to Venus; Fourthly, Adolescency or the young mans state to the Sun; Fifthly, Compleat manhood to Mars; Sixthly, Old age to Jupiter; Seventhly, extream or decrepid old age to Sa∣turn; yet doubtless the Stars have a great power upon the bodies of men, as well as upon Plants and all sorts of Vegetables, sub∣ordinately to the power and appointment of God, who ruleth all things and persons according to the pleasure and uncontroul∣able soveraignty of his own will.

Again, Naturalists tell us (and many are not far from believing them) that the Planets have great power over minerals and me∣tals; They say, Gold is under the dominion of the Sun, Silver of the Moon, Iron of Mars, Lead of Saturn; and that Tin and Cop∣par are under the dominion of that Planet by them called Jupi∣ter. Now whether or no God hath set these metals under the peculiar dominion of these stars, I will not dispute; not will I de∣ny that there may be a natural sympathy and congeniality be∣tween them, nor that their influences may be very operative and effectual towards their gene••ation, production, and full concocti∣on in the bowels of the earth.

Only let us take heed that we be not found giving that to the Heavens which God hath not given them. Remember, the do∣minion here intended of the heavens over the earth, is a mini∣sterial, not a supream dominion; 'tis not, I dare say, any such do∣minion as those Astrologers cry up, who would perswade or make us believe,

First, That the dispositions and manners of all men are under the dominion of the Planets and Stars.

Secondly, That the very way and course of every mans life, is ordered by the dominion of Stars and Planets.

Thirdly, That all the successes and events, good or bad, of mens actions and undertakings, depend upon the Stars and Pla∣nets.

Fourthly, (which some have adventured to affirm) That the rise and fall of great persons and families, together with the growths and declinings of whole Kingdoms and Common∣wealths, are under the dominion of the Stars.

Fifthly, That the flourishings and decayings of Arts and Sci∣ences depend upon them. Yea,

Sixthly, That the stars operate much towards the planting and progress, towards the rooting up or going back of Religion.

But this Scripture intends not any such dominion of heaven over the earth: Moses hath told us long since what this domi∣nion is (Gen. 1.14.) And God said, let there be lights in the fir∣mament of heaven, to divide the day from the night; and let them be for signs and for seasons, and for days, and for years. The ordi∣nary lights or stars of heaven, are always for ordinary signes and seasons; and sometimes there are extraordinary lights seen in hea∣ven, or the ordinary are seen appearing in an extraordinary man∣ner, to signifie that God is about to do extraordinary things, or to bring forth extraordinary times and seasons.

So then, they who say the heavenly bodies have no power, or produce no effects upon the earth or earthly bodies, oppose not only the testimony of sense and daily experience, but this, and other express testimonies of Scripture. And as for those who ascribe all those things before mentioned, or any one of them ab∣solutely to the dominion of the heavenly bodies or luminaries, they put them in the place of God himself, and overthrow the common foundations of Religion, which teacheth us to depend wholly upon God for all things, which teacheth us also to trust in him alone, and to look upon his favour (not the favourable looks or aspects of the Stars) as the fountain of all our good, as also to fear him and his displeasure alone (not the displeased looks of the Stars) as the fountain of all penal evils.

Therefore let us in these things speak and think according to sobriety. All that I shall add for the conclusion of this Point, is,

First, Let us be warned and awakened by the signes of Heaven;

but let us not be dismayed at them; let us leave that to the Hea∣then, who know not God (Jer. 10.2.) or rather, let us pray, that the Heathen may no longer be left under that blindness and bondage.

Secondly, If any would know what shall come to pass, or would acquaint themselves with future events, whether with re∣spect to persons or Nations, let them not go to, nor consult Star∣gazers, but the holy Scriptures, the Word of God; for he hath given us a written word, wherein as in a glass, we may see,

First, What God would have us to do, and how to order the whole course of our lives.

Secondly, What good, what blessings, what successes, we are like to have or may expect through his free favour to us in Christ, we walking humbly, holily, believingly before him.

Thirdly, What evils, what crosses, what curses, what miseries, what mischances (as we speak) we are subject to, and may fear, if we walk proudly, impenitently, frowardly, in the way of our own hearts. We need not go to the Stars if we would know what is like to befal us in this life; let us consult the Promises, and they will tell us what good we shall receive, if we believe and obey; let us go to the threatnings, and they will tell us what evils will be our portion, if we are unbelieving and disobedient. Let us fear God, not the Stars; let our hope be in God, not in the Stars. If we are evil, and do evil, the most auspicious conjunctions, be∣nigne and promising appearances of the Stars in our nativity, will never produce us any true good; and if we are good, and do good, their most inauspitious, harsh and threatning appearances shall do us no hurt: It needs not trouble us under what Star we were born, if we are new born. One being told, that the Stars in power, or which had the dominion in his birth, bare him no good will, answered, I care not for that, I have had a second birth. Do not my words (saith the Lord, Mic. 2.7.) do good to him that walketh uprightly? doubtless they do, and so they will, let the Stars do their worst. Let us sit down quietly in this assurance, That whatsoever rule or dominion Heaven hath in the earth, the dominion of God is over, and over-ruleth the Heavens.

JOB, Chap. 38. Vers. 34, 35, 36, 37, 38.

34. Canst thou list up thy voice to the clouds, that abundance of waters may cover thee?

35. Canst thou send lightnings, that they may go, and say unto thee, Here we are?

36. Who hath put wisdom in the inward parts? or who hath given understanding to the heart?

37. Who can number the clouds in wisdom? or who can stay the bottles of heaven,

38. When the dust groweth into hardness, and the clods cleave fast together?

IN the context of these five Verses, return is made to the Me∣teors of Heaven. The Lord having questioned Job about the Stars, those pure heavenly bodies, the Pleiades, Orion, Mazza∣roth, and Arcturus with his Sons; here puts the question afresh about the aireal bodies, or the natural works of God in the Air. The first question concerns the Clouds, and the effects or births of them, the waters.

Vers. 34. Canst thou lift up thy voice to the clouds?

That is, canst thou do it effectually? Canst thou speak so loudly that the clouds above may hear thee; and so powerfully, that they will obey thee? Any man, the meanest man may lift up his voice to∣ward the clouds; but no man, no not the mightiest man, can lift up his voice to the clouds and be heard; that is, be obeyed by them: Thou canst not command the clouds. Though a man speak, and speak aloud, though he lift up his voice (as God bid the Pro∣phet to his people) like a Trumpet, to the clouds, yet the clouds will be deaf at his voice, as deaf as sinners commonly are at the voice of a Prophet, though lifted up like a Trumpet. The voice here intended, is an effectual voice; such a voice to the clouds is proper and peculiar to God alone,* 1.197 whose power and Empire is so great and large, that he can stretch forth his voice to the clouds far and near all the air over, and cause them both to ap∣pear

at his call, and presently to empty themselves and pour out their waters according to his direction, upon any coast or quarter of the earth. The text is singular, Canst thou lift up thy voice to the cloud? canst thou lift up thy voice to any one of them, as it were by name? We render it plurally, Canst thou lift up thy voice to the clouds, to any one, or to all of them?

That (as it followeth) abundance of waters may cover thee.

As if the Lord had said; If I lift up my voice to the clouds, they presently dissolve and melt, and abundance of waters flow down to cover man and beast; to cover the fields, the corn, the grass; nor is it any marvel, if the clouds, those thin, and, upon the matter, liquid bodies, melt and slow down at the voice of God, when••s at his voice the mountains flow down, and the rocks themselves, even the hardest rocks are melted into waters, or give forth abundance of water (Num. 20.8.) Eliphaz said to Job, at the 22. Chap. of this book, and the 11. Vers. Abundance of waters cover thee. The words are the same there and here, but the sence is very different; Eliph••z meant it there, of me∣taphorical waters, the waters of affliction, with which God co∣vered, yea, almost over-whelmed and drowned Job; But the Lord speaks here of natural waters. Job could not call to the clouds, and get abundance of those waters to cover him, nor was he able in a way of command to get one drop of water from the clouds. The words are plain, and the scope of them obvious, even to convince Job yet further of his inability and frailty; or that he ought to leave God to the government of the world, to the government of Persons, Families, and Nations, for as much as himself was not able to govern a cloud, nor to order out the least shower of rain.

Hence Note;

Man hath no absolute or soveraign power over any creature.

Clouds will not be commanded, cannot be commanded, by the greatest and mightiest of the sons of men. Job was a great Prince himself, yet he could not, neither can the greatest Princes of the world command a shower nor a drop of rain to fall from the heavens. Man cannot command the clouds to rain, either when he will, or where he will, or how much he will; these

powers belong to God alone. Yet in one sen e man may lift up his voice to the clouds, and abundance of waters will cover him. There is a twofold voice of man? Fi••st, A command∣ing voice; And secondly, A praying voice. Let man lift up his commanding voice to the clouds, as long as he will he shall get down no rain, but if man by faith lift up his praying voice to the clouds, that is, to God, in whose hand the clouds are, he may get rain, yea, abundance of waters to cover him. (Zach. 10.1.) A k ye of the Lord rain, in the time of the latter rain, so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. At the voice of man humbly praying, the Lord makes bright clouds; or (as our Margin hath it) l••ghten∣ings, which fore-run black clouds; to those God gives showers of rain, and those showers of rain give every one grass, that is, they cause all sorts of Vegetables to spring and flourish in the field••, both for man and beast. This was one of the cases which Solomon put in his prayer, at the dedication of the Temple for the Lords answering of prayer. (1 Kings 8.35.) When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray towards this place, and confess thy name, and turn from their sins when thou afflictest them; then hear thou in heaven, and forgive the sin of thy servants, &c. and give rain upon thy land. When the clouds are lockt up, when they are as brass over our heads, prayer moves the Lord to open them, or to melt them down into showers, for the refreshing and fructifying of the earth. The Apostle James (Chap. 5.17, 18.) tells us, that ••lias covered the earth with abundance of rain, by lifting up his voice in prayer. Elias (saith he) was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rain∣ed not on the earth by the space of three years and six months: And he prayed again, and the heavens gave rain, and the earth brought forth her fruit. The holy history makes the same re∣port (1 Kings 18 45.) And it came to pass in the mean while that the heaven was black with clouds and wind, and there was a great rain, &c. If we would have rain, we must ask for it, and lift up a praying voice to God, who commands the clouds; it is a vain thing for us to lift up a voice to the clouds in our own name, to command them to give us rain in the season of it.

And as this is true of the clouds and rain, so of all creatures,

Their powers and vertues, their efficacies and influences are not at our command, but if we look up to God and wait upon him in prayer, he can command them all to give out their vertues both to serve our necessities and accommodate our delights. Now, as in this question God shews Job his insufficiency to command water, so in the next to command fire from the clouds.

Vers. 35. Canst thou send lightnings that they may go, and say unto thee, here we are?

What lightning is, hath been shewed once or twice already, in this and the former Chapter, and therefore I shall not stay here in any discourse, either about the nature or the wonderful effects of lightning.

But the Lords manner of speaking, and his purpose in speak∣ing here about the lightning is very considerable, and calls for further discourse. Canst thou send lightnings that they may go, &c. As if the Lord had said, If thou canst not prevail with the clouds to send rain? canst thou prevail with them to send light∣ning? hast thou the command of thunder and lightning? will the lightnings come forth at thy bidding?

The words may have a double allusion. 1. To the General of an Army commanding his Souldiers, and they going at his word. 2. To the Master of a Family, who gives orders to his Se vants, and they go at his word; Canst thou send lightnings that they may go

And say unto thee here we are? or, as the Hebrew is, Be∣hold us.

That manner of speech here we are or behold us, is a descripti∣on of the most ready obedience, either of Souldiers to their General, or of Servants to their Master. Will the lightnings obey thee thus, and say, here we are? Some expound these words, as supposed to be spoken by the lightnings, upon their re∣turn from some former service given them in charge by God, as having dispatcht what they were sent for, and were ready to go again. Hence the Latine translator gives it thus;* 1.198 That they be∣ing returned (or after their return) should say unto thee with reve∣rence, here we are. 1. Ready to go whithersoever thou wilt

send us. 2. Ready to do whatsoever thou wilt enjoyn us. As if the Lord had said; Canst thou send forth the lightnings, and will they return to thee, and say, we have done thy commands, and here we are again to receive fresh commands, or new orders from thee? Surely, as the rain will not thus obey thee, so neither will the lightnings, neither the one nor the other will be thy servants, to go of thy errand, or execute thy will.

The same note which I gave before concerning the rain, might be taken up here again concerning the lightnings, They are not under the command of man, &c.

Secondly, for as much as the Lord here denies this priviledge, both respecting the rain and lightning unto man, he would have us understand and know that both are in himself; though you cannot, yet I can command them, both are under my dominion. While the Lord shews Job his impotency to command these me∣teors, he asserts his own omnipotency; as he hath made them, so he can rule them.

Hence observe;

All treatures, even those which seem to be most out of com∣mand, are fully under the command of God.

What, to appearance, is more out of command than the lightning, that quick, that piercing, that fierce and fiery crea∣ture, yet that stirs no more than a stone, till the Lord commands; and at his command it stirs, and is gone in a moment. The Lord God hath spoken (saith the Prophet Amos 3.8.) who can but prophesie? And as a faithful Prophet cannot but prophecy, so the not only faithless, but senseless creatures cannot but do what God hath spoken. That of the Psalmist (Psal. 104.4.) which we read, who maketh his Angels spirits, his Ministers a flaming fire; some render thus, who maketh the winds his messengers, and the flames of fire his ministers. That is, he useth tempestuous winds and flames of fire as his messengers and ministers. The same Hebrew word that signifieth an Angel, signifieth a Messen∣ger, at large, and the same word that signifieth a Spirit, signifieth also the Wind. And as the words, so the truth will bear both translations or constructions; for as those higher or highest of ra∣tional creatures, the Angels; so those high inanimate creatures, the winds and lightnings, which may properly be called flames of

fire, are the Ministers and messengers of God; that is, they go forth and Minister according to his Word, they say, Here we are. The Lord by a call or word speaking can have whom and what he will to serve his purpose, and fulfil his decrees. It is said (2 King. 8.1. as also, Psal. 105.16.) The Lord called for a fa∣mine, a famine of bread; and he no sooner called, but the fa∣mine came, and said, Here am I; the famine presently brake the staff of bread, and did eat up all the good of the Land. The Prophet Haggai (Chap. 1.11.) represents the Lord, saying, I called for a drought (which is the usual fore-runner of famine) and the drought said, Here am I; it came presently as soon as the Lord commanded. On the other hand, when the Lord made many promises under the new Covenant, among other things, he said, I will call for plenty (Ezek. 36.29.) I will call for the corn, and will increase it, and lay no famine upon you. As in those other places he called for famine and drought, so here he saith, I will call for plenty, and it shall say, Here am I; abundance of corn and grass, and fruits of the earth came at that call. Lamenting Jeremiah speaking of the woful captivity of the people of Israel, saith (Lam. 1.15.) The Lord called an assembly against me, that is, I conceive, an assembly of the Assyrians and Babylonians, an assembly of men, an army of men; he caused them to assemble and come together; he did but call, and they said, Here we are, and we will go vex Judah and Jerusalem. Thus, if the Lord call for famine and drought, if he call for an assembly of men, for men assembled with the sword of war in their hand, to punish and chastise any people for their sin; they will surely come and do his pleasure: whatever the Lord calls for, cannot but come. Take this inference from it;

If the Lord have such a command upon all creatures, even the inanimate creatures; if the lightnings answer him when he calls, Here we are, Then how readily should men, the best of visible creatures answer his call and say, Here we are?

When the Lord said to Abraham (Gen. 12.1.) Get thee out of thy Country, and from thy Kindred, and from thy Fathers house, unto a Land that I shall shew thee, he never disputed the case, but (saith the Apostle, Heb. 11.8.) Obeyed and went out, not know∣ing whither he went. He never enquired what the place was to

which he was to go, nor what accommodations he should find when he came thither: Abraham knew he was to go whither God called him to go, though whither he was to go he knew not. And when long after this the Lord called to Abraham (Gen. 22.1.) he said, Behold, here I am; or, Behold me; as if he had said, Lord, I am here ready to obey thy command, to go of thy errand, to carry whatever message thou shalt put into my mouth, to do whatever work thou shalt put into my hand; and that Abraham did not complement with God, it appears in the same Chapter; for though when God commanded him to offer up his Son, his only Son Isaac, whom he loved, every word was enough to wound his heart, & the last deepest (to part with a Son is hard, with an only Son har∣der, with a son dearly beloved, is hardest of all, especially when he must be not only passive but active in this loss, & his own hand must give the parting blow) yet Abraham being called to this hard and hot service, said, Here am I, and readily obeyed. This readi∣ness at the call of God, David professed from his own experience (Psal. 27.8.) When thou saidst, seek ye my face, my heart said un∣to thee, thy face Lord will I seek. That is, as thou hast comman∣ded that I should worship thee, so I do; or, what thou, O Lord, sayest, is my desire; thy command is not only the resolution, but the request and supplication of my soul. We have the like readi∣ness of that holy Prophet Isaiah, who (after the Angel with a coal from the Altar had touched his lips, and cleansed him from his filthiness) hearing the Lord enquire for a messenger, Whom shall I send? presently answered (as the lightning in the Text) Here am I, send me (Is. 6.8.) Lord, I am ready to go whithersoever thou wilt send me. This should be, &, in some measure is the tem∣per of all believers; though they may have, & to their sorrow, find many reluctancies and stops, yet this is in the heart of every true believer, to be ready at the call of God, & to say, Here I am. When the Apostle Paul had a call to preach the gospel of Christ, which once he persecuted, Immediately (saith he, Gal. 1.16.) I con∣ferred not with flesh and blood; he made no delayes, much less any excuses, least of all any d••nials, but was obedient to the heavenly Vision. As soon as he had that vision and call from God to go and preach the Gospel, he never stood reasoning and conferring with flesh and blood, he put no questions, he asked not this or that mans opinion, whether it were best for him to go or not; neither

did he confer with the flesh and blood in his own heart, he con∣ferred not with himself, he consulted not his own safety, nor any carnal interests, but did as he was commanded. And unless we do thus, not only will the ordinary practise of servants to Ma∣sters rise up in judgement against us (Mat. 8.9. I am a man un∣der authority (said the Centurion) having soldiers under me; I have a superior officer, and I have inferior soldiers, and I say to one go, and he goeth; and to another come, and he cometh: Such is or ought to be the carriage of soldiers and servants towards their Superiors. Now I say, unless we readily obey the voice of God, not only will the daily practise of servants, but the practise (if I may so speak) of the lightnings from the clouds, will rise up in judgement against us and condemn us. Shall a servant say, Here I am, at the call of man? Shall the lightning say, here I am, at the call of God? and shall not man say so at Gods call? Shall men put questions to Gods commands? Shall they query, Will the world bear it if I do this? or, will this stand with my ease and pro∣fit, with my credit or commodity, when God requires it? If any do so, the lightning may flash in the face of their consciences, and not only blast them as stubborn and disobedient, but brand them for foolish and unwise, or, at least, for want of wisdom; about which the question is put to Job in the next verse.

Vers. 36. Who hath put wisdom into the inward parts? and who hath given understanding to the heart.

Some Interpreters conceive, that at this verse the Lord enters discourse with, or begins to question Job concerning living crea∣tures; and beginning here with man, the chiefest of visible li∣ving creatures, he proceeds to inferior living creatures, the beasts of the earth, and the fowls of the air, as followeth in the 39^th Chapter: Yet the very next verse offers a great objection against this opinion; for there return is made to the former mat∣ter, the works of nature. Vers. 37. Who can number the clouds in w••s••om? or who can stay the bottles of heaven?

And therefore I rather conceive, that this 36th verse is to be joyned with the two former already opened; as if here the Lord would convince man, that as he hath not power sufficient to com∣mand,

so not wisdom enough to dispose, either of the Rain or of the Lightnings; under which, by a Synechdoche, all other crea∣tures may be comprehended. As if God had said, Whatever wisdom man hath, is of my putting into him; now I have not gi∣ven him wisdom enough, nor taught him how to order and dispose the clouds and lightnings; and if I have not given him wisdom for these things, whence should he have it? So then, according to this way of interp••etation, the 37th verse which followeth, gives a reason why man cannot attain to this priviledge, the government of the clouds, the disposal of rain and lightnings, even because God hath not given him any such wisdom. All the wisdom which man hath, is the gift of God; but God hath not given man wisdom to order the clouds and lightnings, therefore he hath no such wisdom.

Who hath p••t wisdom into the inward parts?

Wi•••••••• may be taken either generally for knowledge, which is the 〈◊〉〈◊〉 of the mind, and may be called speculative know∣ledg•••• 〈◊〉〈◊〉 p••••ticularly, for prudence, which is practical know∣ledge, in the du•• ordering and manage of things before us. Who hath pu•• w••s••••••, 〈◊〉〈◊〉 either sort,

Into the inward parts?

The word which we translate inward parts, signifies sometimes the Reins, and sometimes the Heart. The Chaldee paraphrase renders, Who hath put wisdom into the heart: The matter is not much, to which of them we determine it; for, though the heart in Scripture, is usually put for the seat of wisdom, and the Reins for the seat of the affections; yet David saith, My reins instruct me in the night season (Psal. 16.7.) To instruct or teach, is pro∣perly the work of wisdom. The word is well rendred by us, the inward parts, for that takes in all; wisdom lyeth within (Psal. 51.6.) Behold thou desirest truth in the inward parts, and in the hidden (part) thou shalt make me to know wisdom. The inward parts, in the fo••mer part of that verse, and the hidden (part) in the latter, are the same; by both, or either, he means his soul in all the faculties or operations of it. And indeed, neither the Reins not the Heart, nor any, nor all the members of the body, are properly o•• strictly wisdoms seat. Wisdom is lodged in the

soul, in the man of man, as some call it; and therefore that must needs be intended here:* 1.199 but because Naturalists speak of wis∣dom, as lodged and exercised in bodily parts, some placing it in the heart, some in the head, others in the reins; therefore we may well place it (as our Translation expresseth it) in the inward parts. The original word strictly imports, that which is covered over, the root is rendred to cover; and Grammarians give this reason of it, because the reins and kidneys are covered with fat. But seeing all the inward parts of man are in a sense covered parts, that notation of the word may very well sort with our Translation; as also with that which is the exposition of the in∣ner parts, the mind or soul of man. So then, Who hath put wisdom into the inward parts, is plainly this; Who hath planted it in the mind or soul of man? who hath rooted it there? who hath made man wise? some give the sense thus, Who hath made man a reasonable creature? or bestowed that rational faculty upon man, whereby he is able to apprehend the truth of the works of God, and to inquire into, and find out many secrets in nature? Thus some (I say) expound it, specially of that rational power with which man, as man, is naturally endowed, and not of wisdom at∣tained in Schools and Academies by study, or in the wo••ld by ex∣perience, which is but the lightning of reason,* 1.200 or of that natural wisdom planted by God in man as a reasonable creature. Ta∣king this sense, Who hath put wisdom into the inward parts, is no more but this; Who hath made man a rational creature? who among men, can take this honour to himself, and say, I have put this wisdom, called reason, into my self or any man? surely none: 'Tis the sole prerogative of God to put wisdom, in the lowest and commonest notion of it, reason, into the mind of man. Who hath put wisdom into the inward parts?

Hence observe;

Mans natural reason is the gift of God.

All wisdom floweth from God, the eternal and inexhaustible fountain of wisdom; it is of God that all men have reason, as well as that any men have grace. Reason is a very great gift, take it barely, as unpollished and unheightned, by study, by Arts, Sci∣ences and experiences: Wisdom, as planted in nature, is a high favour. As grace sets one man above another, so this natural

wisdom sets every man above the best of bruits. And as this wis∣dom in man (which is properly called wisdom) so that Analogical wisdom, or that appearance of wisdom, that is in many subtile b••uits, is of Gods putting & planting too. And if so, then much more those higher indowments, the pollishings and the inrichings of mans reason, are of God. Reason is that ground o•• soyl, which being tilled and dress'd, manured and well wrought upon, brings forth those excellent fruit•• of wi••dom which ennoble the mind of man. (James 1.17.) Every good gift, and every perfect gift is from above. The good gift, may be taken for natural wisdom; that's of God: and the perfect gift, for infused wisdom, especial∣ly in spiritual things; that's more of God, that's chiefly from a∣bove, and c••mes down from the father of lights, with whom there is no variableness nor shadow of turning. From this point we may infer,

Fi••st, Seeing wisdom, both that which is planted in man, as a rational creature, and that also which man acquires by industry, is of God, Then God knoweth how wise any man is, and what any mans wisdom amounts to. God can easily compass the wisest man in the world. The wisdom of some men is beyond the compass of many men; but the wisdom of all men, is infinitely within the compass of God. He that hath put wisdom into man, is him∣self wiser than all men. Thus David argued (Psal. 94.9.) He that planted the ear, shall not he hear? and he that formed the eye, shall he not see? doubtless he doth. God hath made sight and hear∣ing, and therefore the seeing and the hearing powers are tran∣scendently in God. And as it followeth (vers. 10.) He that teacheth man knowledge, shall not he understand? certainly he doth. He understands and knows, not only what men understand and know, but he understands how much understanding, and what knowledge any man hath; God looks through all.

Secondly, If God hath put wisdom into man, then he can take wisdom from man, he can destroy the wisdom of the wise, he can turn the wisdom of an Achithophel into foolishness. As he can make a fool wise, so he can make a wise man a fool, or befool the wisest men.

Thirdly, If all wisdom be of the Lords putting in, then let none be proud of their wisdom. There is nothing that we are so apt to be proud of as of our wisdom. If we have but better na∣tural

parts than others, we are presently lifted up above others; if we have better acquirements than others, we are apt to be proud of our selves. A little knowledge puffeth up, and indeed that which puffeth up is but a little. True wisdom, though great, doth not puff up, for that leads us to him that gives us wisdom, and that will keep us humble.

Fourthly, We may infer, if the Lord hath put wisdom into man, then man ought to be thankful to the Lord for the wisdom he hath. As man should not be p••oud of his wisdom, because how much soever he hath, he hath received it; so man ought to be very thankful for wisdom, because how much or how little soever it is he hath received it. If all receipts from God call for thanks, how much more this receipt of wisdom? which, next to grace, is the most precious thing we receive from him, and is it self sometimes put for grace.

Fifthly, If wisdom be of Gods putting into man? then let men be careful to use their wisdom for God. That stock which another man hath put into our hands, he expects we should use it for him; especially, that we should not use it against him, or to his disadvantage. How wicked are they, who are so far from using their wisdom for God, that they use it against God, that is, against his interest, truth, and servants. Pharaoh said (Exod. 1.10.) Come on, let us deal wisely with them. And what was it for, but to vex and enslave Gods first born, the people of Israel. He that imploys his wisdom to any evil purpose, imployeth it against God, and so armes himself with what he hath received from God to resist God: Wo to those who do so. Wisdom is of Gods giving; use it then for him, and dedicate it to him; above all, take heed of using it against him. It had been better for that man that he had been a bruit, than that he should be so brutish, as to imploy his understanding and reason against God.

Sixthly, If the Lord hath put wisdom into man; Then man must be accountable to God for his wisdom, as also for all the other talents which he hath received. Wisdom is a great talent; they who are so wise as to know what that means, will use it trem∣blingly, that they may give their account rejoycingly. They are wise indeed who daily consider, whence or from whom they had their wisdom, and before whom they must come to a reckon∣ing,

what they have done with it, even before him who hath put all their wisdome into them. Who hath put wisdom into the inward parts?

Or who hath given understanding to the heart?

* 1.201This latter part of the Verse is of the same sence with the former, only it is doubled to shew the certainty of the thing; understanding in the heart is the same with wisdom in the inward parts.

Yet here is a word in the Original used for the heart, different from what is commonly used, and so occasions a difference among Interpreters and Translaters. Grammarians derive it from a word that signifieth to look or behold, to see and and foresee, and the Noune signifieth a picture, because pictures are pieces of art, which draw all mens eyes to behold and look upon them; and the heart is therefore exprest by this word, because it forms, and as it were (by its imaginative faculty) draws the picture of all things in it self, or because in the heart or mind of man the forms of all things are represented: Mans imagination delineates and shapes a thousand varieties within it self, or man hath the picture and prospect of all matters in his heart, and therefore the same word signifies the heart and a picture, drawn and delineated to the life. That's the force of the word which here we render heart.

The Latine translation renders at a great distance from us, yet the letter of the Text may bear that reading also. Who hath given understanding to the Cock? Interpreters following this translation, conceive that here the Lord begins to question Job about irrational living creatures; Having said, who hath put wisdom into the inward parts? to wit, of man; he now adds who hath given understanding to the Cock? The same word that signifieth the heart, signifies also a Cock; as the heart foreseeth and looketh upon things afar off, so the Cock foreseeth the rising of the Sun and the break of day, and therefore hath his name from his fore-sight. They who follow this Translation, speak many things of the wonderful fore-sight of the Cock: and sure∣ly God hath placed a natural wisdom in that creature constantly to understand the hours of the night. A Cock is a natural clock

to any family, he hath his first, and second, and third crowings;* 1.202 and having a kind of natural instinct concerning the course and return of the Sun, he claps his wings and crows, as rejoycing at his coming, and willing to awaken all to entertain him and pre∣pare themselves for labour, study and business, at his approach. But I shall not stay upon this; And the general stream of inter∣preters keeps in the former channel, expounding this latter part of the Verse as the former, with respect to man. Who hath given understanding to the heart? It is a truth (I grant) which the Jewish Talmudists teach, that God is to be praised who hath given such understanding to the Cock, that he is able to distin∣guish the hours of the night, and tell us of the approaching day, that it surprize us not like sluggards unawares. The natural Histo••i∣an reports the useful qualities of the Cock: And one of the Anti∣ents wittily takes notice of the Cocks crowing in the Gospel, which awakened Peter, according to Christs prediction, Before the Cock crow twice, thou shalt deny we thrice: The Cock (saith he) was a Preacher to call Peter to repentance. Christ made use of a Cock to press that eminen•• Disciple into a conviction of, and sorrow for his sin; for at the crowing of the Cock, he remem∣bred the words of Christ, went out and wept bitterly.

But that the question propounded to Job in this Verse con∣cernes the wisdom given to man, not to beasts or birds, is plain∣ly proved by the questions put him in the two Verses following. Which shew that though God hath given man wisdom sufficient for many great purposes, yet not for the purpose there expressed, as not for several other purposes.

Vers. 37, 38. Who can number the clouds in wisdom? or who can stay the bottles of heaven, when the dust groweth into hardness, and the clouds cleave fast together?

In these two Verses we have two questions more propounded by God to Job. The first whereof is about the numbring,* 1.203 the second (though under another title) about the stopping of the clouds.

Who can number the clouds in wisdom?

The word rendred clouds is sometimes translated heavens, and so a learned Interpreter gives it here; to which he adds this

gloss,* 1.204 Who hath made the heavens with such wisdom in that num∣ber wherein they are? who can number them? The word rendred number signifieth both to number things Arithmetically, and to demonstrate them Logically; and it may be taken in either or both senses here, who can number the clouds in wisdom? that is, who hath wisdom sufficient to tell how many clouds there are? Man hath not arithmetick enough to number them. The clouds are many in their sorts or kinds, and they are many more in their singula••••, or (if I may so speak) individuals; there are many sorts of clouds, and there are many of every fort; as there are many sorts of living creatures, and very many of every sort, so of the clouds; we may as well number the waves of the sea or the stars, as the clouds of heaven. If we look up to one part of heaven, we may see more clouds than we can number; how great then is the number of the clouds in the whole circumference of the heavens?

Again, taking the word as it signifieth to demonstrate logically, or to declare, the question imports thus much; Who can clearly and perfectly set forth the nature of the clouds or the various effects which they produce, and services which they are imploy∣ed in? Who can, either in the former sense or in this, number the stars of heaven?

Hence note;

The wisest among men can neither exactly tell how many the clouds are, nor fully demonstrate what they are.

As the number and nature of the stars, so of the clouds (which are beneath the stars) exceed mans wisdom. The least and lowest works of God are above mans reach, how much more his greatest works, and those which are far above?

Yet further, from this word which we translate to number, to declare, or demonstrate, that precious stone the Saphir, mentioned often in Scriptures hath its name;* 1.205 and so the Text is rendred thus, who can make the clouds saph••rine, or like a Saphir? the meaning is, who can make the clouds bright and clear l ke the Sa∣phir-stone? The Saphir is a most pleasant resplendent and beauti∣ful gem: That glorious throne which was shewed the Prophet in vision (Ezek. 1.26.) had the ap••earance ••f a Saph••••-stone, that is, it had a most excellent and illustrious appearance. Now

saith the Lord who can make the clouds (dark of themselves) like a Saphir-stone? that is, serene, pleasant, beautiful, and de∣lightful to the eye. God can make bright clouds (Zech. 10.1.) clouds wonderful fair and pleasant to behold, even as pleasing to the eye as a precious Saphir. As this translation holds out a truth in it self, so 'tis very sutable to that which followeth,

Or who can stay the bottles of heaven?

Clouds darken the heavens,* 1.206 but when the Lord stayeth the clouds from rain, then the heavens are clear like a Saphir; God can make the heavens cloudy or clear.

Who can stay the bottles of heaven? that is, the clouds, who can stay them, or (as the Hebrew strictly) who can cause them to lye down? Master Braughton renders, who can destill the barrels of heaven? The word here used signifies a bottle, or any vessel wherein liquor is preserved; and it may be taken either fo•• a bottle made of skin, a leathern bottle, or for a bottle made of clay, an earthen bottle, a Potters bottle, as 'tis called (Isa. 30.14.) The clouds are like a leathern or an earthern bottle, which as it holds the liquor, so being unstopped and held up, the liquor runs out; who can stay the bottles of heaven? that is, if God once unstop the clouds, they presently pour down in and who can stay them from raining? no man can. That's a plain sence; as if the Lord had said, who can hinder the clouds from giving down rain, if once opened? who but I can restrain the rain (which is heavy of it self and tends naturally downwards) from falling out of the clouds?

There is another reading of this part of the verse,* 1.207 who can slay the harmony of heaven? The Vulgar Latine renders, who can make the musick of heaven sleep, that is, cease, or be quiet. The reason of this translation is this, because the same word which signifieth a bottle, signifies also a musical instrument somewhat resembling the form of a bottle (Psal. 33.2.) Thus some take it here, as intending that musical or melodious har∣mony, which antient Philosophers have affi••med is made by the motion of the heavenly sphears; yet by this they do not mean a proper musical sound or harmony, such as the Pythagoreans dreamed of, which some other learned men have said is so sweet and ravishing, that if we did but hear i••, we could neither

eat, nor drink, nor sleep: Yea, they tell us, that Moses while he did not eat, nor drink, nor sleep those forty days in the Mount, was all that while taken up, and ravished with that Musick; but you may put that among Jewish fables.

Sober men following this translation, who can stay the musick of heaven? understand by it only the harmonious concord and agreement, which all the heavenly Orbes unfailably observe in their several courses, without the least jarr or discord. That's a truth, shewing the great wisdom and power of God, who hath put the heavens into such a sweet order, that they move, not only constantly, but harmoniously. Though the motion of the heavens makes no audible or proper musick, yet it makes an intelligible or metaphorical musick, that is, the heavens move orderly, there is an agreement in their motion, which is the the sweetest musick in heaven among Saints and Angels, and among good men on earth. We say of men moving peaceably in their places, as becomes them, there is a harmony among them. And how blessed a thing would it be, to see all sorts of men moving orderly in their spheres? what a harmony would it make, to see every one do∣ing his duty, and doing it in his place? whereas to omit duty, makes our lives useless; and to do it out of our place, makes us troublesome and unharmonious. And therefore, though I insist not upon this reading, yet it were well if all would insist upon the moral of it, labouring to make harmony (as much as may be) in all their motions. But I pass from it, and rest in our own,

Who can stay the bottles of heaven, that is, who can make them leave raining? The Lord by a late question convinced Job that no man can make it rain (vers. 34.) Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? and by this question he would convince him, that no man can obstruct or hinder the rain. Who can stay the bottles of heaven?

Hence observe,

It is God who stayeth or restraineth the clouds from raining.

Should not the Lord put stopples into those bottles? should not he close up those barrels, they would drop down continually? and in stead of watering, drown the earth. When in the days of Noah the Lord opened the bottles of heaven forty days to∣gether,

who could stop or stay them? Did not the clouds pour down till the whole world was over-whelmed? and unless the Lord did now stay the clouds, and forbid them to give out their whole stock, they would again over-whelm the world. There are Seas of waters above our heads, God keeps them in from hurting the earth, and lets them out to help i••. The next verse intimates at least this power of God over the clouds and the season when he exerciseth it: Who can stay the bottles of heaven?

Vers. 38. When the dust groweth (or is poured) into hardness, and the clods cleave fast together?

The Margin of our Bibles gives us the former part of the verse in a very different translation, thus, When the dust is turned into mire. The earth hath had its fill, if not too much rain, when the dust is turned into mire? And when 'tis so, who but God stayeth the bottles of heaven from pouring down over∣much?

But I shall only open the reading in the Text, of which there are two interpretations.

First, Some expound it of staying the rain when there is most need of rain, or when the earth wants it most, or in a time of drought: For then the earth groweth hard like a molten-pil∣lar, and the clods thereof cleaving one to another make clefts in the body of the earth. In a time of great drought, the earth at once cleaves asunder, and runs closet together, as it were to succour it self. Who stayeth the bottles of heaven, when the earth is chapt and gapes for rain to soften and cool it? Surely man doth it not, nor can he be said to do it (unless meritoriously) It is God alone who efficiently stays the clouds from rain in a time of drought, or when the necessities of the earth call aloud for it. Taking the words in this sense.

Observe;

God can stop any of our mercies (as here the rain) when we have most need of them.

I (saith the Lord Amos 4.7.) have withholden the rain from you when there were yet three months to the harvest, and I caused it to rain upon one City, and caused it not to rain upon another City; one piece was rained upon, and the piece whereupon it rained not,

withered. One months drought before harvest threatens a scar∣sity or dearth of Corn; but two, yea, three months drought, must needs usher in a dreadful famine.

* 1.208The second interpretation of these words seems yet more clear, Who can stay the bottles of heaven, when the dust groweth into hardness, and the clods cleave fast together? that is, who but God can stop rain when there is no farther need of rain? As it the Lo••d had said, When the bottles of heaven have given out so much rain as may sit the earth for fruit-bearing, or when the ground hath had its fill, so that the light dust is turned into lumps of earth, and that dust which was raised and tossed with every breath of wi••d, is clodded and agglutinated by water into a massie substance; when, I say, 'tis thus with the earth, who can stay or stop the bottles of heaven, from raining more, to the sp••il of all, but my self? So then the true use of rain is held forth in this 38. vers. namely, that the dust of the earth being moistened with rain, may coalesce or be joyned close together. This, I conceive, is the most natural and proper sense of the Text. For the earth, which by drought was cru••bled into dust, rain falling plentifully upon it, is knit again into one body, like meal or flower into which leven is put, and so is made ready to receive,* 1.209 nourish, and b ing forth whatever grain is cast into the bosome of it.

Rain falling upon the dust embodies it. The ground moulders in a time of drought; but when rain comes, that hardens it. The dust (as we commonly say) slyes before, but as drought cleaves the earth, so rain causeth the parts to unite; an•• then the earth, which like a heap of sand would not hang together, be∣comes solid and fit for tillage. Now when so much rain hath fallen as prepares the earth, and (as the word imports) fermen∣tates or levens it to receive the seed cast into it, then, who stay∣eth the bottles of heaven?

Hence note, First,

Rain compacts the earth.

As moisture loosens compacted things, so it compacts or knit, together loose things. The earth is soon made dust by droughts, and it would be a very dust-heap, if it had no moisture to re∣unite it. The Lord threatens his people, in case of disobedience

(Deut. 28.24.) to make the rain of their Land powder and dust; that is, they should have dust and powder, instead of water. Long drought turns the earth to dust. In this learn, how great a mercy there is in rain.

Secondly note,

The Lord knows when the earth hath had sufficient rain.

And therefore (unless in judgement) he will not let the clouds run wast; he will stay his bottles from letting down one drop more, when once the dust (by rain falling upon it) groweth into hardness, and the clods cleave fast together.

Note Thirdly,

'Tis a mercy, when the earth hath enough, that God stops the bottles.

As it is a duty, when we have drank enough, to stop the bot∣tle, that is, to give over drinking; so 'tis a mercy, that the Lord stops the bottles when the earth hath drank enough. When the earth hath enough, the Lord sometimes will not stop the bottles of heaven, but lets them pour down rain, till the fruits of the earth are utterly spoyled; and this he doth for the punishment of mans sin always, and sometimes for the punishment of those special sins, mans unthankfulness for, and abuse of the fruits of the earth; that is, because he did not stay the bottle, when he had taken enough.

Now, if the Lord knows when to give rain, and when to stop it, with respect to husbandry, and the natural fruits of the earth, then doubtless he knows and will take care to give rain for the souls of his people, when they have need. (Psal. 68.2.) Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary; which is specially meant of spi∣ritual rain. There are bottles of heaven which water souls. The Preachers of the word are those bottles or clouds, which hold and destil the mystical rain; & the Lord will not stop them, till he sees the hearts of men made fit to bring forth the fruits of righteous∣ness & holiness; he will not stop (I say) that spiritual rain, till this be effected, unless in judgement to a people, that have despised the rain, and slighted those showers of divine doctrine; against such the Lord will stop the bottles of heaven, & then their souls turn to dust,

and their hearts become hard as rocks, or like the mountains, upon which neither rain nor dew falls, fruitless and barren of eve∣ry good word and work.

JOB, Chap. 38. Vers. 39, 40, 41.

39. Wilt thou hunt the prey for the Lion? or fill the appetite of the young Lions,

40, When they couch in their dens, and abide in the covert to lie in wait?

41. Who provideth for the Raven his food? when his young ones cry unto God, they wander for lack of meat.

THe Lord having by a multitude of questions proposed to Job concerning inanimates, or creatures without life, such as are the Earth, the Sea, the Heavens, the Clouds and Meteors, (having, I say, by these questions) convinced him of his weakness and insufficiency, as also, of the transcendent power and wis∣dom, which abideth and resideth everlastingly in himself; he now undertakes Job for the same ends, by putting him questions about the living creatures, and those of three forms or sorts:

First, About the beasts of the earth.

Secondly, About the fowls of the Air.

Thirdly, About the fish of the Sea.

The Lord gives particular instance, or makes inquiry about thirteen kinds of living creatures; whereof seven abide upon the earth, five in the air, one in the waters.

The seven creatures inquired about, which abide on the earth, are, First, The Lion; Secondly, The wilde Goat; Thirdly, The Hind; Fourthly, The wilde Ass; Fifthly, The Ʋnicorn; Sixthly, the Horse; and, Seventhly, The Elephant, under the name of Behemoth, as is most generally conceived.

The five creatures inquired about, that live in the air, are, First, The Raven; Secondly, The Peacock; Thirdly, The Ostrich; Fourthly, The Hawk; and, Fifthly, The Eagle.

Of the third sort, namely, such as live in the water, or in the

Sea, Job is questioned only about one, the Leviathan, or the Whale, a creature of a vast magnitude; of so vast a magnitude, that take all the other twelve creatures and joyn them together, the Leviathan exceeds them all in magnitude; as will appear in the description given of him at large, in the one and fortieth Chapter.

The Lord in this latter discourse with, or questioning of Job, seems to descend, or to put matter of easier resolution to him than he had done before, and doubtless he doth; yet he doth it for the greater and fuller conviction and humiliation of Job. As if the Lord had said, If (O Job) thou findest thy self puzled and unable to give any tolerable answer and resolution to the questions which I have proposed, about the whole bulk or body of the earth and Sea, or about those great things that are wrought in the heavens, and in the air, then consider, how thou art able to answer my questions about these lesser things, which are also near unto thee, the beasts of the earth, fowls of the air, and the fish of the Sea. The Lord even in these works, makes manifest his glorious perfections, far ex∣ceeding the reach and apprehension of man, as well as in, yea more than in, those other works of his mentioned before.

There are two things especially, of which the Lord would convince Job, with respect to these living creatures:

First, Of his care and providence in the provision that he dai∣ly makes for them.

Secondly, Of his power and wisdom, in the extraordinary strength and strange qualities which he hath bestowed upon them, and indued them with; in some of which they much surpass man, the master-piece, and master of the whole invisible Creation.

The general scope and aim of God, in putting questions to Job about these living creatures, seems to answer a secret doubt which some might have concerning his p••ovidence. True, the Lord governs the Heavens, the Stars, the Thunder, the Lightnings, the Rain; but doth he look after things below? Yea, the Lords care and providence about inferior creatures, is very great, conde∣scending to the very wilde beasts of the earth,* 1.210 to the fowls of the air, as also, to the fish of the Sea; and hence the Lord would have Job understand, that surely he had a much greater care of him, and of the affairs of the children of men. Who can but conclude, That if the Lord hath such a respect to these irrational

creatures, which live only the life of sence, then much more hath he a care of man, and among men, of good men, who are his children, and of them most of all in their afflictions and troubles. So that, the Lord by these questions, seems to be∣speak Job thus: How comes it to pass, that thou shouldst so much as doubt, whether I take care of thee or no, when I take care of, and look to the wilde beasts of the earth, to the fowls that flie in the air, yea, to the fish that swim unseen in the Sea? Or thus, Am I thus solicitous to look after Lions and Goats, Hinds and Ʋnicorns, the Ostrich and the Peacock? &c. am I so careful to look after these creatures,* 1.211 many of which are of very little use to man, and some of them a trouble to man? and dost thou think I will not have a care of thee? learn therefore from what I now question thee about, that I can never be cruel to thee, or forgetful of my faithful servants, who am mindful of the bruit beasts and ravenous birds. This seems to be the general tendency of the Lords discourse with Job, conti∣nued from the close of this 38. Chapter, quite through the 39. a great part of the 40. and the whole 41 Chapter.

Having thus given a prospect of the whole, I shall now pro∣ceed to the particular animals here named, and to that first which is not only named in the order of the Text, but is looked upon also as first in dignity, a King among beasts, the Lion.

Vers. 39. Wilt thou hunt the prey for the Lion?

The Lord speaks thus, because the Lion is a beast of prey, he liveth by hunting, by hunting, catching, and seeding upon other beasts; the Lion is a Nimrod in the world, a mighty Hunter: Naturalists say, he is so curious in his diet, that he scorns to feed upon any carcase that he hath not hunted and killed himself, or that hath not been hunted by a Lion. He will not touch a carcase that lies dead in the field; but what he feeds upon, is what he con∣quers and kills, and that therefore it is here said, Wilt thou hunt the prey for the Lion? thou needst not, he is able enough to hunt for himself.

Yet some Travellers report, that there is a little beast called Jackal, somewhat bigger than a Fox, who usually doth that ser∣vice for the Lion, to hunt the prey for him, and may be called the Lions Hunter.* 1.212 Mr. Purchas, in that Book called his Pilgrimage, ••••••s us this relation; The Lion (saith he) hath the Jackal for

his Ʋsher, which is a little black shag-haired beast, about the bigness of a Spaniel, which when the evening comes, hunts for his prey, and coming on the foot, follows the scent with open cry, to which the Lion as chief hunter gives diligent ear, following for his advantage. If the Jackal set up his chase before the Lion comes in, he howls out mainly, and then the Lion seizeth on it, making a grumbling noise, whilst his servant stands by barking; and when the Lion hath done, the Jackal feeds on the relicks. Thus far that industrious collector of observations from most of the remote parts of the world. And though neither Pliny, nor any natu••al Historian, no nor any Inter∣preter upon this Text (that ever I met with) have given any in∣timation that the Lion hath such a servant to hunt the prey for him; yet the testimony of those ingenious Travellers or Navi∣gators, upon whose report of what they have seen or heard in those Countreys, the worthy Author above-named makes this relation (this testimony I say) may be a probable ground for such an Exposition of the Text, that the Lord had in his wise provi∣dence provided one to hunt the prey for the Lion. Though I con∣ceive the sense of the place to be mo••e general, namely, that the Lord himself hath one way or other taken care, that even the Lion shall have his prey, and that neither Job then nor any one else needed take care in that matter. How great an argument that might be, both for Jobs conviction and consolation, will appear afterwards. Wilt thou hunt the prey

For the Lion?

The word rendred Lion, signifies a stout Lion; Mr. Broughton renders, the hardy Lion; others, the old Lion,* 1.213 Wilt thou hunt the prey for the old Lion? and there's a double interpretation with respect to that translation, That either here is meant a Lion come up to his full strength, and so every way able to provide for him∣self; or, that by the old Lion, is meant a Lion g••own so old and weak with old age, that he can no longer provide for, nor hunt the prey for himself; and therefore the Lord saith, Wilt thou hunt the prey for the old Lion, that cannot hunt for himself? dost thou provide for the Lion, that cannot p••ovide for himself? 'Tis I, who provide a prey for the old Lion, that cannot hunt the prey for himself. This is a good sense, and I shall touch it in the Ob∣servation.

However, 'tis plain, that by the Lion in the first part of the verse, is meant, an old Lion; for he stands opposed to the young Lion, in the latter part of the ve••se: Wilt thou hunt the prey for the Lion?

Naturalists speak many things of the nature of the Lion, to whom I refer the Reader, I shall have occasion to touch some of them, while I mention what the Sc••ipture saith of him. The Lion bears a four-fold resemblance in Scripture.

First, The Lion is the emblem of a King. Judah, whose tribe was the stock of Kings, or the tribe Royal, is called a Lions whelp (Gen. 49.9.) Thus spake Jacob, Judah is a Lions whelp; from the prey my Son th••s art gone up; he stooped down, he couched as a Lion, and as an old Lion; who shall rouse him up? The Kings of the earth are compared to Lions; First, Because of their great∣ness and supe iotity: What the Lion is among beasts, Kings are among men, their chiefs. Secondly, Because of their stoutness and courage. Solomon saith of the Lion (Prov. 30.30.) He is strongest among beasts, and turneth not away for any; That is, he is not afraid of any beast. To be bold as a Lion, is a sacred as well as a common proverbi••l, noting greatest boldness. Aristotle saith,* 1.214 the Lion never flies o•• makes any hasty retreat, let the dan∣ger be what it will in open view, but goes off, keeping his own pace. A modern Writer speaks thus: The Lion in Africk is more fierce than in colder climate; He shrink•• not in danger, except some covert of Woods h••d••s him from witnesses, and then he will take the benefit of a flight, which otherwise he seems to disdain. Such is the true spirit of Kings;* 1.215 they are much above ignoble fears. Third∣ly, Lions resemble Kings, because of their mildness and noble∣ness to them that submit. Fourthly, Because of the stateliness of their gate, and majesty of their a••pect. Fifthly, Because of their vigilancy and watchfulness. The Lion sleeps (say Na••uralists) with his eyes open, he sleeps as if he were not asleep; and as some observe, he often moves his tail while he sleepeth, as giving notice, that he is not (as we speak) fast asleep.

And as the Lion is an emblem of earthly Kings, so, Secondly, of the Lord Jesus Christ, the King of heaven and earth, the King of Kings: To shew his supe••eminent excellency, he is called a Lion (Rev. 5.5.) There was found none w••rthy to open the Book, but the Lion of the tribe of Judah. Now Jesus Christ is compa∣red

to a Lion upon all those accounts before named, for which worthy and heroick Kings are so compared: for, First, Jesus Christ is King of Kings, and Lord of Lords (Rev. 19.16.) He is highly exalted; he hath a name given him above every name, that at the name of Jesus every knee should bow, of things in hea∣ven, and things in earth, and things under the earth (Phil. 2.9, 10.) And as Jesus Christ is like the Lion for his superiority, so, Se∣condly, for his clemency & true nobleness of spirit towards those who yield unto him! 'Tis enough indeed, to humble our selves before this Lion. How ready must Christ be to receive and em∣brace humbled sinners, who humbled himself to death, that he m••ght save sinners, even while they were proud and rebelled a∣gainst him. Thirdly, Jesus Christ is a Lion also, in respect of his watchfulness over his Church. This Lion that keeps Israel, nei∣ther slumbers nor sleeps (Psal. 121.4.) and, Fourthly, for his in∣vincible courage and strength, always ready to be put forth for his Church. The Prophet (Isa. 31.4.) compares Christ to a Lion, that will not be frighted; Like as the Lion (saith he) and the young Lion roaring on his prey; when a multitude of Shepherds is called out against him, he will not be afraid of their voice, nor abase himself for the noise of them; so shall the Lord of Hosts himself come down to fight for mount Sion, and for the hill thereof. As if the Prophet had said, God will protect Jerusalem against all her enemies (the Assyrian forces are there specially intended) no more regarding or fearing them, than a fierce Lion in the prime of his strength, will regard or fear a company of simple Shep∣herds, that shall attempt to rescue his prey from between his teeth. And because of this Lion-like power and courage of Christ so his Church, another Prophet saith, that t••e Church herself shall be as a Lion (M••c. 5.8.) And the remnant of Jacob (that is, the true Church) shall be among the Gentiles, in the midst of many people (who are enemies and unbeliev••ng) as a Lion among the beasts of the for∣rest, as a young Lion among the flocks of sheep; or rather (as the Margin ha••h it) Goats, who if he go through, both treadeth down, and teareth in pieces, and none can deliver. That is (as our late Annotators express it) The faithful shall be endowed with an in∣vincible force of the Spirit of God, to overcome and over∣throw the devil, the world, and all their enemies.

Thirdly, The Lion is the emblem of oppressors and tyrants.

They in evil qualities resemble Lions. Thus the Apostle Paul called Nero (as it is generally conceived) a Lion. I was (saith he) delivered out of the mouth of the Lion (2 Tim. 4.15.) which though it may be taken in a general sense, for deliverance out of any great danger, yet 'tis specially and particularly applied to the person of Nero, who was cruel as a Lion, and had the Apostle Paul in his paws at that time. David speaking of the multitude of his cruel opp••essors, tells us, his soul was among Lions (Psal. 57.4.) that is, among those that were cruel, as the next words explain it; I lie amo••g them that are set on fire (with rage and malice) even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. The Lion is (though in some cases a clement, yet) mostly a cruel, a devouring creature. Natura∣lists say,* 1.216 he will swallow down whole gobbets of flesh without chewing; yea, that he will swallow down such a quantity at once, as will serve him two or three days without eating more. And as op∣pressors are shadowed out by the Lion with respect to their cru∣elty, so likewise with respect to their subtilty and treachery (Psal. 10.8, 9, 10.) He (that is, the wicked enemy) sitteth in the lurking places of the Villages; in the secret places doth he murder the innocent; his eyes are privily set against the poor; He lieth in wait secretly as a Lion in his den; he lieth in wait to catch the poor, &c. Evil men have as much of the Lions craft, as of his cruelty, and both from him.

* 1.217In the fourth place, The Lion in some things resembles the devil himself, the worst of all creatures. The Apostle Peter gives it expresly (1 Epist. 5.8.) Be sober, be vigilant; for your adversary the devil goeth about like a roaring lion, seeking whom he may de∣vour, or swallow down at a draught, as the word signifies. The devil is like a Lion in his wrath, rage, malice and subtilty, to ca••ch and ensnare poor souls, and to make a prey of them.

Lastly, The Lion is an emblem of a godly man, First, For his boldness and gracious confidence in a good cause (Prov. 28.1.) The righteous is bold as a Lion.* 1.218 Secondly, For his gratefulness to them who have done him good. Some of the ancients have re∣la••ed strange things of the hospitality of a Lion entertaining a man, and of the gratitude of a man healing a Lion, with the conse∣quents of both. Thus by these Scripture-resemblances, we may learn much what the Lion is, and what his qualities are. Wilt thou hunt the prey for the Lion?

Or fill the appetite of the young Lions?

Possibly the Lord speaks of filling the appetite of young Lions because young Lions have appetites so strong, that a small matter will not fill them. Young ones of any kind, have stronger ap∣petites than those that are old; young Lions especially, whose constitution (say Naturalists) is very hot and dry: that being the temperament of Lions; young Lions must needs require a great proportion of food to satisfie their stomack, and find work for their quick concoction. 'Tis but a while, that the milk of the Lioness will serve their turn, they must have stronger meat; young Lions are soon ready for prey; 'Tis said (Judg. 14.5.) that when Samson passed by, a young Lion roared against him, or (as the Margin reads it) a young Lion meeting him roared; and why did he roar? not so much for anger, as for hunger, desiring to make a prey of Sampson.

Wilt thou fill the appetite of the young Lion? Some translate it, Wilt thou fill the company, or troop of young Lions? that is, all the Lions that are in the den. The word signifies a company or troop, so its rendered (Psal. 68.30.) Rebukes the company of speare-men, or of those that carry the cane.* 1.219 But though the word may signifie a company, yet it is not so used, but where it referrs (as in that Psalme) to a company of men; and therefore, though that be a good sence, and may well be included in our Transla∣tion, which being (according to the Text) in the plural num∣ber, young Lions, takes in the whole company, how many soever they are. Wilt thou fill the company of the young Lions? canst thou give all the whelps in the kennel their dinner or supper? yet I rather adhere to those, who render the word Appetite, as we do, than to those who render it Company.

Canst thou fill the appetite (or soul) of the young Lions.* 1.220 The word is translated life or soul, in the 20. Chap. of this Book (ver. 22.) as also in the 33. Chap. of this Book (ver. 18.) 'Tis likewise translated appetite (Prov. 23.2.) and when we read greedy dogs (Isa. 56.11.) we put in the Margin, strong of appetite, implying that the persons intended under that disgrace∣ful denomination greedy dogs, were such, who though they had little appetite or stomack to their work, yet had even an insati∣able appetite or stomack after their wages or reward. The ap∣petite

being so quick and lively a faculty, is exprest by the same word that signifies life or liveliness, which is the spring and origi∣nal of appetite. When life ceaseth, appetite ceaseth; and the more lively any are, the quicker is their appetite.

Wilt thou fill the life or appetite of the young Lions? These young Lions are opposed to the old Lion spoken of before; and we may take them either for Lions so young, that they are not able to hunt or fetch their own prey, and therefore must have prey brought in to them; or we may take them for young Lions that have strength enough to go forth to seek their prey. So then, as the Lion before may be taken for an old Lion, for a Lion so old, that he cannot go forth to catch his prey; and the young Lions, for Lions so young, that they never had strength to go forth and catch their prey: So we may take the Text in general for old and young, whether able or unable to catch prey for themselves. Wilt thou hunt the prey for the Lion? or fill the appetite of the young Lions?

Hence note, First, The way how Lions live, or get their live∣li-hood.

Lions are all for prey.

There is no work spoken of that the Lion doth to get his liv∣ing 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 catch∣ing 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,* 1.221 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 con••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 spe∣cial providence of God, so all creatures are fed and nou i••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, 'tis the Lord that provides for him; the young Lions seek their meat of God: Surely then, the mig••tiest of men cannot live upon themselves, as it is of God that we re∣ceive 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 m••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 o••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 spe∣cial 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;* 1.222 and the natural Historian tells us, that the younger Lions, which are strong, are taught by a like in∣stinct 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 satis∣faction; 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 hun∣ger, 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 & sub∣tle 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 p••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 hun∣g••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 fill of them; he fills the hungry with good things. (Psal. 81.10.) Open thy mouth wide, and I will fill it. God hath much respect to fill us with outward good things; but much more to fill us with spi••i••ual good things, open thy mouth wide, and raise up thy desires after the things of heaven, growth in grace, encrease in faith and love, in patience and ho∣liness, and I will fill it. He that fills the appetite of the young Lions with natural food, will fill the appetite of his Servants with spiritual food, which is best of all; they shall be abundantly satisfied with the goodness of his house, and he will make them drink of the river of his pleasures: (Psal. 36.8.) He that fills the appetite of the young Lions, will not send hungry souls away emp••y. We may rest in much assurance that God will deal well with us, both for soul and body, while he questions Job whether he would do that which himself only doth; Wilt thou hunt the prey for the Lion? or f••ll the appetite of the young Lions?

Vers. 40. When they couch in their dens, and abide in the covert to lye in wait.

This Verse gives a further discription of the Lion, whether young or old. Before we had them hunting abroad in the fields, here we have them couching in their dens, and abiding in their covert.

When they couch in their dens.

This couching or bowing down in their dens, may be upon a three-fold account, and so there is a three-fold interpretation of the words.

First, Some taking the Lion for the old Lion and the young Lions for such as are very young, interpret this couching as pro∣ceeding from weakness; they couch in their dens, as not being able to go abroad.

Secondly, Others say, they c••uch in their dens only for rest and ease, having tired themselves in hunting for their prey.

* 1.223Thirdly, That they couch in their dens upon design to catch their prey, thus the latter part of the Verse seems to carry it; where 'tis said, they lyè in wait. So then, this couching in their dens, is either from necessity, as not being able to go forth; or it is a couching in policy, which I rather pitch upon.

They couch in their dens.

As if they were asleep, as if they minded nothing but their ease; yet even then they are busily minding how to catch their prey. As if the Lord had said, Hast thou (O Job) taught the Lion that art and cunning, to lye couchant in his den, that he may steal upon beasts passant, and surprize them unawares. They couch in their dens,

And abide in the covert to lye in wait.

The word rendred Covert signifieth a Tabernacle or Tent in which men abode for a time, and is therefore here opposed (as some conceive) to the Lions dens or houses spoken of in the begin∣ning of the verse. Beasts (say they) are aware of Lions dens, and so avoid them; but they may pass unawares by the coverts and thickets, where they lye in ambush. But I suppose we need not be thus critical in distinguishing between dens and coverts, both words may signifie the same place and thing; or at least in both places Lions do the same thing, Lye in wait. It is said of the Lord himself (Jerem. 25.38.) he hath forsaken his covert as a Lion. The meaning of the Prophet was to shew the Lords pur∣pose to come forth, and tear and rend his enemies by some sore judgment, as a young Lion that rangeth about for his prey. We

read a little before (at the 34th verse) of the howling of the shepherds, that is, of the rulers and governours, and of the cry of the principal of the flock, that is, of the wealthiest among the people. When the Lion came forth of his covert, there was a howling and a cry made; why so? the Lion came forth to destroy both sheep and shepherds. Thus the Lord comes forth, even as a young Lion, full of wrath and fury to destroy the wicked: He is sometimes like a Lion couching in his den, and abiding in his covert, but he doth it as the Lion,

To lye in wait.

This expression may have a twofold allusion. First, To Fowl∣ers and Hunters, who (in some cases) keep out of sight, that they may with the more advantage take birds or beasts in their sna••es and toils; For in vain (saith Solomon, Prov. 1.17.) the net is spread in the sight of any bird. Secondly, To Souldiers, who lye in ambush to surprize their enemy. Thus do Lions; They (saith the Text) couch in their dens, and abide in the covert to lye in wait. Here,

First, Taking that interpretation of the words, which sup∣poseth, the Lion lying down in his den through age and weak∣ness,

Observe,

The strongest creatures are tamed an•• weakened by age.

The Lion is the strongest among beasts, yet he cannot always range in the fields and hunt for prey, he must come to his den, and keep house there. 'Tis so with men, how strong soever they have been, yet old age necessitates them at last to keep house and home. All must submit to time, and yield to those infirmities, which old age inevitably bring upon us. Time is called,* 1.224 The eater of things; 'Tis so also of persons, that great eater will eat out the strength of the eater himself, that is, the Lion, as Sampson called him in his riddle proposed to the Philistines (Judg. 14.14.) Time reduceth our strength to weakness, our life to death. Time confines us first to our chambers, then to our beds, and then to our graves. The Lion must give over his hunting and couch in his den.

Secondly, Taking the Lion as politickly abiding in covert, and waiting for his prey;

Observe,

As the Lord gives much strength, so much craft to some creatures.

There are creatures of little strength which have much craft, others have little craft but much strength, in some both meet to∣gether; and among them we may number the Lion, he is a crafty one as well as a strong one; he hath his covert, there he waits for his prey. We may parallel men with beasts in this regard; among them some are strong but not crafty, others are crafty but not strong, and not a few are both. Such David compared to a Lion (Psal. 10.4, 8, 9.) The wicked through the pride of his countenance will not seek after God: What will he seek after then? the 8th. and 9th. verses tell us, He sitteth in the lurking places of the villages, in the secret places doth he murder the in∣nocent, his eyes are privily set against the poor, he lieth in wait secretly, as a Lion in his den, he lyeth in wait to catch the poor, he doth catch the poor when he draweth him into his net: He croucheth and humbleth himself, that the poor may fall by his strong ones. Thus the subtle practices of a wicked man are set forth, by the subtlety of the Lion. He coucheth and croucheth, he waits for the innocent, he draws him into his net; he first entangles him, and then devours him. David gives a like description of evil men in another place (Psal. 17.11, 12.) They have now compassed us in our steps, they have set their eyes bowing down to the earth; like as a Lion that is greedy of his prey, and as it were a young Lion lurking in secret places. These Scriptures plainly shew the natural subtlety of the Lion, waiting in his covert that he may do mischief unawares; and that in this piece of mischievous policy wicked men are not behind him, they shew as plainly.

Thirdly, Whereas in the former verse the Lion is said to hunt his prey in the field, and this in to abide in his covert to lye in wait for it;

Observe;

What some cannot do by strength they do by craft.

We say, of craft or power, 'tis hard to say which is most dangerous

or undesirable in an enemy. Where these two meet, where craft & po∣wer, ability and subtilty are joyned, what will they not do? We may say of men, in whom these are united, as the Lord said concerning the men of the new world, soon after the Flood, who were uni∣ted in heart and tongue (the people are one, and they have all one language) nothing will be restrained from them, which they have ima∣gined to do (Gen. 11.6.) The devil is alwayes like a Lion, both strong and subtle: He is so strong, that he sometimes hunts his prey (as I may say) in open field, and overcomes by fine force. He is so crafty, that at other times he knows 'tis best for him to abide in his covert, and lie in wait to catch souls. He goeth about like a roaring Lion (saith the Apostle Peter, 1 Epist. 5.8.) but he is craftier than to roar always like a Lion, when he goeth about seeking whom he may devour; he often fawns and flatters; he useth his wits, and puts tricks upon poor souls whom he would de∣vour. We (saith the Apostle, 2 Cor. 2.) are not ignorant of his devices. Christ adviseth all his Disciples to joyn the wisdom of the Serpent, with the innocency of the Dove; subtilty and ho∣nesty, craft and innocency, working together, work well, or make good work: But where there is the strength and craft of a Lion, without a dove-like integrity, what sad work do men make? God∣ly men, or men truly fearing God, sometimes have the wisdom of the serpent, together with their dove-like innocency; and when to both the former, the Lions strength is joyned, what good may they not do? they may do (as we say) a world of good in an evil world.

Fourthly, In that the Lion coucheth in his den, and retireth sometimes to his covert; we may take notice of the good pro∣vidence of God towards man. God hath ordered it, that the Lion coucheth all day in his den, and is quiet, that men may go out quietly to their labour. The Psalmist commends the provi∣dence of God in this (Psal. 104.20, 21, 22.) Thou makest darkness, and it is night, wherein all the beasts of the Forrest do creep forth: the young Lions roar after their prey, and seek their meat from God. Thus they are roaring and raging for their prey all night; but how is it with them, or what do they in the day? The next words tell us, The Sun riseth, they gather themselves together, and lay them down in their dens. (Then it follows) Man goeth forth to his work, and to his labour until the evening. Such

is the care of God, that he clears fields and Countries of these ravenous beasts, that man may go safely to his work, and not be troubled. When the Lion comes forth in the day, 'tis usually to execute some judgement of God; witness that of the Prophet, who going out of Gods way, God told him by another Prophet, a Lion shall meet thee and tear thee; and so it came to pass, a Lion met him, and executed the judgement of God upon him, because he went beyond the command he had received from God (1 King. 13.24.) We read also, that God sent Lions to vex the people continually, when they fell to idolatry and false worship (2 King. 17.26.) It was of the Lord that Lions which used to keep their covert in the day time, were so bold as to come by day to their houses and destroy them. And such is the mighty power of God, that though hungry Lions are altogether for prey, yet God can stop their mouths, and check their appe∣tite (Dan. 6.8.) When Daniel was cast into the Lions den, a∣mongst a company of hungry Lions, yet not one touched him, but were as meek to him as so many lambs; whereas no sooner were his enemies and accusers let down into that den, but they brake their bones before they came to the ground. Thus much of the Lion, a King among the beasts of the earth. The Lords next question concerns the Raven, none of the best, if not one of the worst among the birds of the Air.

Vers. 41. Who provideth for the Raven his food? When his young ones cry unto God, they wander for lack of meat.

As the Lion is a devourer among beasts, so is the Raven a∣mong birds. The Lion (as was said) is so curious, that he will not feed upon a carcase in the way, but the Raven feeds upon any dead or corrupted body; and that is the reason why in many great Cities there's a Law or custom that Raven sneer them, shall not be shot at nor terrified, because they eat up the filth and car∣rion, which might infect the air, and breed pestilential diseases.

Now the Lord puts the question, Who provideth for the Raven? As if he had said, I provide not only for the Kingly Lion, but for the carrion-eating Raven. The Lord made provision of food for Lions and Ravens, for all sorts of beasts, and birds, and creep∣ing things, in the work of Creation; and in his works of provi∣dence, he makes all things ready, and brings them to hand for

their use and sustentation: He, as it were, dresseth and disheth out meat for all his creatures, and then sets it before them, that they may eat and be satisfied.

Who provideth for the Raven?

The Hebrew word rendred provideth, hath two significations,* 1.225 which wonderfully set forth the care of God towards this crea∣ture: First, the certainty of their provision, for the word sig∣nifies to establish; as if the Lord did give them a necessary, set∣tled, or constant diet. Secondly, It notes the sutableness and pleasingness of their food to their nature and constitution, yea, to their gust and appetite; as if the Lord fitted their food, as we say, to their tooth or palate, and gave them not only meat, but savoury meat to them (like that which Isaac bespake of his son E∣sau) such as they love; for though the food of Ravens be unplea∣sant to us, yet it is pleasing and toothsom and savoury to them. What the Lord p••ovides for Ravens, is to them dainties and de∣licacies; carrion is so to them, because 'tis sutable to their nature, & such as their stomack likes very well. The sutableness of any food to our taste and palate, makes it delightful to us: What makes sin, which is as odious as a carrion or corrupt thing to God and good men, pleasant to carnal and wicked men, but the sutable∣ness of it to their nature? they can feed upon sin as heartily and hungrily, as a Raven doth upon a putrified carcase. And what's the reason that the ways of God are so pleasant to a godly man? is it not because his heart is made (through grace) sutable to them? To do the will of God is meat and drink to a godly man; but his soul being in a right frame) can no more delightfully do, any thing that is sinfully evil, than he can delight to feed bodily upon putrifaction or poyson.

Who provideth his food

For the Raven?

The Hebrew word for a Raven signifies bl••ckness, darkness,* 1.226 or the evening. The Raven is the true Black-bird, a dark-coloured creature; black as a Raven, is the Scripture language for perfect blackness. The Greek word for a Raven, intimates her hoarse, harsh and unpleasant cry, or croking. As the coat of the Raven is eminent for a beautiful blackness, so his note is well known by

his unpleasant and jarring hoarsness. The note of the Crow or Raven, sounds like the Latine, Cras, cras; in English, To mor∣row, to morrow, or the day to come. And hence men, who when called to present repentance and forsaking of their sins, desire time, and say, to morrow, to morrow, are said to resemble Crows and Ravens,* 1.227 whose only song is cras, cras. 'Tis reported con∣cerning Athanasius, that walking in the streets of a Heathenish or Gentile City, a Raven slew over his head and croked; the Heathens that stood by, laught and smil'd to see the Raven flie and croke so neer him; and they asked, What said the Raven to thee? He answered, The Raven cryed, to morrow, to morrow; for to morrow the Emperor will send out such an Edict or Decree, as will put a stop to your superstitious observation of Heathenish Feasts: And though he knew nothing of the Emperors purpose at that time, to put forth such a decree, yet the next day there came a command from the Emperor, that they should no more observe them: And then the Heathens cryed out against Athanasius, and said that he was a Witch.

Further, The Raven is so called in our language, from her ra∣vening; her name speaks her nature, as Nabals did his (1 Sam. 25.25.) yet even Ravens are under the Lords inspection. Who provideth for the Raven his food?

Hence note;

The worst and vilest creatures are under the care of God.

The Lord doth not give Job an instance of his care in the peo∣ple of Israel, for whom he provided a long time in Egypt, and whom he fed forty years in the wilderness; nor in Elias, fed by Ravens, but in his feeding Ravens; nor among fowls, doth he instance in the Hawk or Falcon, which are highly prized and fed by Princes; nor in the sweet singing Nightingale, or such like musical pretty birds, which men keep choicely and much delight in; but in that hateful and malicious bird, the croking Raven, whom no man values, but as she eats up the carrion which might annoy him. Behold then, and wonder at the providence and kindness of God, that he should provide food for the Raven, a creature of so dismal a hue, and of so untuneable a tone, a crea∣ture that is so odious to most men,* 1.228 and ominous to some. There is a great providence of God seen, in providing for the Ant or

Pismire, who gathers her meat in Summer (Prov. 6.8.) but a greater in the Raven, who though he forgets, or is careless to provide for himself, yet God provides and layeth up for him. One would think the Lord should say of Ravens, let them shift for themselves or perish; no, the Lord God doth not despise any work of his hands; the Raven hath his being from God, and therefore the Raven shall be provided for by him; not only the fair innocent Dove, but the ugly Raven hath his meat from God. As the Lord feeds not only Doves, but Ravens, in kind, so he feeds not only Doves, but Ravens, in a figure; that is, he feeds not only dove-like or innocent men, but raven-like or wick∣ed men. (Mat. 5.45.) He causeth his Sun to rise on the evil and on the good, & sendeth rain on the just and on the unjust: Thus he feeds Ravens in the likeness of men. Such men whose minds feed upon carrion, the Lord feeds their bodies with excellent dainties, they fare deliciously every day, as the rich Glutton is said to do, who was but a Raven. The Lord, I say, doth not on∣ly provide for his better and more excellent ones, but he provides for the bad, for the evil, for the wicked; such an in∣dulgent father and provider is God towards all his creatures. We find this reported to the praise of God (Psal. 104.10, 11.) He sendeth the Springs into the valleys, which run among the Hills; they give drink to every beast of the field; the wilde Asses quench their thirst. And again (Psal. 145.15, 16.) The eyes of all wait upon (or look unto) thee, and thou givest them their meat in due season: thou openest thy hand, and satisfiest the desire (that is, the hunger and thirst) of every living thing. He that gives life to all, upholds the lives of all. As it shews the great power of God, that he hath made some living creatures (the Angels and souls of men) which need no mear, so it is a very great glory that he pro∣vides meat for all that ••eed it. God hath a great houshold, and he keeps a plentiful house; the meanest of his houshold have food convenient for them.

Now, Doth the Lord provide a table for the Ravens? Remem∣ber Christ•• Inference from it; Then much more will he provide a Table for his children who fear him, and trust upon him. Behold, (saith Christ, Mat. 6.26.) the fowls of the air; for they sow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them: Are ye not much better than they? And that which

Christ spake in general there concerning the fowls of the air, he in the 12th of Luke (ver. 24.) spake particularly of the Raven; Co••sider the Ravens, for they neither sow nor reap, &c. and God feedeth them; how much more are ye better (as if the Lord had said, than the fowls?) Ye are much better than the best of fowls; then how much better than the worst, the Ravens? and be ye assu∣red, that as much as ye are better than the Ravens, by so much is my care for you, greater than for the Ravens. As God is the Sa∣viour of all, especially of those that believe (1 Tim. 4.10.) so he is a provider for all, but especially for those that believe. The Lord, who alike cares for all, doth not care for all ali••e; there would be much inequality in that equality. As creatures vary in their kinds and degrees, so the Lord (who is a God of judgement) varies both the kind and degree of his care towards the creature. There∣fore we may conclude; Doth God put forth any kind or degree of care for Ravens? doubtless then he will take care of his beloved children and faithful servants.

There's no temptation with which the children of God are mo••e opprest, than with this; What they shall eat? and what they shall drink? and wherewithal shall they and theirs be cloathed? n••r doth any thing cast them upon more dangerous rocks than these distrustful queries; How shall we live? and who shall pro∣vide for us, especially in a hard and dear year? But may we not s••an•• amazed to hear such queries proceed out of their mouths, who have hea••d of this word which once proceeded out of Ch ists mouth, That God feedeth the Ravens? who believing that, can but beli••ve that God will feed him! Nor doth the Lord provide for and feed the old Raven only, but his young ones also. As it follows,

When his young ones cry unto God.

The Raven in the former part of the ve••se, is the old one that hath young ones. How can that feed the you••••, that cannot feed him self, but by Gods p••oviding? As if the Lord had said, As it is not by thy providence, O Job, but by mine, that the old Ravens are fed; so that the young ones being early forsaken of the old, and wanting skill to shift for them selves, wandring here and there, have their cries (which nature hath taught them to put up to Go•• in their necessity) heard and answered with supply of food.

The Hebrew is, When his children cry unto God; children are

properly the young ones of men, yet the young ones of any c••ea∣ture may be called children.

The word rendred to cry,* 1.229 notes a very strong cry for help for food. The young ones of the Raven being pincht with hunger, make a loud confused cry for food; but to whom do they cry? the Text saith, They cry

Ʋnto God.

No creature can properly be said to cry unto God, but the ra∣tional creature; and there's none among the rational creatures that indeed cry unto God, but those that have faith: How then is it said, The Ravens young ones cry unto God?

I answer, First, They are said to cry to God, because man hears them not, or if he do, he regards them not; what man re∣gards the cry of a young Raven? therefore they cry to God if to any, who alone takes notice of their cry.

S••condly, They cry to God, not properly, but equivalently; they cannot be imagined to make any formal or direct prayers to God in their necessities, but their necessities which force them to cry, have the force of a cry, or of a prayer unto God.

Thirdly, They may be said to cry unto God, because God takes or interprets their cry when hungry, as a prayer to himself: And God may be said to hear their cry, because he provides for them, and helps them, as he doth those who put up powerful prayers to him. There is in all creatures a desire of that which is needful for them, or proper to them, and when that is wanting they cry, that is, make some signification of their want. And as all young ones are apt to cry (that being all they can do) for food; so the Scripture, as here, so elsewhere represents young Ravens crying more than other creatures (Psal. 147.9.) He giveth to the beast his food, and to the young Ravens which cry. The beasts are not said to cry for food when God gives it them, but the young Ravens are. Crying seems to be the property of young Ravens, as if the least lack of food made them cry.

But how come young Ravens to be in such want of food, that they should cry for it? and when they cry, why are they not said to cry to their parents (if I may so speak) or to the old ones, but to God for meat? In answer to these queries;

First, Some Naturalists say, the Raven is a forgetful creature,

and leaves her young ones altogether unprovided of food, and therefore (as the last resort of all helpless ones) they are suppo∣sed to cry unto God.

* 1.230Secondly, Say others, the Raven is not only a forgetful, but an unnatu••al creatu••e. Ravens have not those bowels of natural compassion to their young ones, which other creatures have, who will presently bestir themselves to get food for their young ones; therefore some say, that their young ones, as it were, cry to God of the impiety and unnaturalness of the old ones, in not provi∣ding for them, and in a manner accuse them for it. The Apostle saith, He that provides not for those of his own house, hath denyed the faith, and is worse than an infidel. A beast will provide for his own, and most birds provide for their young, but the Raven provides not for his own young ones; and therefore his young ones are brought in, as crying or complaining to the Lord of their pa••ents unnatural astorgy, or want of pity: And indeed pa∣ren••s, who do not provide for their own house, may justly be put among the Ravens. Remember (by the way) the power of God, who could make Ravens feed Elias, and be kind to him (1 King. 17.16.) though naturally they are cruel to their own kind, and refuse to feed their young ones.

* 1.231Thirdly, There's another reason given by Naturalists, why Ravens feed not their young ones: For when the Raven hath hatcht her young, they look whitish, which the old ones cannot abide, being themselves black, and therefore the Raven for∣bears to feed his young ones for seven dayes (saith my Author) that is, till their feathers begin to grow black, whereby he knows them to be his own, being loth to bring up a spurious brood; so that all this time of their estrangement and forbearance, the Lord feeds their young ones, some say, with a dew from hea∣ven, or with little flies (say others) bred out of their dung. But I shall not stay upon these things, especially considering that they who professedly write of the nature and manners, both of beasts & birds, are very silent, as to any such observations concerning the Raven; yet because so grave an Author as is noted in the Margin insists upon this latter reason, take this Note from it.

Every one loves its like.

A Raven doth not love her young, till she perceives them in her own likeness. It is said also of the Eagle, that when her young are first hatcht, she will not own them for hers, till having held them up to the Sun, she finds they out-face it; & here 'tis said, the Raven will not own her young till they are black. Now, if it be thus in nature, if it be a truth, that the Raven is not delighted in her young till they grow black, 'tis doubtless true in spirituals, like to like. God loves none with delight, but holy and pure ones, and the more holy and pure any are, the more he loves them; the rea∣son is, because himself is altogether infinitely pure and holy. Where God sees most of his own image, which is pu••ity and holiness, there he loves most, and for such he will certainly pro∣vide, such he will surely feed.

But, which way soever the young ones of the Raven come to want food, whether it be through the forgetfulness, or the unna∣turalness of the old Raven, or because they are hatchr white, upon what account soever (I say) it is, that they come to want food, the Text saith they are in such want, that they cry to God, yea, that

They wander for lack of meat.

This is a further evidence of their distress, they cry when they are in their nest, and there God provides for them; and when they wander (from their nest) for lack of meat, God feeds them too. Some restrain this wandring to a narrow compass, and say, 'tis only in their nest, where they struggle and are unquiet for want of meat; but this their wandering for want of meat, may be conceived to be out of the nest, rather than in it; for a nest being a strait place, it cannot be congruously said, that the young ones wander while they are in it. And therefore, which clears the matter sufficiently, Naturalists tell us, That when the Raven hath fed his young in the nest, till they are well fledged and able to flie abroad, then he thrusts them out of the nest, and will not let them abide there, but puts them to get their own living. Now when these young ones are upon their first flight from their nest, and are little acquainted with means how to help themselves with food, then the Lord provides food for them. 'Tis said by credi∣ble

Authorities, that the Raven is marvellous strict and se∣vere in this;* 1.232 for as soon as his young ones are able to provide for themselves, he will not fetch any more food for them; yea, some affirm, the old ones will not suffer them to stay in the same Country where they were bred; and if so, then they must needs wander. We say proverbially, Need makes the old wife trot; we may say, and The young ones too. It hath been, and possibly is, the practise of some parents towards their children, who as soon as they can shift for themselves, and are fit in any competency to get their bread, they turn them out of doors, as the Raven doth his young ones out of the nest. Now saith the Lord in the Text, When the young ones of the Raven are at this pinch, that they are turned off, and wander for lack of meat, who then provides for them? do not I the Lord? do not I who provide for the old Raven, provide for his young ones, both while they abide in the nest, and when they wander for lack of meat?

Hence note first, (which was in part toucht before.)

The providence of God extends it self to all, even the meanest of his creatures.

As some deny providence, so others restrain it to greater mat∣ters, or more eminent creatures, as if it were true of Jehovah, which Heathens said of their Idol Jupiter; He is not at leisure to mind little things. But the Lord Jehovah disdains not to look after the least things, he looks into birds nests, to see they want no∣thing, or to supply their wants. Young Ravens are inconsidera∣ble creatures, yet the Lord remembers and considers them. And if God take care of young Ravens, then I may again infer, he will much more take care of their young ones or children, who are themselves heirs of the promise, the spiritual seed of Abra∣ham.

Secondly, in that young Ravens are here said to cry unto God,

Observe;

Extream want or necessity will put meer nature upon praying or crying to God.

The worst of men, yea, the very beasts will pray in their kind, or after their manner, when they are pinched with extremities, either of want or fear. The Heathen Marriners in Jonah,

being greatly distressed, cryed every one to his god. There may be a cry of prayer to God in the mouth; where there is no grace in the heart. The Apostle saith, Rom. 10. Whosoever calleth up∣on the name of the Lord shall be saved; but then it must be in faith, for so it follows there, How shall they call on him on whom they have not believed? Many call upon God, that shall not be sa∣ved (Psal. 18.41.) They cryed, but their was none to save them, even to the Lord, but he answered them not. The cry of graceless men is seldomer heard than the cry of reasonless beasts or birds. Hence,

Thirdly, Note;

The Lord hears the cry of nature when 'tis in want.

He hears the cry of beasts, and he hears the cry of Ravens. Though wicked men stop their ears, and will not hear his com∣mands, yet he sometimes hears their cryes in outward troubles, and doth them good many wayes.

Hence also we may infer;

If the Lord hears the cry of nature in beasts, and birds, and bad men, how much more will he hear the cry of grace, and of the spirit of Adoption, crying Abba father, in his children?

If he hears the croking cry of young Ravens, who have no intention to pray to him, how much more will he hear the belie∣ving cry, the deep groans and sighs of Saints, who set their fa∣ces purposely to pray unto him, and seek his face. This poor man cryed (a man rich in grace doubtless he was) and the Lord heard him, and saved him out of all his troubles.

Fourthly, Note;

If you would have supply in your wants, you must ask it of God.

When you are in want, whither soever you go, if you go not to God, you go to a wrong door: The Ravens tell you whither to go when you are in want; it is not to this or that creature, to this or that means, to this friend or that, but you must go to God for help; and if we have help any where else, and not in God, our help is worse than our distress. Wants are an evil of

affliction, but the help we get out of wants in any way, with neg∣lect of God, is an evil of sin, therefore cry to God. The Lions are said to seek their meat from God, and here the Ravens are said to cry unto God; the young Lions and the Ravens, will condemn those, who in their distresses do not cry to God the fountain, but run to broken cisterns. It was the sin of that good King Asa, that in his disease he sought not to God, but to the Phy∣sicians (2 Chron. 16.12.) not that Asa had cast off prayer to God, or did not at all seek unto him (it cannot be that so good a man as the Scripture reports him, should so much at once forget God and himself) but the meaning is, he was very cold and negligent in calling upon God for help, and over confident of help by his Physicians.

Lastly, consider, God provides for the young Ravens, when the old ones leave them, or put them out of their nest.

Hence note;

When nearest Relations in nature leave us, God will not.

When they whose duty it is to take care of us, prove unnatu∣ral, like the Raven to his young ones, then God will take care of us. When my father and mother forsook me (saith David, Psal. 27.9, 10.) then the Lord took me up. The Lord who seeds out-cast Ravens, will give entertainment to his out-cast servants. (Psal. 68.5.) A father of the fatherless, and a judge of the widows, is God in his holy habitation. They that are fatherless by their pa∣rents deserting of them, or fatherless by the decease of their pa∣rents, God (they committing themselves to him) will be a fa∣ther unto them, he will do the office of a father to them, that is, provide for them. Thus much of the Lion, chief among the beasts of the earth, and of the Raven, one of the worst among the fowls of the Air. The wisdom of God hath chosen out these creatures, that in testifying his care of them, he might convince Job, that he had not cast off the care of him, but would provide for him, possibly in unknown wayes of providence, as he did for the Lions and the Ravens.

JOB, Chap. 39. Vers. 1, 2, 3, 4.

1. Knowest thou the time when the wild Goats of the rock bring forth, or canst thou mark when the hinds do Calve?

2. Canst thou number the mouths that they fulfill? or knowest thou the time when they bring forth?

3. They bow themselves, they bring forth their young ones, they cast out their sorrows.

4. Their young ones are in good liking, they grow up with corn: they go forth, and return not unto them.

IN the former context, which was the close of the 38th Chap. The Lord gave Job an account of his care in providing food for the Lion, and the young Lions; for the Raven and his young ones. In this context and Chapter the Lord proceeds to shew his care and providence concerning both the production and sustentation of several other creatures, of whom men take no care nor make any provision for at all. The wild Goats and the Hind, the wild Asse and the Ʋnicorn.

There are some creatures which live under mans inspection, and are provided for by him, being tame and serviceable; there are others which have no commerce (as I may say) with man, but are savage, living at la••ge in the fields and for••ests, upon hills and mountains, yet these are preserved in thei•• generations and increase, as well as those which are the under the eye and daily care of man. The wild Goats are preserved as well as the sheep, and the Hinds of the Forrest as well as the Calves of the Stall. In and by all these examples the Lord would have Job take spe∣cial notice, that his providence extendeth both to the feeding or nourishing of all kinds of creatures, as also to their births and bringing forth, for the preservation of their several kinds.

So then, the providence of God is here magnified in continu∣ing and multiplying several sorts of four footed beasts of the earth and winged fowls of the air; some of which being tame are kept by the care of man; others being wild and avoiding the presence of man (he scarce knowing the nature of them, nor having any service by them) are perpetuated in their kinds by the only care of God.

In these four verses there are two things in general, about which the Lord holds forth his care of these savage creatures. First, About the bringing forth of their young ones. Secondly, About the bringing up of their young ones. The bringing forth of their young ones, we have in the three first verses of this Chapter; the bringing up of their young ones, we have in the 4th verse.

About the bringing forth of their young ones the Text speaks two things. First, The season of it; and secondly, The pain∣ful manner of it.

The season of it in the two first Verses. Knowest thou the time when the wild Goats of the rock bring forth? (verse 1.) and then of the hinds (ver. 2.) Canst thou number the months that they fulfill?

The painful manner of bringing forth their young is expressed at the 3d verse, They bow down themselves, they bring forth their young ones, they cast out their sorrows.

The bringing up and growth of their young ones is given (ver. 4.) Their young ones are in good liking, they grow up with corn, &c. Thus we have the general scope and parts of this con∣text. I shall now deal with the particulars.

Vers. 1. Knowest thou the time when the wild Goats of the rock bring forth?

The first question concerns the wild Goats, and the season of their bringing forth.* 1.233

Knowest thou the time, &c.

These words intend more than a bare naked knowledge of the time, they take in the knowledge of the whole disposal or administration of God, concerning the wild Goats in their bring∣ing forth.

Knowest thou the time? The word rendred time, signifies

the opportune time, the fit time, the appointed time;* 1.234 knowest thou the time or that time,

When the wild Goats of the rock bring forth?

What these Goats here called wild Goats,* 1.235 and wild Goats of the rock, are, is commonly known. The word which we render wild Goats, signifies in the Hebrew ascending or clambering, because Goats are clambering creatures, getting up the steepest rocks, and ascending the height of hills and mountains, which they do many times exceeding dangerously, seeming rather to hang by their feet than to go upon them.* 1.236 Thus the old Poet fancied them, when he said, You may see the wild Goat hanging upon the rock, you may hope she will tumble down presently; But she deceives the hunter and his hounds; though she seems to hang uncertainly, yet she keeps her footing steddily. The Latines have a word signifying wild Goats, which criticks say, comes from another la∣tine word signifying a bird or flying fowl, because Goats may be said rather to fly than go upon those craggy places, or rather to use wings than feet. Such are the creatures here called wild Goats, and that with an addition, wild Goats

Of the rocks,

Because they specially delight in rocky places, or because they breed and bring forth in rocks. It is said (1 Sam. 24.2.) that Saul in his pursuit of David, came with a select army of three thousand men, to seek him and his men upon the rocks of the wild goats; which Scripture fitly answers this which calls them wild Goats of the rock. Saul did not seek David only in the plains and valleys, where flocks of sheep feed; but upon the craggy rocks and precipices, where wild Goats take up their quarters or use to feed. This shewed his implacable rage, and revengeful spirit against an innocent person, that rather than not take him and have his will on him, he would undertake an expedition, not only tedious but very hazardous to himself and his army. Wrathful men will not only not spare others, but not themselves. But to the Text, Knowest thou the time when the wild Goats of the rock

Bring forth, that is, their young ones.

* 1.237The word translated bring forth signifies pain and sorrow. There is so much pain in bringing forth, that bringing forth and pain may well be signified by one word. The pains of the wild Goats in bringing forth here implyed, are expressely spoken of at the third Verse.

But why did the Lord enquire of Job here, whether he knew the time, the exact time of their bringing forth? is that a se∣cret? I answer, doubtless it is a secret, and such a secret as few are acquainted with. Wild Goats come little under the eye or sight of men in that work; they bringing forth upon inaccessable place••, c••aggy rocks and mountains, men cannot without much difficulty reach that piece of knowledge. And therefore the Lord might well ask of Job, Knowest thou the time when the wild Goats of the rock bring forth? I may say also, the Lord puts this familiar question to Job, that he might the more awaken him into the consideration of his own weakness, and utter inability to find out the secret of his other works. As if the Lord had said, thou canst not discover so much as the birth of the wild Goats, how then canst thou find out the births of my wonderful provi∣dences? My providences bring forth wonderful births, and much more unknowable by thee than the birth and bringing forth of the wild Goats. Thus the Lord would check his curiosity; he who was unable to give him an account concerning the state of those poor creatures, must not think himself able to pry into the great and unsearchable works of God, in the amazing products of his providence towards the children of men.

Before I pass from these words it will not be unprofitable to mind the Reader, how (as one of the Antients hath hinted) we may moralize or spiritualize this Text,* 1.238 there being much of the disposition or condition of a godly man, especially of a faithful Teacher, typed or fairly represented in the nature and qualities of these wild Goats.

First, As these wild Goats seek both their food and rest, their repast and refuge in rocks; So the godly abide and dwell in the rock, that is, in the Lord Jesus Christ, they look to him alone both for refuge and refreshing, both for comfort and safety while they are in this world. Christ is the rock upon which the Church is

built (Mat. 16.18.) And as the state of the true Church in general, so of every true believer, is built upon this immovable rock the Lord Jesus Christ.

Secondly, As the rocks, so the mountains are much desired by the wild Goats (Psal. 104.18.) The high hills are a refuge for the wild Goats. Thus David was eying the hills for help (Psal. 121.1.) I will lift up mine eyes to the hills, from whence cometh my help. What were these hills? Surely, neither the material nor metaphorical hills of this world, of which latter the people of God spake (Jerem. 3.23.) disclamingly, Truly in vain is salvation hoped for from the hills, and from the multitude of mountains, that is, from the greatest power of man or men. What the hills were to which David lifted up his eyes for help, himself tells us at the second verse of that Psalm, My help cometh from the Lord, which made heaven and earth. As the af∣fections of a godly man are set upon the things above, not upon things below (Col. 3.2.) so his confidences are set upon God who is above, not upon men here below.

Thirdly, These wild Goats are very agil & active creatures, much in motion, full of life, full of spirits; and so they resemble a god∣ly man, he is a man of motion, of spiritual motion; and he de∣sires his motions and speed may be more and more speedy in the ways of God. As David resolved to run the ways of Gods com∣mandements, when God should please to enlarge his heart; so doubtless he prayed, that God would enlarge his heart to run those ways. And how often did he pray for quickning grace and liveliness, that being delivered from a slow, dull, flegmatique spirit, he might be active and full of holy fire about the things, and for the things of God.

Fourthly, Wild Goats of the rocks, in those countries where they abound, are much pursued and di••quieted by hunts-men, as that passage which I before quoted from a Heathen Poet intimates; so good men, the best of men are often hunted and disturbed in this world, there are hunters of men, as well as hunters of beasts. Nimrod was a mighty hunter (Gen. 10.9.) he was a hunter of men. Saul hunted David even as a wild Goat on the rocks, or as a Partridg on the mountains.

Fifthly, They who hunt the wild Goats are at a very dangerous pleasure, they often fall upon the rocks, and sometimes fall from

the rocks. Is it not so with those who without cause pursue good men? have they not a dangerous service of it? get they not many a fall? The wicked (saith David, Psal. 37.12, 13.) plotteth, or (as the Margin hath it) practiseth against the righteous, he gnasheth upon him with his teeth. But shall it go well with him who doth this evil? The next words answer, The Lord shall laugh at him, for he seeth that his day is coming. What day? surely a black day, even the day of his destruction; which is yet further confirmed in the 14. and 15. verses of the same P••alm. The wicked have drawn out the sword, and have bent their bow to cast down the poor and needy, and to slay such as be of upright conversation, or the upright of way. But shall this end well with them? or shall it be well with them in the end? The next words tell us what their end shall be, even this, which is a dread∣ful end, Their sword shall enter into their own heart, and their bows shall be broken.

Sixthly, 'Tis observed of these wild Goats, that when they seem to be very near falling from the rock and high places, yet they fall not, and that though they fall they take little or no hurt at all. Some say they have a naturall art to save themselves, they know how to fall upon their feet, and so escape without harm. This also is applicable to the case of godly men, they are often near falling, yet they do not fall, and when they fall, they take no hurt; they have a divine art to preserve themselves; and 'tis a truth, that though they do receive hurt in the flesh, yet their spirit or better part takes no hurt. Though a good man fall (into affliction or temptation) he shall not (saith David, Psal. 37.24.) be utterly cast down, for the Lord upholdeth him with his hand. Yea, though he falleth (saith Solomon, Prov. 24.16.) seven times (that is, often, into affliction, 'tis true also of his falling into sin) yet he riseth again, out of affliction by deliverance, out of sin by repen∣tance. With respect to the former, the Church warned her insulting enemy (Mich. 7.8.) Rejoyce not against me O mine enemy; when I fall, I shall arise. Babylon shall fall and rise no more; but though Sion may fall, yet she shall assuredly rise again.

Lastly, It is said of the wild Goats, that when they receive hurt, they, by a natural instinct, seek out the herb Betany, grow∣ing among the rocks and upon mountains, which gives a present and perfect cure to their bruises or hurts. Thus when good

men receive hurt in and from the evil world, they have some herb or other, some comfort or other for their cure; they go to the Word of God, to the Scriptures, there they find Medicine for all their sicknesses, Betany for all thei•• bruises, and a Salve for every sore. Thus we may spiritualize our meditations upon these wild creatures the Goats of the rocks, in allusion to the state of godly men in this life. Knowest thou the time when the wild Goats of the rock bring forth?

Or canst thou mark when the Hinds do calve?

Here's another sort of wild ones, the Hind. Canst thou mark? the word imports the most strict and heedful marking;* 1.239 'Tis used by Jacob (Gen. 37.11.) when Joseph had told his dream, his Brethren envied him, but his Father observed the saying, that is, he marked what his Son had said. The word is often used to note our dutiful keeping or heeding the commands of God, which should be done with the greatest strictness, care and observation. Now saith the Lord to Job, canst thou mark (or observe) when the Hinds do calve? as if the Lord had said, dost thou keep their reckoning exactly? art thou able to tell the day and hour when they will calve? The word rendred Hind comes from a root sig∣nifying strength. Hinds are strong,* 1.240 though timorous and fearful creatures; and for their fearfulness they have a help besides their strength, that is, their speed or swiftness; and though their strength doth not serve them sufficiently to stand and make head against their pursuers, yet it serves them (as we may say) to shew their pursuers a fair pair of heels, or to run from them and escape their danger. Canst thou mark when the Hinds

Do calve?

It is the same word in the Original, which in the former part of the verse is translated to bring forth;* 1.241 but because that special word calving is more proper to Hinds, therefore we wave the general sense bringing forth, which is applicable to any kind of beasts; and take this, not rendring as before, when the Hinds bring forth, but when they calve. The Hind is a wild beast often spoken of in Scripture, and well known in nature; the male we commonly call a Stagg or Hart, of which naturalists observe two things.

First, That perceiving himself to grow fat in the latter end of summer, and being conscious of his own inability to help himself by flight, he retires naturally to covert in secret places, that so he may be free from the pursute of hunters.

* 1.242Secondly, (Say they) when he hath cast his horn, then also he retires and gets into the thicket, as far from sight as he can, be∣ing sensible he hath lost his armes, his defence, and is therefore unwilling to come abroad where danger is, till his head be grown again, and he furnished with weapons for his own defence.

The Hind in the Text is the female, and the Scripture speaks of the Hind in a twofold allusion. First, In allusion to Christ. Secondly, In allusion to those that are Christs.

Jesus Christ him••elf is often alluded to under this name, and that in a three-fold respect.

1. For his swiftness and speediness in coming to the relief and help of his Church (Cant. 28.9.) Behold, he cometh leaping upon the mountains, and skipping upon the hills; my beloved is like a Roe, or young Hart, or Hind, 'tis the same word. His leaping and skipping notes 1. His chearfulness. 2. His speediness in coming. The mountains and hills upon which he leaps and skips, note the great obstacles and difficulties, which stand in his way when he comes to help his Church, his beloved Spouse. Again (Cant. 8.13.) Be thou like the young Roe, or young Hart upon the mountains of spices: The Church describes the gracious hast which she desires Jesus Christ would make to help, comfort, and relieve her, by the speedy running of the young Hart.

2. Jesus Christ is so compared with respect to his lovingness; that's the Epithete which Solomon gives the Hind (Prov. 5.19.) Let her (thy Wife) be as the loving Hind and pleasant R••e. Now as the Wise should be tendered by her Husband as a loving Hind, so Jesus Christ is like the Hind for his exceeding loving∣ness to his Spouse or Wife. Christ is so full of love, that he is called love it self. One of the Antients speaking of Christ dying, said My Love was crucified.

3. Jesus Christ is shadowed by the Hind, with respect to his sufferings, for he was hunted as a Hind with Hounds, with blood-hounds, with the hell-hounds of this world, the worst of wicked men. Therefore it is remarkable, that in the 22. Psalme, which is throughout a prophecy of Christ (the first words being the last

he spake in this world, My God, my God, why hast thou forsaken me?) The title of that Psalm is, To the chief musician, upon Aijeleh Sahar; and if you would know what that signifies, look into the Ma••gin of your larger Bibles, there you shall find, The Hind of the morning. Hunters use to single out that special Deer, Hart or Hind, early in the morning, which they purpose for game that day; signifying that Jesus Christ, who is so much spoke of in that Psalm, was a Hind, not only sorely and fiercely, but early hunted by wicked men to death.

Again, The Scripture speaks of the Hind, with respect unto godly men.

First, As to the freeness and cheerfulness of their spirits, in the wayes and things of God. The Prophet (Isa. 35.6.) shews how it shall be with those that receive the Gospel, though they have been lame, impotent cripples before, not able to take one step God-ward, yet, saith he, The lame shall leap as a Hart, or as a Hind; that is, they shall exceedingly rejoyce at the receiving of the Gospel, and be very active in the obedience of it.

Secondly, As to that exceeding thirst, strong appetite or de∣sire, which true believers have to and after Jesus Christ, who is the living water, the water of life. Thus David spake of him∣self (Psal. 42.1.) As the Hart panteth after the water-brooks, so panteth my soul after thee, O God. Some render, as the she Hart, that is, the Hind, panteth after the water brooks, &c. When Da∣vid would express the exceeding ardency of his souls thirst after Christ, he compares it to the thirst of a hunted Hart or Hind.

Thirdly, The Hind is very swift of foot; so are believers: as they have strong desires, so speedy pursuits after Jesus Christ. David had a holy confidence, that God would make him swift in spirit, when he said (Psal. 18.33.) The Lord shall make my feet like Hinds feet; that is, he will make me very active, agile, and nimble, not only for the avoiding of corporal evils, but also in fol∣lowing of spiritual good things.

F••u thly, The Hind loves high places, or to be and breath in the free air. Thus the Prophet Habakkuk speaks of himself (Hab. 3.19.) The Lord will make my feet like Hinds feet, he will make me walk upon my high places. He means not the high places of worldly preferment or power, but of peace and safety; nor ei∣ther of them, so much as those truly high places of a holy life and

joy, in spiritual meditation and conversation, to which we resort by the wings of saith in, and love unto God. Ʋpon these high pla∣ces thou wilt make me to walk. As if the Prophet had said, I shall go lightly and sweetly on in my journey to heaven, having my soul supplied and suppled (as it were) with the oyl of spiritual joy and gladness. As it is said of Jacob (Gen. 29.1.) after that he had that blessed vision at Bethel, in the close of the 28th Chap∣ter) He we••t on his journey; or (as we put in the margin) He lift up his feet; his feet were like Hinds feet, lithe and nimble for his journey, going on in faith towards God, and in the light of his countenance.

Fifthly, It is observed by Naturalists, that Hinds are very cha∣ritable and helpful one to another; and they give that special in∣stance, when swimming over any River or deep water, the se∣cond is supported by the first, and the third by the second, and so to the last they help one another over; which doth excellently shadow the usefulness that should be among Christians, and their helpfulness mutual; they should be as Harts and Hinds always in this respect, and then most when they come into the Rivers and deep waters of sorrow and trouble, then they should support and bear up each one his brother. The Apostles word is (Gal. 6.2.) Bear one anothers burdens, and so fulfil the Law of Christ. The burdens which he there intends, are not only the in∣firmities which are in us, but the afflictions and troubles which possibly we may at any time be in. And again (Phil. 2.4.) Let not every man mind his own things, but let him mind the things which are anothers; that is, let him be helpful to others in out∣ward things, much more let him be helpful to others in spiritual things. Thus the Scripture speaks, both of Jesus Christ, and of those that are his, under the similitude of the Hind.

From both parts of the verse, in that the Lord puts the que∣stion here to Job, Knowest thou the time when the wilde Goats of the rocks bring forth? or canst thou mark the time when the Hinds do calve?

Note, First;

The Lord himself takes special care of the wildest creatures, even of those which are most remote from the help and care of man.

The care and tenderness of God toward beasts, turns to his praise, as well as the care which he hath of, and the tenderness which he shews to believers. And as it doth exceedingly advance the glory of God, that he takes care of wilde beasts, so it may ex∣ceedingly strengthen the faith of man, that he will take care of him. Doth the Lord take care of wilde Goats and of Hinds, then certainly he takes care of those that particularly belong to him; as hath been already shewed or inferred from such like in∣stances as we have here in the Text.

Secondly, From the particular Point, upon which the care of God is here intimated, with respect to the wilde Goats and Hinds; namely, their bringing forth and calving, we learn, that

There is a special providence of God towards these and such like creatures, for the production of their young.

He (if I may so speak with reverence) shews his Midwifry, in helping these savage beasts when their pains come upon them. As the Lord takes man (in an eminent manner) out of the womb (Psal. 22.9.) so in a manner, he takes beasts out of the womb too (Psal. 29.8, 9.) The voice of the Lord shaketh the wilderness, it sha∣keth the wilderness of Kadesh. So we translate it; but the word which we render shaketh, is the same with this in the Text, which signifieth to bring forth: And hence some very learned in the Hebrew tongue, do not render as we, The voice of the Lord sha∣keth the wilderness, but, The voice of the Lord maketh the wilder∣ness to bring forth; The Lord maketh the wilderness of Kadesh to bring forth; which is not to be understood of the vegetative creatures (that's a truth, the Lord makes the Trees of the Forrest to bring forth both leaves and fruit) but it is meant of animals or living creatures there: And then, when he saith, The voice of the Lord maketh the wilderness to bring forth, the meaning is, The Lord makes the wilde beast of the wilderness to bring forth; which seems to be the clear sense of the place, by that which fol∣loweth; for the Psalmist having said this in general at the 8 h verse, The voice of the Lord maketh the wilderness to bring forth, he in the 9th verse, gives the special instance of the Hind, The voice of the Lord maketh the Hinds to calve.

So much concerning the wilde Goats bringing forth their young, and the Hinds calving. In the next verse the Lord enquires of

Job, the time how long they go with young before they bring forth and calve.

Vers. 2. Canst thou number the mouths that they fulfil?

As if the Lord had said, Canst thou tell how long they, that is, the wilde Goats or the Hinds, bear their natural burdens? Canst thou number their months?* 1.243 the Hebrew is, their Moons. The Jews reckoned their months by Moons; and we distinguish be∣tween Luna••y and Solary months. Moon-months consist of twen∣ty eight dayes, Sun-months of thirty. Canst thou reckon the Moons or months that they fulfil? To this the Prophet alludes (Jer. 2.24.) speaking of the wilde Ass that snuffs up the wind at her pleasure; that is, who takes pleasure, or (as the Margin reads it) The desire of whose heart is to snuff up the wind; in her occasion (sai h he) who can turn her away? He compares wanton vain persons, idolatrous and superstitious persons especially, who of all others are the w••ntonnest and vainest persons, to an Ass, when she is in the heat of her lust and pleasure; all they that seek her, will not weary themselves, that is, they will not weary themselves to seek her, while she is in that condition, but in her month they shall find her, that is, when she is burdened with young, when her sor∣rows and pains are neer coming upon her, then she may be dealt wi••h. Thus the Lord would shew his people, that however be∣ing so lusty, so wanton, there was no dealing with them, yet a month of sorrow was coming upon them, even as upon one with young, wherein they should feel, and be under such sad pains, as would burden them to purpose (as we say) and then they would be found, and might be spoken with. Wilde Asses have their months, their months of bearing, and their month of bring∣ing forth; about those and this the Lord enquires of Job, Canst thou number the months that they fulfil? The question is not so to be understood, as if the number of the months which they fulfil were so many that they could not be numbred; but the Lord speaks thus, because of the uncertainty of the time (as to man) when those months are fulfilled. David prayed (Psal. 39.4.) Lord, shew me the number of my dayes; not as if the number of his dayes were so many, that he could hardly find out the num∣ber of them Arithmetically, but being so uncertain, he needed the Lords instruction to teach him how to count the number of them spiritually. So here, Canst thou number the months that they

fulfil; that's as great a secret as the number of any mans dayes in this world are.

Yet it may be objected; surely it is no such hard matter to number the months which Hinds and wilde Goats fulfil: For if the question be, what time of their age Goats first conceive,* 1.244 and how long they continue bearing, Pliny answers? Sometimes they conceive at a year old, alwayes at two years old; and (saith he) they continue bearing eight years. Secondly, If the que∣stion be, about what time of the year they conceive and bring forth? the same Author answers, They conceive in November, and b ing fo••th in March, so that they go burdened five months. Again, if the question be about the Hinds, he thus resolves it; They conceive about the latter end of September, and bring forth about the middle of April, the whole time they go,* 1.245 being a∣bout eight months; so that there seems no such difficulty in num∣bring the months, which either wilde Goats or Hinds fulfil, that is, how long they go with young.

I answer; Though the general time which they fulfil may be known, or is known and set down by Writers, yet the precile particular time, the day of the month, or hour of the day, or (which is the thing enquired) when their months come out and are fulfilled, that's a secret. Though it be commonly known, that a woman goes nine months with child, yet who knows, or can a woman her self know exactly to a day, or an hour, when her pains and travel will come upon her? Many women have been under great mistakes in that ca••e, and rarely do any hit the time right, but reckon a day two or three over or under the just account. So then, though the general time is known, yet the exact particular time is not known. I may say in this case, as our Lord Jesus Christ said about the end of the world, Of that day and hour knows no man; we may know the general time, we may know it will not be long before the world shall end. The time which the world shall go with its great birth, is commonly said to be six thousand years; but the day and hour of its travel, and of the consummation of all things according to the decree of God, no man, no nor Angel, knows. Here the Lord questions Job about the exact particular time, which him∣self keeps, as he doth all special seasons, in his own h nd or power, under his own lock and key, as Christ told his Disciples, (Act. 1.7.) Canst thou number the months that they fulfil? dost thou keep their reckoning?

Or knowest thou the time when they bring forth?

'Tis the same in effect that was spoken before, therefore I shall not stay upon it.

From the whole verse observe:

The Lord only can give timely succour to all creatures.

The reason is implyed in the Text, Because he only knows the certain time of their extremity. None can give exact and timely help to the necessity of another, but he that knows the exact time of his extremity. The Lord can and will give deliverance to his people, in the very nick of time, when the months of their sorrow and burdens are fulfilled, for he knows the number of them. The children of Israel had long and sore bondage in E∣gypt, but no longer than the months which were appointed; for as soon as they were fulfilled, their bondage was ended, and they delivered; mark how the Spirit of God records it to a day (Exod. 12.41.) And it came to pass at the end of the four hun∣dred a••d thirty years, even the self-same day it came to pass, that all the h sts of the Lord went out from the Land of Egypt. Nor doth the sacred Record leave it thus, but adds (vers. 42.) It is a night to be much observed; or (according to the letter of the Hebrew) A night of observations unto the Lord, for bringing them out from the Land of Egypt: This is that night of the Lord, to be ob∣served of all the children of Israel in their generations. But Moses said in the former verse, It was the self-same day. Why doth he say here, It is a night, &c? And this is that night of the Lord, &c. The reason I conceive was this; The word day may be taken largely, for a natural day consisting of twenty four hours; now be∣cause the four hundred and thirty years were fulfilled and ended at the beginning of that day, (the Jewish account of dayes be∣ginning at evening) ••herefore their deliverance began then, and did not stay till the morning. Thus exact is the Lord, keeping his word not only to a day, but to a piece, yea, to the very hour of a day. And as the Lord gave that people deliverance just when those years were fulfilled, according to that ancient prophecy; so doubtless when the forty two months, or (which is the same) the thousand two hundred and threescore dayes for his witnesses prophecying in sack-cloth (Rev. 11.2, 3.) shall be fulfilled, then they also

shall come out of their bondage from under mystical Egypt and Babylon. Men have been long guessing at the fulfilling of those forty two months, but may we not say to them concerning the birth of that prophecy, in the same sense that the Lord doth here to Job, concerning the particular time when the wilde Goats of the rock, and the Hinds bring forth, Canst thou number the months that they fulfil? As the particular time of the Hinds ful∣filling her months, so of Sions fulfilling her months of sorrow in this world, is a secret which the Lord hath reserved to himself, and keeps fast lockt up in the Cabinet of his eternal counsels. Knowest thou the time when they bring forth?

The Lord having thus questioned Job about the time of the bringing forth of these two creatures, in these two verses, pro∣ceeds to question him about the manner of their bringing forth, or the painfulness of it.

Vers. 3. They bow themselves, &c.

These words are a description of the hard travel of the Hinds, not of the Goats, as Interpreters generally agree. Bowing of the body is the posture of any creature in travel to bring forth. As if the Lord had said, Is it thou, O Job, that hast, or I, that have given them an instinct in nature to put their bodies (as wilde as they are) considerately, into such a posture (when their pains come upon them) as may be most easeful for themselves, and least hurtful to their off-spring, by bowing their bodies to dilate the passages of na∣ture, and so by a natural Midwifry to deliver themselves of their burdens? as followeth,

They bring forth their young ones.

The word rendred bring forth, signifies to cleave asunder,* 1.246 im∣plying their extream pain in bringing forth; or that it is to them as grievous as the rending and cleaving of their bodies could be. So the word is translated (Chap. 16.13.) where Job making a lamentable complaint about his sufferings under the hand of God, expresseth it thus; His archers compass me round about, he clea∣veth my reins asunder. Such torture have these poor creatures in bringing forth their young; which is more plainly set down in the close of the verse,

They cast out their sorrows.

Which may be understood two ways; First, bowing to free themselves of their young ones, their sorrows end, or there is an end of their sorrows, they are cast out. Secondly, Thus they cast out their sorrows; that is, their young ones are cast out which have put them to much sorrow & grievous throws, & so may well be called their sorrows; as Rachel called that child with which she had such hard travel, Ben-oni, The son of her sorrows (Gen. 35.18.)

The word which we render sorrows, signifies cords and bonds, implying, that these creatures are girded and bound about with extream pain, until (by the power of God in nature) they receive deliverance. Some are bound and girded with troubles, in and from the world, who yet are not sorrowful; we through faith may even glory in tribulation (Rom. 5.3.) but they who are sor∣rowful, are alwayes bound; and therefore the same word signi∣fieth bonds and sorrows. They cast out their sorrows.

Hence note;

First, Even wilde and savage creatures bring forth with pain.

This is part of that vanity brought by mans sin upon the crea∣ture, of which the Apostle speaks (Rom. 8.22.) We know that the whole creation (or every creature) groaneth and travelleth in pain together until now.* 1.247 The creatures groan, as b••ing laden with a heavy burden, and they travel in pain, as a woman with child, to be eased and delivered of her burden, even those creatures which in proper sense, neither travel nor bring forth, yet are said to groan and t••avel in pain, by reason of the sin of man; and there∣fore the Apostle ••aith, They groan and travel in pain together; that is, all the creatures joyn in this. They do not some groan, & others sing, some travel in pain, and others travel in or take their plea∣sure, but they are all (as it were) sensible of their sad change, and bewail it sadly; and (saith the Apostle) they groan and travel un∣til now, or unto this now; not as if their groaning did then cease when this was said, but to shew that it had continued without ceasing, until that instant now; and so it will continue until the manifestation of the sons of God, spoken of (vers. 19.) As soon as man sinned, the Lord laid that affliction on the woman, In sor∣row shalt thou bring forth (Gen. 3.16.) Now that which was first

declared an affliction, with respect to the woman, is fallen upon all creatures in their degree; they all are more or less pained in tra∣vel, or travel in pain. The sin of man hath brought sorrow upon the whole world, even upon sinless creatures; & therefore man should pity poor creatures in their sorrows, his sin having brought those sorrows upon them. How vile then are they, who meerly to sa∣tisfie their lusts, encrease the sorrows of the creature, and cause them to travel more than needs, in pain every day?

Secondly, The Lord instanceth here in the Hinds for hard travel; and Naturalists observe, the Hind hath the sorest travel in bringing forth of any creature, woman excepted. And, that the Hinds have very sore travel in bringing forth, beside what Naturalists speak, may be collected from those expressions in the Text, They bow themselves, they bring forth their young ones, they cast out their sorrows. That Scripture also intimates as much (Psal. 29.9.) when among other wonderful effects of thunder, The breaking of Cedars, &c. This is added, The voice of the Lord maketh the Hinds to calve; as if it did require the special help of God, to give the Hinds ease and deliverance in the time of their travel, The voice of God doth it; that is,* 1.248 either the thun∣der, or some extraordinary power, sent out for that purpose, doth it.

And here we may consider the goodness of God, even to this wilde beast, in ordering her natural helps, to ease her the more speedily of her grievous pains in bringing forth her young ones.

The natural Historian tells us concerning the Hind, that she by common instinct, a litle before she calves, feeling her pains coming upon her, seeks out a certain herb called Seselis, feeding upon which doth exceedingly facilitate her pains in bringing forth. Women, who have understanding and reason, as also the assistance of friends about them, have many means for their ease in that hour of extremity; but the Lord hath made this poor creature, both Physician and Midwife to her self. Further, 'tis reported of them, that when they have brought forth, they use the same and other herb to help themselves against their after-pains. Once more, Naturalists observe,* 1.249 that they usually bring forth at that time of the year when there is much thunder, according to that before mentioned (Psal. 29.) The voice of the Lord, (or thunder) ma∣keth the Hinds to calve. For the Hind being of a fearful nature,

that dreadful noise doth so astonish her, that it either makes her put out all her strength to bring forth, or makes her less sensible of her pains in bringing forth. That's the second thing here con∣siderable in Hinds, their painful bringing forth, They bow them∣selves, they bring forth their young ones, they cast out their sorrows.

Hence take this inference, with respect to women who come under the like pains. This should be a staff of consolation to them, in the time of their travel. If the Lord directs these crea∣tures to the best posture, and most proper means for their help and ease in that condition, how much more will he take care of them, especially of them who call upon him, and trust in him? We may well make that interpretation of the Apostles words (1 Tim. 2.15.) She shall be saved in child-bearing, if they conti∣nue in faith, and charity, and holiness, with sobriety. This early care of God for mankind, is described (Psal. 22.9, 10.) Thou art he that took me out of the womb; I was cast upon thee from the womb; thou art my God from my mothers belly. And again (Psal. 71.6.) By thee have I been holden up from the womb; thou art he that took me out of my mothers bowels; my praise shall be conti∣nually of thee.

St. Augustine applies this matter of the Hinds bringing forth, to the spiritual birth; First, Because the time is unknown, or known only to God, when any soul comes to the new birth. Se∣condly, Because every soul which travelleth with this new birth, boweth and humbleth himself greatly under the sense of sin be∣fore the Lord. Thirdly, Because this new birth is usually accom∣panied with great and grievous pangs, alwayes with the truth of godly sorrow.

The Lord having spoken thus of the Hindes bringing forth their young ones, speaks next, as I may say, of the education and bringing up of their young ones.

Vers. 4. Their young ones are in good liking, they grow up with Corn, they go forth and return not unto them.

This Verse holds out three things:

First, The good plight of their young ones, They are in good liking. As if it had been said, Though the Hinds have much pain in bringing them forth, yet they are slick and fat, as soon as, or soon after they are brought forth. The word which we render in

good liking, notes a growing into health and strength,* 1.250 which we call recovering (Isa. 38.9, 16.) The writing of Hezekiah King of Judah, when he had been sick and was recovered, &c. And 'tis said of Naaman (2 Kings 5.14.) his flesh came to him, or he recovered his flesh, as the flesh of a little Child. The same word is used (Psal. 126.1.) When the Lord turned the Captivity of Sion, we were like to them that dream; which others translate thus, and conceive it nearer the O••iginal Text, When the Lord turned the Captivity of Sion, then we were like them that are fed and grow fat at the dugg, and so are chearely or in a comfortable condition. Thus the Hinds young ones grow fat, lusty, and strong; As the Lord takes care for their bringing forth, so of their bringing up; he that maketh the Hinds to calve, makes their calves of good liking too; as he makes the Babe thrive at the Mothers breast, so the Calf at the Hinds dugg. And when they have a while grown fat at the dam's dugg, then

Secondly, They grow up with Corn.

They come to harder meat, they soon leave sucking and feed upon corn. Some read, they grow up in the fields, or by the field, that is, by that which groweth in the field. Thus it is with our Children, they are fed first at the breast & spoon, after∣wards with flesh or any wholesom food. According to every degree of life, God provides sutable food; the Infant shall have milk, and when a little grown, stronger meat. As it is in spirituals, when we are new born babes in Jesus Christ, we are fed with milk, that is, with plain and easie truths, called by the Apostle, The first principles of the doctrine of Christ; afterwards we go on (as the Apostle there speaks) to perfection, and then we can digest and profit by the deeper Mysteries of the Gospel. Thus 'tis said of the young Hinds, or of the Hinds young ones in the Text,

They grow up with corn.

The word signifies to grow apace, to thrive much in strength and stature, and being thus thriven and grown, their Dam's hear no more of them. For as it followeth

Thirdly, They go forth and return not unto them.

* 1.251First, they had the duggs of the Dam to nourish them, soon after they fed upon corn, at length they go forth and return not unto them; they trouble the old ones no further, they shift for themselves. One of the Naturalists commending the qualities of the Hind, notes this chiefly; They are very diligent to in∣struct their young ones, how to ge••, or where to seek food for themselves, before they put them out of their own care.

Hence note, First;

The Lord hath taught the bruit creatures to provide for their young ones, till they are able to help themselves.

This intimates the duty of Parents, to take care of their Children till they are able to get their living.

Secondly, Forasmuch as those young ones go forth, and return not again when once they can live of themselves,

Note,

It is the duty of Children, when Parents have bestowed cost in bringing them up, to go forth, and not return to be chargeable to their Parents.

* 1.252Children must not think to burthen their Parents always, but stick to their own labour; the very bruit beasts will condemn those children who do not: When the Hind hath sufficiently instruct∣ed her young ones by her example, where and how to get food, ha∣ving also breathed them well, and taught them how to hasten away when in danger; having, lastly, led them to precipices, & taught them to leap or jump, then they go forth & return no more. The Patriark Nephthali was called (Gen. 49.21.) a Hind let loose, because strong and able to live alone. Thus we have here both the care of the Hind, to provide for her young ones as long as they need, which layeth a great obligation upon Parents to take care of their Children. He that provides not for his own, especially, for those of his houshold, for his own Children and Servants, is worse than an Infidel, yea, he is worse than a hind. But then, let Children, when they have been well provided for, and taught how to get a living in the world, take heed of lasiness and idleness, as if they were to live upon their Parents pains or provision always. Let

them go forth and not return, but to shew kindness and thank∣fulness to their Parents, for their care and cost bestowed on them in their tender years, and while under their inspection; yea, let them learn (as the Apostle gives them in charge 1 Tim. 5.4.) To shew piety or kindness at home, and requite their Parents; helping their Parents (if need be) in their old age, as their Parents helped and brought them up when they were young. Which dutifulness of Children the Greeks express by a word alluding to Stork••,* 1.253 who are so much noted for their tender care to∣wards their aged Parents, that their name signifies the thing, not only in that famous language, but in the Sacred Language, name∣ly, piety and pity.

JOB, Chap. 39. Vers. 5, 6, 7, 8.

5. Who hath sent out the wild Ass free? or who hath loosed the bands of the wild Ass?

6. Whose house I have made the wilderness, and the barren land his dwellings.

7. He scorneth the multitude of the City, neither re∣gardeth he the cry of the driver.

8. The rang of the mountains is his pasture, and he searcheth after every green thing.

THe Lord continues his speech with Job, to shew his provi∣dent care of, yea, and bounty towards the wildest crea∣tures.

The question put in these four Verses concerns the wild Ass, and there are three things considerable in the description given him in these four Verses.

First, His liberty and freedom (v. 5.) Who hath sent out the wild Ass free, &c.

Secondly, His dwelling and habitation (v. 6.) whose house I have made the wilderness, and the barren land his dwelling. He scorneth, &c.

Thirdly, His food or manner of feeding (ver. 8.) the range of the mountains is his pasture, and he searcheth out every green thing. Thus the Lord proposeth to Job the example of these wild and untamed creatures, for whom no man provides nor be∣stows a thought upon towards their livelihood, yet God provides for them, and feeds them, and houseth them, and preserveth them in as good a condition, as those which are tame, and under the daily care and inspection of man.

Vers. 5. Who hath set the wild Ass free?

The wild Ass is at liberty, he is free; love of liberty is the property of the wild Ass; and here it is questioned, whence he hath his liberty, or who made him free? that is, so stout, that he will not be taught subjection to the command of man, nor do him any work, as not only other creatures, but other Asses do; who hath made him thus free? Surely, not any man, not any company, society, or brotherhood of men; the wild Ass hath not his manumission by them,* 1.254 but by God, he hath bestowed that priviledge (such as it is) upon the wild Ass, God hath set him free. Some beasts are, as it were, Apprentiz'd or bound to the service of men, and men have special services, uses, and employ∣ments to which they appoint them; there are other creatures, as it were, manumitted from mans service, man hath no com∣mand of them, nor work done by them, they are free, and amongst these the wild Ass is eminent for freedom.

* 1.255The Hebrew text which we render the wild Ass, is but one word; and from thence some derive the Latine word which signifies wild beasts in general; conceiving also that the Hebrew word comes from a root signifying to multiply and increase, be∣cause wild beasts (usually) multiply and increase more than tame. Thus they understand this former part of the verse, not as we of that special sort of wild beasts the wild Ass, but in common of all sorts of wild beasts; and then (say they) in the latter part of the verse, the wild Ass is especially spoken of under another tearm; for though we have he wild Ass, according to our tran∣slation,* 1.256 in both parts of the Text, yet under different appellations, by which some understand two so••ts of wild Asses, but others take the first only in general for wild beasts of any sort, and the latter for this particular sort of wild beasts the wild Ass. But I

conceive, we need not be so curious, for though we take both the former and the latter word for the same, the sense is clear, and the same: Who hath sent out the wild Ass free?

Or who hath loosed the bands of the wilde Ass?

But was the wilde Ass, here spoken of, at any time in bonds,* 1.257 and now set free? I answer, The Lord speaks thus figuratively, not that the wilde Ass was ever in bonds, but that because he is so untractable, and will by no means be mannag'd, he seems to be as one loosed from bonds, even as Oxen and Horses which serve man, and are under his power, seem bound to his service. So then, as the former, so this latter part of the verse is not to be expounded, as if the wilde Ass had ever been under restraint, and afterwards was sent forth free and loosed from his bonds, but both expressions intend only, that as his disposition is for free∣dom, so in his condition he is, and alwayes hath been, free from bondage; for not only is he free from bondage, who having been in bondage is delivered, as slaves and captives oftentimes are; but he may be said to be free from bondage, or to have his bonds loosed, who was never in bonds, who was either born free, or who by his wit, skill and policy, or the help of others, hath been preserved from bondage. A man may be said to be free from sickness, that never was sick, as well as he that is restored from sickness to health; and so a man that never was in bonds, may be said to be free from bonds, as well as he that is delivered from bondage. Thus the wilde Ass in the Text is said to have his bonds loosed, though he never was in bonds. As the Lord hath made all creatures, so he hath made some free, others servile; he hath set some at liberty, but holds others at hard labour all their dayes, in drawing, travelling, or bearing heavy burdens. The words are plain; the sum and scope of them may be thus conceived: As if the Lord had asked Job, by whom this natural inclination was given to the wilde Ass, that he should so earnestly desire liberty; as also, who gave him that fo••ce and stoutness, that he should be able to live without Law, to follow his own lust, not at all submitting to, nor guided by the will of others. Who hath sent out the wilde Ass free?

Hence observe,

First, That some creatures are free from, and others bound to service, is of Gods own appointment.

It would be both a vanity and a high presumption, to ask the reason why the Lord hath appointed some creatures to spend the whole time of their lives in liberty, and that others should be continually groaning under bondage, labouring and sweating, tyring and wearying themselves out in the service of men, seeing we cannot change the orders of God. And as we must not busie our selves with enquiring, why he hath not subjected the wilde Ass to the same bonds and burdens as he hath tame Asses? So we must not say unto God, why hast thou made some men to serve, others to rule? no, nor why he handles some men more gently, others more grievously? We must resolve all these questions in∣to the will, dominion and soveraignty of God; and we may well conceive, that the Lord would in this question about the wilde Asses, intimate unto us, as well as unto Job, that he hath a power in himself, which no man ought to question, to free some men from the bonds of service, and to bind others, to free some men from the bonds of affliction, sorrow and trouble in this world, while others are hamper'd and held fast in them all their dayes. What Job sp••ke in reference to the various dispensation of bodily health (Chap. 21.23, 24, 25.) One dyeth in his full strength, be∣ing wholly at ease and quiet, his breasts are full of milk, and his bones moistned with marrow; and another dyeth in the bitterness of his soul, and never eateth with pleasure; the same may be said about the dealings of God with men, as to bodily liberty; one dyeth free, he girded himself all the dayes of his life (as Christ said to Peter of his younger dayes, Joh. 21.) and went whi∣ther he pleased, no man asking, whither goest thou? or why stay∣est thou here? another is laid by the heels, or girded by others, and never enjoyeth the freedom of his own person or motions, he (poor man) is bound in fetters, and holden in the cords of affli∣ction, as Elihu spake in the 36th Chapter of this book. This was Jobs case; he was in the bonds and cords of affliction, while o∣thers enjoyed peace and liberty. Now man ought no more to question the Lord, why one man is afflicted and another free, then why the wilde Ass is free, and the tame a servant. As the whole

creation (which was occasionally shewed at the third verse) is subject unto bondage, by reason of the sin of man, and groaneth till it be delivered; so the soveraignty of God hath laid this bondage heavier upon some parts of the creation, or upon some creatures, than upon others. And as we should daily and deeply bewail it, that our sin hath brought bondage upon the creature, so we should humbly submit to whatsoever bondage or hard tra∣vel the soveraignty of God hath designed us in one kind or other, while we are in this world.

Secondly, Consider to whom 'tis granted to be free, and to have their bonds loosed; it is to wilde Asses.

Then observe;

To be free from labour and service, is but a very low privi∣ledge.

It is but the priviledge of an Ass; and as it is but a low pri∣viledge to be free from service, so it is a great sin to cast off ser∣vice. Some under pretence of liberty, cast off obedience, and will not bear the yoak of duty or good government; this is in∣deed to be free as the wilde Ass is free. Such are spoken of (Psal. 2.2, 3.) Come let us break their bonds, and cast their cords from us. They that would break the bonds and cords there spoken of, desire only, and look after a sinful liberty, a meaner liberty than that of the wilde Ass. The Prophet going to the great men (Jer. 5.5.) said, These have altogether broken the yoak, and burst the bonds; that is, the yoak of duty which God hath laid upon them. They have no cause of boasting, that are free from the bonds of service; but they who cast off the bonds of duty, have great cause to be ashamed. Thus the Prophet reproves that people, as one man (Hos. 8.9.) They are gone up to Assy i••, a wilde Ass alone by himself. As if the Prophet had said, Th••y lo••k not up to the high God for help, but to Assyria; the high God was not so high in their eyes as Assyria: doing thus, they we••e like a wilde Ass (saith the Prophet) and so they were in two things; First, They we••e extream stubborn, resolved to have their will, and sa∣tisfie their lusts. Eph••aim was as violent in his way as a wilde Ass. Secondly, ••hey were like a wilde Ass, they would be alone; A wilde Ass alone by himself; that is, they would be at liberty, free from all command, to do what they list; they had rather be

in a barren wilderness where none could controul them, than in good pastures under any thing that looked like a restraint, or a rule. This is a very unworthy spirit; this is liberty in a way of licenciousness, this liberty is libertinism. They who submit to no rule but that of their unruly head-strong passions and affections, nor will be reclaimed nor tamed by any, whether fair or foul means, these in Scripture are compared to the wilde Ass for their folly and vanity. Z••phar offered this rebuke to Job, in the 11th Chap∣ter of this book, vers. 12. and possibly he could not altogether free himself from it, Vain man would be wise, though he be born like a wilde Asses colt; that is, though this be all his wisdom to be free from that subjection which he oweth to God and man. The Prophet (Jer. 2.24.) compares the whole people of Israel, when they cast off the service of God, to a wilde Ass (which Scripture was toucht at the second verse upon another occasion) that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her, will not weary themselves, in her month they shall find her: There is no bringing such into compass, till they are compassed with pains. We may call all such nominal Israelites real Ishmaelites, it being said of Ishmael (Gen. 16.12.) that he was (pere Adam) a wilde man, having more of the wilde Ass than of the man in them. Thus it is with vain and unbridled spirits, they cannot bear the yoak of service; and there∣fore remember, though this be spoken of as a priviledge, yet it is a low priviledge to be free from any honest service; and to be be free from all service, is worse than the worst of outward ser∣vitudes. 'Tis a mercy to be free from slavery to man, but to be free from service to man, is to be unmanly; every man should be a servant in one kind or another, and therefore the Law saith, To call a man a servant, distinguisheth no man, seeing every man is supposed in the way of his life a servant. The Apostle speaking to those whose very calling is to serve, and are therefore in strict sense called servants (1 Cor. 7.21, 22.) saith, Art thou called, being a servant, care not for it (that is, be not troubled that thou art a ser∣vant (service to man is not inconsistent with the service of God) but if thou maist be made free, use it rather; for he that is called in the Lord, being a servant, is the Lords free man. Let every man (v. 24.) wherein he is called, therein abide with God; that is, let him continue to serve man in all things, according to the will of God.

To be wholly free from the service of man, is no better than the freedom of the worser sort of beasts, the wilde Ass. Christ (Mat. 11.29, 30.) calls his to the yoak; and Christs yoak implyeth all manner of dutiful service, even service to man as well as to God: Come unto me all ye that labour and are heavy la∣den, and I will give you rest; take my yoak upon you, and learn of me, &c. for my yoak is easie, and my burden is light. If we refuse Christs easie yoak, we may quickly get a heavy one, yea, an iron one, as the Prophet told him who broke the wooden one (Jer. 28.13.) There are some yoaks, which to bear is our honour; 'tis surely so, to bear the yoak of Christ; to be under Christs bonds, is a favour; woe to those that seek to be loosed from them. The Prophet Jeremiah tells us (Lam. 3.37.) It is good for a man to bear the yoak in his youth.

There is a threefold bond or yoak, from which it is a favour to be wholly freed, and that freedom we should seek after; but neither of the three is a freedom from duty and service, or from due service.

First, To be free from the yoak of sin, and to have the bonds of our iniquities loosed, that is a blessed priviledge (John 8.36.) If the Son make you free, you shall be free indeed. The chief part of a Sons freedom, which we have by Christ, the Son, is freedom from sin. Freedom from the condemning power of sin, and free∣dom from the ruling power of sin, is our spiritual or Gospel free∣dom. Peter said to Simon Magus (Acts 8.23.) I perceive thou art in the gall of bitterness, and in the bond of iniquity; thou art still a prisoner, a slave to sin, the guilt of sin holds thee fast; nor art thou delivered from the filth of it. To have our sin-bonds loosed, is to be free like Saints; to loose our selves from duty-bonds, whether to God or man, is to be free like wilde Asses.

Secondly, There is a great mercy in being loosed and made free from the curse of the Law. Thus also the Son makes us free (Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us; that is, enduring the curse for us, or dying acursed death for us, that we might have, and for ever en∣joy a blessed life: This is a glorious liberty.

Thirdly, To be freed from the old legal ceremonies, is the priviledge of all believers under the Gospel; and 'tis such a pri∣viledge as the Apostle exhorted the Galatians, and us with them,

to maintain with all our might (Gal. 5.1.) Stand fast therefore in the liberty wherewith Christ hath made us free, and be not in∣tangled again with the yoak of bondage; that is, with the bon∣dage of the ceremonial Law, from which Christ hath made us free (Gal. 4.26.) Jerusalem which is above is free, which is the mother of us all; free, First, from the slavery of sin; free, Se∣condly, from the curse of the Law; free, Thirdly, from the yoak of legal ceremonies. All believers are made thus free by Christ, but Christ hath not made so much as one believer free from ser∣vice. Christ makes us free to serve, not free from serving. To be be free to serve, is infinitely better than to be free from service; nothing is more ingenuous, nothing shews a more noble spirit in man, than to be free to serve, as all are, being once freed from spiritual or sin-slavery (Rom. 6.19.) As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity, even so now yield your selves servants to righteousness unto holiness; for (as it follows) when ye were the servants of sin, ye were free from righteousness, or (as it is in the margin) free to righteousness; not free to do righteousness, but free not to do it. Righteous∣ness had then no command (yielded to) no power (submitted to) over you; whereas over a gracious heart, righteousness hath the greatest command. A godly man is at the beck of God, in all the wayes of righteousness: and, as he is free to serve Masters, so he is free to be subject to Magistrates, or higher powers, according to that rule of the Apostle (Rom. 13.1.) And that all in their places may be mindful of this duty, they are upon all occasions to be put in mind of it, as the same Apostle directed Titus in his Epistle to him (Chap. 3.1.) The Lord having spoken of the free∣dom of the Ass, proceeds to described his dwelling.

Vers. 6. Whose house I have made the wilderness, and the barren laid his dwellings.

These words contain the second part of the care and provi∣dence of God towards the wild Ass; he hath not only made them free, and loosed their bonds, but he hath provided a dwel∣ling for them; and where? in the wilderness; a wild place, and therefore fit for wild beasts. The wilderness; strictly taken, is the dwelling of beasts, not of men; we read (I grant) in Scripture not only of Houses, but of Cities in the wilderness,

yet take the wilderness strictly, and 'tis a place un-inhabited by man; and that's the place where the Lord hath appointed the wild Ass to dwell; 'tis his house, there he abideth as men do in their houses. The wilderness is a place undressed, untilled, un∣cared for by man, yet by the care and goodness of God it affords sufficient provision for the support of these creatures, whom no man provides for.

Whose house I have made the wilderness.

The wild Ass hath a large and open house, some conceive the wilderness here intended was the wilderness of Arabia, which as (Historians tell us) was much stockt or abounded with wild Asses. The word Arabia signifies a wilderness; the whole coun∣try being so like a wilderness, is so called after its own likeness. The Chaldee Paraphrast reads it, whose house I have made a plain, as if these wild Asses were in this opposed to the wild Goats, (ver. 1.) who live on high hills and craggy rocks. The word is translated a plain (Deut. 1.1.) yet rather, as we, the wilderness.

And the barren land his dwellings; the Hebrew is, and the salt place his dwellings.

A barren place, and a salt place, are the same (Judg. 9.45.) When Abimeleck took that City, he sowed it with salt, in token that an everlasting curse of barrenness should come upon it, ac∣cording to that (Psal. 107.34.) A fruitful land turned he into barrenness, the margin saith into saltness. Once more (Jer. 17.5, 6.) Cursed be the man that trusteth in man, and maketh flesh his arm, he shall be like the heath in the desert, and shall not see when good cometh, but shall inhabit the parched places in the wil∣derness, in a salt land and not inhabited, that is, in a barren land, unfit for any to inhabit. There is a reason in nature why salt land is barren; salt being hot and dry, draweth up the strength and moisture of the land that should make is fruitful: This salt or barren land, which yeilds little grass or herbage, the Lord hath appointed for the wild Ass to dwell in.

Hence note, First;

God provides a place of dwelling for the meanest creatures.

Where the wild Ass shall dwell or inhabit, comes under a Di∣vine appointment. How much more hath God appointed dwel∣ling

places for the children of men. The Apostle tells us (Acts 12.26.) That he hath not only made men to dwell on all the face of the earth, but he hath also determined the bounds of their habi∣tation, that is, God hath not only made the whole earth habitable for man-kind, but he hath by his providence disposed every man to his special habitation in this or that part of the earth.

Secondly;

The dwelling which God appoints to any creature is sutable to its nature.

This wild creature dwells in a wild place, in a wilderness. This barren creature (as to any benefit he brings to man) God appoints to dwel in a barren land. It is said of Nebuchadnezzar (Dan. 5.21.) when for his pride he was put from his dominion, that he had his dwelling with wild Asses; he himself carried it like a beast, and he had a dwelling sutable to his beastial disposi∣tion among the beasts; he was proud, and would not bare the Lords yoke, he cast off the bonds which God laid upon him, and thought it enough for him to lay bonds upon men, therefore the Lord (to humble him) thrust him among the beasts. As like will to like mostly in way of election, so sometimes like shall to like, though they like it not, in way of compulsion; and usually like are put to like persons or places, in way of gracious ordina∣tion. God himself appoints wild beasts to the barren wilder∣nesses, tame beasts to the fruitful enclosed pastures; he placeth men in well built Houses, Towns or Cities; and he hath ap∣pointed faithful men and women his Church to dwell in, which is therefore called (though in a wilderness) the house of God, (1 Tim. 3.15.) David found that house more pleasing to him than any of his Royal Pallaces, and therefore made it his great request, The one thing of his desires (Psal. 27.7.) That he might dwel in the house of the Lord for ever: Even as he bitterly complained (Psalm 120.5,) Wo is me, that I sojourn in Mesech, that I dwell in the tents of Kedar. And as the Lord hath pro∣vided sutable habitations for beasts, wild and tame; for men, good and bad here on earth; so he hath provided sutable habitations for all men, when they leave this earth. He hath provided hell for their house and dwelling place for ever, who are disobedient 〈◊〉〈◊〉 ••nbelieving▪ and he hath provided heaven for their house

and dwelling place for ever, who believe and obey. As now all godly men dwell in God by faith (Psal. 90.1.) so they shall hereafter dwell always with him by fruition. He that gives the wilderness for a house, and the barren land for a dwelling to the wild Ass, will provide a Paradise for the house, and a Spring-garden of everlasting joys and sweetnesses for his faithful servants.

Thirdly, From these words (the barren land his dwelling)

Note;

As some lands are barren by a Divine Malediction, so some by Common Constitution.

Some lands become barren by a curse from God; Thus he turns a fruitful land into barrenness, for the wickedness of those that dwell therein (Psal. 107.34.) Now as some lands are made barren (besides the general curse which befel all lands up∣on the fall of man into sin) by some special curse, for special causes, so, 'tis meerly an act of Divine Soveraignty, that some lands, as to their very soil and constitution are barren, while others are fruitful.

Fourthly, Consider where do these Asses dwell? 'tis in a barren land.

Hence note;

They that do little work deserve but little reward, a barren land may serve them who refuse service.

As every land, the best land is barren and unprofitable to them who will not take pains to improve it; so 'tis pity they should dwell in a fruitful land, who will not take pains in it.

Fifthly, Note;

There it no place so bad or barren, but it hath its use.

God hath use for barren wildernesses, as well as for the richest pastures.

Sixthly, The wilde Ass living according to nature, is satisfied with a barren Land.

Hence note;

Nature is content with a little.

They have alwayes enough, who desire no more. A cottage is as

good as a Palace, and a barren Land as good as a fruitful one, to a contented mind. Yet I cannot approve either their principle or practice, who have a kind of ambition (possibly they call it self-denial, and reckon it a high piece of their Religion) to dwell, as the wilde Ass, in the wilderness; such are those popish vota∣ries, called Hermites, from the wilderness where they dwell: These in devotion (such as it is) make the wilderness their house, and the barren Land their dwelling, that they may be free from the cares and temptations of this world; these retire themselves utterly from converse with man, that they may more freely con∣verse with God (an excellent end, but that way to it is no where commanded by God) Let such remember, that God hath not appointed the wilderness and desert places for mans dwelling, but for the dwelling of wilde beasts:* 1.258 Let them also remember, that they who have the wilderness for their house, may yet have the City in their hearts. It was said by one of the Ancients, con∣cerning such retirements, What doth it advantage us to have a solitary place for our bodies, whilst our souls are in the thickest thro••gs of the world.

There are only two cases wherein men should desire such so∣litary places.

First, In case of persecution, to get out of the hands and reach of cruel men. Thus David desired the wilderness (Psal. 55.3, 4, 5, 6.) Because of the voice of the enemy, because of the op∣pression of the wicked; for they cast iniquity upon me, and in wrath they hate me; my heart is sore pained within me, and the terrors of death are fallen upon me, &c. And what followeth? O that I had wings like a dove, for then would I flie away and be at rest; Lo, then would I wander afar off, and remain in the wilderness. It is better to be in the wilderness among savage beasts, than to live among beastly savage men. The Apostle (Heb. 11.38.) tells us the reason why many worthy ones of the Jewish Church (of whom the world was not worthy) inhabited the wilderness; They were stoned and sawn asunder, and were slain with the sword, &c. And what then? then they who remained alive, to avoid those extre∣mities, avoided the society of men, and wandred in deserts, and in mountains, and in dens, and caves of the earth. In such a hot day we may chuse the shadow of a desolate wilderne••s, rather than a City to dwell in. And thus it is said (Rev. 12.13, 14.)

When the Dragon (that is, Heathenish Rome) persecuted the wo∣man (that is, the Church) which brought forth the man-child; then to the woman were given two wings of a great Eagle (that is, sufficient means, strength and opportunity to make her escape) that she might flee into the wilderness; which as it hath been often verified in a metaphorical sense, Professors then lying close and retired in their several places, so it hath been true in the letter, the Church hath sled into the wilderness for safety, and hath there been preserved from the face of the Serpent.

Secondly, We may desire such retirements to, and a dwelling in solitary places, in case of the extream wickedness of those among whom we dwell; though they break not out into open persecution, yet their evil conversation makes their society in∣t llerable. This caused the Prophet Jeremiah to cry out (Chap. 9.2.) O that I had a place in the wilderness, that I might leave my people and go from them (why?) for they be all adulterers, an assembly of treacherous men. For, as it is better to dwell in the corner of the house top, than with a brawling woman in a wilde house (Prov. 21.9.) so it is better to get into a corner, or into a wilderness, than to live in a City, or in the fairest Palaces among men of wicked and ungodly spirits, such as vexed Lot in Sodom (2 Pet. 2.8.)

In these two cases we may imitate the wilde Ass, and dwell in the wilderness; but for any to make it their choice, let them consider where they have a rule for it. Man is a sociable crea∣ture, and ought to be helpful and useful to others, and not whol∣ly to confine himself to himself, as they do, who are and are called Anchorets and Hermites. To serve our Country, and to observe the Law of Nations for the common good of mankind, is better than upon any pretence of devotion, or converse with God, to seclude our selves totally from the company and con∣verse of men. And seeing God hath made us for the good of hu∣mane society, it is inhumane, voluntarily and electively to dis∣joyn and exempt our selves from the Laws of society. Aristotle said, concerning decliners of society, He that affects solitude,* 1.259 is either a God, or a beast; h•• either lives above man as God doth, or below man as beasts do. The Reader will easily pardon me this short diversion against unnecessitated solitude, thus occa∣sioned by the solitary dwelling of the wilde Ass in the wilderness

and barren Land. And I have the rather touch it, because I find the wits of some running somewhat wild in the Allegory of the wild Ass in the Text, as if he were a very fitting resemblance of a contemplative man.

I grant a godly man should be, and the more godly any man is, the more he will be, I am sure, the more he would or desires to be free from the thoughts, and loosed from the bands both of love to, and cares about the things of this life, that he may be the more in the meditation of, and preparation for, a better life. In those meditations he retires from the throng of worldly desires, as much as a man living alone in a wilderne••s withdraws from worldly businesses; he is weaned from, and mortified to the plenty and pleasures which a City life courts him with; nor is he afraid of the threatnings of any who would drive him from his duty. His soul searcheth after, and he feeds upon the green things which every where grow upon the mountains of the holy Scriptures, both for his instruction and consolation. All this I grant, as was said before, is true of a godly man raised to any high degree of spiritualness, and walking much in the Spirit. He is in the world, yet sits loose and free from the bands and baits of it. Howbeit, this warrants no man to loose himself from all bands of service in the world, much less to be so gross, as lite∣rally to make that his house, which God hath made the house of the wilde Ass, The wilderness, or to take the barren Land for his dwelling.

As this verse hath shewed us the house and dwelling of the wilde Ass, so the next shews us how he carries it in the wilder∣ness.

Vers. 7. He scorneth the multitude of the City, neither re∣gardeth he the crying of the driver.

* 1.260He scorneth; the Hebrew is, He laugheth at, or slighteth, &c. The Lord speaks of this wilde Ass after the manner of men, who laugh at those things which they contemn, despise or scorn, as much below them or contrary to them: The word is rendred by laughing (Psal. 2.4. Job 5.22.) It is said also of the good woman (Prov. 31.25.) She shal rejoyce in time to come; which others render thus, She laughed at time to come; that is, she having so well and wisely provided for time to come, is not at all burdened

with cares about it. There may be a double reason, why this wild Ass scorns, or laughs at the multitude of the City.

First, Because it is no way pleasing to his nature, he hath no desire to a City, to a sociable life.

Secondly, He may be said to scorn the multitude of the City, because though a multitude should come out of a City to take him, yea, as great a multitude as a City can make, yet he is not afraid, for he knows he can shew them a fair pair of heels, and by his swiftness of foot keep out of their hands, and maintain his liberty.

Farther, The words translated, The multitude of the City,* 1.261 may be rendred, The abundance or plenty of the City. If there be a∣bundance any where, it is in Cities; and therefore heaven is called a City, because of the great abundance of all good there, and all in God. Thus the word is rendred (Psal. 37.16.) A lit∣tle that a righteous man hath, is better than the riches of many wicked; that is, than all their large sums of money, of gold and silver, as also, than their large inheritances of houses and Lands. The word may bear that sense in the Text, and 'tis a good sense; the wild Ass scorns the abundance of the City, he can content him∣self with the barren Land; he cares not though he fare hard, so he may live free from hard labour; he scorneth, both the mul∣titude and plenty of the City;

Neither regardeth he the crying of the driver.

The word is, He heareth not, that is, he obeyeth not the crying of the driver. This is spoken in opposition to tame beasts, for such must regard the crying of the driver, else they must smart for it; if the driver speaks, they understand his language, they must mend their pace, and follow their work more closely, or seel the drivers lash. Here then is a farther description of the liberty of the wild Ass; he is not brought to work by any thing that the driver can say or do, he is not afraid either of his words or blows.

The word which we translate Driver, signifies an Oppressor; so 'tis rendred (Job 3.18.) It signifies also an Exactor.* 1.262 The seventy translate, He regardeth not the hasty call or citation of the gatherer of Taxes or of Tribute. There are two sorts of Ex∣actors;

First,* 1.263 those that exact Tribute; Secondly, those who exact Labour. Now he that drives cattel, urgeth them to work both by hand and tongue, and so exacts labour of them. Hence the word is used to express the Task-masters of the Israelites in Egypt (Exod. 5.6.) who indeed exacted labour of them, and made them serve with rigor. From these Oppressors, with the Exactors of labour, the wild Ass is free; he is at such liberty, that he regards not the cry of the driver, Exactor or Oppressor; nor will he be brought to work by fair means nor by foul. As that was a proverbial speech to shew the tranquility of those times (Isa. 14.8.) Since thou art laid down, no feller is come up against us; So this seems to be a proverbial speech, shewing the liberty of the wild Ass at all times, He regardeth not the crying of the Driver.

From the former part of the verse,

When 'tis said, He laughs at, or scorns the multitude of the City. Taking the word City, as opposed to the wilderness or barren Land,

Note;

Cities as they are full of company, so they are accompanied with all manner of outward plenty and fulness.

If good things are to be had any where for love or money, it is in Cities; and therefore they who dwell in great Cities, where there is such a multitude of people, and abundance of all things, should remember their priviledge; 'tis a mercy they are not in a wilderness, or in a barren Land.

Secondly, In that it is said, He scorns the multitude of the City,

Note;

No society, no company pleaseth, but that which is sutable.

What cares the wild Ass for the company of men? he had rather be among the wild Asses, than among the best and wisest men. Bad men, who are like wild beasts, scorn the company of good men; and it is as true of good men, that they have no joy in the company of bad men, yea, they are often burdened with

their company. The content of our lives doth very much consist in our harmony with, and congeniality to those whom the are en∣gaged to converse with.

Thirdly, Take the word in the other sense, as noting the abun∣dance or plenty that is in the City, the wild Ass had rather be in his barren Land than there.

Hence we learn;

Liberty is more pleasing than plenty, and a wilderness with poor fare, than a City where there is oppression.

Better be sometimes in a starving condition, than alwayes in a fearing condition, alwayes hearing the cry of the Driver. The wild Ass is content to fare hard, so he may be free: how much more then is he below a man, who parts with his true liberty, as Esau did with his Birth-right, for a morsel of meat, or a mess of broth?

Fourthly, Note;

To be driven and forced, is grievous to beasts, much more to men.

The wild Ass regards not the crying of the Driver, because he knows the Driver cannot reach him with his cry, much less with his whip. The tame Ass must regard and attend the cry of the Driver (though he hath no will to it) whether he will or no. It was said by the Moralists, Man would be led, not driven; perswa∣ded, not compelled. The disputes have been great what man may do, and how far he may go to that matter; but I shall not med∣dle with it any further, than to say, that when Christ in the Para∣ble said (Luke 14.23.) Compel them to come in, The compul∣sion there intended, is only that of argumentation, exhortation and perswasion by his Ministers, whose divine Rhetorick in be∣seeching sinners to come in, and to be reconciled unto God, hath such a power in it, as amounts unto, and may be called a compul∣sion. I grant, many use their liberty, or rather abuse it, as an occasion to the flesh, and turn it into wantonness, these are indeed no better than wild Asses; and though they are such as regard not the cry of the Driver, yet they need it.

Thus the Lord hath shewed Job the house and dwelling, as al∣so the liberties and priviledges of the wild Ass; in the next

verse the Lord shews him the food or diet of the wilde Ass.

Vers. 8. The range of the mountains is his pasture, and he searcheth after every green thing.

This verse tells us where the Lord hath made provision for the wild Ass. The Range (or as some render, the search) of the moun∣tains is his pasture;* 1.264 that is, whatsoever he searcheth and findeth out upon the mountains, is his pasture. Job speaketh of wicked men (Chap. 24.5.) after the manner of these wild Asses, find∣ing food in the wilderness for themselves, and for their chil∣dren.

The range of the mountains is his pasture.

Some interpret it choice things, that is, the best things, or those things that are most savoury to the pallat of that beast, those he picks up for his food. Mr. Broughton translates, Chosen places in the mountains are for his pasture: As if it had been said, Though he be wilde, yet he is prudent, he takes not what comes next, but he chu∣seth what is best for him; for as it followeth,

He searcheth after every green thing.

The word notes a very diligent search, after every green thing. Green things are his delicacies, he lives upon them, and delights in them; he searcheth after all, and feeds upon that which is best for him; he looks not that man should fodder him in winter, as they do tame and working cattel, he looks out his own living, and picks up some green thing or other all the year long.

Hence note;

Where God gives dwelling, he gives feeding.

God hath made the wilderness and barren places for the wild Ass to dwell in, yet there is something for him to feed on.

Secondly, His food is every green thing.

(Whence learn;

God gives food to all creatures convenient to their nature.)

He gives green things, grass to the beasts of the field; but he doth, not feed man with grass, he feedeth man with the finest of the wheat, and with honey out of the rock (Psal. 81.16.) And as the Lord provides sutable food for the bodies of men, so

for their souls he hath spiritual green pastures for them (Psal. 23.1, 2.) The Lord is my Shepherd, I shall not want; he maketh me to lye down in green pastures; that is, in his Word and Ordinan∣ces. They are green pastures for his people; he makes them lie down in the Promises and in the Commandments, in the holy Prophecies and Histories of the written word; all which are written for our instruction or learning, that we through patience and comfort of the Scriptures, might have hope (Rom. 15.4.) that is, that our faith having the truth of the Word (especially in the promises) to feed upon, our hope may be said to wait for the good of the Word patiently. The holy Scriptures (I say) are the green pastures which the Lord hath provided for the souls of men to feed in, and grow fat upon. The Scriptures are a bare common, a dry heath to unbelievers, they find nothing there which is food for them; but to believers they are fat pastures, and full of such green things as are most sutable to their taste, and nourishing to their souls. Thus spake the Prophet (Isa. 49.9, 10.) Their pa∣stures shall be in all high places; they shall not hunger nor thirst, neither shall the heat nor the Sun smite them; that is, they shall have safe passage, and sufficient food, both for soul and body, for their souls especially, when delivered out of their soul-prisons, or spiritual captivity, there spoken or prophecyed of, under the Gospel.

Thirdly, Wild Asses sea••ch after every green thing, they take pains for their living; i•• it be not neer, they will travel for it, and seek after it.

Hence note;

Hunger makes irrational creatures, every living creature, in∣dustrious.

They who love not labour, will yet take some pains, at least so much as serves them to get food, and keep them alive. Those beasts which are most at liberty, are in a kind of bondage to their bellies. The wild Asses (saith the Prophet, (Jer. 14.6.) did stand in the high places, they snuffed up the wind like Dragons, because there was no grass. How will they search after grass, who are thus afflicted for want of grass! And will not spiritual hunger make us as industrious as natural hunger doth? Hungry souls will be seeking after every green thing, after every divine precept,

after very precious promise; these are the green things which the soul searcheth for, and is satisfied with. Naturalists say of the wild Ass, that he utterly refuseth to feed upon those things that are dry and dead, he must have g••een. That's true of every be∣liever, he cannot feed upon dead and dry things, upon what is chaffy and husky, he must have green, sappy, juicy, lively food; such hath God provided for him, and he will be satisfied with none but such.

JOB, Chap. 39. Vers. 9, 10, 11, 12.

9. Will the Ʋnicorn be willing to serve thee? or a∣bide by thy crib?

10. Canst thou bind the Ʋnicorn with his hands in the furrow? or will he harrow the valleys after thee?

11. Wilt thou trust him, because his strength is great? or wilt thou leave thy labour with him?

12. Wilt thou believe him that he will bring home thy seed, and gather it into thy barn?

THe Lord still enquires after Jobs skill and knowledge in the book of the creatures. In the former context, Job was in∣terrogated about the wild Ass, whose freedom was there set out, in opposition to the servitude of the home-bred, or tame Ass. Here the Lord puts the question about the Unicorn, and sets forth his liberty, in opposition to the servile labour of the Ox.

Vers. 9. Will the Ʋnicorn be willing to serve thee? or abide by thy crib?

The Unicorns liberty is here described, first, more generally, in two things.

First, He will do no work for man.

Secondly, He will receive no reward from man.

That he hath no mind to work for man, is shewed in the first words of the verse: Will he be willing to serve thee? Will he be imployed in thy service?

And that he cares not to be fed or provided for by man, that he looks for no reward from man, is set down in the latter part of the verse; Will he abide by thy crib?

Secondly, The stubborn liberty of the Unicorn is described in this context, more particularly, by his refusal of that special la∣bour which is necessary in husbandry, or for the tillage of the ground, in the whole compass of it; and here are three parts of that labour set down, all refused by the Unicorn.

First, The ploughing of the ground in the 10th verse; Canst thou bind the Vnicorn with his band in the furrow? He will not go to plough.

The second labour with which beasts are wrought in husban∣dry, is harrowing the ground; the Unicorn will not touch that, as 'tis said in the close of the 10th verse, Will he harrow the valleys after thee? No, he will neither plough nor harrow, he will do none of these works though he have strength enough to do them, as appears (vers. 11.) Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?

The third part of husbandry, about which beasts are used, is the bringing of the Corn in, or the home-bringing of it; the Unicorn will lend no help to that work neither, as is shewed in the 12th verse, Wilt thou believe him that he will bring home thy seed, and gather it into thy barn?

Thus the Unicorn will neither serve in general, nor do any of these particular services; he will neither plough nor harrow, nor bring home the seed. The Unicorn is a beast unsubject to, and unsubduable by man, yet subject to God, and by him easily subduable; for (as the Apostle spake in another case, Phil. 3.21.) He is able to subdue all things to himself.

We may conceive, the scope and intendment of the Lord in putting these questions to Job about the Unicorn, was to shew, that if he could not time or reduce such a creature as the Uni∣corn to his Plow and Harrow, then he must not think of bring∣ing God to his bow, who made both the Unicorn and man too. Surely God will be at his liberty, to do with man what he pleaseth, do man what he can, seeing the Unicorn will take liberty to do what he pleaseth, notwithstanding all that man can do. God will not be bound up to, nor tyed by any mans dictates, but remains soveraignly free for ever, in all his dispensations. Thus of the

whole matter in general: I shall now open the particulars men∣tioned about this unserviceable creature the Unicorn.

Vers. 9. Will the Ʋnicorn be willing to serve thee?

* 1.265The Original word translated Ʋnicorn, denotes an animal, high and stately. It comes from a root which signifies to be ex∣alted or lifted up; and hence David (Psal. 92.10.) testifying his assurance that God would lift him up out of his troubles, and deliver him from his pressures, compares his hoped for exaltation to that of the Unicorn: My horn shalt thou exalt like the horn of an Ʋnicorn, I shall be anointed with fresh oil; that is, I shall have new and sufficient supplies of grace, and gifts, of joy and consolation.

This word (Reem) which in the Hebrew bears only that ge∣neral signification Highness,* 1.266 is rendred by the Seventy in Greek Monoceros, and by the Latines Ʋnicornis, both which answer our English term Ʋnicorn; the notation of all these words in the Greek, Latine, and English imports a beast with one horn, where∣as (I say) the Hebrew word imports only the highness or noble∣ness of that animal or beast intended under it.

* 1.267Natural Historians, in their descriptions of, and discourses about the beasts of the earth, make report of an Indian Ass with one horn, as also of Indian Oxen with one horn, which may therefore, according to the sence of the word, be called Ʋni∣corns. Our late Annotators seem to incline, that by the word Reem here rendred Ʋnicorn, is meant the wild Bull rather than the Unicorn, because as the wild Ass is here oppos'd to the tame, so the wild Bull seems to be oppos'd to the Oxe, which is a tame creature And fitted for the service of man.

* 1.268The Vulgar Latine translation reads it, the Rhinoceros, and so doth one of the Greek interpreters; and in our English transla∣tion (Isa. 34.7.) we put the word Ʋnicorns in the Text, and Rhinocerots in the Margin. The notation of which word (Rhino∣cerot) imports a beast with a horn of his nose or snout. The Rhi∣noceros is a large beast, near in bigness (say some) to the Ele∣phant,* 1.269 only shorter in his legs. And the description or character which one of the Ancients gives of the Rhinoceros, is very suta∣ble to, and doth fully correspond with that which the Lord gives here in this Text of that savage beast (Reem) by us rendred

the Ʋnicorn: For (saith my Author) The Rhinoceros is a proud imperious animal such as will not not be subject to man, nor be brought to obedience, living perpetually in desart places, and se∣curing himself from danger by his horn.

Further, It is said of this Rhinoceros.

First, That he is a mortal enemy to the Elephant,* 1.270 whom he assaults fiercely; and having sharpen'd, or as it were whetted his horn at a ragged rock, that his weapon may be fit for the bloody battle, he wounds him under the belly, where he knows the Ele∣phant is most in danger, that being his softest part.

Secondly, Some to carry the sense of the word Vnicorn to this other creature, say, the Rhinoceros hath but one horn;* 1.271 where∣as others affirm confidently, that the Rhinoceros hath two horns, one upon his Nose, and another upon his Brow, though not so big as that other. One of the old Poets speaking of the Roman sports, describes a Rhinoceros thus, He tossed the bear that was brought before him with his double horn. Sanctius (in his Com∣ment upon this verse) saith he saw a Rhinoceros which was brought into Spain, in whom he observed all things answering the description given of him by the Ancients.

What the shape or form of the Vnicorn is, as ordinari∣ly painted and set up with the Lion, as a supporter of the Royal Arms, and as a sign at many common mens doors, every one knows. Some Historians speaking of the Unico n, paint him out thus in their books and writing••. Pliny in his eig•••••• Book, at the one and twentieth Chapter saith,* 1.272 the Monoc••••ote or Unicorn (whom he there calls a most fierce savage beast) is in the general make or bulk of his body like a Horse, and in the shape of his head like a Hart or Stag, that in the fashion of his feet he is much like an Elephant, his tail resembling the tail of a Boar, that he hath a black horn in the midst of his fore-head two cub is in length, which say others, is not smooth, but wreathed, and somewhat rag∣ged, and at the very top or point exceeding sharp.* 1.273 He is of so fierce a nature, that he will not be taken alive, as the same Autho•• affi ms from hear-say.

Yet there want not those who make doubt whether there be, ye who deny that there is any such beast in the compass of nature, as is commonly called an Vnicorn, having such a medicinal horn as is asserted; and therefore all those Scriptures, wherein this

word (Reem) in the Text translated Vnicorn, is used, They who are of that opinion, translate Rhinocerote, as not being satisfied that there is such a creature as that other in the world. One of the Rabbines collects an objection against him from that of Moses (Deut. 33.17.* 1.274) where speaking of this beast (Reem) he seems to say that he hath more horns than one, therefore no Unicorn; for there describing the flourishing and powerful estate of the Tribe of Joseph, he saith, his horns are like the horns of an Vni∣corn; as if that beast (whatsoever it is which is signified by that Hebrew word) had more horns than one. We indeed translate both words plurally, not the horns of an Vnicorn, but the horns of Ʋnicorns, yet the Hebrew is singular. However I conceive this objection is of no weight, to the denial of any such creature as the Unicorn, it being frequent in Scripture to put the singular number for the plural, as there Unicorn for Unicorns; and therefore that Text hath little or no force in it to invalidate their opinion, who assert that there is such an one horned animal.

Now as to the Text in hand, it may suffice my purpose (leav∣ing farther search of these things to Naturalists) to say, that the Hebrew word Reem signifies a wild beast, very fierce and furious, usually called an Unicorn, or expressed by a word signifying a beast having but one horn in Greek, Latine, and English.

But though I shall not deliver any opinion of my own to the contrary, yet I suppose it will not be unpleasing to the ingenuous and learned Reader, if before I proceed with my own medita∣tions, upon what is said in this Chapter, about this creature, I here insert the discourse and opinion of that learned Physitian, and Divine Critick, Doctor Arnoldus Bootius, in the third Book of his Sacred Animadversions upon the Hebrew Text of the Old Testament, and the first Chapter of that Book: The substance of which I have gathered, and in most places translated word for word, as followeth

That the word Reem (saith he) is the name of some certain Animal all Writers agree; but what this Animal is, is not agreed. Hierome renders it sometimes a Rhinocerote, some∣times an Unicorn; and so do some others in translating the Bi∣ble. Pagnine translates it only once a Rhinocerote, in all other places where it occurs, an Vnicorn; yet in his Dictionary he seems to incline, that the word signifyeth a Rhinocerote, rather

than an Vnicorn. But the Greeks generally are more constant in rendring it an Vnicorn, than a Rhinocerote; and in this al∣most all interpreters, both they who translate the Scriptures in∣to the Latine tongue, and they who translate them into their Mother tongue, follow them, and do so too; the Rabbins also go the same way. And therefore one of them writing upon those words of Moses concerning Joseph (Deut. 33.17.) His horns are like the horns of (Reem) an Vnicorn (which seems to oppose this opinion which makes Reem to be the Uni∣corn, a beast of one horn; he I say, to avoid this difficulty) saith that place is to be understood by an Enallage or change of the number, the word Reem Unicorn, being put for Reemim, Unicorns; with which answer several others wipe of that ob∣jection.

Nor doth it a little help this interpretation that most of those marks, which the Scripture takes notice of in that beast called Reem, namely, his extream fierceness, great strength, and the extraordinary magnitude of his horn, are all ascribed by Au∣thors to the Unicorn.

Yet to me this interpretation seems the less probable, be∣cause Unicorns are found only in India, say they, who have writ∣ten of them. Now it is not likely, that M••ses, David, and the Prophets should speak so often of, and take similitudes from, and that God himself should spend so much time in a discourse with Job about a creature unknown in their Countries. And it must needs be, that he was there (and to them) unknown, if no Country nearer than India produced the Unicorn; for the world was not so discovered in those times, by mutual com∣merce, that living creatures, and things proper to Nations, should be familiarly or much known, in Nations far remote. Of this we have a clear instance in the Elephant, of which famous animal, so useful to man for various services, and so abounding in many parts of Africa and Asia, the Israelites seem to have had little or no knowledge at all; which we may well conje∣cture by that deep silence in Scripture concerning him, there being no mention made of the Elephant any where but in the book of Job: And Job was not an Israelite, nor an inhabitant of Canaan, but of Arabia; whose neighbours on the other side of the Red-sea, the Aethiopians and Troglodites abounded with

Elephants. And this is the more to be marvelled at, because Ivory, which is nothing else but an Elephants tooth, was so well known and common in India. Now, if the Elephant, of whose teeth they had plenty, and which were bred in great numbers in Countries much nearer than Judea, was so little known to the Jews, who can believe that the Unicorn, which was proper to India, should be known to them?

But we have another, and that a stronger argument, against this interpretation; namely, that we account the report of this Unicorn to be a meer fable, and that no such animal, as this is described and commonly believed to be, is at present in the the world, or ever was. For Clesias, a most vain man, and who, moved only with a love to lying, hath b••ought in very many, and those most monstrous figments in his books of the Indians, is the father of this story, from whom Pliny, Aelian, and all who have written of the Unicorn, received and took it up.

And that Clesias lied, as in many other things, so in this also, we may hence conjecture, because this animal was never seen at Rome; in whose shews, all the rarest animals which this half part of the world, containing Asia, with Europe and Africa, ever produced, were wont to be presented to publick vi••••••, and those not only fetcht from within the bounds of the Romane power, but from the Empire of the Parthians, and from the furthest parts of India and Aethiopia. For to omit many other wild beasts, Tigers, &c. (none of which were bred in the Romane Territories) Rome often saw Rhinocerotes, w••ich are bred only in India. So that Aristides spake but the truth in his Encomium of Rome, when he said, All things meet here, whatsoever is bred or made; and whatsoever is not seen here, is to be reckoned among those things which are not, nor ever were. Seing then, in those many ages, wherein that custome continued, of shewing the strangest beasts that could be found all the world over at Rome, the Unicorn, among all the strange beasts, was never seen there, it gives a ground of strong suspition, that there is no such animal in the whole compass of natu••e.

M••reover, in these times, wherein no corner of the world hath been unsearcht, and all things in them as well known to us, as those which are bred a•• our own homes; ••he 〈◊〉〈◊〉 is no man will say, that he ever saw this animal, except Ludovicus Vartomannus,

who writes that he had seen two. But it weakens his credit in this report, both that he is found in other matters to tell fables for truths, as also, because what he saith of the Unicorn, dif∣fers so much from what hath been said by others. Certain it is, that Garcias ab Horto, in those many years which he spent in India, as Phycisian to the Kings Vicegerent (in all which time, he had great acquaintance with very many learned men of that Country, and had the favour of their Kings, and was himself a most diligent searcher after such like matters, He, I say) did not only not see any Unicorn there, but could not get any cer∣tain information concerning him; only he met with some per∣sons, who told him, that in the furthest parts of Africa they had seen a beast having but one horn. Yet, suppose these men told him the truth, it makes nothing as to the Unicorn so much spoken of, with which that, according to their observation, hath little agreement; that being an Amphibion, and having a horn not passing two handfuls in length. My own Country-man also, Johannes Hugonis Linschotius, who was an industrious inquirer after Natural things, having resided twelve whole years in the City Goa, one of the most famous among all the Cities of In∣dia, and to which is brought whatsoever is rare and of esteem in those Countries, did never see an Unicorn, nor yet hear by any worthy of credit, that there was any such animal in all those parts, and therefore accounts the report of an Unicorn to be meerly fabulous; as may appear by what he writes in the 47th Chapter of his Itinerary; where speaking of the Rhinocerote he saith, that is taken by many for the Monocerote or Vnicorn: Forasmuch as no other Vnicorn is found or known, but only in reports and pictures.

We have shewed what moveth us not to assent to them, who say, that by the word Reem, we are to understand the Vni∣corn. And they who render it the Rhinocerote, may with no l••ss ease be refuted. And the first argument brought against the former exposition, may serve here; seeing the Rhinocerote is only bred in those remotest parts of the East, Bengata, Patane and Cambaya, all which lye beyond the River Ganges, in the ut∣most India.

But besides this, there are two other unanswerable arguments against that interpretation.

First, From their horns. Those animals called Reem have very large horns, but the Rhinocerotes have very small ones: And though Martial the Poet seems to say the contrary, while speaking of the Rhinocerote, he saith, How powerful was he with his horn, who could toss a Bull with it like a Ball! And though Nicolaus Contius in his Itinerary, reports it as long as a mans arm, yet experience and eye-sight have confuted them; to which it appears, that the horn of the Rhinocerote is very thick and strong at the root, yet very short: For Gesner tells us, that his horn planted upon his Nose, riseth no higher than his Ears, and therefore it cannot be long. Bucer makes use of this argu∣ment, in his Commentary upon the 2d Psalm, affirming that the hight of the horn, ascribed to that animal the Reem, will not agree with the Rhinoceros.

The Second argument is grounded upon the unconquerable fierceness of that animal called Reem; whereas the Rhinocerote, though with some difficulty, may be in some measure tamed, as hath been seen in those at several times brought into Por∣tugal.

Thus laying aside (for the reasons forementioned) that in∣terpretation, which makes this Reem to be either the Unicorn or the Rhinocerote, we are now to consider what animal this Reem should be: And surely it cannot but be some beast (Bu∣bulo generi affinis) of the race of Bulls or Bullocks; seeing in many places of Scripture, mention is made of the Reemim and Bullocks together, as intimating that they are animals of a near cognation or likeness, Deut. 33.19. Psal. 27.6. Isa. 34.6, 7. In this last place the Prophet having named three living Creatures of one kind (ver. 6.) to wit, Lambs, and Goats, and Rams; Reason may perswade our belief, that in the 7th or fol∣lowing verse (which seems to run parallel with the former) the Prophet observes the same rule of speaking; and to those two Bullocks and Bulls, joyns this third called Reemim, being beasts belonging, at least, to the same kind with them.

I find the same confirmed Psal. 22. by comparing those words of the 12. verse, Many Bulls have compassed me; strong Bulls of Bashan have beset me round; with those of the 21. (which answer them) Save me from the Lions mouth, hear me (we read, thou hast heard me) from the horns of the Reemims

(we rendred Unicorns) as if the Psalmist intended under the word Reemim, a sort of beasts much like in kind, if not of the same kind, with the Bullocks and strong Bulls of Bashan, spo∣ken of before (as the learned Author endeavours there to make out more largely and distinctly) to whom I refer the Reader.

By what hath been said, I suppose we have made it appear plainly, that the beast meant by this word Reem, is an animal neer in kind to the Bull or Bullock, which can be no other than a wild Bull or Bullock, which is to other Bulls or Bullocks, as wild Swine, B••ars or Sows, are to those which are tame, or live and feed about our houses. But seeing there are several sorts of these wild Bulls or Bullocks, we do not conceive the word Reem, to be a common appellation which may be given to them all, but that it signifies some one certain sort among them. To find out which, will not be hard to those who consider what the Scripture holds out concerning the beast there called Reem; namely, the eminent greatness of his horns, and the eminent greatness of his strength; both which are ascribed to him, not only Deuteronomy 33.17. and Psal. 22. but Psal. 92.10. My horn shalt thou exalt, like to the horn of a Reem; i. e. Thou shalt exalt it greatly and strong∣ly, even like the horn of a Reem. This makes it evident, that this Reem cannot be that beast which Aristotle calls Bonasus, nor that which later Writers call Bubalus or Bufalus (we in English, a Buffe) which is so far from being better fitted by his horns, for fight and force, than our Bulls, that his horns are indeed al∣together unfit for either; as Aristotle shews (lib. 3. de part. Anim. cap. 2.) his horns being turned inward, and one against the other, and therefore (as he saith, lib. 9. Hist. Animal. cap. 45.) are unuseful for his own defence. The horns indeed of some of those beasts, are of another fashion, as Gesner describes them, and also Scaliger, Exerc. 206. Sect. 3. but all concludes them unfit to fight with, because they all are either turned one against another, or point downward.

Now though this beast which Aristotle calls Bonasus, others Bubalus or Bufalus, be of such great strength, as also of such fierceness and untractableness, as may well suit the description which the Scripture gives of the Reem; yet the form and fashi∣on of his horns will by no means comply with it, notwithstand∣ing

it must be granted, that they who have expounded Reem by that beast, have spoken more probably, and have come much neerer the truth, than they who understand by it, either the Unicorn or the Rhinocerote.

There remains two sorts of wild Oxen, Bulls or Bullocks, the Vrus and Bisons; which latter is so like the Bonasus, that by some he is taken for the same; yet between the Bisons, pro∣perly so called, and the Bonasus of Bufalus, their horns make a very remarkable difference. What the form of the horns of the Bufalus is, hath been shewed; but the Bisons have them a lit∣tle bowing in the top or point, in which respect they are com∣pared by Oppianus to brazen fish-hooks, but in the rest or body of them they spread upward, or stand right up, and not so unfit to fight with, insomuch that some have called them (Leth••feros tauros) deadly Bulls. And though we grant to Gesner (who de∣nyeth the Bonasi and Bisontes to differ in specie) that the diffe∣rence which is between the horns of these two beasts, is not sufficient to constitute a specifical difference between them; yet when besides the difference in their horns, there are other constant differences, as namely, that the beast called Bonasus doth not fight with his head, but with his heels, and runs away as soon as wounded (as Aristotl•• reports of him, lib. 9. Hist. cap. 45.) whereas the beast called Bisons, useth his horns only in sight, and is not at all discouraged by being wounded, but like a Boar or a Lion, assaults his pursuers the more fiercely (as is set forth at large by Sigismundus Liber, in Muscovieticis) there∣fore we may well conclude, that there is a specifical difference between these animals.

Now though the beast called Bisons, considering the great∣ness and strength of his horns, as also his fierceness, might be taken for the beast in Job, called Reem, yet he is not that beast, because he may be tamed by the art of man, and made to put off his fierceness; as appears abundantly out of a good Author. But as for the beast called Reem,* 1.275 he never gives over the fierce∣ness of his nature, nor can he be tamed or brought to hand; as appears fully, by what God saith of him in this 39th Chapter of the book of Job. In which, when God had proposed the more remarkable properties of several creatures to the conside∣ration of Job, he brings in this beast, called Reem, only to set

forth this property, the unsubduable or untameable fierceness of his nature. So that all that God saith of him, may be redu∣ced to this; That the Reem can neither by the skill nor power of man be brought to the yoak, nor made serviceable to man in any way, when as many other wild beasts, no less eminent than he for strength and fierceness, even Lions, Tygers, Elephants, Leopards, Bears, Rhinocerotes, have laid down their immani∣ty, and become mild, and have suffered themselves to be man∣naged and governed by men, yea, and learn to acknowledge their Masters, and serve them; whereas such tractableness might rather be expected from the Reem (he being of the Bul∣locks kind, and living upon grass) than from any of them; all which, except the Elephant and Rhinocerote are ravenous, and delighting in blood and slaughter, live upon spoyl and prey.

And that we may the more wonder at the unsubduable na∣ture of the Reem, the Lord shews the same to be in the wild Ass, a weak and ha••mless animal, and which hath neither strength nor inclination to do hurt; than which nothing can be said or imagined more wonderful, that wild Asses, whole flocks of which, even a single boy will put to flight and chase, yet will by no means be tamed, whereas Tygers and Lions, one of which will stand a band of armed men, and sometimes put them to flight, should notwithstanding be tamed, even to yield servile obedience. No other reason can be given of this, but only, be∣cause it hath seemed good to God, the Author of nature, to order it so.

Now in that God is pleased to discover the untameable na∣ture of the Reem by these marks or signs, namely, that he scorns to plow the ground, or do any work that belongs to Husbandry. Hence it doth more clearly appear, which we have above con∣firmed by many Scriptures, that the Reem is an animal of the same kind with Bullocks; forasmuch as the sense of the dis∣course of God about him, is as if he had said, Seeing among those beasts which are prepared by men to help them in their work, and whose labour they ease in tilling and subduing the earth, the Ox is chief, as being mans most laborious helper in husbandry, and which in most Countreys is more used in it than any other beast, according to that (Prov. 14.4.) Much encrease is by the strength of the Ox. How comes it to pass, that men do

not make use of the Reem for those services, seeing he is of the same kind with Oxen, and so may seem to be made by nature for that purpose as much as other Oxen, and is by so much the fitter for that service, than any other Oxen or Bulls whatsoever, by how much his strength is greater than theirs, yet no man at∣tempts to use him in it; or if any did, it were to no purpose, for∣asmuch as I the Lord of nature have created this beast, as also the wild Ass before spoken of, altogether untameable. This seems to be the meaning of God in his discourse about the Reem. And hence also it appears, that the Reem is not the Bi∣sons, seeing he, as well as many other wild beasts, being skilfully handled, proves tame and gentle, and may be formed to the use and obedience of man.

It remains therefore, that this Reem is the beast called Vrus, because this property of untameableness is ascribed to that beast. Caesar in his 6th book of the Gallican war, saith, The Vri, no not the young ones, will not be tamed by men, where∣fore being caught in pits, they are killed. Pliny also saith as much of them, Lib. 8. cap. 21.

And as in this particular, his untameable wildness, there is a full agreement between the Vrus and Reem, so those other things which the Scripture speaks of the Reem agree to him also, as those forreign Authors witness, who have written his Histo∣ry. For Cesar writes, that he is in bigness, little less than an Elephant, but of the kind, colour and figure, or shape of a Bull. And Pliny in two places (lib. 8. cap. 15. lib. 28. cap. 10.) names wild Oxen as the Genus, with respect both to the Vri and Bisontes.

The learned Doctor adds many more proofs out of ancient Authors, which the Reader may peruse, if he please, at his lei∣sure. And from all he concludeth,

It is not therefore to be doubted, but that the Reems are the Vri; and indeed so much the less, because not only the Nor∣thern Regions (in divers parts of which, it is said by Writers, that not only the Bisontes, but Vri, are found at this day) are the proper soyl where these Animals are bred, but the Eastern parts also bring them forth. Pliny writes, that the Indian woods are full of them, and so doth Aristotle, I collect also out of Diodorus (lib. 3.) that the Country of the Trogloditicks, which

is seated at the bosom of the Red-Sea, opposite to Africa, hath these Vri in it.

And though no Author doth affirm, that Syria and Palestine yield these wild Oxen, yet this doth not hinder, but that in old times, when the Israelites first inhabited those Countreys, they were there; since it is no new thing, that the whole kind of some wild creatures should be utterly extinct in these Coun∣treys, where formerly they have abounded, of which England gives us a plain testimony in Wolves. Dion also reports the same of Lions, which sometimes were bred in some parts of Europe, but now for many ages have not appeared there. And the same witnesseth Ammianus (lib. 22.) concerning the Hippopotami in Egypt, of which none are to be found now in that Country.

Thus far the learned Doctor, whose discourse may be of much advantage and profit to the Reader, for the better under∣standing of this place.

But I find he hath a great Antagonist, who though he agreeth with him in the negative part of his opinion and discourse,* 1.276 That the Reem here spoken of in Job, is neither the Vnicorn nor the Rhinocerote, nor the Bufalus, nor the Bisons; yet he doth not agree with him in the affirmative part of his opinion, that the Reem is that savage beast or wild Ox called Vrus; but first gives a large account why the Reem cannot be that beast called Vrus, nor any of that kind; and then concludes, that it is a kind of Goat, or of the Goatish kind, by name the Oryx, being an animal in colour pure white, in stature tall, in disposition fierce and untracta∣ble, in his gate stately, lifting up his head and horns on high. That this beast is the Reem here spoken of, he proves by various testimonies, taken especially out of the ancient Arabian, Chalde∣an, and Hebrew Writers, and endeavours to remove several obje∣ctions arising from the seeming incompetency of any beast of the Goatish rank or kind, to answer the description given of that no∣ble animal called Reem, both in the Text and in many other places of Scripture.

Thus the learned are much divided in opinion about this crea∣ture, and upon which to determine is not easie.

Yet because the word Reem is every where in Scripture ren∣dred by our Translators (as also by many others of great autho∣rity) Vnicorn; I shall leave that matter of difference to the

Readers judgement, and do that reverence to our Translation, as to open the Text distinctly, in all that is here said by the Lord concerning the Reem, under that name or title, Vnicorn.

Will the Vnicorn be willing to serve thee?

In these words, the Lord presents man, as it were, inviting, wooing, hiring the Unicorn to serve him. But when he hath used all his skill and cunning, when he hath done his best and worst too, that is, used all manner of means, the Unicorn will not by any means be wrought upon, to come under mans yoak, or do his work. Will the Vnicorn

Be willing to serve thee?

To will, is an act of reason, and therefore to be willing, is not proper to irrational Animals; yet to will and to be willing, may allusively be given to them: They have a kind of will, and an understanding befitting their kind.* 1.277 The Hebrew word signifies to will with much readiness and propensity of mind, it signifies willingness with delight; and thence comes the Hebrew word for a Father, because a Father is willing and ready to take care of, and provide for his children, though it cost him much travel and pains. But,

* 1.278Will the Vnicorn be willing to serve thee? will he be a ready ser∣vant to thee? he will not. As if it had been said, The Vnicorn is an indocible, and an untractable animal; he will not be brought to hand, he will neither bear the yoak, nor wear the bridle; nor en∣dure to be harnessed like the Ox and Horse; let man do what he will, what he can with him, he will neither go to Plow nor Cart, not he.

Hence note, First;

Service should be done with willingness, or with the will.

It is the commendation of a servant, when he doth his Masters work with his will, more than with his hand. Man should be as willing to serve, as he is to be served, as willing to obey, as to rule; nor doth any man know truly how to command, but he that knows how to obey, and when called, is willing to obey in the service of God; nothing is done to him, unless it be done with the will, and therefore the full effect of the work of the grace of God upon the heart of man, is comprehended in this

one word (Psal. 110.3.) Thy people shall be willing in the day of thy power. They were once like the Unicorn in the Text, that will not serve; but in the day of thy power, when the word comes upon them in the power of the Spirit, they shall serve with all manner of dutiful readiness and willingness. Some men are not at all wrought to the service of God; others serve him but are not willing to serve, they do it by constraint, not willingly; for base fear of loss, or for baser hope of filthy lucre, not of a ready mind; upon which carnal terms the Apostle Peter warns the Mi∣nisters of the Gospel, to take heed they feed not the flock of God (1 Epist. 5.2.) Nothing but a day of power conquering the will, renders us willing to serve Christ, willing to submit to the yoak of Christ, to be bound in his furrow, and to harrow the valleys after him, that is, to do any work that he calls us to. Service should be with the will, and 'tis so by grace. That's the first thing which the nature of the Unicorn is against, as to the service of man; he hath no will to it.

Secondly, Note;

Some beasts have a kind of willingness to serve man.

That some beasts have such a willingness, is more than imply∣ed, while 'tis said, that some have not. As the wild Ass before was spoken of in opposition to the tame, so here the Unicorn is spoken of in opposition to the Ox or Horse; who though they are not properly willing to serve, yet they will not alwayes refuse service, but freely at last, or after a while, take the yoak and re∣ceive the bridle. The Apostle saith (Rom. 8.20.) The creature is made subject to vanity, not willingly. The creatures are not willing to serve the lusts of men, yet many of them are willing to serve the occasions and necessities of men. 'Tis through the sin of man that the creature is made subject to vanity; but it is through the appointment of God that the creature is made subject to duty, and that with a kind of willingness.

Thirdly, 'Tis said here of the Unicorn, as of the wild Ass be∣fore; Canst thou make him willing? when thou hast used fair means, foul means, one way or other, will he serve thee? he will not.

Hence note;

It is hard to change nature.

* 1.279Beasts hold fast their natural qualities. The Horse, the Bullock, who are tame by nature, will come to hand; but the wild Ass and the Unicorn, whose nature is quite opposite to service, will never be broken nor brought to it: Thrust out nature with a fork it will return again. Till nature is quite altered and changed, acts will not change. 'Tis thus with man, considered in nature, who as he is compared to a wild Asses Colt (Chap. 11.12.) so he may be compared to an Unicorn. Will man be willing to serve God? no, not by any moral perswasions; no, nor heartily, he may hypocritically, by any outward benefits, nor by any hard usa∣ges. Though (as Solomon saith, Prov. 27.22.) thou shouldst bray a fool in a morter among wheat, with a pestle, yet will not his foolish∣ness depart from him. A carnal man will never submit quietly to duty, till God hath changed his nature, and made him a new man, or, till his mind is renewed after the image of God. Con∣version is first a change of our nature, and then of our way. This makes conversion so difficult a work. Good education and hu∣mane instructions, may change a mans way, but nothing less than the power of God can change his nature. Man is naturally as un∣willing to serve God, as the wild beasts are to serve man: He is as stout and as stiff as the Unicorn, as cruel and fierce as the Lion, as crafty as a Fox, as crooked and cross as any creature; unless his heart be changed, he will never to purpose change his course. Man cannot change the course of the Unicorn, because he cannot change his nature; and could not God change mans nature, he could never really change his course.

Fourthly, Observe;

That any of the creatures, especially strong ones, are brought to hand, or to the service of man, must be ascribed to the power and goodness of God.

The Horse would no more serve man than the Unicorn, nor would the Ox serve man more than the wild Ass, unless the Lord had put another spirit or disposition into them, than he hath done into the Unicorn.

Fifthly, Observe;

That any of the creatures are unserviceable to man, is to be ascribed to the sin of man.

At first, all creatures were subject to man; not only the Horse, and the Ox, and all the now tame creatures, but the fiercest Li∣ons, Tygers, Bears, Unicorns, were all in subjection to man, ac∣cording to that soveraign power given man by God, in the day that God made him (Gen. 1.27, 28.) So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and said to them, be fruit∣ful, and multiply, and replenish the earth, and subdue it, and have do∣minion over the fishes of the sea, and over the fowls of the air, and over every living thing that moveth upon the earth. The original grand Charter of mans Soveraignty, was extended over the Unicorn and the Lion, &c. And therefore when creatures are not willing to serve man, especially when they rise up against man, let man remem∣ber his sin in not obeying the Soveraign command of God. Had not man been unwilling to submit to and serve God,* 1.280 no creature had been unwilling to serve man. We may see our own neglect or refusal to serve God, in the refusal of any creature to serve us; we may see our own rebellion against God, by the rebellion of the creatures against us. Unless man had departed from God by sin, none of the creatures had departed from their subjection to man. The sin of man loosed the creatures from that bond of ser∣vice to man, in which, and to which they were created.

Will the Vnicorn be willing to serve thee?

Observe, Sixthly;

Those Creatures which will not do service unto man, but live meerly to themselves, are wild or fierce.

These clearly resemble the condition of those men who live only to themselves, or who serve none but themselves. What∣ever some men do they serve themselves only, they respect no mans good, either spiritual or temporal, besides their own; were it not that they had a chief respect to their private ends and in∣terests in serving, they would never serve. A gracious spirit is willing to serve his neighbour, to serve his brother, as well as or with himself. Christ tells us, his Disciples should be so far from serving themselves only, that they should not serve them∣selves at all; he that will be my Disciple (saith our Lord Je∣sus Christ, Mat. 16.24.) Let him deny himself, that is, not serve nor seek himself, either contrary to the good of others, or with a neglect of their good. Therefore they who in all they do,

do all for themselves, live upon no better terms, nor to any nobler ends, than the Unicorn or wild Ass, who are not willing to serve any man. Let others sink or swim (say such) they care not, they will look to their own.

Seventhly and Lastly, Though God hath made a sort of crea∣tures that (as the case stands) will not serve man, nor contribute any help to him; yet these creatures live not in vain to God, nor are they altogether unserviceable to man, though they have no will to serve him. For,

First, They declare the power and wisdome of God, both in making and governing them, and in that they declare his praise. God would not give any creature a being, that did not one way or other, set forth his praise in the world; there's much of God shining in those creatures, which man hath no service by (Psal. 148.) Praise him ye Dragons, and all Deeps. Dragons praise God, they raise up a revenue of glory to God, though man get no service from them.

Secondly, Such creatures adorn the universe; the world is beautified with their variety.

Thirdly, Even such creatures serve man when they are dead, though they will not while they live; some parts of them are Medicinal, and many useful to man. The Unicorn, who will serve no man living while he lives, yet his horn is accounted a great Antidote against Poyson, and so is a means to prevent the death or prolong the life of many men. So then, there is no crea∣ture but is serviceable to God and man some way or other. And though it may be truly said of some men, as of the Unicorn, with respect to man, they will not serve God, yet God hath service by them. Will the Vnicorn be willing to serve thee?

Or abide by thy Crib?

A Crib is that in which an Oxe or an Ass feeds, (Isa. 1.3.) The Oxe knoweth his Owner, and the Ass his Masters Crib; that is, the vessel in which he useth to be fed. Solomon saith (Prov. 14.4.) Where no Oxen are, the Crib is clean, that is, the Crib is not used, and so remains clean. If none come into a Room, the Room is clean. In one sense, where Oxen are, the Crib is clean, that is, they eat up all the fodder put into it. But in Solomons sense, where no Oxen are the Crib is clean, because no fodder is put into it. The Lord having said, the Unicorn will do no work,

adds also, he will not abide by thy Crib. As he will do thee no service, so he will put thee to no charge; that's a piece of inge∣nuity in the Unicorn, as he does no work for man, so he looks for no wages nor reward from man: which may be a reproof to those men, who are very unwilling to serve others, yet are very willing to abide by their Crib; they like it well to eat and drink upon you, as long as you will, and possibly whether you will or no, but will not do a stroke of work; Such a one we call proverbially a Lurdane, from the lazy Danes, who long since Lording it in this Kingdom, would eat and drink in a good well-stored house, but refused all labour. The Unicorn is to be com∣mended above such idle drones, who use their teeth more than their hands, as if they were born only to feed their bellies, or to live upon the sweat of other mens brows; for he hath a kind of honesty in him, as he doth you no work, so he will not trouble your Crib.

Hence note;

Some creatures will rather run the adventure of starving, than work for their living.

They will rather indure hunger and thirst, than be put upon labour. There is much of this also in some mens spirits; 'tis so with all those whom Solomon calls sluggards; they prefer hunger and ease (which some calls a dogs life) before plenty with industry, and a thred-bare back before a sweating brow.

Secondly, From the connexion, in that the Text saith, will he serve thee? will be abide by thy Crib?

Note;

Whomsoever we call to our service, we should provide a Crib for him.

We ought to feed those that do our work. If the Unicorn would labour, he should not want a Crib, nor should any labouring man want a Table; It were a most unrighteous thing in the sight of God and Man if he should. As the Apostle gives the rule (2 Thess. 3.10.) He that will not work, let him not eat; so on the contrary, he that doth work, all the reason in the world he should eat; therefore the Apostle James (Chap. 5.4.) denounceth a wo against rich men, for detaining or keeping back, either in whole or in part, the hire of the labourers who had cut down their harvest. Hire kept back, crieth; for what? for wrath and

vengeance upon them that detain or keep it back. The law of God given by Moses (Deut. 24.15.) commanded that the labou∣rers hire should be paid him presently; his hire was not to be kept from him, no not for a night. As if the Lord had said, he hath been willing to serve thee all the day, therefore let him carry his wages home at night, to comfort his Wife and Children. The Lord is very jealous in this thing; if a beast serve he must have a Crib;* 1.281 and shall not man?

One of the Ancients applies this in a spiritual sense, to hearing the Word of God: The wicked will not serve God, nor will they abide by his Crib; they will not come where their souls may be fed to eternal life, where they may have clean Proven∣der, as the Prophet speaks (Isa. 30.24.) that is, sound and wholesome doctrine, directing them both what to believe, and how to live, that they may be saved and live for ever.

The Lord having in this 9^th verse set forth the lawless life of the Unicorn; First, By his unwillingness to serve man; Se∣condly, By his independence upon man for his livelihood: Pro∣ceeds to confirm and illustrate the same thing, the stoutness or pride of the Unicorn, and so his utter unserviceableness unto man, by his refusal to be engaged in any of those labours which are necessary to husbandry. First, The Plowing, Secondly, The Harrowing of the ground. Thirdly, The Inning or Bringing home of the corn.

His refusal of the first of these services, we have in the for∣mer part of the next or tenth verse.

Vers. 10. Canst thou bind the Vnicorn with his band in the furrow? Thou canst not.

Beasts use to be bound with cords to their work, they will hardly else abide by their work. Neither reason nor religion binds beasts to their work,* 1.282 therefore cords must. The word here rendred to bind, signifieth very fast and strong binding, and such is binding with cords. Moses useth the word (Deut. 11.18.) with respect to the Divine Law, which God commanded the people of Israel, to bind as frontlets between their eyes, and so to hold them fast for ever. The word is used also (Neh. 4.6.) to note the fixing of stones in a Building or Wall, by Lime, Ce∣ment, or Morter, And all the Wall was joyned together unto the half thereof; that is, the Wall was fastened and cemented half

high. Now saith the Lord, Canst thou bind the Vnicorn?* 1.283 Canst thou make him fast with his bands: The word signifieth a thick and strong band, which will hold pulling and not break; A three-fold cord (saith Solomon Eccles. 4.12.) is not easily broken. Canst thou bind the Vnicorn in his band? Some make the Pronoune his in the Hebrew to be only Paragogical, without any necessary signi∣fication in the construction; but I conceive there is somewhat pe∣culiar in it, when he saith, canst thou bind the Unicorn with his band. Every beast hath his special band or way of fastning to his work; so that, when 'tis said, Canst thou bind the Vnicorn with his band? it seems to sound as if it had been said, hast thou a pro∣per band for the Unicorn, as I know thou hast for other beasts, the Horse, Oxe, and Ass? hast thou a band which will hold him to his work? I know among all thy tackling, thou hast none will do it; he will break thy bands, and cast thy cords from him, as stub∣born and proud men are said to do the bands and cords, that is, the laws and commands of God (Psal. 2.2.) Many beasts have their bands, the Unicorn will have none, he will not be bound; or if he be, he breaks his bands, and refuseth to obey; either he will not come to hand, nor admit bands or cords to be put upon him, or he strives against them and casts them off. In a word, 'tis as if the Lord had said; Thou canst not get the Vnicorn into his gears (as the Husband man speaks) thou canst not harness him as thou dost a horse, nor yoke him as thou dost an Oxe, to Plow or Cart; he will not touch thy work. Canst thou bind the Vnicorn with his band,

In the Furrow, or for the Furrow, or to the Furrow.

The Plough makes Furrows,* 1.284 and Furrows laid together make Ridges: Both are expressed (Psal. 65.10.) Thou waterest the Ridges thereof abundantly, thou setlest the Furrows thereof. Canst thou bind the Vnicorn with his band in the Furrow?

Or will he Harrow the Valleys after thee?

When the Plough hath laid the Furrows, harrowing follow∣eth. The Plow leaveth the clods too gross for the reception and growth of the seed; therefore the Harrow is imployed to break the Plowed ground yet more, and to crumble the clods yet finer. We find both these parts of Husbandry set down (Isa.

28.24.) Doth the Plow-man Plow all day to Sow? doth he open and break the clods of the ground? when he hath made plain the face thereof? doth he not cast abroad the fitches, &c? Here's a de∣scription of this work of the husbandman Plowing and Harrow∣ing, or making plain the face of the ground, all in an allegory, intending a very spiritual work of God, in breaking and harrow∣ing the heart of man by affliction, and making it thereby fit to receive the seed of the Word. Thus also spake the Prophet (Hos. 10.11.) Judah shall plow, and Jacob shall break his clods, that is, Jacob shall Harrow. The Prophets meaning is, that the Lord would bring them into a labouring state of life, even into captivity, where they must Plow, because they had Plowed ini∣quity, and had not Plowed up the Fallow ground of their hearts by repenting of their iniquity. Will the Vnicorn Harrow

The Vallies after thee?

Some render the word, Furrows, which lye like Valleys between the Ridges. But the word more properly signifieth Vallies; and they are most commonly Plowed and Sowed with Corn, as Hills are reserved for Pasture. Will he Harrow the Vallies

After thee?

That is, will the Unicorn be led by thee? The Harrower go∣eth before the Horse, or that which draweth the Harrow, and the beast followeth; or thus, will he Harrow the Valleys

After thee? That is, after thou hast Ploughed them. As if the Lord had said, will he either be driven or led? thou canst not make him Harrow? thou canst not lead him on in that work. Thus we have the Unicorns refusal of those labours, in which other beasts, the Oxe and the Horse especially, are very common∣ly used.

Now for as much as the Husband-mans work is described, by Plowing and Harrowing.

Note, First;

We cannot get our ordinary food without much labour.

The Husband-mans life, is a painful life; Plowing and Harrow∣ing are hard labours; and what is all this for? but to bring forth the necessaries of mans life, bread to strengthen mans heart, and

by consequence what ever else is food for man. Adam was com∣manded to dress the Garden, and to keep it, (Gen. 2.15.) Adam was not put into that pleasant Garden, only to take his pleasure and to eat the fruit of it; but he was put into the Garden to dress it, and to keep it. Even Adam was to eat upon his la∣bour, though not such labour as man now eateth upon; that came in by sin after the fall; labour was imposed upon man, not only as a duty, but as a penalty. It was imposed upon man before the fall as a duty, but it was imposed upon man after the fall as a penalty, (Gen. 3.17, 18, 19.) Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. In the sweat of thy face shalt thou eat bread, till thou return unto the ground. Our ordinary bread is not easily come by; remember the Husband-mans labour. Hence the Apostle, when he would shew what pains God taketh, either immediately by the work of his Spirit, or mediately by the labour of his Ministers, to convert and build up souls in the faith, he tells us (1 Cor. 3.9.) That we are Gods husbandry, and Gods building. As if he had said, great pains hath been or must be bestowed upon you, that your souls may be saved, and that ye may bring forth fruits of righteousness unto eternal life. The Lord hath his spiritual Plow-men, his Labour∣ers, his Oxen; by these the faithful and industrious Ministers of the Gospel are emblem'd, and set forth in the holy Scriptures, (1 Cor. 9.10. Rev. 4.7.)

Note, Secondly;

There is no Sowing without Plowing.

You must stir up and break the ground, before you cast the seed into it; 'tis not else fit to receive the seed, and improve it for a harvest. The Scripture speaks first of Plowing, then of Sowing (Isa. 28.24, &c.) The Plow-man opens the earth, and breaks the clods before he casts in his seed, the cumin, the fitches, and the principal wheat. He doth not Plow for Plowing sake, but for Sowing; and when he hath Plowed he leaveth not his work, till he hath Sowed what he Plowed. This method doth the Lord use in his spiritual husbandry; the Plow of repentance must break up the Fallow ground of the heart, and the Harrow must smooth the face of the soul, before it be fit to bring forth. The Spirit makes frequent use of these Metaphors (Jer. 4.6.)

Plow up the Fallow ground of your hearts; read also (Hosea 10.12.)

Further, Harrowing comes after Plowing, and either before or immediatly after sowing (there is some variety as to hus∣bandry in this point) that the seed sown may be preserved from being devoured by the Fowls of the air, it must (unless sowed under Furrows) be Harrowed. Harrowing helps the seed to spring more freely, and grow more thrivingly. And thus it is also in spiritual husbandry; When the seed of the Word is Sown, the heart must be Harrowed, else the Seed will miscarry. In that Parable of the Sower (Mat. 13.) some seed fell upon the high-way, which was neither Plowed nor Harrowed. This High-way ground, signifieth those careless hearers who receive the Word in a formality only; the Fowls of the air (evil spirits) quickly picked up that, because it was not covered by Harrowing. Now there are two Harrows, by which the Seed of the Word cast into the Vallies and Furrows of our Hearts, is covered and secured, that it may bring forth fruit to perfection; these are meditation and prayer. By meditation we hide the word in our hearts, and by prayer we obtain a blessing upon it from God, both for the securing of it, and our fruit-bearing according to it. There are two resemblances in Scripture, setting forth the use of meditation and prayer about the word received; The one, is chewing of the cud; the other, is Harrowing. Clean beasts un∣der the Law chewed the cud; and wise men, both under Law and Gospel, Harrow their land; a godly man doth both in a spi∣ritual way, while he meditates in the Word, and prays for a bles∣sing upon it. Thus husbandry for our daily bread, teacheth us what course the Lord expects we should take for our souls, that we may bring forth fruit, and answer the end of receiving his Word. The Unicorn will not be brought to either of these parts of the Husband-mans labour, and his refusal is aggravated in the next Verse, by the ability which he hath for both.

Vers. 11. Wilt thou trust in him because his strength is great? or wilt thou leave thy labour unto him?

The Vnicorn hath strength sufficient; he is a beast stronger (say Naturalists) than either the Ox or the Horse; but, Wilt thou trust him because his strength is great? The word notes trusting

with much confidence, and rest of the mind; as 'tis said (Isa. 12.2.) I will trust, and not be afraid. Confidence, upon a good ground, leads us into a full, as well as a good security; I will trust, and not be afraid, for the Lord Jehovah is my strength, saith the be∣lieving soul in that place. But saith the Lord here to Job, Wilt thou trust this strong beast without fear or jealousie? Wilt thou trust him,

Because his strength is great?

The strength or force of his body is great, very great, but the force or stubbornness of his will, that is, his wilfulness is far greater,* 1.285 even so great, that it will not suffer him to lay out the strength of his body for the service of man. We find strength often attribu∣ted to the Unicorn in Scripture (Numb. 23.22.) He, (that is, God, or Israel, through the presence of God with him, as was shewed before) hath as it were the strength of an Vnicorn. 'Tis not said, he hath as it were the strength of an Horse, or of an Ox, which are very strong creatures, but of an Vnicorn; there∣by implying, that the Unicorn is a creature of such great strength, that he knew not where to find a stronger. The Unicorn hath strength enough for his work, but he hath no mind to his work; and therefore wilt thou trust him because his strength is great?

Hence note, First;

Great strength is required for great work.

There are some works that are done, not so much by strength as by art, or as it were, by slight of hand; such a work a feeble weak man may do: but there are other works which require great strength; all the wit, and skill, and learning, & cunning of men, can∣not do them, unless they have a sutable, that is, a great portion of strength for the doing of them. David (Psal. 144.14.) descri∣bing the temporal felicity of his people, makes this request for them, That our Oxen be strong to labour. The labour of the Ox is great, and therefore he needs great strength to do his work, and go through with his labour.

Note, Secondly;

They who have great strength, may do great works.

Great strength is a great advantage for service. If the Unicorn

would imploy and put out his strength, he might do much. Strength of body is a talent, much may be done by that; strength of mind is an excellent talent, much more, very much more may be done by that. But when a man hath much strength of body and mind together, what may not he do! Let those who have much strength, consider how they use it. For a man to have the strength of an Unicorn, much bodily strength, and make no use of it, is to become more beastly than the Unicorn. A strong man rejoyceth to run a race (Psal. 19.5.) He that hath great strength, may run a great race. A race requireth great strength, and he that hath strength, or is a strong man, should rejoyce to run it. A strong man, if he have an heart and a will to his work, delighteth in his work more than in his reward.

Note, Thirdly;

Some have strength enough to do much work, to do great and good things, yet are not at all to be trusted with the doing of any thing that is great or good.

Strength is not alwayes to be trusted. There is a twofold trust in strength; First, There is a trust in strength as to confidence in it for success; and thus we are not to trust any strength in the world, neither our own nor others. Cursed is the man that trust∣eth in man, and maketh flesh his arm (Jer. 17.5.) The arm of flesh is too weak to be trusted in, though never so strong; though it have the strength of the Unicorn, it must not be trusted; no creatures strength is to be trusted in, as to dependance upon it. Secondly, There is a trusting of strength as to the using and im∣ploying of it; thus strength may be trusted. We may trust the strong that they will use their strength for us, only we must not rest in their strength. They who (like the Unicorn in the Text) have great strength, and yet are not to be trusted that they will use it, are in a much worse condition than they who have no strength to use, or to make them any way useful. There are three sorts of men to be considered, in respect of strength.

First, Some have a will to do more than they have strength to do; they have a will to do more in ordinary work, than they have strength to do, and they have a will to do more in extraor∣dinary work & duty, than they have strength and ability to do. The Apostle speaking of the labour of love or charity, in the mini∣stration of the good things of this life, to those that stand in

need, thus commendeth the Macedonians (2 Cor. 8.5.) For to their power, I bear them record, and beyond their power, they were willing, &c. He meaneth, not the power of their bodies, but of their purses and estates. Some are willing beyond the pow∣er of their estates, to relieve the necessities of others; and some are willing beyond the power of their bodies, to labour not only for the supply of their own necessities, but in any publick service. To have a will to labour according to our strength for labour, sheweth an honest heart; but to have a will to labour be∣yond our strength for labour, sheweth an Heroick heart. But

Secondly, Most have strength to do more than they have a will to do; they are like the Unicorn, and that upon a double ground: First, Some are so lazy and idle, that they will not do what they have strength to do. Thus Solomon describeth the sluggard (Prov. 21.5.) His hands refuse to labour. He hath strength enough in his hand, but for idleness he will do nothing. Secondly, Others are so proud, that though they have strength enough to labour, yet they will not; they are so stout, so stubborn, so high-minded, that they sco••n to work or do service; they think themselves too good to take pains: I shall say too little, if I say, these are in a very bad frame. They are right Unicorns, who are so stout that they will not serve, nor be bound to attend any service.

There is a third sort, who have strength to do service, and they have also will to do it; they have will, and they have strength, but they want an opportunity to do service. This may be the case of a good man, who is like the labouring Ox; A good man hath alwayes a will to work, and may have strength for his work too, yet many times wants work. As they in the Parable (Mat. 20.6, 7.) answer∣ed when questioned, Why stand ye all the day idle? It was not (so they excused themselves) because they had no will to work, or had no strength to work; but (say they) No man hath hired us; we have not been called to work, we know not where to have a dayes work. Such there are, who have will and strength, while they want a call. Thus the Apostle spake concerning the Phi∣lippians (Chap. 4.10.) Ye were careful, but ye lacked opportunity. The dore was not open, and so ye could not do what ye desired, and had both a mind and an ability to do. The point in hand leadeth us to the middle sort of persons (truly shaddowed by the Unicorn) who though they have much strength to do service,

yet they have no mind to serve, but hide their Talent in a Nap∣kin, and put their Candle under a Bushel: These are not to be trusted, though they are well furnished. I may say to any man concerning such men, as the Lord to Job, concerning the Uni∣corn; Wilt thou trust them, because their strength is great? be∣cause their strength of mind, their strength of body, their strength of estate is great? Can we trust all rich men that they will do works of charity, because their estate is great? Can we trust all healthy men, who have sound and able limbes, that they will take pains, because their bodily strength is great? Can we trust all knowing men, who have quick parts, and excellent gifts, much knowledge, that they will go through with their work, because the strength of their minds is great? We can hardly find any to trust, what strength soever they have, but those who have recei∣ved strength of grace from God, and so have strength of faith in God, strength of love, strength of affections to God, strength of zeal for God. And even they who have strength of grace, may fail their trust very much (Job 4.18.) Behold he put no trust in his Servants, and his Angels he charged with folly. The Lord could not be confident of Angels, who are mighty, in strength. If God should leave Angels to themselves, they would soon fail; it is because Angels are confirmed by grace (Christ being the head of Angels) that they stand fast to their work, and abide by their duty, else the Lord could not trust Angels with all their created strength; much less then could the Lord trust the best of Saints with all the spiritual strength he hath planted in them, did he not continually confirm them, and quicken them (to the work which he hath called them to) by his holy Spirit. No further than any man trusteth in Christ for strength, or maketh Christ his strength as well as his righteousness, is he to be trusted with the doing of any work, any more than the Unicorn, how much soever his strength is? Many are set a work, and do work, because their strength is great, but none (in a due sense) can be trusted, but they who make Christ their strength, and look daily to him for it. Wilt thou trust him, because his strength is great?

Or wilt thou leave thy labour to h••m?

This latter part of the Verse is of the same importance with the former, yet I shall touch a little upon it. Wilt thou leave

thy labour to him? Labour is taken in Scripture two ways;

First, For the very act of labour. Jacob said (Gen. 31.42.) God hath seen mine affliction, and the labour of my hands. God knows (said he to Laban) what pains I have taken, what hard work I have been at in thy service; and how hard he had been at work, he told Laban (ver. 40.) Thus I was in the day, the drought consumed me; and the frost by night, and my sleep depart∣ed from me. To such hard work in spirituals the Apostle exhorts; Be stedfast; and unmoveable,* 1.286 always abounding in the work of the Lord, for as much as you know that your labour is not in vain in the Lord (1 Cor. 15.58.) The word in the Text which we render labour, signifieth a labouring to weariness, or a labour which causeth weariness. Strong labour, diligent labour wearieth a strong man; and though an industrious person is not weary of his labour, yet he may be wearied with his labour; yea, the more industrious he is in labouring, the sooner he may be wearied with his labour.

Secondly, Labour is taken sometimes for the fruit of labour, or for that which is got by labour; the reward, and wages given and received for work and service done, is called labour (Psal. 128.2.) Thou shalt eat the labour of thy hands. No man can eat the acts of his labour, but every man should eat the fruit of his labour; labour brings in bread, and that bread is sweetest which comes in by labour. The Lord threateneth his people (Deut. 28.33.) strangers shall eat thy labour, that is, the encrease that comes in or hath been gotten by thy labour, even that which thou hast la∣boured for. And it was a mercy bestowed by the Lord upon his Israel (Psal. 105.44.) that they inh••rited the labour of the peo∣ple, that is, they dwelt in the houses, which they had built; and enjoyed the gardens, which they had planted; & reaped the fields, which they, the Heathen, had sowed; In a word, they had the fruit of all their labours. Some understand the word here in this latter sence, Wilt thou leave thy labour unto him? that is,* 1.287 wilt thou allow him any of the fruit of thy ground, seeing he refuseth to work in thy ground? surely, thou wilt not. Labouring cattel have somewhat for their labour, they share in those good things which are the product of their labour (1 Cor. 9.9.) Thou shalt not muzzel the Oxe that treadeth out the corn. But though it is a truth, that labouring cattel eat of, and are fed with the fruit of their labour; yet here, by labour, I understand the very act of

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labour, not the fruit of it. Wilt thou leave thy labour to him? that is, wilt thou leave thy business with him? wilt thou trust him with thy Plow or with thy Harrow? And (consider the de∣pendance) if thou darest not trust him, then thou wilt not leave thy labour unto him.

Note hence, First;

It is not Wisdom to leave our work to such as we cannot trust.

Our work will be ill done, or half done, or not done at all by those that we cannot trust. We trust those much, to whom we leave our business; and there are three things requisite in those to whom we leave it.

First, That they have strength and ability for it; there is a ne∣cessity of that: No wise man will trust or leave his business with him that hath no strength to do it, no ability for it.

Secondly, That they be subject and obedient to us. No wise man will leave his business in the hand of those who acknowledge no obedience nor subjection to him, how much strength soever they have. An unsubmitting strength will work against us rather than for us.

Thirdly, That they be faithful. No man will leave his busi∣ness to a person of strength and in subjection to him, if he be not honest to him. Solomon hath sufficien••ly caution'd us against trust∣ing such, while he saith (Prov. 25.19.) Confidence in an un∣faithful man in time of trouble ('tis true also in time of peace) is like a broken tooth, and a foot out of joynt. A b••oken tooth can∣not chew our meat, and a foot out of joynt can worse go a journey; an unfaithful man will prove a worser servant to us, than the worst of these. And as it is thus among men, they will not leave their business with an Unicorn, with one that hath strength, but yeilds no subjection, nor ever shewed any faithfulness; so God will not leave his labour, his work and service to such as are like the Unicorn; he will not leave it in such hands, as have great ability to carry it through, yet want obedience to his will, and faithfulness in his work. There must be a concurrence of these three, strength, subjection, and faithfulness, in all those to whom the Lord God, the God only wise, will leave his labour, or commit the doing of any service for him. But where these three meet and center in any

person, strength of body and mind, submission of will, and faith∣fulness to a work; how great things may they do in the service whether of God or Man?

Secondly, Observe;

A will, a mind to work, or a w••lling mind to work is better than great strength.

As the Unicorn with his great strength, so they who are like the Unicorn in strength may do little or nothing. But they that have only a little strength, and a mind to be doing, have done, and may do much. Little strength is a kind of weakness, yet where there is a willing mind, weakness will do more than great strength without a willing mind. We have a common saying; John is a good servant when Will is at home. Willingness to work, works better than bare strength: We have this conclusion (Neh. 4.6.) So built we the wall (Nehemiah spake there of the Jews return'd from Babylon) And all the wall was joyned together unto the half thereof. For the people had a mind (or as the Hebrew is,* 1.288 an heart) to work. The wall of a great City being soon raised half up, the reason given was, because they had a mind to work. The Jews at that time, were a people under so much weakness, that the enemies j••ar'd them with it (ver. 2.) What will these feeble Jews do? will they fortifie themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of rubbish? &c. Will they work miracles? remove moun∣tains? But how feeble soever they were, the work went on amain, For the people had a mind, a heart to work. Though they were no Unicorns, no people of great strength; though they were feeble Jews, yet they attained to half their work quickly: Strong hearts and feeble hands, will dispatch a business better and sooner, than strong hands and feeble hearts. 'Tis thus, as in corporal so in spiritual labour, where there is a mind to the work, though we have but a little strength, we shall do great things. This was the high commendation of the Church of Philadelphia (Rev. 3.8.) Thou hast a little strength and hast kept my word, and hast not de∣nied my name. He doth a great deal of work for God, who keeps the Word of God. But how unfit the Unicorn is, or any strong one like the Unicorn, to be trusted, or have labour left with them, ap∣pears further in the next verse.

Vers. 12. Wilt thou believe him that he will bring home thy seed, and gather it into thy barn.

* 1.289Here is another piece of service which the Unicorn might not be trusted with; Wilt thou believe him, &c. The root-word signifieth that act of faith which we put forth upon God, for our free justification and eternal salvation, as also for our sustentation under, and deliverance from any trouble inward or outward, of soul or body; in and for all which the just live by faith. There is believing God, and believing in God, both which are expres∣sions sometimes of a like importance; Wilt thou believe him, or in him, saith God of the Unicorn? As if he had said, Suppose thou couldst get a promise from the Unicorn, that he will bring home,* 1.290 or return thy seed (so the Hebrew strictly) that he will make thy seed to return; or (as we render fully) bring it home; Wilt thou take his word, or believe him that he will keep his word, that he will indeed return or bring home

Thy seed?

* 1.291Seed may be taken two wayes.

First, For that which is to be sowed; it is ordinary with the Husband-man, to call that seed-corn which he reserveth for sow∣ing. The grain or corn intended to be sowed on the earth, is properly seed-corn; in allusion whereunto the Psalmist saith (Psal. 126.6.) He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoycing, bringing his sheaves with him. The people of God mourning and praying, sow precious seed. Believing prayers and repenting tears never failed, nor shall ever fail, of a merciful, of a plentiful Harvest, or of a plen∣tiful Harvest of mercy. Some understand this Text thus; Wilt thou believe that he will return thy seed? will he do this service for thee? will he carry thy seed, which is to be sown, into the field? But though that be a piece of service to carry the seed-corn into the field, yet the scope of the place doth not well com∣ply with it here; and therefore leaving that interpretation, I shall rather

Secondly, Take seed for ripe corn, or for that which is reap∣ed; as in Haggai (Chap. 2.19.) Is the seed yet in the Barn? That is, is the Harvest yet come in? No, the seed is not in the

Barn. So, in this place, seed is that which hath been sown and grown up, and ready to be gathered into the Barn. And that may be taken two wayes;

First, Thus:* 1.292 Will the Unicorn by plowing and harrowing the ground, procure that thy seed shall return again to thee? or that the seed which is sown, shall come home to thy Barn, yielding a good crop, so returning what was sowed with advantage and increase? Wilt thou believe him that he will cause thy seed thus to return home to thee? Surely no; do not believe that he will do thee any such service, for he will deceive thy credulity if thou dost.

Secondly, Thus: Wilt thou believe that he will draw the cart, and so help thee home with thy corn at Harvest? This Ex∣position is most favoured, not only by our Translation, but by the words following in the latter part of the verse, both which intimate, that the seed here spoken of, is the seed reaped, rather than that to be sowed. Will he bring home thy seed,

And gather it into thy barn?

Seed to be sowed, is carried into the field, not into the barn; seed or corn reaped, is carried into the barn, not into the field. As if it had been said, The Unicorn will do thee no service: As he would not go to plow, so neither will he go to cart, for the gathering of thy seed into thy barn. Sowing, reaping, and ga∣thering into the barn, are the three principal parts of the Hus∣band-mans labour; and therefore our Lord Jesus Christ shewing how the fowls of the air live purely upon the providence of God without labour, saith (Mat. 6.26.) They sow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them.

The word which we translate Barn, is used (Numb. 18.27. 2 Sam. 6.6.) and in both places it is rendred, Threshing-floor. The threshing-floor is usually in the barn, and therefore the same word may well signifie both. Wilt thou believe him that he will bring home thy seed, and gather it into thy barn?

Hence note, First;

The labour of beasts is very profitable to man.

The Ox and Horse bring the seed home formally when 'tis

reaped, and they bring it home or make it to return vertually when they labour and take pains about or for the sowing of it. The Psalmist having prayed (Psal. 144. vers. 13.) That our gar∣ners may be full, affording all manner of store, presently adds (vers. 14.) That our Oxen may be strong to labour; for (Prov. 14.4.) where no Oxen are, the crib is clean. Not only, First, Because there is no need to fill the crib, where no oxen are to eat up the fodder, as was shewed a little before: But, Secondly, Because where no Oxen are, there is nothing to fill it. The crib must needs be empty, when the barn is empty; food faileth both for man and beast, where there are no Oxen. Barns and garners are full, when the Ox is strong to labour, or because the strong Ox hath been in labour: For (as it followeth) Much increase cometh by the strength of the Ox. Why doth Solomon impute increase to the strength of the Ox? Surely, because the Ox being strong is also willing to labour and lay out his strength, and so, much increase cometh by the strength and labour of the Ox, though that alone will not do it. For that there may be an increase, these five things must concur.

First, The skill and industry of the Husband-man.

Secondly, The strength and labour of the Ox or Horse.

Thirdly, The vertue and fatness of the earth.

Fourthly, The showers and influences of heaven.

Fifthly, And above all, the blessing of God. Old Isaac said of his Son Jacob (Gen. 27.27.) See, the smell of my Son is as the smell of a field, which the Lord hath blessed. As there is no in∣crease without the blessing of God, how much soever men or oxen labour, so there is great increase (the Lord adding his bles∣sing) by the labour of men and oxen. Labour and increase usual∣ly go together; and where no labour is, there (except by mira∣cle) is no increase: Where no labour is, the barn is empty, the crib is empty, the belly is empty, the purse is empty. Of doing nothing comes nothing, but want and misery. 'Tis said, when the Ox is weariest, he treads surest: To be sure, they who are most wearied by honest pains-taking, tread surest upon honest profit.

Secondly, observe;

Seed sown is not lost, but returns and comes home again.

That which was scattered abroad in the field, is gathered into

the barn. Some may think when they see the Husbandman cast his seed into the ground, that he casts it away; but by the labour of the Ox, by the skill of the Husbandman, and the blessing of God upon all, the seed cometh home again. Thus the Apostle spake in a spiritual sense; He that ploweth, should plow in hope; and he that thresheth in hope, should be partaker of his hope (1 Cor. 9.10.) It should be so according to the ordination of God, as to the faith∣ful Ministers of God (of whose labour in plowing up souls by the word, and sowing those souls with the word, the Apostle there treats) And it is so through the benediction of God, as to labo∣rious Husband-men and their cattel, in plowing and sowing the soyl of the earth. Yea, thus it is in all we do, our actions (good or bad) are as seed sown, which will certainly come again, they will not be lost. Good done, will assuredly turn to good; and evil done (and not undone by repentance) will as surely turn to evil. The Apostle gives us this double assurance (Gal. 6.7, 8.) Whatsoever a man soweth, that (not numerically, but specifically) shall he also reap: For, He that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting. And thus in special, works of charity, or our distributions to the necessities of others, are more significantly called sowing (Psal. 112.9.) He hath dispersed, he hath given to the poor (That is, he hath sowed his alms abundantly; what then? It followeth) His righteousness endureth for ever, his horn shall be exalted with honor. To give to the poor, especially to Gods poor, to the godly poor, or to those that are made poor for Gods sake, is sowing good seed; and he that soweth thus, shall receive a fruit∣ful crop. Grain sowed in the field, may yield a good increase; but that which is rightly sowed in the bowels of the poor, shall certainly yield a better. What we give, is like seed sowed in the field, which increaseth thirty, sixty, an hundred fold: What we keep by us, is like corn stored up in the garner, which we bring forth and spend, and there's an end of it. Here's great encouragement to do good, yea to abound in doing good to others. What we so part with, is not lost, but sowed; it will come back to the barn, it will come home again, and that with a great increase. And doubtless where there hath been a plowing up of the heart by a work of grace, there will be a free sowing in every good work. And though we are not to do good works, meerly eying a return,

or our personal advantage, yet we may have an eye to it, as Moses had in his holy sufferings and services, to the recompence of reward: yea, and take incouragement from the Lords bounty, to be more in duty, more in charity, even unto bounty. We may consider the harvest while we are diligent in sowing, yea, to make us more di∣ligent in sowing.

Having thus opened the several properties of this creature, here called the Vnicorn, properly taken, and given out some me∣ditations upon them, it will not be (I conceive) either unuseful or unacceptable to the Reader, if for the conclusion of the whole matter in hand, I shew how the holy Scriptures, together with some of the Ancients, make use of this creature, tropically, or in a figure, to resemble and represent,

First, The state of the Church and people of God. Thus Moses reports Balaam shadowing the power and blessedness of Israel, when he came and was hired to curse them (Numb. 23.22.) God (saith he) brought them (that is, the children of Israel) out of Egypt; he hath, as it were, the strength of an Vnicorn. Most expound the word, He, collectively, concerning that whole peo∣ple, as one body; He, that is, Israel, hath as it were, the strength of an Vnicorn; that is, he is exceeding strong. Some expound it of God: He, that is, God, who brought them out of Egypt, the mighty God of Jacob, hath as it were, the strength of an Unicorn. God is indeed infinitely strong, stronger than the Uni∣corn. That which is most eminent in any creature, or for which any creature is most eminent, the Scripture often ascribes in a way of super-eminency unto God. The Lord hath strength like the strongest; and how strong soever he is, he is strong for his Israel, yea, he is the strength of his Israel. So that if we take the word in this latter sense, it reaches the same thing, setting forth the power and strength of Israel, by the strength of the Unicorn; for the Lord, who is their strength, will make them strong like Unicorns. Balaam spake thus again (Numb. 24.8.) God brought him (all Israel as one man) out of Egypt; he hath as it were, the strength of an Vnicorn, he shall eat up the Nations his enemies, and shall break their bones, and pierce them through with his arrows. Thus also Moses spake or prophecyed of the Tribe of Joseph (Deut. 33.17.) His glory is like the firstling of his Bullock, and his horns are like the horns of Vnicorns, with them shall he push the

people (or peoples, the word is plural) together, to the ends of the earth, and they are the ten thousands of Ephraim, and they are the thousands of Manasseh. Moses sets out the fruitfulness of Ephraim, beyond that of Manasseh, ten for one; and in both, joyntly shews how powerful, how prevailing they shall be; even, as if they pusht their enemies with horns like those of Unicorns. In all these Scriptures, the Lord fore-shewed the wonderful force of the Jewish Church of old, his portion and peculiar people, by that of the Unicorn. David also (as was said before) ex∣presseth his assurance of a prosperous condition and great suc∣cess, in the same language (Psal. 92.10.) He shall exalt my horn, like the horn of an Ʋnicorn.

And we may affirm the Israel of God are like the Unicorn, chiefly upon this account; because their strength and defence, or their strong defence is in, and by their horn. And if any ask, what or who is that? I answer, Jesus Christ: Of whom, Za∣charias filled with the Holy Ghost, prophesied, saying (Luke 1.59.) Blessed be the Lord God of Israel, for he hath visited and re∣deemed his people, and hath raised up an horn of salvation for us, in the house of his servant David. Jesus Christ, is callen an horn of salvation for his people,* 1.293

First, Because he is the Strength and Defence of his people.

Secondly, Because he is the Glory and Honour of his people. Thus the Seventy translate that (Num. 23.22.) he hath (as it were) the glory of an Ʋnicorn. As Jesus Christ is called a light to lighten the Gentiles, so the glory of his people Israel (Luke 2.32.)

Thirdly, Jesus Christ is an horn of salvation to his people, as he is (like the horn of an Unicorn, according to report, against bodily poyson) the most Soveraign, yea, the only antidote against the poison of sin, and the infection of the world (2 Pet. 1.4.) By him we escape the corruption that is in the world, through lust, that is, believing in him, we are preserved from those poisonous lusts, which corrupt and infect this world.

Secondly, Some of the Ancients and Moderns too, make the Unicorns stoutness and stiffness of spirit against doing any work for man; an embleme of that gracious well-temper'd stoutness & resolvedness of spirit in the faithful servants of God, against doing any work at all for the Devil, as also in refusing to

do any sinful work at the will or command of man: In which sense, it is both their wisdom and their duty not to serve nor please men (1 Cor. 7.23. Gal. 1.10.) Thus Shadrach, Meshach, and Abednego answered Nebuchadnezar (Dan. 3.18.) We will not serve thy gods. These were no willful men, though they said, We will not: Their understanding was in the answer as well as their will, and their conscience for God, as well as either. And in this sense the Apostle, who so often exhorts to faithfulness and diligence in the service of man, admonisheth us, Not to be the servants of men, (1 Cor. 7.23.) And in this sense, (though he had said, I please all men, in all things for their profit, that they might be saved (1 Cor. 10.33.) and counselleth every man, to please his neighbour for his good to edification (Rom. 15.2.) yet) concludeth of himself, If I yet pleased men, I should not be the servant of Christ (Gal. 1.10.)

Thirdly, The Unicorn is spoken of in Scripture, as an Hiero∣glyphick of those evil men, who are enemies to the Church of God (Isa. 34.7.) And the Ʋnicorns (we put in the Margin the Rhinoceros) 'tis this Hebrew word) shall come down with them, and the Bullocks with the Bulls, &c. How shall the Unicorns come down with them? Not as we come down from a hill, or high place upon our feet, but they being destroyed shall be cast or thrown down. These Unicorns in the Prophet, are all those proud and mighty men of the world, who oppose, oppress, and persecute the Church of God, called out of the world to faith in Christ, and salvation by him, as appears fully (ver. 8.) These for their stubbornness against the will and ways of God, are justly compa∣red to, or called Unicorns; For, as Unicorns will not serve men, so these will not serve God; they will neither Plow nor Harrow, they will neither go nor come at his command.

And as the enemies of the Church, so, the enemies of Jesus Christ himself, or they who persecuted, pursued, and afflicted him to death, are set forth under this title, in that prayer of Da∣vid a type of Christ (Psal. 22.21.) Save me from the Lions mouth, for thou hast heard me from the horns of the Ʋnicorns. Christ prayed, Save me from the Lions mouth, that is, from my greatest enemies: Thou hast heard me from the horns of the Ʋni∣corns, that is, of the Scribes and Pharisees, of Herod and Pontius Pilate, against whom Christ had help when he prayed, and got

victory over them all, by his death and sufferings.* 1.294

Lastly, The Unicorn (according to the description here given of him) resembles all refractory and rebellious sinners, who will by no means be reclaimed to the service of God, who will not receive the yoke of Christ though easie, nor bear his burden though light, but remaining obstinate and obdurate in their sins, will only do what they will, serving divers lusts and pleasures, and being to every good work reprobate. And as Naturalists say of the Unicorn, he may be slain, he will not be taken;* 1.295 so we may say of such men, they will sooner loose their lives than their wills: They are like natural bruit beasts (of whom the Apostle Peter speaks, 2 Eph. 2.12.) made to be taken and destroyed. Such beasts were the Egyptians, of whom it is said (Psal. 89.10.) Thou hast broken Rahab in pieces, as one that is slain. Some beasts are broken and tamed, but Egypt (called Rahab for strength and pride, or for pride in strength) was a beast that would not be broken and tamed by all those plagues of God poured upon it at Land, and was therefore broken and slain in the Red-sea.

Thus we see how the Church and faithful people of God, re∣semble the Unicorn in some things; as also, how the wicked of the world, or the world lying in wickedness, resemble him in other things.

JOB, Chap. 39. Vers. 13, 14, 15, 16, 17, 18.

13. Gavest thou the goodly wings unto the Peacocks? or wings and feathers unto the Ostrich?

14. Which leaveth her eggs in the earth, and warm∣eth them in dust,

15. And forgetteth that the foot may crush them, or that the wild beasts may break them.

16. She is hardened against her young ones, as though they were not hers: her labour is in vain without fear,

17. Because God hath deprived her of wisdom, nei∣ther hath he imparted to her understanding.

18. What time she lifteth up her self on high, she scorneth the Horse and his Rider.

THe Lord having put several questions to Job, about the wild beasts of the earth, questions him in this context, accord∣ing to our translation, about two, but according to some other tran∣slations and readings, about three sorts of Fowls of the Aire. Our translation mentions only the Peacock and Ostrich, others adde the Stork.

* 1.296Yet 'tis the opinion of a very late and learned Author, that the whole context of these six verses contains the description of one Fowl only, and that the Ostrich. It cannot be denied, but that the first verse of this context, or the 13th of the Chapter, hath as various translations, by all sorts of Authors, as any (if not more than any) in this book; yet he grants, that most who have translated it into Latine, and all that ever he saw, who have translated it into the Mother language, of any Country, render it, the Peacock. And therefore referring the Reader to the per∣usal of his reasons and authorities, which are many and cogent, why he interprets the word Renamim, the Ostrich, I shall only touch at some of them in passage, as I proceed to open the Text, as 'tis expressed in our own translation.

Gavest thou the goodly wings unto the Peacocks?

That the Hebrew word here used, signifies a Peacock, is clear in all those Lexicographers that I have met with. Another word is used (1 Kings 10.22.) which yet Buxtorfius saith is by some rendred Parrats, and they are often brought in ships from far Countries. This I desire the Reader to take notice of, that there is a wonderful variety and difference of opinion among In∣terpreters, about the proper names of Animals, Plants and Gemms; and therefore no wonder if some render the word Chasidah in the following part of this verse, which is usually taken for a Storke, the Ostrich; and others, the word Renanim at the beginning of it, Ostriches, which we and almost all others, render Peacocks.

The Peacock is described only by his wings in the former part of the 13th verse, Gavest thou the goodly wings unto the Pea∣cock.

The Ostrich is described, not only by her wings and feathers, in the same 13th verse, but by four distinct qualities, in the con∣text of the five verses following;

First, By her carelesness and forgetfulness of that which she should be very tender of, her eggs, when she hath laid them; this we have in the 14th and 15th verses; Which leaveth her eggs in the earth, and warmeth them in the dust, and forgetteth that the foot may crush them, &c.

Secondly, She is described, by her unnaturalness to her young ones, when her eggs are hatched; this we have at the 16th verse, She is hardned against her young ones, as though they were not hers.

Thirdly, She is described, by that which is the reason of both the former, her want of wisdom and understanding, at the 17th verse, which verse tells us also whence it comes to pass, that she hath so little of these excellent endowments, even Because God hath deprived her of wisdom, &c. As if he had said, if you would know a reason, or have an account, why the Ostrich is thus for∣getful of her eggs, thus unnatural to her young ones, it is this, God hath deprived her of wisdom, neither hath he imparted unto her understanding.

The Fourth thing which she is described by, is her swiftness of foot or wing, for both are here to be taken in, testified by her scorn and contempt of her swiftest pursuers; When she lifteth up her self she scorneth the Horse and his Rider, at the 18th verse. Thus you have the parts of this context, with respect to these two winged Creatures or Fowls of the Air here (according to our reading) described the Peacock and the Ostrich. Thus the Lord having shewed his unsearchable wisdom, shadowed in those other creatures formerly enquired of, proceeds still in the same argument, though upon a different subject. The power, wisdom and providential care of God, is manifested in and about all his creatures; as much in and about the feathered-fowls of the Air, as the four-footed beasts of the earth, of one kind or other.

Vers. 13. Gavest thou the goodly wings unto the Peacocks.

* 1.297Those words gavest thou, are not exprest in the Hebrew Text; that's marvelous concise, which hath occasioned both differences and difficulties, in the explication of it. The Text is only this, goodly wings to the Peacocks, we say, gavest thou the goodly wings unto the Peacoks? The Jewish Doctors generally make the same supplement. Some expositors express it thus, hast thou made the goodly wings of the Peacocks? I conceive the difference is not great, whether we read, hast thou given, or hast thou made? for doubt∣less, God in giving made, or in making gave,

The goodly wings unto the Peacocks.

Master Broughton translates proud wings. The Peacock is a beautiful bird, and a proud one too: The Peacock is gorgeously clothed, as I may say, by the hand of God. Gavest thou the good∣ly wings?* 1.298 no, it was I the Lord, not thou, O Job, that gave the goodly wings unto the Peacocks. The word which we translate goodly, is very proper to the Peacock; the root of it signifies to exult, to boast, to glory, and therefore many translate, gavest thou the exulting or the rejoycing wings unto the Peacock. Though the Peacocks wings cannot properly exult or boast, yet because they are an occasion of exulting and boasting to this creature, there∣fore they may be said to do so. Hence Master Mercer translates The Peacock boasts with his wings or of his wings, he is filled as it were with joy, beholding his wings. And this gives one reason

why the learned Bochartus is perswaded that the Ostrich is here intended, because the Peacock hath not goodly wings as the Ost∣rich hath, all the most beautiful feathers of the Peacock being placed in his tail or train, which is richly painted and adorned with various well-shadowed colours to the eye, when he spreads his tail, and prides himself in his plumes. But we need not stay upon this objection; the wing may well be taken for any feather∣ed part. As Moses saith (Gen. 7.14.) every bird of every sort, or as the Hebrew is, of every wing, came into the Ark. And though the Peacock boasteth chiefly in his train,* 1.299 as being most beautiful, yet he hath beauty in his wings too. Gavest thou the goodly wings

Ʋnto the Peacock?

The Vulgar Latine translates, the wing of the Ostrich, is like the wing of the Hawke; but that translation is so wide, that one saith, Who reading this, wonders not at the strangness of the in∣terpretation? The Greek translation of the Septuagint is as wide and dark as that, I shall not trouble the Reader about either, nor about many more which he may find collected, not only by Bo∣chartus, but by several others.

The word which we translate Peacocks in the plural number, comes from a root which signifies to cry, or to make a loud noise, to make a cry in joy and triumph, and so it may be rendred, The wings or feathers of rejoycers and triumphers. The Peacock may well be so called, because he is a loud-voiced shrieking bird, glo∣rying as it were, and triumphing in his wings and feathers. The very nature and qualities both of beasts and birds, are often and elegantly exprest in the Hebrew names. Gavest thou the goodly wings to the Peacocks?

Hence Note, First;

God will be owned even in bestowing feathers upon the birds.

Here the Lord takes off Job from having any hand in that gift, much more from having the sole hand in it. The workmanship of God may be seen, and is to be acknowledged, even in this, the feathers of a bird; and if the least, the smallest things, among good things, are of God, how much more the greatest! If it be of God, that the Peacock hath his feathers? how much more

that man hath reason, that man hath wisdom and understanding! how much more that man hath grace and holiness! every good gift, and every perfect gift cometh from above; God will be owned, even in a feather, in the wing of a fowl. Gavest thou? not thou, but I.

Secondly, In that God takes it upon himself to have given fea∣thers to the Peacock, or to have made her feathers.

Observe,

God hath a care to provide every way for the necessity of the creature, even of the unreasonable creatures, whether those that move upon the earth, or those that fly in the air.

We read before, how the Lord feeds the Lions, how he feeds the Ravens, how he feeds the wild Asses, how he provides food for Unicorns, and here he would have us take notice, how he provides clothing for the birds; feathers, are to the birds their clothing; they are to all birds good and warm clothing, and to some beautiful and goodly clothing. While Christ (Mat. 6.26.28.) spake of clothing the Lillies, and of feeding the Fowls of the Air, he would from thence infer an argument of the Fa∣therly care of God over his people; Now in that God gives a clothing of feathers to the Fowls, and doth not leave them naked, it holds forth these three things.

First, It is an evidence or proof of the goodness and munifi∣cence of God, in providing sufficiently for the comfortable sub∣sistence of all his creatures, and for the ornament of some of them.

Secondly, 'Tis a confirmation of his childrens faith, in and dependance upon him for outward things, for meat and cloathing, with all necessaries of this life.

Thirdly, 'Tis a reproof of their distrust and unbelief, with respect to outward things. Certainly, the Lord who hath pro∣vided feathers for the Fowls of the Air, will provide clothing for his children and faithful servants.

Further, consider; The Lord hath not only given wings or feathers to the Peacock, but the Text saith, he hath given good∣ly wings

Hence learn, Thirdly;

All birds are not of a feather.

That is, God doth not give alike, no, not to birds. Some fowls of the air have feathers only for their use, or to serve their ne∣cessity; all fowls of the air have not gay feathers, nor goodly wings; all of them have not painted feathers,* 1.300 all of them have not (as Plinies word is, describing the Peacock) jewelly feathers, gemmy feathers; some have but plain feathers to flie with, and to keep them from the cold, but here the Peacock hath goodly wings. And we read (Ezek. 17.3.) of an Eagle full of feathers, which had divers colours; we put in the margin, Embroydering colours. God makes for some fowls of the air, such coats as Ja∣cob made for his son Joseph, whom he loved more than all his children (Gen. 37.3.) even coats of many colours; and such are his degrees of dispensation also, with respect to the children of men. God gives cloathing to all, but not goodly cloathing, not rich cloathing; to some he gives goodly cloathing, he puts a glory upon their garments; he cloaths some with scarlet, and puts ornaments upon their apparel, as David in his mourning song spake of Saul, adorning his subjects, the people of Israel (2 Sam. 1, 23, 24.) When Abraham sent his servant to woo for his son Isaac, or to fetch a wife for him, he sent goodly cloathing; his servant brought forth jewels of silver, and jewels of gold, and rai∣ment and gave them to Rebekah (Gen. 24.53.) Joseph (Gen. 45.22.) gave all his brethren changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment. Thus the Lord deals with men and women in this world; all have apparel to cover their nakedness, and defend them from the sharpness of a Winter season, but some have goodly apparel.

Fourthly, In that these goodly wings given to the Peacock, are by some rendred proud wings, and by others boasting wings.

Note;

There is a temptation in gay worldly things, to puff up the mind with pride.

The very Peacock having fine feathers, over-weenes himself, and is proud of them. As we say, Fine feathers, make fine birds,

so we may say, Fine feathers, make proud birds. And no wonder if it be so with silly birds; for even wise men, if they receive any thing that is goodly from the hand of God, are very apt to be as proud of it, as the Peacock of his goodly wings. If the Lord doth but give us a few gay feathers, a little more riches than others, a little more honour than others (these are gay feathers) or if the Lord give us better and higher parts than others (these are gayer feathers) How hard is it for us to keep down high thoughts, or not to soar high upon these wings and feathers, in admiting thoughts and airy conceits of our selves, though the holy Ghost every where way-layeth the pride of our hearts by many arguments, by this especially, because all we have is given us by God, and we have nothing of our own. The Lord hath given man many goodly feathers, beauty and strength of body to many, riches and honor to not a few, wit, learning, eloquence to some, and to others spiritual gifts and graces, which are the goodliest feathers of all. Now seing, all these are given us, why should we be proud of any one of them? yea, how humble should we be, though adorned with them all! Hence that Apo∣stolical check to proud ones (1 Cor. 4.7.) What hast thou that thou didst not receive? and if thou hast received it, why dost thou glory or boast, as if thou hadst not received it? In these words he more than implyeth two things; First, That they who have re∣ceived those goodlier feathers of spiritual gifts and graces, are in danger of being lifted up by them. Secondly, That they ought not. The Angels who fell, had goodly feathers, and they were lifted up, not only in pride with what they had received, and were beholding to God for, but in pride to have more, or get higher, and not be beholding to God for it. There is a temptati∣on in any good thing, a great temptation in goodly things, to pride; and therefore we had need to pray when we have any thing that is goodly, whether it be natural, civil, moral, or spiri∣tual, to be kept humble and preserved from pride. The Apostle Paul was in danger to be exalted above measure, through the abun∣dance of the revelations which he had, when caught up to the third heaven (2 Cor. 12.3, 7.) The best men on earth may be over∣heated by what they have received from heaven, and the flesh may take occasion, as, by the commandement to work in us all man∣ner of concupiscence (Rom. 7.8.) so, by our raptures in spirit, to

puff us up with that special concupiscence called pride.

The Peacock here spoken of, is so far transported with his fine feathers, that he may be called the picture of pride. We have a common saying in our language, Such a one is as proud as a Pea∣cock; or, he is a proud Peacock. A Peacock and a proud person are alike in several things.

First, As the Peacock is proud of his feathers, so is he of his cloaths. One of the Ancients reproving pride in cloathing, said,* 1.301 in his time, It is not so much the warmth of their cloathing, but the curious dye or colour of the cloth which is regarded; and most insist more upon the trimming of their vestures, than upon the increase of their vertues.

Secondly, A Peacock, as he is proud of his feathers, so he loves they should be seen, or he loves to shew his fine feathers. The Peacock spreads his plumes, so doth a proud person. Not only he that is proud of his apparel affects to be seen, but he that is proud of his gifts, knowledge, learning, eloquence, how doth he spread these plumes, and affect applause! As the vain-glori∣ous Pharisees thought nothing they did in Religion worth the do∣ing, unless they were seen in doing it; so vain-glorious persons think nothing they have worth the having, unless they make o∣thers see they have it.

Thirdly, A proud man is like to the Peacock in his exulting cla∣morous voice or cry: Such love to talk high, and are very loud; they love to be heard as well as seen, and to hear themselves speak in the hearing of others.

Fourthly, The Peacock (say Naturalists) however he hath ve∣ry goodly feathers, yet hath but a very weak head.* 1.302 'Tis so with proud persons; whatever fine shews they make, their intelle∣ctuals are but course; and they that are proud of the strength of their heads, of their wit and understandings, have indeed the weakest heads of all. There is much folly lodged in that mans head, where much knowledge lodgeth, if pride lodge in his heart too. And seeing God gives (in this sense) foolish men (as this foolish bird) fine feathers, we need not envy them; for their folly in being proud of their fine feathers, debaseth them more in the sight of God, than their fine feathers can honour them in the sight of men. Usually proud persons have little that is good in them; but how much soever they have, it will be little more

to them than a fine feather, because they think it so much, that they are proud of it.

Fifthly, Naturalists say, the Peacock (and it is as true of a proud person) is an Angel in aspect,* 1.303 or to look on (he makes a goodly shew) a thief in his foot, i. e. he goeth softly without noise, yet hath a voice like hell, crying out and shrieking very unharmoni∣ously to the ear. A proud person may be an Angel in aspect, but he is a thief in his feet, he goeth softly, yet deceitfully; and there is a hell in his voice. A loud boasting tongue is as troublesom and unpleasant to the ear, as a brawling; and usually boasters are braw∣lers too: For, as Solomon hath concluded it (Prov. 13.10.) By pride cometh contention.

Lastly, Proud ones are like the Peacock, because that which persons are most commonly proud of, is of little worth. The Pea∣cock is proud of his feathers, which are worthless things, fit only for children to play with. And though it is a truth, that some men (as was said before) are proud of such things as are excel∣lent in themselves, and of a great intrinsick value, yet (as was also said before) whatsoever a man is proud of, will (to his ac∣count) be no better than a Peacocks feather. A man that is proud of his beauty and apparel, of his riches and outward splendor, may truly be said to be proud of a feather; Solomon, the wisest of Kings, and taught by the Spirit of God, hath written vanity and insufficiency upon all worldly things. And if a man be proud of his understanding, knowledge, or any internal endowment (which are things of real excellency) they all become vain to him; yea, if a man be proud of his graces, though they shall ne∣ver be utterly vain to him, yet so far as he is proud of them, they are vain to him, being hindred by the present prevailings of cor∣ruptions, from doing that which is one of the most proper works of them, the keeping him humble, empty, and nothing in his own eyes. Gavest thou goodly wings to the Peacocks,

And wings and feathers unto the Ostrich?

Several Translators (as was toucht before) find two distinct fowls in this latter part of the verse.* 1.304 Mr. Broughton saith, Ga∣vest thou feathers to the Stork and Ostrich? and so others. Our Translators put it thus in the Margin, The feathers of the Stork and Ostrich. The occasion of this difference in translating, arises

from the original word used last in this verse, which commonly signifies a feather only,* 1.305 yet is sometimes taken to signifie the fowl it self, or a feathered fowl; and because the Ostrich hath the richest and most beautiful feathers, therefore it is here transla∣ted, the Ostrich. The feathers of the Ostrich being that for which she is most famous, the Ostrich her self may (not inelegantly) be expressed by a word, which properly and strictly taken, signifies nothing but a feather; but most interpreters taking that word in its proper sense to signifie a feather, take the former word, which firstly and properly signifies a Stork, for the Ostrich. Ga∣vest thou wings and feathers to the Ostrich. The reason, I conceive, why that word (Chasidah) which properly signifieth a Stork, is here rendred an Ostrich, is because the description given of the bird here intended in the five verses following, doth no way a∣gree with the Stork, but fairly with the Ostrich; for the Stork (say Naturalists) is of a very good and pittiful nature, and hath its name from a root in the Hebrew, which signifies kindness, pitty and tenderness, whereas the creature here described, is void of all these, as will appear in opening this context. And therefore Grammarians tell us, that the Ostrich is so called by the rule of contraries, merciful or kind, for unkind and cruel; which way of speaking is usual in the Hebrew, as also in other languages. Thus the Hebrew word for a Harlot, signifies one that is holy; Har∣lots being most unholy, filthy, and unclean women, prostituting their bodies to the lusts of others, and inviting them to unlawful pleasures.

And that we are not here to understand the Stork properly ta∣ken, but the Ostrich, is plain for these three reasons; the first of which hath been already intimated, the bird here intended being of a quite contrary nature to the stork. Secondly, The Stork hath no such beautiful feathers as seem to be given to the bird here spoken of, yet we must not believe that all those beautiful co∣lours in which Ostriches feathers are seen and worn, are natural to them; for she hath no feathers of note, of any colour growing on her, but black and white, all others are died and artificial. Thirdly, The Stork doth not lay her eggs on the ground, but builds on high in trees (Psal. 104.17.) As for the Stork, the Firr-trees are her house, whereas the bird here mentioned, goes upon the ground; though she hath wings, yet not wings able to

lift her up to a tree,* 1.306 or take any lofty flight in the air. Natura∣lists describing the Ostrich, tell us, that she is such a bird as is also a kind of beast. Some creatures are of two kinds in one, liv∣ing partly upon the earth, and partly in the water; here the Ostrich may upon another account be numbred among these, he using the wing to slutter a little in the air like a bird, yet mostly like a beast moving upon the earth. And hence a learned Author placeth the ••strich between fowls that flie in the air, and things that breath or move upon the earth. Pliny reports, the Ostriches of Africa and Arabia to be very big bodied, as tall in stature as a horse and his rider, and more swift of foot than any horse, being helped by their wings, which yet are not strong enough to raise their bulkie bodies above the earth.

Upon these grounds and considerations it is, that all these In∣terpreters, who will have but one fowl of the air to be intended in this part of the Text, fix upon the Ostrich, not upon the Stork; though the word Chasidah, which they translate Ostrich, doth properly signifie the Stork.

Howbeit, some see no cogent reason why we may not expound the word Chasidah properly by the Stork, and yet salve all the former objections, by rendring the word Notsa an Ostrich. There is a necessity that we find the Ostrich in this verse, because (as was said before) the description given in the five following ver∣ses, is not applicable to the Stork, but Ostrich; notwithstanding, if while we apply the word Chasidah to the Stork, the word Notsa may serve as well, if not better, to signifie the Ostrich. Why may we not (say they) take in both, and so render the Text thus, Who gave wings to the Stork and the Ostrich? and so all difficul∣ties will be removed, and the word Renanim reserved free for the Peacock.

But forasmuch as our translation puts the Ostrich alone into the Text, I shall not add any thing concerning the nature of the Stork, but only of the Ostrich; Gavest thou wings and feathers to the Ostrich?* 1.307

The word rendred wings, signifies strength; the strength of birds is in their wings (as of man in his arms) and some birds are exceeding strong of wing.

The word rendred by us feathers, signifies in the root to flie, because feathers are the instruments of flying; yet others derive

it from a word, which signifies to grow or flourish, because fea∣thers grow and flourish upon fowls, as herbs and flowers out of, and upon the ground. And the reason why some conceive the Ostrich is meant by this word (Notsa) which we translate fea∣thers, is because the feathers of the Ostrich are so like beauti∣ful flowers, or a goodly garland of flowers. Great Princes in all ages having adorned their hats or hair with the plumes of the Ostrich, set in ouches of gold, and bespangled with the rarest gems or precious stones.

What the nature, the customs and qualities of the Ostrich are, will appear in opening the latter part of this context. All that I shall add here, is,

First, To set down more fully the description which the natu∣ral Historian gives of her. The African and Ethiopian Ostriches (saith he) are the greatest of birds, even as big as a beast,* 1.308 in height they are taller than a horse and his rider sitting on his back; they also exceed the horse in swiftness of foot, their wings seeming to be given them only to help them in running, for they can scarcely flie at all, or lift themselves much above ground. They are cloven-foot∣ed, or hoof-forked like a Hart, their hoofs or claws serving them to gather up stones, which in their flight or retreat, they throw back∣ward upon such as hunt them. They have an admirable concoction, digesting the hardest things which they swallow down; nor is their folly less admirable, thinking themselves sufficiently hid, when their heads are. Their eggs serve for cups to drink in, and their feathers adorn the crests and helmets of the Warrior.

And besides the beauty of her feathers, their equality or e∣venness is so remarkable, that among the Egyptians, the feather of an Ostrich was taken for the symbol of equity; so that when they would signifie a man of an equal spirit and conversation to∣wards all men, and in all things, they used to paint the feather of an Ostrich.

Secondly, I shall add this also; That as in the Peacock we had the representation of a proud person, so in the Ostrich the live∣ly image or picture of an Hypocrite, which may be held out and made good in these five particulars.

First, The Ostrich is a kind of middle creature (as was said) between a bird that flies in the air, and a beast that goes upon the ground, having somewhat of both, yet is properly neither.

Thus it is with the Hypocrite or false-hearted Christian; He stands between a godly man and a profane man,* 1.309 he is neither; he is not profane, in strict sense (though really he be so, as the Hebrew word for a Hypocrite imports, yet (I say) in strict sense he is not profane) because he makes a profession, and appears to men in a form of godliness; yet he is not godly, because he on∣ly makes a profession, and appears in a form of godliness, either denying, or at least, not having any power of godliness. A Hy∣pocrite hangs, as I may say, between God and man, between the wayes of holiness, and the ways of sin; he either halts between two Religions, as Elijah told the Jews (1 King. 18.21.) or takes not one right step in that one which he pretends to; he is (as it was said of the Church of Laodicea) neither hot nor cold, but be∣tween both, luke-warm. As the Ostrich is a creature between two, something like a fowl of the air, and something like a beast of the earth, or (as the Latine word for an Ostrich implies) A Camel winged, a winged Camel; so is a Hypocrite, a kind of a middle-man, between a good man and a bad, in appearance ve∣ry good, but in truth and reality stark naught; and by so much worse than the worst of profane ones, by how much he had a mind to appear better than the best, at least among the best of holy ones.

Secondly, This Ostrich, as he is described, is a creature with∣out natural affection; and so the Hypocrite and false-hearted professor, is alwayes without spiritual, Christian, gracious affe∣ctions, and very often without natural and meer humane affecti∣ons. That's one part of the character which the Apostle gives of those who have a form of godliness, but deny the power (2 Tim. 3.3.)

Thirdly, the Ostrich hath feathers, but cannot flie; the Ostrich spreads her wings as if she would flie aloft, yet cannot make a lofty flight; she raiseth her self no higher above the earth, than a man may hop or leap; her body or earthly part is so ponderous, that her wings cannot raise her far into the air, much less bear her up long there. It is so with the Hypocrite, he hath wings, and he seems to spread them, as if he had strong desire, and great designes heaven-wards; he would make you believe he is both from and for above, yet he cannot get off the earth; he is

an earthly minded man, as the Apostle speaks of such,* 1.310 though as to an outward profession, and some formal actions, he seems to soar aloft, and live above the world, yet he ever drives an earthly trade, and hath some base carnal aime or other, in his highest services. The earth is every natural mans center, and therefore though (as any heavy body, a stone or clod of clay) he may be forced upward, yet when that impression is spent, he falls down again to earthly things, which only are connatural to him.

Fourthly, The Ostrich is a creature of a mighty digestion, of a hot stomack; and therefore is painted and figured with a piece of iron in her mouth, implying, she digests iron.* 1.311 Thus the hypo∣crite can digest the hardest things, even that which is harder than iron, sin; that which lieth upon the stomack of a godly man as heavy as a stone, that is, which burdens his conscience, that the hypocrite can swallow, it goes down easily with him, and is as easily digested; he can swallow this and that sin without trou∣ble, especially, if he can but do it unseen or in secret; he makes no bones (as we say) of any thing, which may but feed some lust, he hath a conscience wide enough, and hot enough, and strong enough to digest iron, any unlawful deed if it serve his turn, or may tu••n to his worldly advantage. That which a man truly fearing God, and strongly resolved to do his known will, and nothing else knowingly, cannot will, not do, nor touch with for a world, that he can do, and will do for some poor pittances, much more for the great things of the world.

Fifthly, Pliny saith, the Ostrich being a very tall creature,* 1.312 is yet so foolish, that if she hide her head, she thinks herself all hid and safe from danger; she concludes no man sees her, if she sees no man. Thus it is with the hypocrite, if he can but be out of sight himself, he thinks none see him, no not God himself (Psal. 94.6, 7.) They slay the widdow and the stranger, and murther the fatherless; yet they say, the Lord shall not see, neither shall the God of Jacob regard it. They think they do all in such secrecy, that as men do not, so God shall not behold it.

Lastly, The Ostrich hath very gay feathers, of much more worth than the Peacock, yet the Ostrich hath no more wit than the Peacock; one is the embleme of a proud man, the other of a hypocrite, both bravely clothed, yet with nothing but feathers.

From both, I would infer these two or three things, which may hold out much of the mind of God in this discourse with Job, and which some Interpreters conceive God chiefly aimed at in this place, by telling Job or minding him, that he had given good∣ly wings, and gay feathers to Peacocks and Ostriches. We see those creatures which have little worth in themselves, have very goodly ornaments put upon them by the hand of God. Hence we may infer,

First, God oftentimes bestoweth the gay and glitter of worldly things upon the worst, the unworthiest among the sons of men; upon such as have no more wisdom in them, than a Peacock or an Ostrich. And if so, then

Secondly, take this inference; We should not envy any sort of men in the world their gay feathers. Job stumbled at this, and so did David, who said of himself, I was envious at the foolish, when I saw the prosperity of the wicked (Psal. 73.3.) David was troubled to see them garnished and trim'd like Peacocks and Ostriches, flaunting with their feathers, while he poor man was chastned every morning; yet he quickly saw he had little reason for this trouble, when once he went into the sanctuary; For there he learned in what a slippery place they stood, and therefore called himself ignorant fool and beast, for envying them their gayest feathers, their greatest prosperity. (ver. 22.) Let it not offend us to behold bad men in the best array. Is any man offended because a Peacock or an Ostrich hath such goodly feathers? Surely, no man ought to complain of or find fault with the dispensations of God, because he hath bestowed a richer suit of feathers upon the proud Peacock and the foolish Ostrich, than he hath upon the pious, kind-hearted, well-natur'd Storke, or the innocent Dove. Why then should any be offended or murmur, if God give the good things of the world to those that have no more goodness than Peacocks or Ostriches, if he fills and adorns some bad men, with better things of this life, than many that are good? The Prophet (Ezek. 17.4.) gives the description of an Eagle, having long wings, and embroydered fea∣thers, or feathers of many colours. Yet that Eagle was but a Heathen Prince, and he none of the best, though one of the greatest of that sort. Bad men have their embroiderirs, the paint of an earthly glory, and that is all the portion, all the good they

are ever like to have; As Abraham told the rich man in the Parable (Luk. 16.) Who was cloathed with purple and fine linnen, and fared deliciously every day while he lived; Son remember thou hast had thy good things. Fine cloaths and delicious fare is the all of good (and how poor an all is that) which some men desire, and which any ungodly man shall receive from the hand of God.

Thirdly, We may infer; Let all learn to be content with, and thankful for their own clothing or portion in this world, though it be but mean, course or plain, and much inferiour to what they see others have.* 1.313 Those birds which have but poor feathers are satis∣fied with them, as well as the Peacock and the Ostrich with their gaudy ones. By this argument God would perswade Job, to be quiet and patient, though his clothing at that time was very mean, yea, though all the gay feathers of his former prosperity were pluckt oft and he stript naked, as he (poor man) said at the 21th verse of the first Chapter; Naked came I out of my Mo∣thers womb, and naked shall I return thither, that is, to the womb of the earth, mans common parent. Though we make not a fair shew (as the Apostle saith some desired to do, Gal. 6.12.) in the flesh; though we have not such goodly feathers on our backs, in our outward robes as others have, let us be thankful for a dress of the meanest clothing, and patient though dressed in sackcloth. God is a soveraign Lord, he is at his liberty to give goodly wings and glorious feathers to this bird, and plain ones to another: And the same liberty he may and doth take and exer∣cise when and where he pleaseth, among the children of men. Gavest thou the goodly wings to the Peacocks? or wings and fea∣thers to the Ostrich?

The Lord having thus described the Ostrich by her outside, her wings and feathers, proceeds to shew her inside, her dispo∣sition and qualities. And we might expect, that a creature cloth∣ed with such lovely wings and feathers, would have had some lovely and rare qualities, whereas the Ostrich hath not one that's commendable, all that is said of her signifying an ignoble disposi∣tion. For first, she is forgetful and careless of that, which she should be very careful of.

Vers. 14, 15. Which leaveth her eggs in the earth, and warm∣eth them in the dust, and forgetteth that the foot may crush them, or that the wild beasts may break them.

Here's the folly, the carelessness, and blockishness of this creature.

She leaveth her eggs in the earth.

The eggs of the Ostrich are great, and the shell very hard; we often see them set curiously in gold or silver, and so used as cups or drinking vessels. But of what worth or use soever her eggs are, she useth them very coursely, and carries it towards them as if they were little worth. O••her birds, when they l••y their eggs, do their utmost to put them out of danger, they sit upon them themselves, and hatch them; but the Ostrich (say some) leaves them in the earth and is gone, she takes no further care of them; where once they are laid, there she lets them lye. This (I say) is contrary to the nature of other birds, who lay their eggs in nests, as much as they can from danger, but she leaveth them in the earth,

And warmeth them in the dust.

* 1.314Which is not to be understood, as if she left them there on purpose or designedly to warm them in the dust, for that were a piece of discretion, but she is reproved for improvidence; and therefore where 'tis said, she leaves them, the meaning is, she looks no more after them, they are little beholding to her, she will not (as some intimate) take pains, nor hath she the patience to sit on them, and hatch them as other fowls do. Several Au∣thours affirm, that the eggs thus left, are hatcht by the heat or warmth of the Sun. This Rochartus rejects as a meer dream, affirming, That all her eggs, so left in the sands, are corrupted, not hatched; and tells us from others, that the Ostrich having forgotten where she left her own eggs, happening upon the eggs of some other Ostrich, sits upon and hatches them; according to which, the Chaldee saith, She brings young ones which are not truly hers. But I leave these things to the consideration of the Reader.

Others give two reasons, why the Ostrich leaves her eggs in the dust, and doth not sit upon them; both which are very unsuit∣able to what God himself saith of the Ostrich. First, (They say) she leaveth them and warms them in the dust, lest she should break them with the weight of her body; but doubtless there is no fowl so heavy, but may sit on her eggs, and not break them. The least bird that sits upon eggs may break them if she be careless, and the greatest may preserve them by care. Besides, an Ostriches egg is a very hard egg, and not easily broken; there∣fore surely, that cannot be the reason. Secondly, That she doth not sit upon her eggs her self, because she wanteth feathers; her under parts being bare and naked, and so very unfit to yield warmth. But if the Ostrich did thus upon a natural instinct, there would be no reason to charge her with folly, or to say God hath de∣prived her of wisdom; for as the former reason, so this would prove her to be a wise and provident creature, therefore we must lay the reason somewhere else. And God himself hath given us the true reason, her blockish forgetfulness and unnaturalness, hav∣ing no consideration how soon her eggs may be spoiled.

Vers. 15. And forgetteth that the foot may crush them.

That is, she hath no thought that they may take hurt,* 1.315 and there∣fore takes no care, nor makes any provision to preserve them from hurt; she minds not, nor doth at all apprehend the danger which her eggs are ••n: She forgetteth that the foot (of man) may crush them,

Or that the wild beast (that passeth along in those wilder∣nesses and desart places) may break them.

The Hebrew is thresh them, which implyeth more than crack∣ing, even breaking them all to pieces.

Thus we see what report God himself makes of the Ostrich; but many other things are reported of the Ostrich by natural Hi∣storians, which we have no reason to believe, because they con∣tradict the report which the Lord here makes of her, unless they mean some other sort of Ostrich than is here described.* 1.316 For Aelian tells us, The Ostrich sits diligently upon her eggs, till the young ones are hatcht, and then is very tender over them. Both which the Lord denies concerning the Ostrich in the Text, while

he saith, She leaveth her eggs in the earth, and warmeth them in the dust, and forgetteth that the foot may crush them, &c.

Hence note, First;

Among unreasonable creatures beasts or birds, there are some farther from reason than others are.

Though none of the beasts of the earth, or fowls of the air, have Reason, properly so called (that's the priviledge of Angels and Men) yet there are some of them, that by a natural instinct, shew a great deal of reason in what they do, both as to their own preservation, and the provision which they make for their young ones; in which latter respect, especially this Scripture, takes no∣tice of the deficiency of the Ostrich.

Secondly, Forasmuch as the spirit of God reports this as the folly of the Ostrich, that she leaves her eggs to so much hazzard and danger,

Observe;

To leave any thing in danger, or not to provide against danger, is a great argument of folly.

It is a great piece of wisdom to foresee danger, and a greater to provide well against it. A prudent man (saith Solomon, Prov. 22.3.) foreseeth the evil, and hideth himself: but the simple puss on, and are punished. Noah heard of the flood, and being warn∣ed of God, moved with fear (he both feared God, and was afraid of the danger) prepared an Ark to the saving of his house, that is, his houshold and family. In all cases, as 'tis our wisdom to forsee danger, so 'tis our duty to provide against danger; not to leave our eggs, any thing we have, much less our lives, least of all our own souls, or the souls of others, in danger. How many leave the souls of their children, the souls of their relations in the earth, yea, to the earth, or (as we say) to the wide world; and forget what snares, what temptations they may fall into, what foot may crush them, what wild beast may tread upon them; yea, many that have the charge of souls, as Ministers, leave their flocks, and forget the danger that may come to them, they forget that the foot may crush them, that Satan, and those wild beasts, their lusts, may ruin and destroy them. We may say to such, as Eliab, the elder brother of David, said to him (when he was sent by his

father to visit his brethren in the Camp) (1 Sam. 17.28.) With whom hast thou left those few sheep in the wilderness? dost thou know what will become of thy sheep? thou hast left them for Lions and Bears to devoure and to tear. So we may say to many (who are hardened like the Ostrich against her eggs) with whom have you left your flocks? with whom have you left those few sheep, those poor souls left under your charge? may not wild beasts, Bears and Lions destroy them? Not to foresee danger, shews some want of prudence; but not to provide against danger foreseen, is an argument of greatest folly.

Again, consider this foolish creature the Ostrich, leaves her eggs at (as we say) sixes and sevens, and is gone, she never troubles her self more with them, yet they are preserved, and her kind is continued, though little thanks to her.

Hence we learn, Thirdly;

There is a wonderful providence of God the Creator, watching over those things which are left in hazzard, by the folly of man or of any other creature.

By how much the Ostrich is more neglectful, by so much the providence of God is more watchful. In the carelesness of the creature, how doth the care of God shine forth! when they that are ingaged to, or should provide for the good of others, or to prevent their evil, neglect that duty, how wonderful is the goodness and kindness of God in providing for them, and protect∣ing them! David had this confidence (Psal. 27.10.) When my father and my mother (like the Ostrich) forsake me (that is, though my father and mother should prove so unnatural, as to for∣sake me, and expose me to the wide world) yet the Lord will take me up. How good is God, who takes care for them, for whom nearest relations take none! The Prophet puts this question,* 1.317 as if the ne∣gative answer were out of question (Isa. 49.15.) Can a woman forget (like the Ostrich her eggs) her sucking child, that she should not have compassion on the son of her womb? Surely, if the answer were to be made to this question in the light of nature, would it not be this? She cannot, 'tis impossible she should. But how doth the spirit of God answer in the Text? Not absolute in the negative, she cannot; nor absolutely in the affirmatively, she will; but mixtly or comparatively; Yea, they may forget;

yet will I not forget thee; that is, though it would be a very strange thing if they should, yet possibly they may, but 'tis im∣possible that I should forget thee. Or thus, though women should turn Ostriches, and forget their own issue, yet will I not forget thee; that is, I will have thee in everlasting remembrance, as it followeth in the next words of the Prophet (vers. 16.) Be∣hold! I have graven thee upon the palmes of my hands, thy walls are continually before me.

And as the Lord will not forget his Sion, the Church, nor leave her to the danger of being crusht by every foot; so whatever is left to hazard or danger, whether, First, by any unreasonable crea∣ture, as here in the Text; Or secondly, by unreasonable and foolish men (from whom to be delivered the Apostle begged earnestly, 2 Thes. 3.2.) Or Thirdly, which the wisest men, with all their care, and power, and diligence cannot secure from dan∣ger and hazzard; there is a wakeful eye of providence, that will take care in all such cases, especially, in the last. For, when men have done their utmost, to keep the foot from crushing us, and the wild beasts from destroying us, but canno••, then the care of God appears most in doing it. And in the case of that double necessity, when good men have done their best to keep us safe, but cannot; and bad men have done their worst, to expose us unto, and leave us in danger, we may, and must leave all to God, who naturally takes care of all creatures, and is the Saviour of all men (both as to temporal and eternal salvation, 1 Tim. 4.10.) especially of them that believe.

Thus we have the first part of the description of the Ostrich, who being so very foolish, not to discharge her duty to her eggs, God himself doth it, his providence orders the Sun to warm them, and the Sand to bring them forth. And as the Ost∣rich is careless of her eggs, before they are hatcht, so she neg∣lects her young ones as much when they are hatcht, as is shewed in the next verse.

Vers. 16. She is hardened against her young ones, as if they were not hers.

This verse gives us a farther description of that Bird-beast the Ostrich, by her unnaturalness to her off-spring; having left her eggs carelessly to hatch or perish in the dust, she is as careless of

her brood when they are hatched; when the heat of the Sun (say some) by the providence of God, hath done one part of her duty, to bring them forth, she neglects the other part of her du∣ty, which is, to bring them up; and so the pains that she took in laying so many great eggs (one tells us, her nest is usually sto••ed with fourscore eggs, others say with twenty, the least say with twelve or ten) seems to be in vain, she taking no care of them, not having any regard to them. This the Spi••it of God express∣eth in the beginning of the 16th verse, She is hardened against her young ones; she is as forgetful of her chickens (if I may so call them) as she was of her eggs. Rabbie Abraham reads thus, God hath hardened her against her young ones; and the rea∣son that he gives for it, is, because the word is in the Masculine Gender, which cannot well agree with the Feminine her. And we find it in an active signification ascribed to God (Isa. 63.17.* 1.318) O Lord (said the Church there) why hast thou hardened our hearts from thy fear? Nor is it any where else found in the whole Bi∣ble, but in this place of Job; in this sence the Rabbin expounds it here, nor is it either an impertinent or an unprofitable sense. For as God sometimes judicially hardens the hearts of men, so he doth also naturally harden the hearts of some beasts and birds, and makes them of a cruel disposition against their own kind, and then they l t them sink or swim, and expose them to the greatest danger without any the least provision for them.

The Septuagint or Greek Interpreters, do not read as we, She is hardned against her young ones, but taking the same active signification of the ve b, say thus; She hardneth her young ones; that is, she doth not bring them up tenderly, nor delicately, but leaves them to shift for themselves, and so hardneth them. And the reason of that rendring may be this, because there is no par∣ticle in the Hebrew expressing the word, against; we say, She is hardned against her young ones, but the preposition commonly ren∣dred against, is not in the Hebrew; that saith only,* 1.319 She hardneth her young ones, or, She is hardning her young ones; but the sense riseth much to the same point, whether we read, She hardneth her young ones, or, is hardned against her young ones; for by being hardned against them, or by using them hardly, she hardneth them. Many parents harden their children by being hard to them. If we put the sense of both readings together, it will make the

matter more compleat; she hardneth her young ones, by hardning her self against them. Our reading is full and clear, She hardneth her self against her young ones, or children; so the word (strictly taken) signifies.

As though they were not hers.

Implying, that the consideration of them, as hers, should have made her more tender of them; yet she carrieth it as if she had no relation to them. The Hebrew is, For that they were not hers; which here, as in other parallel Scriptures, is rightly sensed in our Translation,* 1.320 As though they were not hers. As if it had been said, she could not do otherwise, nor worse by them, if they were meer strangers to her, or such as she had no title to. She deals no bet∣ter with them, than as if they either were not hers, or as if they were nothing to her, and she no way concerned in them. Such is that complaint of the Church (Lam. 1.) Is it nothing to you, all ye that pass by (and see my sorrow) is it nothing to you? are you not at all concerned? am I to you meerly as a stranger, that you pass by and take no notice of my sufferings? Thus the holy Ghost describes the Ostrich, she is hardned against her young ones, as though they were none of hers, or as if she had nothing to do with them.

Hence note, First;

They that deal hardly with others, are hardened against them.

When Pharoah dealt so extream hardly with the people of Israel, when he increased their number of bricks, and denied them straw, and made them serve with rigor, he was extreamly hardned against them. That spiritual judgement, hardness of heart, was deeply upon Pharoah, when he dealt so hardly with the chosen people of God, notwithstanding all the corporal judg∣ments which God brought upon him. And as it was in that case between Pharoah and the children of Israel, so in any case what∣soever, he that dealeth hardly with others, hath a heart hardned against them; as this beast-bird, the Ostrich (upon that ac∣count) is said to harden her self against her young ones.

Note, Secondly;

'Tis an aggravation of hard-heartedness, to deal hardly with those that are young and tender.

They that are grown up, they that are hardned, can endure hardship. The Apostle Paul would have every believer, espe∣cially a Minister of the Gospel, to endure hardship (2 Tim. 2.3.) 'Tis both their duty & wisdom to harden themselves, who are like to endure hardship, and to find the world hardned against them. All such should inure themselves to endure hard things, or to suf∣fer evil (as the word there is) as the good souldiers of Jesus Christ.* 1.321 Good souldiers, especially old experienced souldiers, will indure hardship; but your raw souldiers, new listed souldiers, who never saw battel or siedge, can hardly endure it. The Ostrich puts her young ones to hardship. We should be very careful, if we put hardship upon any, to put it upon those only that are fit to endure it; we should not put hardship upon young ones; 'tis the spi∣rit of an Ostrich, of a beast-bird to do so. Jacob had a tender re∣spect to his flocks, for this reason; when Esau would have jour∣neyed with him, no, saith he (Gen. 33.13.) My Lord knoweth that the children are tender, and the flocks a••d herds with young are with me, and if men should over-drive them one day, all the flock would die. As if he had said, should I use these young ones hardly, that are not fitted for hardship, I should destroy all. Ja∣cob had a tender care of those that were tender. The Ministers of the Gospel should take heed that they harden not themselves against the young ones of the flock, such as are newly come in to Jesus Christ, late Converts, Babes in Christ, as the Apostle calls them (1 Cor. 3.1.) these should be dealt tenderly with. The Prophet describes the tender care of Christ towards his people under this notion (Isa. 40.11.) He shall feed his flock like a Shepherd; he shall gather the Lambs with his arms, and carry them in his bosom, and shall gently lead those that are with young; and shall his Ministers hurry and over-drive them? When any do so, are they not as the Ostrich in the Text, hardned against their young ones, yea against those that are with young?

Again, From that addition to her hard heartedness; not only is she hardned against her young ones, but she is hardned as if they were not hers.

Hence note;

It is most unna••ural to be hardned against those to whom we stand engaged by neer relation or natural bonds.

To look upon those as not ours, that are ours, is an extremity of hardness. She is a hard mother indeed, who deals with her children as if they were not her children. The Apostle concludes universally in the Negative (Eph. 5.29.) No man ever hated his own flesh, but loved it and cherished it, as the L••rd doth the Church. Now as it is an unnatural thing for a man to hate his own flesh personal, so his own flesh relational. Christ speaking of the world, saith (John 15.19.) The world loves its own. The world doth not love you, saith Christ to his disciples; yea, because I have cho∣sen you out of the world, therefore the world hates you. The world and you are not of a piece, are not of a Pedigree, nor of the same extraction; you are of another world, and have had both a birth and a breeding, differing (toto coelo) heavenly wide from theirs; and therefore 'tis no great wonder if the world hate you, who are not of it: but the world loves its own. They have a nature more unnatural than the world, who are hardned against their own relations. Jesus Christ (John 1.11.) came to his own, and his own received him not. Now, as not to be respected by our own, so not to respect our own, is unnatural. It was the sin of the Jewish Nation, that they did not respect Christ, they being Christs own according to the flesh. Their sin is great, and they do shamefully, who will not do what good they ought and can for their own. The Prophet Jeremiah in his Lamentations (Chap. 4.3.) speaking of the women of Jerusalem in that extremity of famine, saith, Even the Sea monsters draw out the breast, they give suck to their young ones; but the daughter of my people is become cruel like the Ostriches in the wilderness. The Prophet compares that people to the Ostrich, though that cruelty of theirs to their young ones proceeded not so much from the hardness of their hearts, as from the hardness of the times, and was to be charged rather upon their necessity, than their nature. The famine upon them was so great, and pressed them so sore, that they were so far from having any thing to give their children to eat, that they were forced to eat their children; and yet this necessitons hard-heart∣ness of theirs towards their own, the P••ophet upbraids them

with, and reproves them for, while he said, The daughter of my people is become cruel like the Ostriches of the wilderness. Let all own relations to the utmost, and take heed of turning away from, and casting off the care of theirs, as if they were not theirs. The Prophet (Isa. 58.7.) puts it among the duties of a fast, That thou hide not thy self from thy own flesh. Then we keep a true fast, a fast that God hath chosen, when we break our bread to the hun∣gry, and bring the poor that are cast out to our houses; when we cloath the naked, and comfort the sorrowful, not hiding our selves from our own flesh; by w^ch, though we are specially to understand our kindred and neerest relations in the flesh, yet 'tis true of meer strangers, of those who are at furthest remove from us, as to ei∣ther alliance or consanguinity, if they need our help. God hath made all men of one flesh, in the same sense that he hath made all men of one blood (Act. 17.26.) and therefore to hide our selves from the help of any man in distress, is to hide our selves from our own flesh. 'Tis much to be wondred, that a foolish bird should be forgetful of her young ones, as though they were not hers; but it is to be abhorred in men and women, especially in those that profess the faith of Christ, that they should no more look to them that are theirs, than as if they were not theirs. The Apostle gives this censure of, or sentence upon all such (1 Tim. 5.8.) If any man provide not for his own, and especially for those of his own house, or (as the Margin hath it) kindred (if any man carry it to∣wards them, as if they were not his) he hath denyed the faith, and (in that point) is worse than an infidel; for the common light of nature teacheth infidels to take care of those that are their own, and not to slight them, as if they were not theirs.

Farther note, Fourthly;

The care of our relations (or of those that are ours) doth not dwell in us meerly by nature, it is the gift of God.

The Apostle describing the best of Heathens (Rom. 1.) saith, They were without natural affection. Nature hath not of it self na∣tural affections. That some beasts of the earth, and birds of the air, are very ful of natural affection, none can deny; but it must be gran∣ted also, that God hath planted those affections in them. If, that which we call natural affection, were purely from nature, then every bird and beast would have the same natural affection; but

this Text tells us, the Ostrich hath it not in her, she hath no natu∣ral affection at all towards her young ones; therefore there is somewhat in it beyond nature that any creature hath it; though we call it a natural instinct to do so,* 1.322 yet nature is not alwayes furnished with it. In many creatures it is eminent, in others it is not at all apparent. How great and tender is the care of a Hen over her chickens? how eagerly will she fight in their de∣fence? yet the Ostrich will do no more for hers, than as if they were not hers; so that, were it not for the care and providence of God, who is the father of, and provider for all creatures, ma∣ny of them would be little cared or provided for.

The Text proceeds to set forth the ill conditions of the Ostrich.

Her labour is in vain without fear.

As if it had been said, Through her carelessness, she is in hazzard to lose all that labour, which according to natures course she had taken in laying her eggs. In this sense, that promise is made to the Church (Isa. 65.23.) They shall not labour in vain, nor bring forth in trouble, for they are the blessed of the Lord, and their off spring with them. As there of them in the Negative, so here 'tis said of the Ostrich in the affirmative, Her labour is in vain; that is, it is likely to be in vain, and all but lost labour, as to her eggs and young ones.

Labour is in vain, when it turns to very small account. A Hus∣bandman that plows & sows his ground, if it scarce yield him his seed again, is said to labour in vain, because he hath got so little by his labour, though somewhat he hath got. A Student that hath ap∣plied himself to his book, and gotten but little knowledge, may be said to have studied in vain; much more is that labour in vain, which turns to no account, or hath no good effect at all; such as is the washing of the Ethiopian or Black-moo••, whom how long soever ye wash, he is never a whit the whiter. But above all vain labour, that labour is in vain, which produceth an effect quite con∣trary to the intent and purpose of the labourer. Thus Pharoah and the Egyptians laboured in vain, to diminish the Israelites; for (saith the Scripture, Exod. 1.12.) the more they afflicted them, the more they multiplied and grew. Thus also the Heathen Emperors labour∣ed in vain to abolish Christianity; for the more they persecuted

the Christians, the more they were confirmed in the faith of Christ.

The Ostrich layeth eggs for the encrease of her kind; there∣fore if her eggs be broken, or the young ones trodden under foot as soon as hatcht, here's labour in vain in the second sense at least, because no good comes of her labour.

Yet I may say, the labour of the Ostrich is here said to be in vain, not because she hath no effect of her labour, nor because the effect runs cross to her intent, no, nor because she hath but little fruit of her labour, but she is said to labour in vain, because if God did not take more care of her eggs and young ones than she doth, her labour would be altogether in vain; for her labour is (as it followeth)

Without fear.

What fear? There is a twofold fear; First, There is a fear puzling us with distraction and amazement. Secondly, a fear urg∣ing us to activity and industry. The Ostriches labour is without fear, that is, without such fear as should put her upon indeavour to preserve her own eggs and young ones; she fears no evil that may come to them, and so takes no care what becomes of them; she is a fearless creature of any danger, and so a careless crea∣ture, as to the use of any means for the prevention of danger. The Ostrich is not without all fear; for they that have had best knowledge of this animal, have found her so fearful a creature, that her fear, as well as her folly, is gone into a Proverb; a ve∣ry fearful man being said to be more fearful than an Ostrich. The Ostrich is here said to be without fear, because she wants that provident fear which should excite her to look after those that are hers, as a parent doth or ought, after the good of those that depend upon him. The Ostrich hath no love for her young ones, & therefore no fear about them. Though Aelian (as was toucht before) reports otherwise of her (lib. 14. cap. 7.) but in this he is alone, and may be suspected as to the truth of this relation, as well as about the number of her eggs formerly mentioned, where∣in others contradict him; and therefore, if God took no more care than she (as was said) all her labour would be in vain.

Hence note;

We labour in vain to have, if we labour not to preserve what we have.

What is it to have eggs, if there be neglect of hatching them? what is it to have young ones, if there be a neglect of bringing them up?* 1.323 It is as great a vertue to preserve what we have at∣tained by labour, as to labour for the attaining of it; and how much soever we labour for the attaining of any thing, unless we labour for the preservation of it, both labours are in vain. All labour is in vain that is not followed with a due care for the pre∣serving of what we labour for.

Note, Secondly;

A due fear puts us upon the use of means, for the preserva∣tion of our selves and our relations.

* 1.324What's the reason why this Ostrich takes no care to hatch her eggs, to preserve her young ones? She is fearless; had she a fear about them, she would take care of them. As true love is full of solicitous fear, so due fear is full of solicitous endeavour. Fear makes us both consultive what to do, and active in doing it. And as it makes us both consultive and active about our outward preservation, so much more for our inward and spiritual preser∣vation. It is said of Noah (Heb. 11.7.) That being warned of God of things not seen as yet, moved with fear, prepared an Ark for the saving of his house. Noah had never taken care to prepare an Ark against the deluge, but for these gracious impressions of fear, that God would bring a dreadful inundation upon the world. Fear moved him, and faith prevailed with him to prepare an Ark. The Apostle (Phil. 2.13.) calls upon all believers to work out their salvation with fear and trembling. If we have no fear about our salvation, we shall never work out our salvation. Yet 'tis a truth, that they who have most assurance of their salvation, are most in working out their salvation. Holy assurance is so far from making us careless, that then we are most careful, knowing that the Lord hath joyned the end and means together; knowing al∣so, That they are in most safety, who have most sense of danger; yea, that they who have most fear of danger, are farthest from feeling danger. The labour of the Ostrich is in vain, because she hath no

fear; her foolishness makes her fearless, and that makes her careless; therefore no thanks to her, that all her labour is not lost or in vain, that both her eggs and young ones do not utterly miscarry. Thus we may profitably meditate upon the improvi∣dence of this creature the Ostrich, and learn wisdom from her folly, to make us more provident. But whence is it, or how comes it to pass, that she is so foolish? The next words tell us.

Vers. 17. Because God hath deprived her of wisdom, neither hath he imparted unto her understanding.

In this Verse, a reason or an account is given of this blockish∣ness, carelessness and fearlessness of the Ostrich; it is, Because God hath deprived her of wisdom. More foolish than an Ostrich, is a proverb for the greatest fool. The Hebrew Text may be read thus; God hath made her to forget wisdom. Now, as one may be said to forget that which he hath not, so that which he never had. In the description that Bildad gives of a wicked man (Chap. 8.13.) he saith, This is the portion of them that forget God;* 1.325 And who are they? the words are a periphrasis of the wicked, To forget God is their character; they may be said to forget God, who never had any true knowledge or remembrance of him. Thus (Gen. 41.30.) There shall arise after them (that is, after the seven years of plenty) seven years of famine, and all the plenty shall be forgotten to the Land of Egypt. In a time of famine, we are rather quickned to remember former years of plenty, together with the wast that we then made of it, and our unthankfulness for it. When the Israelites had nothing but Manna in the wil∣derness, they complained (Num. 11.5.) We remember the fish which we did eat in Egypt freely, the cucumbers, and melons, and the leeks, and the onions, and the garlick. Now, when 'tis said, that in the seven years of famine, they should forget the seven years of plenty, the meaning is, they should have no plenty at all; the forgetting of it was not the not having of plenty in their me∣mories, but the not having it in their hands. When a people are in a time of trouble, they remember their former peace; and when in straights, they remember their former liberty; but they are said in straights, and trouble, and famine, not to remember their liberties, peace and plenty, because they have none of them. Thus here God hath made her to forget wisdom, that is, she hath

no wisdom, nor knowledge, nor understanding; and when it is said, according to our translation, God hath deprived her of wisdom, we are not to take it, as if God had taken that stock of wisdom from her which once she had; but his depriving her of wisdom, is his not communicating wisdom to her, or his not trusting her with a stock of wisdom; For so it followeth,

Neither hath he imparted to her understanding.

* 1.326This latter part of the verse explaines the former, and shews that the Ostriches want of wisdom is noc privative, but negative; God hath not taken it from her, but not given it her. But here it may be demanded, hath God given wisdom, or imparted un∣derstanding to any fowls of the air? Are not these two words, wisdom and understanding, too high for beasts or birds, indeed, for the whole irrational part of the creation? I answer, as the Ostrich hath no true wisdom nor understanding, so neither hath any beast or bird. Wisdom and understanding taken strictly, are proper only to rational creatures, Men and Angels; there is no wisdom where there is no reason: yet wisdom and understanding are ascribed sometimes to brutish creatures, and here the Ostrich, a brutish creature, is said to be deprived of them, or not to have them communicated to her, because not so much as that shaddow of wisdom and understanding is given to her, which appears in some beasts and birds. Brutes are said to have wisdom, because they have that which serves their turn for their preservation; and some of them are said to have wisdom, because they are indeed wiser, and more subtil than other brutes (Gen. 3.1.) yet all their wisdom is nothing to the wisdom of man. That natural affection and forecast of beasts and birds, in providing for, and bringing up their young ones, is their wisdom; of this wisdom God hath deprived the Ostrich, neither hath he imparted unto her so much as this small parcel of understanding, not so much as this shaddow of understanding, which he hath bestowed upon other, both birds and beasts. And there appears somewhat in nature, as a proof, that the Ostrich is a foolish bird, for her head is very little, and her brains (in proportion) much less. And that any one Ostrich hath not much brains, may be collected from a piece of the Romane History, which reports, that Heliogabalus the Emperour had the heads of six hundred Ostriches prepared for

him at one supper, only for the brains sake. 'Tis added also by the same Authour, that the Ostrich is naturally deaf,* 1.327 and that there is no perfect anima else, in the whole compass of nature, that is deaf or wants the sense of hearing. And needs must that creature have little or no understanding, which hath no hearing, that being the sense of discipline. All these considerations con∣firm what this Text in Job speaks of her, that God hath not im∣parted to her understanding.

Hence Note, First;

Some beasts of the earth, and birds of the air, have some∣what that may be called wisdom, so much at least as serves their turn, and directs them to do what is best for them∣selves and theirs.

Though the Ostrich is short of this short pittance of under∣standing, yet most irrational creatures have it.

Note, Secondly;

Whatever looks like wisdom and understanding, in a brute crea∣ture, beast or bird, is the gift of God.

God is said not to give or impart wisdom an understanding to this brute creature, therefore he gives it others. Wisdom, such as it is, in beasts and birds, must be acknowledged to be a gift of God. Not only every good gift in man, but every good gift in beasts, their strength, their swiftness, their subtilty, and craft their fore-cast, are of the Lords plantation in them.

Thirdly, Note:

God hath not given a like portion or measure of wisdom and understanding to all brute creatures.

Some have (in their capacity) a great deal, others very little, so little, that they may be said to have none at all, as the Ostrich in the Text; who (though in some things she hath understanding, yet) as to her eggs and young ones, is a careless, witless animal, As there is a difference among men in wisdom and understand∣ing; some have a great portion given them of God, others have so little, that they may be said to have none: The natural man hath no spiritual understanding (Isa. 27.11.) This is a people of no understanding; therefore he that made them, will not have

vercy upon them; and he that formed them, will shew them no fa∣mour. What! were they brutes and beasts? no, possibly they were witty and subtle enough for the world, but they were a peo∣ple of no spiritual understanding. Men full of natural under∣standing may have none that is spiritual. And As to natural and political wisdom and understanding, there is a great difference among men: Some have enough to rule Kingdoms, others, not enough to govern a family, no, nor their personal affairs; yea, some men are so low in parts and understanding, that God may be said to have deprived them of understanding, or not to have impart∣ed wisdom to them. And this offers us a ground of useful me∣ditation. Let us bless God, that men have more wisdom than brutes; and if any man have more wisdom and understanding than his neighbour, let him acknowledge the goodness and boun∣ty of God to him in it; for who hath made thee to differ in na∣tural wisdom and understanding? As the Apostle speaks of that great difference among men, grace and no grace, Who hath made thee to differ? how is it that one man hath grace, and an other hath no grace? hath man made himself to differ in grace? No, it is of grace that any have grace: So who hath made thee to differ in common wisdom and understanding? what, thy self? surely no. You that seem to have as much wisdom above other men, as men have above beasts, have not any of your selves; it is God who makes all men differ from beasts in understanding, and it is he that makes one man differ, from another in understanding. He that hath almost as much understanding above other men, as men have commonly above beasts hath it all of God. Under∣standing is not of nature, nor is it gotten (though it may be impro∣ved) by study and industry; gold and silver cannot purchase it, nor can our pains procure it. What man receives not, he hath not; nor hath any man more than he hath received. Now if common wisdom be of God, and we owe him the glory of it; how much more is spirirual wisdom, which is to fear him, and spiritual un∣derstanding, which is to depart from evil (Job 28. ult.) the gift of God!

What a mercy is it to have wisdom,

First, To know God in Christ, whom to know is eternal life.

Secondly, To know our selves lost, miserable and undone for ever without Christ.

Thirdly, To know the difference between good and evil, be∣tween light and darkness, truth and error, sound doctrine and damnable, right worship and superstitious or idolatrous.

Fourthly, To know our duty, what is incumbent upon us in this life. The wisdom of the prudent is to understand his way (Pro. 14.8.) where to walk, what to do, that he may keep tite and close to God, to know upon what bottom he is settled, and upon what ground he treads.

Fifthly, What a mercy is it for us, that live here on earth, to see our way to that eternal life in heaven!

Lastly, What wisdom and understanding hath God imparted to his people, and how thankful should they be for it, that they are able, while on earth, to converse and have communion with himself in heaven! The Apostle saith (Phil. 3.20.) Our con∣versation is in heaven; with whom there? with God. True be∣lievers know how to converse with God, and can say (in their measure, as the Apostle John, 1 Ephes. 1.3.) Truly our fellow∣ship is with the Father, and his Son Jesus Christ. This wisdom hath God imparted to his faithful servants, and how thankful should they be for it! The least ray of wisdom is from him; that in beasts, and that in common men, much more that in godly men. The wisest in the world would have had no more wisdom than an Ostrich, had not God provided better for them, and given them a richer furniture of internals or intellectuals.

Further, consider this Ostrich as a goodly bird, having beauti∣ful feathers, yet not a dram of wisdom or understanding.

Hence Note, Fourthly;

Many creatures have a bodily beauty and strength, yet little wit and understanding.

The Ostrich hath a bulky strong body, as well as beautiful fea∣thers; but her brains are as light as her feathers. And is it not so with some men? their gay feathers are visible; but where is their understanding?

Note, Lastly;

The same creature way want wisdom in one point, yet have it in another.

The Ostrich, who as to taking care of her young ones, hath no

understanding, is yet reported by Naturalists to be very subtle in some things; for when she is pursued by the Hunter, she gathers up stones with her claws, and casts them back to the hurt of her pur∣suers. 'Tis so likewise among men; some are wise enough in this or that matter, while miserably blockish and defective in all things else. And of all wicked men the Prophet hath left this character, They are wise to do evil, but to do good they have knowledge. And that the Ostrich hath this piece of knowledge and cunning, to do a mischief to those who intend her one, may be collected from her confidence, in that case, spoken of in the next verse.

Vers. 18. What time she lifteth up her self on high, she scorneth the Horse and his Rider.

Before we heard of the folly of this creature, now of her pride and confidence.

What time, or at the time when she lifts up her self, that is, her head,* 1.328 neck, and wings on high, that she may run the swifter; she scorneth, &c.

And this she doth when beset by those who would take her, then she lifteth up her self on high, that is, as high as she can, though (as was said) very high she cannot, and then she casts back stones upon her persecuters.* 1.329 And hence some conceive these words give answer to a secret or un-expressed objection. For it might be said, If the Ostrich, which is of so heavy a body, be likewise of so dull a wit, having no wisdom nor understanding; surely, then she may be easily taken and destroyed? Not so neither; for God hath pro∣vided her a help against this time of danger, and therefore though she be of a heavy body, and have little understanding in other things, yet she understands how to shift for her self; she raiseth up her self as high as she can, and fluttering with her wings (which she holds up like sails to the wind) she drives on a∣main; though she keepeth still upon her feet,* 1.330 or riseth very little at any time above the ground, and is therefore said to fly running, or to run flying, or, in a sort, to sail in the air, very lightly touching the earth is, yet she is somewhat lifted up, and being thus lifted up,

She scorneth the Horse and his Rider.

As much as to say, she can out-run them all, and so cares not a straw for them, let them do their worst; she scorns them, not be∣cause able to resist them, or as if she thought her self stronger than they, but because by help of her wings, though on her feet, she is swifter than they. So that, in plain course they can never over∣take her, and therefore not take her; only by some slights and stratagems, she is intangled and taken; she may be over-reacht, but she cannot be over-run. And so swift is her course, that is hath long since grown into a Proverb among the Arabians, who thus signifie a man of great expedition in business, He hath ridden upon the wings of the Ostrich. What time she lifteth up her self on high, she scorneth the Horse and his Rider.

Hence Note, First;

Dangers put all creatures to their utmost shifts.

The Ostrich being heavy bodied, hath no great mind to run, and being short or weak-winged, hath little power to fly, yet when she must, she runs to purpose; she will not lose her life to spare her labour. Great dangers make us do great thing. Fear adds wings to our feet, and makes a heavy body mount and fly, rather than go. The Ostrich (in that case) lifteth up her self on high.

Note, Secondly;

Nature teacheth us to seek our safety above, or on high.

Though the Ostrich cannot sore aloft, in the air as the Eagle, yet she lifts up her self as high as she can above the earth. Some seek for safety by creeping into the ground, and running into the holes of the earth (Isa. 2.19. Rev. 6.16.) But the best way for our safety, when we are pursued, is by lifting up our selves on high, and that to God; to get into his power, and mercy, and good∣ness; that's our way, and that's our wisdom, when we are hunted and pursued by our enemies. I (saith David, Psal. 121.1.) will lift up mine eyes to the hills, from whence cometh my help; that is, to God (ver. 2.) When the Ostrich is thus lifted up she scorneth the Horse and his Rider.

Hence Note;

They who think they are out of danger, despise danger.

The Ostrich looks upon her self as out of danger, when she is on high, and therefore scorns the Horse and his Rider. Danger is not to be laughed at, when we are under or within the reach of it; but we may laugh at it when we are out of the fear of it (Job 5.22.) At destruction and famine thou shalt laugh. Why? because through the goodness of God thou shalt be provided against them, and prepared for them. A believer scorns the Horse and his Rider, his swiftest and most eager pursuers, because he can lift up him∣self on high, or as the Prophet speaks (Isa. 33.16.) He dwels on high, his place of defence is the munition of rocks, bread shall be given him, his waters shall be sure; he is safe from danger, and out of gun-shot: This makes him laugh at danger, at trou∣ble, and the sword. God who sitteth in heaven laughs at his ene∣mies, and hath them in dirision (Psal. 2.4.) why? because he knows, they who oppose him, can do nothing to annoy him; they cannot ruin his kingdom, nor hurt his servants, how much so∣ever they molest them; he sits on high, he is above all his ene∣mies. And as God lifted up in himself, so a godly man, lifted up on high in God, upon the wings of faith and love, scorns the Horse and his Rider: For as the Apostle was (Rom. 8.38, 39.) so he is perswaded, that neither death, nor life, nor angels, nor pri••cipalities, nor powers, nor things present, nor things to come, nor heighth, nor, depth, nor any other creature shall be able to separate him from the love of God, which is in Christ Jesus our Lord; that is, they shall not be able to separate him, either from that love that Christ bears to him, nor draw him off from that love which he bears to Christ. When once his soul is drawn up to a due height in believing, he scorns all dangers, and in all these things is more than a conqueror. A man that is a conqueror, much more he that is more than a conqueror, may scorn all dangers, and con∣quer them who think they have more than conquered him. From this whole verse take these brief inferences.

First,

That which will not serve all turns, may yet serve many turns.

We might chink the wings of the Ostrich were given her to

no purpose, because he cannot fly aloft, nor make a lofty slight;* 1.331 yet they help her for another purpose, they help her much in run∣ning, though little or nothing in flying.

Secondly,

That which is very beautiful may not be very useful.

The Ostrich hath more beautiful wings than the Eagle, yet makes little use of them. We may in appearance be fit to do that which we cannot do.

Thirdly,

God doth not usually give all to one: He bestows one thing upon this creatures, and that upon another.

The Ostrich hath goodly feathers, yet bad wings; the Eagle hath no goodly feathers, yet good wings. One man excess in this gift, another in that, scarce any one hath all (1 Cor. 12.8, 9, 10.) All have not the same gift, and none have all gifts, that all may be kept in dependance upon God, and be humble one to∣wards another, seeing they must be beholding one to another. All men cannot do all things; And though all godly men can do all things (which are commanded of God as their duty) through Christ strengthning of them; yet some godly men cannot do some things, which others can.

Lastly, That which is conceived, and may well be the design of God in questioning Job about this creature, was to teach him, and us in him, the wisdom of God towards unwise creatures, and the power of God in saving those that are exposed to danger; and so to quiet both Jobs spirit and ours in staying upon his provi∣dence, when we are in greatest straights. What though we have not Eagles wings; yet between wings and feet we shall make a shift to shuffle out of danger; and if we cannot out-fly, yet we may out-run the Horse and his Rider.

JOB, Chap. 39. Vers. 19, 20, 21.

19. Hast thou given the Horse strength? hast thou cloathed his neck with thunder?

20. Canst thou make him afraid as a Grashopper? the glory of his nostrils is terrible.

21. He paweth in the valley, and rejoyceth in his strength; he goeth on to meet the armed men.

THe Lord having occasionally mentioned the Horse, the hunt∣ing Horse, at the 18th verse of this Chapter, questions Job,* 1.332 and enters a large discourse about the Horse, the war Horse, or Horse for war; and is pleased to give us a most elegant and rhetorical descripcion of that kind of Horses, exceeding all the fancies of the old Poets, and the strains of Orators. The divine eloquence of this context, exceeds all competition and compa∣rison.

The war Horse is described two wayes in this context, or with in respect to a twofold qualification.* 1.333

First, With respect to his force, at the 19th verse; Hast thou given the Horse strength? hast thou cloathed his neck with thun∣der?

Secondly, To his fearlessness or courage, which is described in the six verses following.

First, By his slighting of all danger; Canst thou make him afraid like a Grashopper? (ver. 20.) He mocketh at fear (ver. 22.)

Secondly, His courage appears, as by slighting danger, so by that which is a consequent of it, his forwardness to run upon dan∣ger; for so doth he, that goeth out to meet the armed men, or ar∣mies of men, ver. 21. and turneth not away (as he doth not) from the sword, ver. 22. And so doth he, that swalloweth the ground with fierceness and rage, that (for joy) believeth not that it is the sound of the Trumpet; that saith among the Trumpets, Ha, ha, &c. ver. 24, 25.

If any should ask a reason, why God bestowed so much rheto∣rick upon a bruit beast, upon a horse? I answer; God, who is

infinitely wise and holy, will not mispend a word; he will not lavish out lines vainly, as men often do; the Lord therefore had this design and scope in speaking so largely and rhetorically of this generous horse, even thereby, to set forth, his own power, wisdom and greatness in making him, and to convince Job yet farther of his own weakness and inability, as compared in some things with a Horse.

Vers. 19. Hast thou given the Horse strength?

The Hebrew word which we translate Horse, is Sus, and thence the Latins have the word Pegasus (as some conceive) which is as much as, The horse of the fountain; and by the very same word,* 1.334 in sound and letters, the Latines express a Swine, and another language, Silence. One of the Rabbins saith, he is so called from a word of the same, or a very neer sound, in the Hebrew, though not of the same letters, signifying to rejoyce, because the Horse is a chearful beast. O••hers from an Arabick word, signifying to govern or rule, because he is a docile creature, and soon submits to government.

Hast thou given the Horse strength?

What Horse? The word is indefinitely put in this 19th verse, and may be taken for any horse; yet the subsequent descripti∣on, restrains it to a particular sort of horses, horses of war, or war horses. A horse is a very useful creature, and there are six seve∣ral uses of the Horse;

First, For travel, which is the ordinary use; we say, this is a good travelling horse.

Secondly, For burden, the carrying horse.

Thirdly, For drawing Carts and Waggons, &c. the draught horse.

Fourthly, For pleasure, the hunting horse.

Fifthly, For swiftness, the race horse.

Sixthly, For war, the valiant horse; that's the Horse in the Text: Hast thou given the Horse

Strength?

Every horse according to his usefulness needs strength, the war horse much more. Hast thou given that horse strength which

needs so much strength? As if the Lord had said, Job, thou seest the horse is a strong and stately beast, a beast of great force; how came he by his strength? hast thou given it him, or I? surely not thou, but I: It is I, who have made him strong; it is I, who have filled him with courage,* 1.335 and fitted him for the battel. The Hebrew word, which we translate strength, doth not signifie ordinary strength, but manly noble strength; a strength, not only of out∣ward force, but vertue. The Root notes, a great, a potent man. It is not any kind of strength which is here intended, but an active strength; I may say, a manly strength. Histories report strange things concerning the manly strength of the Horse; his is a generous strength. Alexanders horse, called Bucephalus, is fa∣mous for the greatness, both of his strength and spirit. Hast thou given the Horse strength?

Hence note, First;

The strength even of a horse, is the gift of God.

God is infinitely strong and mighty; and whatsoever might or strength is found in any creature, God is the Author of it: Strength in great proportion, is not the portion of every creature. Solomon (Prov. 30.26.) speaks of the Coneys as a feeble folk, they have little or no strength; yet that they have little strength, or that little strength which they have is of God, as well as that the Horse hath great strength, or the great strength of the horse: The strength of a beast is of God, as well as the strength of man. The strength of mans body is of God, as well as that more excellent strength, the strength of his mind, or the strength of his understanding, judgement and memory. All strength flow∣eth from, and is to be ascribed unto the strong God. As no man gives it, so let no man take it to himself. Glory not in strength; give God the glory of all strength, even of the Horses strength.

Secondly, A Horse having received such mighty strength, yet is serviceable to man, for very many, and very necessary uses, as was toucht before, not only for pleasure, for hunting and racing, but for burden and for travel, for draught and for war.

Hence note;

The power and goodness of God is much seen, and much to be ac∣knowledged, in making a creature so strong, yet subject to, and useful for man.

Some creatures have great strength, yet are no••, nor will be subject nor serviceable to man. It is said at the 10. verse of this Chapter, concerning the Unicorn, Canst thou bind the Ʋnicorn with his band in the furrow? or will he harrow the valleys after thee? The Unicorn hath great strength, but man can get no ser∣vice from him; he cannot bind him in the furrow, nor make him do him any other work. Why is it that the Horse, who is of great strength, though possibly not of so great strength as the Unicorn, is so serviceable? surely the reason is only this, Because God by his power hath subdued the strength of the Horse to, and for the service of man. Who could break the Horse, who could handle and manage him, if God himself had not brought him to hand? The Elephant, greater in strength than the Horse or Unicorn, is yet made subject to the use of man, by the power and appointment of God. Take five Inferences from both these considerations: That the strength of the Horse, is of God; and that the Horse, though mighty in strength, is by God subdued to the use of man.

First, If the strength of horses be the gift of God, then, do not glory in their strength; though they are very strong, yet re∣joyce not in their strength, but in God, who hath given them their strength. David saith (Psal. 147.10.) The Lord delights not in the strength of the Horse. The Lord gives the Horse strength, but he delights not in it; no, nor in the legs of a man; The Lords delight is in them that fear him. The Lord tells us, he doth not delight in them, to teach us, that we should not delight in them. The Lord delights not in the strength of a horse, much less in the strength of those men, who are like Horses and Mules (of whom David speaks, Psal. 32.9.) whose mouth must be held in with bit and bridle, lest they come neer unto us, to do us a mischief. Some men are strong in body, and strong in mind too; they have strong un∣derstandings, and strong memories; yet a••e but like strong horses, that must be held in with bit and bridle, else they will do more mischief with their strength, than the strongest ungoverned horses.

In these the Lord delights not; he cannot delight in the strength of any who are strong to sin, and to do wickedly; or (to give it in the words of the Prophet, Isa. 5.22.) Who are strong to drink wine, and to mingle strong drink: such a strength some men glory in, but the Lord abhors all that strength which is used and issued to the darkning of his glory.

Secondly, As we are not to delight in the strength of horses, but in God, who hath given them their strength; so, whatever strength we see in the horse, or in any other creature, we should give God the glory of it. Do not glory in the strength of creatures, but in God, who gives them their strength; that which he hath given, or cometh from him, should return unto him in daily praise, or in the due acknowledgement of his power and goodness.

Thirdly, Ʋse the strength of horses (I say also, your own strength) for God, and not against him. We should take heed of imploy∣ing the strength which God hath given a beast, against God; much more should we take heed of using our own strength against him. When men imploy the strength of a beast, or their own, against God, they imploy the gift against the giver, and so fight against God with his own weapons.

Fourthly, If the strength of horses be of God, or be his gift, Then trust not in the strength of horses: Use the strength of horses, but do not trust the strength of horses. If you trust that strength which God hath given to horses, you make them your God. How often doth God fo••bid trusting in the strength of horses, as know∣ing that we are apt to trust in any thing that is strong, though but a beast (Psal. 33.17.) A horse is a vain thing for safety, neither shall he deliver any by his great strength. As if God had said, you think a horse can save you, but know, he is a vain thing. And when the Psalmist saith, A horse is a vain thing, he doth not mean it of a weak horse, but of (such a horse as is here described) a horse of the grea••est strength imaginable, such a horse is a vain thing to save a man, neither can he deliver any by his strength; and therefore the Lord, when he promised great deliverances to his people (lest they should expect it by the strength of horses) faith (Hos. 1.7.) I will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battel, by horses, nor by horse-men: As if he had told them, do not look after creature strength to be saved by; a horse will be a vain thing to save you,

and I can save you effectually without horses; yea, I will. Hence the people of God (Hos. 14.3.) when beaten off from all out∣ward helps and trusts, are brought in, speaking thus; Ashur shall not save us; we will not ride upon horses, neither will we say any more to the work of our hands, ye are our gods: Heretofore we thought to be saved by this and that, we thought, if we could have horses enough they would save us; but now, Ashur shall not save us, nor will we ride upon horses. We may collect from (Psal. 20.7.) how the spirit of man runs out this way; Some trust in chariots, and some in horses; but we will remember the name of the Lord our God. The Law of Moses gave great caution a∣bout this thing, limitting even the King in this case; and that Law was made for the King some hundred of years before they had a King (Deut. 17.16.) He shall not multiply horses to h••m∣self, nor cause the people to return to Egypt, to the end that he should multiply horses: As if it had been said, take heed you do not put your confidence upon the strength of horses; though the Law deny not your King the use of horses, both for civil and military affairs, yet it limits him that he shall not multiply them, lest, having many of them, he should look upon them, as more than they are, or can be, his help, and so put confidence in them. Hence also is that reproof (Isa. 31.1.) Woe to them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many, and in horse-men, because they are very strong. We see how the spirit of man runs out to the horse which God hath made strong, even forgetting God who hath made him strong. That people thought themselves strong enough with horses without the strong God, and therefore the Lord told them at the third verse, The Egyptians are men, and not God, and their horses are flesh, and not spirit; that is, they are weak and not strong: not that they were weak in themselves, but weak to save and deliver them, or to give them victory in battel; they are but flesh, and not spirit: flesh notes weakness, and spirit notes strength; so that, though a horse hath a mighty strength, yet if you trust to him, he is but flesh, that is, he is weak. And some conceive this was the reason why the Lord commanded Joshua, in his war with the Ca∣naanites, to hough their horses; as the rule is given (Josh. 11.6.) Thou shalt hough their horses, and burn their chariots with fire; that is, cut their nerves, or as we say, their ham-strings. Why

did the Lord command him to hough their horses? why might he not preserve them for service in his wars? Doubtless it was, lest he should think that horses could do the work. And therefore according to this command of God, when David took a thousand chariots, and seven hundred horse-men from the Moabites, he houghed all the chariot-horses, but reserved of them for an hundred chariots (2 Sam. 8.4.) He would not multiply horses to himself out of the spoyls of the enemy, lest he should seem to trust their strength and numbers.

Fifthly, Fear not the strength of horses. The Prophet saith to the fearful (Jer. 12.5.) If thou hast run with foot-men, and they have wearied thee, how canst thou contend with horses? When we have horses to contend with, 'tis a very dangerous conflict. The Prophet by foot-men and horse-men, intends lesser and grea∣ter oppositions; when we have to deal with lesser difficulties, we have to deal with foot-men, but when with greater, then with horse-men. If then you have to do with horses, either in the me∣taphor or in plain sense, fear them not; why? for they are but creatures; and God who hath given them their strength, can take away their strength, and make them useless (Psal. 76.6.) At thy rebuke, O God of Jacob, both the chariot and the horse are cast into a deep sleep. Suppose a multitude of chariots and horses should come against us, yet at the Lords rebuke, if he doth but speak the word, if the God of Jacob do but give a rebuke, the cha∣riots and horses are laid in a deep sleep; that is, they are as nothing or as dead. Death is a deep sleep; & therefore, though horses have a mighty strength, yet be no more afraid of them than of that which is dead; the Lord God who hath given them their strength, can de∣fend us against their strength, or disable them, notwithstanding their strength, to offend us. Hast thou given the Horse strength?

Hast thou cloathed his neck with thunder?

To cloath with, or to be cloathed with this or that, is a very common Scriptural phrase, metaphorically applyed to things, both corporeal and incorporeal. Of the first sort are all those places of Scripture, where man is said to be cloathed with skin and flesh (Job 10.11.) The flesh with worms and clods of dust. (Job 7.5.) The fields with flocks (Psal. 65.13.) The earth with Sea (Psal. 104.6.) The Sea with clouds (Job 38.9.) The heavens with

blackness (Isa. 50.3.) Of the second sort, are all those Scriptures which say, A person is cloathed with righteousness (Job 39.14. Psal. 132.9.) With salvation (Psal. 132.16.) With glory and beauty (Job 40.10.) With power or strength (Psal. 93.1. Isa. 51.9.) With the Spirit of God (Judg. 6.34. 2 Chron. 24.20.) With desolation (Ezek. 7.27.) With shame (Psal. 71.13. Psal. 109.29.) And as both things and persons are said to be cloathed with these, so to be cloathed with any thing, notes two things; either, First, that such have much of it. Thus to be cloathed with glory, is to be exceeding glorious; and to be cloathed with shame, is to be exceedingly ashamed; and to be cloathed with pride, is to be exceeding proud; and to be cloathed with righteousness and honour, is to be exceeding righteous and honourable; and to be cloathed with humility, is to be exceeding humble; and lastly, to be cloathed with the Spirit, is to be exceeding spiritual, and full of the Spirit. Or, Secondly, to be cloathed with any thing that is good, notes it to be very becoming and ornamental to us, as rich and sutable garments are; or if it be bad, that it is very disgrace∣ful and detrimental to us, as filthy and uncomely garments are. Now, here in the Text, when the neck of the horse is said to be cloathed with thunder, it must needs note somewhat, in which the horse exceeds, and which is both an honour and an ornament to the horse. Hast thou (saith God to Job, or I) cloathed his neck with thunder?

There are various interpretations of the word which we here translate thunder.

First, Some affirm, That the word by us rendred thunder,* 1.336 sig∣nifies nothing less than thunder, or that it doth not signifie thun∣der at all, neither in a proper, nor in a metaphorical sense; but that it signifies the horses mane. Nor can it be denyed, but that this form of speaking is very apt and elegant, to say, the neck of a horse is cloathed with his mane; as birds may be said to be cloathed with feathers, or beasts with hair. And here the men∣tion of the horses mane is fitly brought in, because the scope of the place is to set forth the chief signes and conditions of a gene∣rous stomackful War-horse. For though the meanest horses have manes, and that of an ancient Author be true, in part, of all hor∣ses, That the mane is given them for an ornament;* 1.337 yet generous horses have thickest and fullest manes hanging down, and covering

their necks, as the old Poets often describe noble and warlik•• Horses. And that in this place of Job, not an ordinary thin or sho••t mane, but a thick and a deep one is intended, we may col∣lect from the word cloathed, which will not well agree with those of ordinary Horses.* 1.338 The only difficulty with which this inter∣pretation is attended, is how to make it out that the Hebrew word (Ragnemah) signifies the mane of a Horse, it being never used in any place of Scripture but this; and it is much questioned, whither the word be to be found in the writings of any of the Jewish Rabbins in that sense. The only answer is, that it is to be reckoned among those words (of which there are several in Scripture) which are only once read or used; and so the sense of them is to be given from the scope of the place where they are used, not from their usage in other places, they not being used in any place but one. This is a fair interpretation, that be∣ing granted, that the word Ragnemah hath no communion with the word Ragnam, which properly signifies Thunder.

But, almost all other interpreters agree, that Ragnemah is the same with Ragnam; and take the Hebrew letter ה in the end of it, to be only Paragogical, and so not making any alteration at all in the sense.

Now this being the most received opinion, and our translators pitching expressly upon it, saying, Hast thou cloathed his neck with thunder? It is questioned what is here meant by the word thun∣der. No man can imagine that it should be understood of pro∣per thunder; and in what the metaphor is couched, or whence to take the allusion, that's the doubt.

* 1.339First, I shall not stay upon that weak conjecture, that by thunder we are to understand the sound, noise or rat∣ling, which is made by the armour, ornaments or trappings, which are sometimes put upon the necks and breasts of war-horses, when they go out to battle. We read that the Camels of Zeba and Zalmunna, conquered by victorious Joshua, had orna∣ments upon their necks (Judg. 8.21.) But surely, the word thun∣der sutes not with such sounds; Thunder must needs relate to somewhat that is terrible, not ornamental; and all the sound which the rattling of a Horses armes or ornaments can make, is much too low for any resemblance of thunder, or to be compared with it; nor will the general scope of the question comply with any such interpretation. For when God saith, to Job, Hast thou

cloathed his neck with thunder? The question denies; and the meaning of it is, Thou hast not, but I have. Whereas if it were understood of artificial warlike armes of defence or ornaments, Job might have answered the question affirmatively, and have said, Yes, I, or other men, have cloathed the neck of the horse with them. And the Lord possibly put this question, in opposi∣tion to all such kind of defences and ornaments; As if he had said, Thou; O Job, hast or mayst cloath the neck of the horse with rich or∣naments, and strong armes to defend him? but hast thou, or canst thou cloath his neck with thunder? That's my work alone. There∣fore somewhat is here intended by thunder, beyond what any man is able to cloath the neck of a Horse withall.* 1.340

Secondly, Some render thus, Hast thou cloathed his neck with fear? another, with trembling? But some may say, h••w doth this serve to set forth the honour and commendation of the Horse? yea, what can be said more improperly of a brave Horse, or more unsutable to the description here given of him, than this, that his neck is cloathed with fear and trembling? I answer, 'tis true, if we take fear, as taking hold of or possessing the Horse himself: But if we take it for that fear and trembling (which doubtless is the sense of those translations) with which the Horse affects others, than to say his neck is cloathed with fear, that is, his appearance makes others afraid, is very proper to the discourse in hand. And for asmuch as thunder makes the stoutest men fear and trem∣ble, the Horse, who doth so too, when he rusheth fiercely into the battle, and chargeth the enemy, may significantly enough, be said, to have his neck cloathed with thunder. How terrible a shock, even like a thunder-clap, doth a stout valiant Horse make upon his ad∣versary, with the force of his neck and breast. And when Horses come galloping upon us with their full speed, 'tis usual to say,* 1.341 they come thundering upon us.

Thirdly, Most Interpreters say confidently, that by thunder cloathing the neck of the Horse, the neighing of the Horse is in∣tended. And some (who are not of this opinion) conceive, that if the Hebrew word (Ragnemah) signifying thunder pro∣perly, be here to be taken Metaphorically for neighing, then it were better to render the Text (not as our last translators have done with thunder, but) as many have done, and among them our old English translators with neighing; to which effect they ren∣der

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this clause in our language thus, Hast thou learned him to neigh couragiously. For (saith that learned Authour, who oppos∣eth this reading) it is uncomely, when a word hath two or more significations, to retain that in the translation, which is least com∣modious to hold out the meaning of the place in hand. And (saith he) it is most certain, that the word thunder, is never used in the Latine tongue; no, not by the boldest Poets, to signifie the neighing of a Horse.* 1.342 Yet I see no cogent reason, seeing the Latine words which signifie to thunder, are applied to several cla∣mours and noises, much inferior to thunder, why the word thun∣der in the Noune may not be so applyed; nor do I see any reason why the neighing of a mighty Horse, being usually accompanied (when he is in a rage) with fretting, chafing, and snorting, may not be allusively called thunder or thundering. I am sure, the fretting and chafing of a woman is so expressed by the Verb in the Holy Scripture (1 Sam. 1.6.) where it is said of Hannah, Her adversary provoked her sore to make her fret; the Hebrew is, to make her thunder. Now the fretting of a woman, though heightned to loud brawling, and (if I may use so course a word) scolding, bears not so much proportion to the noise of thunder, as the neighing, snorting, and fretting of a great and generous Horse. When a Horse is enr••ged, we may say, sparks leap out of his eyes like lightning, and a sound out of his mouth like thunder, aad a breath out of his nostrils like smoke. And that the snorting and neighing of Horses is dreadful, even like thun∣der, appears fully by that of the Prophet (Jer. 8.16.) The snorting of his Horses was heard from Dan (that is, from the utmost bounds of the Country) the whole Land trembled at the sound of the neighing of his strong ones. The neighing of Horses, is a sign of their courage and boldness, of their fearlesness and generosity; which probably was the reason why the great Lords of Persia agreed, that meeting all together in one place on Horse-back, he should be chosen Emperor whose Horse neighed first after they were met; they supposing it a good Omen or Sign, that the Ri∣der would prove a person of great courage and spirit, whose Horse first gave that token of it: Upon what occasion the Horse of Darius neighed first, and so got his Master the Empire, the Persian histories will inform the Reader.

But to the point in hand. 'Tis evident from what hath

been said, that 'tis no uncouth, nor far fetcht, much less forced metaphor, to express the neighing of a furious fretting Horse by thundering. And as the word rendred thunder, signi∣fies (in the Verbe) to be moved with choler and indignation, so a noble-spirited Horse, charging an enemy, shews a high strain of rage and indignation, in which respect, together with his neigh∣ing, his neck may seem to be cloathed with thunder.

And though it be said, that, as the neck is not reckoned among the instruments of speaking in man, so it cannot be conveniently reckoned among the instruments of neighing in a Horse, that properly belonging to the throat; and though I grant that when the Scripture saith (Psal. 75.5.) Speak not with a stiff neck; the word neck is not there to be taken, for the means or in∣strument of speech, but notes only the manner of speaking; namely, that there the Lord forbids wicked men to speak scorn∣fully, pertinaciously, or as Hannah expresseth it in her Song (1 Sam. 2.3.) that they should talk no more so exceeding proud∣ly, nor let arrogancy come out of their mouth: Yet the throat being placed in and being a part of the neck, we may by a common synec∣doche, of the whole for the part, avoid that difficulty. Nor doth the metaphor of cloathing (though, I confess it, most sutable to the first interpretation, that of the mane) oppose this third of neighing; For when a Horse neighs strongly, the sound coming out of his mouth compasseth him, his neck especially, round about as with a garment. David describing a wicked man, saith, he cloathed himself with cursing (Psal. 109.18.) Cursing goes out of the mouth of a wicked man, as neighing out of the mouth of a Horse; and therefore, as when a man is much in cursing, he may be said to cloath himself with cursing, as with a garment, so a Horse which neigheth much, may (I conceive) be said to have his neck cloathed with neighing.

Having thus far drawn out these expositions of this second question, which the Lord put to Job about the Horse, Hast thou cloathed his neck with thunder? I shall submit them to the Rea∣ders judgment, and only say, that the first (if that word Ragne∣mah may signifie a Horses-mane) is the clearest, and most literal of them all; and that among the second sort of expositions, the third is most received and approved.

From the first interpretation we learn,

God hath bestowed not only strength, but ornaments upon the Horse.

The mane of a Horse is of little use (and therefore some cut it quite off) but it is a great ornament to the Horse.

From the two last interpretations

Observe, First;

The Horse in his heat and rage is very terrible.

Thunder is so, and so must he needs be, whose neck is cloathed with any thing resembling thunder.

Note, Secondly;

It is of God that the Horse is terrible.

The Horse hath thunder about his neck, but it is God who hath cloathed his neck with it. If any Horse, or any other creature be delightful to us, God hath made it so; and if any Horse, or any other creature be thunder, dreadful and terrible to us, it is the Lord who hath made it so. This we find more clearly held out in the next verse.

Vers. 20. Canst thou make him afraid as the Grass-hopper: the glory of his nostrils is terrible.

In the first part of this verse, we have the courage of the Horse set forth. That creature is full of courage, that cannot be made afraid: Thus the Lord speaks to Job concerning the Horse.

Canst thou make him afraid as the Grass-hopper?

The Chaldee, with whom one of the Rabbins joyns, rendereth, Canst thou cause him to make a noise like a Grass-hopper.* 1.343 Vehe∣ment motion causeth a sound or noise in the air. When many grass-hoppers fly together, they make a kind of rushing noise. This exposition agrees well enough with the word, which at se∣cond hand signifieth to make a noise, that being caused by motion. Yet other considerations hinder from resting in this interpreta∣tion. For seeing the whole discourse here, insists upon the de∣scrip••ion of a generous horse and his qualifications, the noise or sound which a Horse makes in running, makes nothing to that pur∣pose; for as much as it is common to all Horses, even the basest

sort of them, to make a sound with their feet when they run. And if it should be granted that great and generous horses have somewhat peculiar in this, and make a greater sound than com∣mon horses in running, yet to take the comparison from the sound which Grass-hoppers make in flying, doth easily refute this expo∣sition. We know indeed, what Pliny saith, Grass-hoppers make such a sound with their wings in flying,* 1.344 that they may be thought some other kind of fowls: Yet we cannot therefore believe, that it is a proper similitude, to compare the sound which horses make in running (who, as Poets use to phrase it, make the earth trem∣ble and groan) with that crassing noise which Grass-hoppers make while they fly in the air. For if the comparison may at all be taken from flying-fowls, great fowls were much fitter for it, who use to fly in flocks together; Yet these greater fowls make no very great noise in flying, much less can Grass-hoppers. And there∣fore the Poets, both Greek and Latine, though they affect to shad∣dow great sounds and clamours, by a similitude taken from flying-fowls, yet they do not take the resemblance from the sound which their flying makes with their wings, but from the sound or chattering which they make with their bills while they fly;* 1.345 of which the Reader may find many instances given by the learned Author named in the Margin.

Seeing then fowls do not make any such noise in flying, as may serve for a sutable resemblance of any great sound, surely that small noise which Grass-hoppers make in flying cannot be a proper resemblance of it. Further, here is nothing said of many, or of a troop and body of horses, but of a single horse, or of horses singly and a part considered. Now that some one horse should be compared with one Grass-hopper, as to the sound which the one and the other makes in their motion, were no small absur∣dity.

This therefore may suffice for the laying aside of that first in∣terpretation of the whole clause, though the force of the word doth not oppose it.

Secondly, Others read the Text thus,* 1.346 Canst thou make him move leap or skip like the grass-hopper: As if the Lord had said, It is not of thee, O Job, but of me, that the horse hath this property to move himself like a Grass-hopper.

The motion of a horse may be compared to that of a Grass-hopper in two respects. First, In respect of his swiftness. Secondly, Of his subsaltation, or bounding and leaping. I con∣ceive God had respect only to the latter, in these words: for seeing this whole context doth not handle the nature of the horse in general, but only the marks or qualities of valiant horses; therefore the mention of this (namely, the subsaltation of horses) is much more proper than that of their swiftness or speed in run∣ning: For swiftness or speed in running, is not appropriate or peculiar to generous horses; it being certain, that as they excel the common sort of horses, both in the swiftness of their course, and in the continuance or lastingness of it, so it is as apparent, that ordinary horses will often run very swiftly, or with great speed for a time. But as for that other motion of their bodies in which they imitate the leaping or skipping of Grass-hoppers, that is proper to them.

And there are two sorts of this motion proper to generous horses.* 1.347 The one, in which standing upon two feet only, either the hinder or the forefeet, the other part of their body is lifted up on high from the ground; which motion (being very dange∣rous to the Rider) we call bounding or to bound. The other sort of saltatory motion, is that, whereby the horse lifts up himself, with his four feet quite off the ground, and goeth as it were leaping, or intermingles saltation or leaping with his going. There is a twofold leaping. First, When a horse raiseth himself over a bar, hedge or ditch, this is of daily use. The other, is only for pompe, when a horse raiseth his body upon plain ground to shew his activity, this we call curveting, as the proud stately gate of a horse is by us called praunsing. Now of these two motions, bounding and curveting, the latter is rather to be understood in this place; that being most like the saltation, the leaping or skipping motion of a Grass-hopper;* 1.348 and the other to be reckoned rather among the ill qualities, than the commendations of a horse, which are here only taken notice of. Canst thou make him leap or move like a Grass-hopper? The Grass-hopper moves with a kind of leap. Naturallists tells us, that the hinder-legs of Grass-hoppers are much longer than their fore-legs, to fit them for leaping; the Horse in his leaping and curveting motion, clearly represents the motion of a Grass-hopper. According to this exposition, the

great agility and nimbleness of the horse is set forth,* 1.349 as before his strength and courage. Hast thou made the horse so agile or active, that like a Grashopper he doth as it were, leaping fly, and flying leap. A horse will do strange seats of activity if well managed. This interpretation is much urged by several of the learned; yet I conceive the purpose of these words, is rather to set forth the boldness, than the nimbleness of the horse. Our Translation carries this sense clearly.

Canst thou make him afraid as the Grashopper.

The Grashopper is a weak and frightful creature, he is soon scared, and quickly flies away. The word rendred a Grashopper, signifies a multitude, because they usually go by multitudes (Prov. 30.27.) The Locusts have no King, yet go they forth all of them by bands; they go, as it were, an Army of them toge∣ther. The Latine word Locusta, is from an ill effect of Locusts or Grashoppers, because they consume, and in a manner, burn up every green thing in the places where they come. Hence that allusive prohibition (Rev. 9.4.) There came out of the smoak Locusts; and it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any Tree, &c. Now, though the Scripture compares these creatures to a great Army (Joel 2.25.) because they go out in great companies, and do a great deal of mischief: And though (Rev. 9.7.) The shapes of the Locusts (there spoken of) were like unto horses prepared unto battel, that is, compleatly armed; yet the Locusts are but a weak kind of Warriers, they are quickly scared, they are fearful crea∣tures. Canst thou make the Horse afraid like the Grashopper? When the Lord saith, Canst thou make him afraid like the Gras∣hopper, his meaning is, The Horse is of so stout a spirit, that he will not only not be afraid like the Grashopper, but no more a∣fraid than a Lion. So then, I conclude this part of the verse con∣tains not a similitude, but a dissimilitude between the horse and the Grashopper; not a likeness between the horse and the Gras∣hopper in nimbleness, but their unlikeness in fearfulness. Canst thou make him

Afraid?

The word notes such fear as is caused by an Earth-quake,* 1.350 Isa.

13.13. Joel 2.10. Psal. 109.23. Nah. 3.17. As importing, that though the horse should hear a crashing or rushing sound, like that of an Earth-quake, when the ground under us opens and shakes, yet he is not moved nor quakes, as Mr. Broughton renders. The horse is rather enraged, than scared like a Grashopper, by any noise; His spirit is rather whetted and inflamed, than cowed (as we say) and cooled by the strongest alarms; as will further appear in the latter part of this description. Horses are observed sometimes (as also men) quaking before a battel, yet not for fear, but with indignation. Canst thou make him afraid? &c.

Hence note, First;

The Horse is a valiant and stout-hearted creature.

Not to fear, is a sign of valour; but not to be made afraid, is much more a sign of it than not to fear. When any one hath such a spirit, that he doth not only fear, but cannot be made a∣fraid, there's courage to the height: Such is the courage of the horse, nothing can make him afraid.

Observe, Secondly;

The courage, as well as the strength of the Horse, is from God.

As every creature is not strong, so not couragious. Some are very fearful, so fearful, that they are grown into a Proverb for fearfulness: Such are Hares and Harts, and the Ostrich before spoken of. Nor hath every horse courage and boldness. Horses given to start, are fearful. God puts such courage into some hor∣ses, that nothing can make them start or fear. Courage is a gift of God bestowed upon some men, and not upon others; some are couragious as Lions, and others are fearful as Hares and Harts, or Grashoppers. We cannot keep some from fear; we cannot make others afraid. Canst thou make him afraid, as the Gras∣hopper?

Note, Thirdly;

Where God gives courage, it is not in man to make afraid.

The courage of the horse appears yet higher in the next verse.

The glory of his nostrils is terrible.

The nostrils are very considerable in horses, and the largeness

or openness of them, is a sign of their goodness and stoutness. The glory of his nostrils is terrible, or terror, that is,* 1.351 very terri∣ble, his breathings are meer terror. This expression of the Horse, is somewhat like that given of St. Paul, while Saul (Acts 9, 1.) Saul yet breathing out threatnings and slaughter. Paul, before his conversion, breathed flames of fire, as it were, he breathed ter∣ror out of his mouth against the faithful people of God. Thus here, The glory of his nostrils is terrible.

But, what is this glory of his nostrils? Some say, these words are a description of his neighing; and I grant, that sound pro∣ceeding from his nostrils, as from a trumpet, may well enough be called the glory of them; nor can it be denyed, but that the neighing of great horses is terrible. According to which reading, some say, the word which we translate Nostrils, signifieth in this place, that sound of his nostrils called neighing; and that the word by us rendred glory, doth rather signifie excellency or ve∣hemency. And thus our old English Translation gives it; His strong neighing is fearful; or as others; His vehement neighing is terrible.

The Hebrew (as was toucht before) is Terror; nothing being more common in that language, than to use substantive words ad∣jectively, or, as if they were Adjectives. Taking this sense of the words, they describe generous horses neighing, when they go to battle, as if they would thereby at once proclaim and trumpet out their own courage, and terrifie or daunt the enemy; or, as if they would not only shew their own fearlessness, but make their opposers afraid. This is a fair interpretation, yet because (ac∣cording to one Exposition given, and much received, of the latter part of the former verse, Hast thou cloathed his neck with thunder?) the neighing of the horse hath been already spoken of, I rather conceive, that these words, The glory of his nostrils is terrible, may be expounded either of these two wayes.

First, That his wide, fuming,* 1.352 smoaking nostrils (which are the glory and commendation of a horse) strike others with terror. Poets describing the horse, fancy him sending fire out of his nostrils, or breathing fire. And thus when God is angry, smoak and fire are said to go out of his nostrils (2 Sam. 22.9.) Some understand that (Isa. 2.22.) of an angry furious man. As if the Prophet had said, fear not man, make no account of him, though

enflamed with wrath and anger. The glory of his nostrils is ter∣rible.

Secondly, Reading the words thus (as was said) The glory of his nostrils is terror; they may be expounded, not as implying the terror and fright which the horse strikes others with, but which others would fright the horses with, while they brandish their swords, shake their spears, sound their trumpets; from all which terror,* 1.353 the horse is so far from running, that ra∣ther his courage is encreased, and his spirit heated. Such noises, clashings and clamours, will not scare the horse, as they do the Grashopper; but the terror or matter of fear which is presented before him, is the glory of his nostrils, that is, it will but pro∣voke him to anger and rage, or excite his courage, which makes his nostrils smoak like fire, it cannot at all put him into a fear, and that's his glory.

Hence note, First;

That which any creature excels in, is his glory.

The horse glorieth in his strength; the courage & fierceness of the horse, appearing in his nostrils, are his glory also. Whatever good man excels in, is his glory: if he excels in knowledg, or in strength, or courage, or in holiness, it is his glo••y; yea, men who excel in e∣vil, count that their glory (Ph••l. 3.19.) That which God excels in, is his glory; what is that? He (blessed be his name) excels in pardoning our sins, in covering our iniquities, and there∣fore, It is the glory of God to conceal a thing (saith Solomon, Prov. 25.2.) that is, sin, by pardoning it. Kings must search out the matter, but it is the glory of God to conceal a thing. That which any creature excels in, is his glory; that which the Scrip∣tures declare God to excel in, is his glory, and that is mostly his pardoning mercy.

Note, Secondly;

The greatest glory which some creatures have, is to be terrible to others.

To put others in fear, is all their glory, all that they glory in; their glory is not to save and to deliver, to comfort and to do good to others, but to vex and to terrifie.

From the second interpretation, take this Note.

That which is very terrible to some, is a glory to others.

That is, It occasions them to shew their glory, or causeth their glory to appear the more. Terror is the glory of the horse; his no∣strils are never so glorious, as when you attempt to terrifie him. When that which is terrible is put to a true believer, then the glory of his soul breaks out, then he shews forth his faith in God, hi•• integrity and faithfulness towards God; terror is the glory of his soul, as terror is the glory of the horse, that is, it gives him occasion to shew forth his glory.

Vers. 21. He paweth in the valley, and rejoyceth in his strength; he goeth on to meet the armed men.

These words give a further proof of the courage of the horse, or a sign of it; for 'tis the property of the highest metal'd and best spirited horses to do so, as impatient of a check by the b••i∣dle, and desirous rather to be spurred upon an engagement with the enemy in battel. He paweth

In the valley.

Why in the valley? because there battels, especially horse battels, used to be fought, rather than upon hills or uneven grounds.

There is another reading of the verse; for the word transla∣ted to paw, signifies also to dig: Hence some give it thus;* 1.354 He dig∣geth in the valley. The pawing of a horse, is a kind of digging; for he hollows the earth, and makes a cavity in it by pawing. A mettl'd horse cannot keep his feet, but will be traversing his ground, and pawing with his feet, as vext at any delay or stop of the battel; he cannot endure to be curb'd by the bit, having such a mind (as was toucht before) to be upon the spur, in a full carreer against the enemy. Of such pransings, or (as the Margin hath it) tramplings or plungings of the horse, Deborah spake in her triumphant song (Judg. 5.22.) He paweth in the valley.

Hence note;

What we would fain have, or be at, we are very unquiet, and think long till we are at it.

This we may take in a spiritual sense; A soul which hath a

mind to do good, how impatient is he when he is stopt from do∣ing it! A soul that hath a desire to have communion with God on earth, how much troubled is he to be hindred! And a soul that hath a great mind to be with God in heaven, how doth he paw in the valley of this lower world, till he get higher and a∣scend up to him! Austin said, My heart is unquiet, I can have no rest till I am with thee again. So the Apostle (Phil. 1.23.) I desire to depart, I would fain be out of this world; why am I thus wind-bound in the harbour? let me hoise sail and be gone. the Sea-man is troubled to lye at an anchor, when he would be under sail. Thus the generous Horse paweth in the valley, and

Rej••yceth in his strength.

* 1.355And because of that, he rejoyceth in the battel; and because of that, would fain be at the battel. A horse being confident of his strength, goeth on chearfully.

* 1.356The word rendred strength, signifieth not only bodily robu∣stiousness, but any other abilities or excellent endowments. In which larger notion it is used (Dan. 1.4.) where it is said, The children that were to be chosen and bred up for the King, were such as had ability to stand in the Kings Palace; that is, such as were well qualified for that service and attendance. In strength of both kinds, a well disciplined horse may be said to rejoyce.

The word rendred rejoyceth, may rather (say some) be here translated, Exulteth, which imports somewhat more than rejoy∣cing, or great rejoycing; & may not unfitly be attributed to beasts, especially to horses, & chiefly to such horses as this Text speaks of. Exultation is the expression of any inward joy, by some outward act or gesture of the body; and to do that is very usual with brave horses, who being proud of, at least much pleased with them∣selves, are often seen pransing and jetting as they go, and even artificially forming and composing their bodies, their heads and legs especially, at every step they take. So that these words, He rejoyceth, or exulteth in his strength, seem to imply, that the horse knoweth his own strength and powers. It is commonly said, If a horse knew his strength, he were not to be dealt with; but whether this be true or no, it appears by these words in the Text, that he hath some knowledge of his strength, else he could not be said to rejoyce in it. And this is very aptly inserted here,

because hence it comes to pass, that the horse rusheth so fiercely and fearlesly into the battel, which is the great scope of the whole description given of him in this context. He rejoyceth in his strength.

Hence note, First;

They that have much strength for any work or service, are joy∣ful to go on to it.

David (Psal. 19.5.) compares the Sun to a strong man, that rejoyceth to run a race, A strong man is not afraid of, nor troubled at the race, but rejoyceth exceedingly in it.

Secondly, Note;

What we have much of, or excel in, we are apt to rejoyce in.

The horse hath much strength, and he rejoyceth in it. This appears in all things; If we have much riches, how apt are we to rejoyce in them! If we have much wisdom, or understanding, or parts, how apt are we to rejoyce in them! and therefore the Lord gives us that caveat (Jer. 9.23.) Let not the wise man glory in his wisdom (as if he had said, If a man have a great deal of wisdom, or but a little more than his neighbour, he will be glorying in it, as the horse in his strength) and let not the mighty man glory in his might, nor the rich man glory in his riches. All these stops upon glorying, shew, that what we have much of, we are apt to glory in.

Note, Thirdly;

To rejoyce in any strength, or in any thing but in God and his favour, or as we enjoy God in any thing, is bruitish, 'tis to rejoyce as the horse.

They only rejoyce as Christians, who rejoyce in their strength, and in their riches, and in their graces, as they find God in them, and as they flow from God. The Gospel way of rejoycing, is to rejoyce in the Lord, not in our graces, not in our wisdom, not in our righteousness, but in the Lord. The horse rejoyceth in his strength,

He goeth on to meet the armed men.

The Hebrew is, He goeth on to meet the Armour,* 1.357 or rather

Armes; that is, offensive weapons, pikes and spears, which gall horses, rather than defensive, such as shields, bucklers, and helmets, which only preserve men from hurt & wounds; or we may take it in both, and so the meaning is, the armed men. He goeth on to meet them; he needs not be beaten, nor whipt, nor spurred on to the battel. The couragious horse goes on, he retreats not, he retires not, he is a volunteer in the War, he is prest by nothing but the nobleness and height of his own spirit, he goes to meet the armed men; though they meet him with deadly arms, with sword and spear, yet he goes to meet them. The word which we tran∣slate, Armed men, properly signifies to kiss, or to salute, because they who come to battel, do as it were, joyn hands and salute one another, though very coursely, rudely, and roughly. He goeth on to meet the armed men.

Hence observe;

The sence of ability, much more confidence in ability, puts on to activity.

The horse rejoyceth in his strength, he is sensible of, or finds his strength for the war, and therefore he puts on.

Secondly, Note;

Whatever any man hath a mind or a delight to do, that he will go on in, or is free to do.

The horse goes on to meet the armed men, he doth not stand to receive a charge, but he seeks it. What any have a great mind to, that they are very forward in; you need not press a volun∣teer, nor spur a free, a valiant horse on to the battel, you can hardly hold him in with bit & bridle. 'Tis so in any service; where there is a heart set to it, with a love to it, O how do we go forth to it! we need not to be haled nor driven to it. So in spirituals, a heart of that temper, answers every call (Psal. 27.8.) When thou saidst, seek my face; my heart said unto thee, thy face Lord will I seek. He presently answers the Lords call to any duty, who hath a heart for it. What zeal, what freedom, what forwardness have we, to that we have a will and a mind to! An up-hill way, is all down-hill to a willing mind.

JOB, Chap. 39. Vers. 22, 23, 24, 25.

22. He mocketh at fear, and is not afraid, neither turneth he back from the sword.

23. The quiver ratleth against him, the glittering spear and the shield.

24. He swalloweth the ground with fierceness and rage, neither believeth he that it is the sound of the trumpet.

25. He cries among the trumpets, Ha, ha, and he smelleth the battel afar off; the thunder of the Captains and the shoutings.

THese four verses continue and compleat the description o•• the goodly valiant War-horse, in his second qualification of boldness and courage, of which this Text gives as many proofs as can be imagined or expected.

Vers. 22. He mocketh at fear.

And what greater argument of valour than that? Fear,* 1.358 the ab∣stract is here put for the concrete; he laughs at fear, that is, at those things which are most to be feared, or which carry the greatest command of fear in them. It is usual in Scripture, to express things greatly to be feared, by fear. As things greatly ly hoped for are called our hope, and things rejoyced in greatly are called our joy, so things greatly to be feared are called our fear; and in that sence, above all, God is called the fear of his people; he is so much the object of fear, that the Scripture calls him fear. Jacob in his treating and contract with his Uncle La∣ban (Gen. 31.53.) Sware by the fear of his father Isaac, that is, he sware by God, who alone hath this high honour to be sworn by in a sacred way. To swear, is a great part of divine worship, and is sometime put for the whole of worship. Jacob sware by the fear of Isaac, that is, by God, who his father Isaac feared, and in whose fear he walked all his dayes. Thus spake the Prophet (Isa. 8.12, 13.) Sanctifie the Lord of Hosts in your hearts, and let him

be your fear, which is quoted by the Apostle (1 Pet. 3.15.) Now as God himself is called fear, because he is so exceedingly to be feared; so those things which carry in them much fear, or which are much f••ared, in Scripture sense and eloquence, are called fear; He scorneth or mocketh at fear. Those things which make others tremble, he, as it were, makes a sport at and plays with them. So the words are an exposition of what was spoken at the close of the 21th ver. He goeth on to meet the armies, or the armed men, who are much to be feared and dreaded.

In general, whatsoever is or may be matter of fear, that the horse mocks or laughs at, that is, he counts no more of it, than we do of those things we laugh at.* 1.359 What men regard not, care not for, that they laugh at, mock at. We say of a valiant stout-hearted man, he knows not what fear means. When once a Noble person, in great danger, was admonished not to be afraid; he laid his hand upon his breast, and said, Fear was never here yet, and I hope shall never enter. Thus the Horse is here represented, as one into whose hea••t fear never entred; he mocketh at fear,

And (as it followeth) is not affrighted.

* 1.360The word which we render affrighted, imports the greatest consternation of mind, when the mind lyes, as it were, prostrate under utter dispondency, breakings of spirit, and discouragements, (Deut. 1.21.) Neither any dreadful noise nor terrible sight, neither the appearance nor the reallity of danger, abate the spirit or prowess of the Horse; He is not affrighted.

Hence, Note;

Danger is the element of courage.

We see it in the Horse, and it is much more seen in couragious men. You can no more cast down true courage by representing dangers, than you can drown a fish by casting it into the wa∣ter; it is in its element. It was the speech of that great Alex∣ander, being in a most hazardous undertaking, Now I see a danger sutable to my mind,* 1.361 a match for my courage. The Horse mocketh at fear.

Note, Secondly;

That which is not feared, is usually derided.

It is so with beasts, and it is so with men; and what more usual with some men, than to mock most at those things which they should be most afraid of. As there is a nobleness of courage in some men, which makes a mock of fear; so besides that, there is a baseness of spirit, a stupidness in other men, that make a mock at fear. Such was the spirit of Lots Sons-in-law (Gen. 19.14.) who when Lot reported to them, the most dreadful thing that ever was in the world, a shower of fire and brimstone, ready to fall down from heaven, upon the whole City to consume it, He was to them as one that mocked; the meaning is, his Sons-in-law mocked at what he reported, they laugh'd at his admonition. Such a kind of mocking at fear, we read in those hardned and debauch∣ed spirits among the ten Tribes, when that good King sent and admonished them to return to the true worship of God, and laid before them those dreadful judgments that would surely overtake them if they did not (2 Chron. 30.10.) They laughed to scorn the messengers, and mockt them: As if they had said, What do you tell us of the wrath of God, and of his judgments, if we persist in our way and course; we scorn your admonition, we regard not your threatnings. The character given of that people (2 Chron. 36.16.) when wrath was breaking out upon them without remedy, was this, They mockt the messengers of God, and despised his words. To such mockers at fear, I might take occasion to say, as the Pro∣phet in a like case (Isa. 28.22.) Be ye not mockers, least your bands be made strong. There are some fears that it is our honour to mock at; but there are other fears that will be our shame and ruin to mock at: Of all such, that will be true which the Lord spake by wisdom (Prov. 1.26.) I will mock when their fear cometh. They who mock when fear, that is, when fearful things are threatn'd in the name of the Lord; the Lord will mock at their fear when fearful evils fall upon them. Sinners will have little mind to mock at last. Such mockers at fear are prophesied of, before the coming of Christ, in those two Epistles which are of a near complexion and constitution (2 Pet. 3.4.) Know∣ing this first, that there shall come in the last days (mockers, or) scoffers, walking after their own lusts, saying, where is the promise

of his coming. And in the Epistle of Jude (ver. 17, 18.) we have the same caution, Beloved, remember ye the words that were spoken before, of the Apostles of our Lord Jesus Christ, how that they told you, there should be mockers in the last time, who should walk after their ungodly lusts. Take heed you be not found thus like the Horse mocking at fear, though there be many cases wherein it is the honour of man, especially, of the servants of God, to be in this point like the Horse, Who mocketh at fear,

Neither turneth he back from the sword.

This latter part of the verse is only a confirmation of what was said before, and therefore I shall briefly pass it. Those ap∣pearances or reallities of danger, at which we are affrighted, cause us to turn back; but the horse not being affrighted with, turneth not back from, the sword. The Hebrew is, he turneth not back from the face of the sword; further, the Hebrew is plural, from the faces of the sword. The sword hath a face, it hath (as it were) many faces, and they all look very terribly; therefore not to be afraid of the faces of the sword, is a high expression of fearlesness. Not to turn back from the face of the sword may have this sence, not to fear when the sword is very near him; when the sword looks the horse in the face, and makes dreadful faces, then he turns not back from it, nor yields a foot of ground. The Horse doth not only mock at fear, or at things which are to be fear'd, when they are afar off, but when they are near, even, when the sword is drawn and brandished before his face. To talk great words, when an enemy is far from us, is the cowards guize; but when we see his face, to stand to it, is the trial of cou∣rage.* 1.362 The Lioness is a very fierce and stout creature, and yet it is reported, that when she is fighting for her whelps (at which time she is most fierce and furious) she casts her eyes down to the ground, as not being willing to behold the weapons or hunt∣ing arms of those who pursue her. But though the natural Hi∣storian reports some kind of fear in the Lioness, yet Solomon re∣ports the courage of the Lion altogether fearless and undaunted (Prov. 30.30.) He turneth not away for any; The Hebrew saith, from the face of any; we may say, man or beast, that is, she takes not a step back for any; neither man nor beast can make him afraid. An ancient Writer, describing the Lion, tells us, He

never feareth, nor flyeth, nor hasteth away in the sight of any; but though oppressed with the multitude or number of his pur∣suers, he makes his retreat softly and gradually, or by several stands, to see who dares engage him, as was shewed before at the 38th Chapter (ver. 39, 40.) Thus the valiant horse behaves himself at the appearance and face of the sword; he doth not only not turn quite away from the sword, but doth not so much as turn his eyes from it, but looks it full in the face, though it shew∣eth a dreadful and bloody face. God, who hath made the horse for the service of man in war, hath given him a spirit sutable, he is not afraid of the sword, nor of any other weapon of war, as will further appear from the next verse, when from these words, I have briefly Noted,

First;

The face or appearance of the sword is terrible.

The sword is one of the most terrible things, which the Lord at any time threatneth against a sinful people; the face of the sword makes many mens faces gather paleness, and puts a palsie into their hands.

Note, Secondly;

Where there is true courage, not only dangers afar off, but dan∣gers at hand are not turned from.

It is said (Psal. 78.8.) that, the children of Ephraim being armed, and carrying bows (they had both offensive and defensive weapons, yet) turned back in the day of battle. They marcht on possibly a great while very valiantly, as well as any in the army, and possibly made great boasts what they would do; but when it came to the day of battle, when they saw the face of the sword, then saith the Text, they turned back. A man of right mettal turns not back, his courage fails not, no not at present danger; and that's it which we are to consider our selves in, as to our spiritual courage. It is an easie matter to slight dangers when they are unseen and only talked of; but when it comes to the day of battle, when swords are drawn, and you see their terrible faces, then not to turn back, that's courage indeed. And so we may understand the words of the Apostle (Heb. 10.38.) where he brings in the Lord speaking thus; If any man draw back, my soul shall have no

pleasure in him. If any man draw back as a coward, or takes his heels in the day of battle (for of that he spake in the 34th verse, telling us of those, Who endured a great fight of affliction, even of those that took joyfully the spoiling of their goods, and doubtless were ready to take joyfully the spoiling of their lives too; If any man in their case turn back f om the very face of the sword) My soul (saith God) shall have no pleasure in him; he is no souldier for me, he is not fit for the spiritual warfare.

As in this verse we have the sword, so in the next, there is an ennumeration of several other terrible Armes, the sight whereof gives no trouble to the horse.

Vers. 23. The quiver ratleth against him, the glistering spear and the sword.

Yet he turns not back; so we are to connect it.

The quiver ratles against him.

It was usual in those times to make much use of bows and a••∣rows in war; and not only did the foot-men use the bow, but the horse-men too.* 1.363 Some understand this ratling of the quiver, to be either of foot or horse that come to charge; but we are rather to understand the ratling of the horse-mans quivers. Most crea∣tures take fright at ratling noises, but this ratling makes not the horse either to start or turn, he flincheth not, nor draweth he back at the ratling of the quiver.

The quiver ratleth against him. There is a twofold interpre∣tation of these words, arising from the ambiguity of the prepo∣sition (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by us rendred against, which others translate by (super) upon, conceiving that here mention is made of those weapons which the horse with his Rider bear;* 1.364 as if the mean∣ing were, The quivers which Archers on horse back, carry at their sadles or by their sides, ratle upon him. But most (as our tran∣slation hath it) render that preposition by, against, and so un∣derstand the whole verse of those armes, which the enemy or con∣trary party use in conflict. And that this is the better and more proper exposition, is clear from the series and tendency of the words; for here the valour and generosity of the horse is paint∣ed to the life, towards which the mention of those arms, which the horse himself or the horse-man managing him beareth, doth not

contribute the least line or shadow; but the mention of those ratling armes or of the ratling of those armes, which the adverse party bear and brandish against him, tends to a notable demon∣stration of his courage. 'Tis a great evidence of a horses bold∣ness, to rush upon or charge an enemy, whose armes ratle against him, and who holds out weapons purposely fitted to wound, kill, and slay all that come near him. So that, what is said (ver. 21.) He goeth on to meet the armed men; and (ver. 22.) He mock∣eth at fear, neither turneth he back from the sword, is here fur∣ther illustrated and heightned, by recounting several other deadly weapons of which the horse is as dreadless. When the horse moves much, the quiver ratles, so also do both spears and shields (as it followeth in the Text.)

The glittering spear and the shield.

Well furbisht spears and shields glitter, or (as the Hebrew hath it) flame. The heads & points of spears being burnished & bright∣en'd, seem like burning fire or flames; yet the horse is not moved by them. We read of a flaming sword in a higher sense (Gen. 3.24.) as here of flaming spears and shields. Now as the clash∣ing and ratling of armes, so the brightness of them is terrible; but neither the one nor the other, neither the ratling quiver, nor the glittering spear and shield trouble the couragious horse.* 1.365 Mr. Broughton translates, not shield but, javelin, which is an offensive or missive weapon; the word is rendred spear (Josh. 8.18. 1 Sam. 174 5.) as also at the 29th verse of the 41th Chapter of this Book. These things laid together bring in, or make up a fuller proof of the horses courage; the quiver ratleth against him, the spear and shield ratle too, yet he is not discouraged.

Hence Note, First;

The confused noise of weapons in war, wounds the ear and the heart, or the heart at the ear, as well as the sharpness of their point or edge wounds the flesh.

It is matter of amazement to hear the sounding, the rattling, the clashing of armes, and other dreadful noises that the field is filled with in a day of battle (Isa. 9.5.) Every battle of the warrior is with confused noise; and 'tis much that the confusion of the noise, doth not make a confusion in the spirits of those that are ingag'd in battle.

Note, Secondly;

Not to be terrified with noises and dreadful sounds, shews strength and stoutness of spirit.

It is a piece of valour in the horse, not to be troubled with or at the ratling of the quiver. The Lord to shew that he would totally take away the spirit of courage from his own people for their sins (who had been so valiant to sin against him, and would run upon sin, notwithstanding the ratling of his quiver, his threatnings, denounced against them) telleth them (Levit. 26.36.) I will carry you into the land of your enemies. What then? And (saith he) up∣on them that are left alive of you, I will send a faintness into their hearts, in the land of their enemies, and the sound of a shaken leaf shall chase them. Now as it shews an extream cowardize and faintness of spirit, to shake and run at the shaking of a leaf; so to stand firm, to keep our ground and not be moved, when there is such a noise and clattering, as even shakes the earth, and confounds all the elements (as it were) this shews a mighty courage.

Vers. 24. He swalloweth the ground with fierceness and rage, &c.

* 1.366Still the expressions rise higher and higher, the courage of the horse transports him so far, that he even swalloweth the ground. We say of some hard and great students, they swallow up books, they make no bones of great books. So here, to shew the migh∣ty courage and fierceness of the horse, he is represented, as if he would eat up or swallow the very ground he treads on.

Yet many Expositors are not satisfied, that the Hebrew word here used (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) should be rendred to swallow; and therefore they translate, He diggeth the earth with fierceness and rage; and expound it of his making holes in the ground, by pawing in the valley spoken of verse 21. Master Broughton gives it thus; With snaking and stirring he beateth upon the earth: The Chaldee Paraphrase saith,* 1.367 He makes a hole in the earth. The authority of the Chaldee (saith Bootius) gives credit to this exposition and strengthens it; because it shews, that the word in the Syriack tongue (many of which are used in this book of Job) may well signifie to dig or make a hole, seeing from this Verbe a

Noune is derived, which in that language signifies a hole or pit. And if we take this interpretation (saith he) the words would not be a bare, much less a needless repetition of what was said (ver. 21.) He paweth in the valley. For though (according to this reading) the Text in both places speaks of hollowing the earth, yet we may give this difference; the former being to be un∣derstood of those lighter touches, which wanton lusty horses with one foot give the earth; but this latter, of great and deep im∣pressions which they make in the earth with all their feet, while heated with a desire to charge the enemy, they are restrained and held in, till the signal be given.

Secondly, Others laying a side the metaphorical sense of the word swalloweth, expound it properly of his biting or gnawing the earth. A generous horse,* 1.368 to shew how he would eat up the ene∣my when he comes at him, before he comes at him, doth not only paw in the earth with his foot, but gnaws the earth with his teeth, as if he would swallow it up. And to swallow up a thing imports in all languages, at least a supposed or conceited easiness of doing it. We, speaking proverbially, use to say, we could do such or such a thing, as easily as we can eat or drink. The horse when he cannot come presently to wreek his rage upon the enemy, doth it upon the earth; in gnawing of which he seems to tell his enemies, that he will tear their flesh, and gnaw their bones as soon as he can come at them. And I find one, who by earth in this place, understands men (as all are) made of earth; but though it may bear a tolerable sense, to say, that a ho••se in his fierceness and rage, would even eat or swallow up the enemy; yet to expound the earth by the enemy, exceeds (saith a learned Author) all absurdity. But,

Thirdly, I rather conceive (as some of the Rabbins, and not a few of our Modern Writers do) that by swallowing the earth with fierceness and rage, we are to understand only the swiftness of his course or motion, when once he hath but the reins let loose to the battle, he will run as if he would swallow the ground, and that shews his courage too. We say of a man that runs with speed,* 1.369 he doth not feel the ground: The horse is in such extream hast to be gone, and to be at the battle, that he runs, as if he neither felt nor left any earth under him. This interpretation is strongly contended for, by learned Bochartus, in opposition to the former, and illu∣strated

by many ancient testimonies concerning the fierceness and swiftness of the horse, which the Reader may consult if he please. He swalloweth the ground with fierceness and rage.

Hence note;

In strong and outragious passions, we think we can do impossi∣bilities,

Even eat up the earth, and swallow the ground.

Neither believeth he it is the sound of the trumpet.

* 1.370Beasts have some kind of faith; they do somewhat which looks like believing. The O••iginal word signifieth the proper work of faith.

But how can the horse be said, either to believe, or not to be∣lieve?

I shall give two interpretations of the words, in answer to this question.

First, thus: He believes not that it is the sound of the Trumpet; that is, whereas it might be thought, that the sound of the trum∣pet should terrifie him, he regards it no more than a man doth that which he doth not believe, he cares not for it, he is not at all troubled at it. Thus our old English Translation hath it; He regardeth not the noise of the trumpets.

Secondly, thus: He believes not that it is the sound of the trum∣pet; that is, he hath so great a mind to the battel, that when the trumpet sounds indeed to the battel, he doubts it is not so, 'tis too good news to be true; he scarce believes his own ears; or, he desireth the battel so much, that he believes the signal of it very little, and fears it is not so, but some false alarm. This is a good and probable interpretation, it being usual among men (from whom in proportion to beasts, especially to gallant horses, this affection may be transferred) hardly at first to believe or give credit to those things which they extreamly desire and wish, yea, long for. In this sense it may well be said of the Horse, He be∣lieves not that it is the sound of the trumpet.

Hence note;

That which is much desired, is in some cases hardly believed.

'Tis usually said, We easily believe that which we would or de∣sire to have; yet sometimes we hardly believe that which we

would have; that is, when we hear 'tis so, we are full of fears and doubts that the thing is not so, we are afraid that we shall not obtain so wished and longed for an enjoyment; and do there∣fore not only question the reports of others concerning it (as Jacob did the report of his other sons concerning the life and high ad∣vancement of his son Joseph in Egypt (Gen. 45.26.) for as soon as he heard it, the Text saith, His heart fainted, for he believed them not, Now, not only do some (I say) in such cases hardly believe the reports of others) but even that which our own eyes behold. It is said of the disciples of Christ, when he appeared to them after his Resurrection, and shewed them his hands and his feet (Luke 21.41.) They believed not for joy; they were so glad of the thing, they could not believe their own eyes. In which sense we are to understand that of Job, at the 24th verse of the 29th Chapter; If I laugh•••• on them, they believed it not. When the Angel told Abraham in the Tent (Gen, 18.10.) I will certainly return to thee according to the time of life; and loe, Sarah thy wife shall have a son. Sarah over-hearing this good news, Laughed within her self (vers. 12.) Though it pleas∣ed her exceedingly, that she should have a son, yet she laughed also in unbelief, and was therefore reproved (vers. 15.) If she had laught as Abraham did, at the day of Christ, who saw Christs day and rejoyced (John 8.56.) that is, he laughed in faith, in assurance that it would come; but Sarah laughed, as doubting, sure this will never be; though might she have had her wish, she would of all things in the world, have desired and wished a son. Once more (Acts 12.15.) when Peter was in prison, and prayer made by the Church night and day, doubtless they pray∣ed in faith for his delivery, yet when Peter was delivered, and knockt at the door, they said to the Maid, who told them it was Peter, Thou art mad (vers. 15.) They could not believe it was so, while they heard it was so, and had been earnestly praying it might be so. The valiant horse desires nothing more than an en∣gagement in battel, but believes not it is the sound of the trum∣pet.

Thus of the second exposition of these words, Neither b••l••e∣veth he that it is the sound of the Trumpet. Yet some conceive, that though it be true, that generous and brave horses are not only not affrighted at the sound of the trumpet, but rather re∣joyce

(in their kind) at it, as is said expresly in the next verse; yet it cannot be conveniently said, that he hath so great a joy as to produce this dis-belief: For so to rejoyce, as to be in a manner overcome with joy, & not to give credit to our eyes and ears, ne∣ver happens, but as in extreamly great and extraordinary joys, so in unaccustomed and unexpected joys, which surely cannot well be affirmed of that joy which horses are taken with at the sound of a trumpet, signalizing a battel to ensue.

And therefore (because it avoids this difficulty) I shall rather adhere to them, who render the words thus, Nei∣ther doth he stand still (or keep his ground) when the trum∣pet soundeth.* 1.371 So Mr. Broughton renders expresly; Nei∣ther stands he still when the sound of the trumpet is heard. This interpretation suits best with the scope of the place; nor doth the force of the Hebrew Verb oppose it: for the Adjective, which comes from the Participle of it, is often used to signifie firm, stable, sure, durable; yea, and the Verb it self is often ta∣ken in that sense (Psal. 78.37.) They were not stedfast, or stood not fast in his covenant. So (Deut. 28.59.) the Lord threatned Plagues of long continuance, that is, standing Plagues, or such as should hold long, and not stir from the place. Thus al∣so it is said (Exod. 17.12.) The hands of Moses were steady until the going down of the Sun. The same word doth elegantly signifie, both to believe and to be steady, or stand fast; seeing it is faith or believing in God, which alone makes us steady or stand fast, in all occasions or temptations to the contrary; and therefore in this place we may most conveniently render, He standeth not firm, he stands not still, or keeps not his place at the sound of the trumpet, but is unquiet and in motion, as having an ardent desire to be in the battel, as soon as ever he hears the trumpet sound.* 1.372 One of the ancient Poets expresseth this quali∣ty of a valiant horse, almost in the same words, and altogether to the same sense; He knows not how to keep his place; or, he cannot (as we say) for his heart, stand still. So that as the eagerness of the horse for the battel, even before the signal given, is set forth in those words (vers. 21.) He paweth in the valley; and in the former part of this verse, where 'tis said, He swalloweth the ground with fierceness and rage; so the same height of spirit after the signal given, is further expressed in these words, thus transla∣ted,

He standeth not still (no ground will hold him, he will be gone if he can get head) when once he hears the sound of the trum∣pet.

Hence note;

What we have much mind to do, we are glad of an opportu∣nity to do it, and readily embrace it.

The Apostle saith of the old Patriarks (Heb. 11.15.) Truly if they had been mindful of (that is, if they had had a mind to) that Country from whence they came out, they might have had opportunity to have returned. Now, as a man will not do that for which he hath an opportunity, when he hath no mind to it; so if a man hath a mind to do any thing, how soon doth he make use of the very first opportunity to do it. And doubtless it was a great trouble to the Philippians, who had a true desire to shew their care of, and love to the Apostle Paul, that they lacked oppor∣tunity to shew it, and give a real proof of it (Phil. 4.10.) As opportunity is a gale to carry us on to action, so a willing mind is a gale to carry us to the improvement of any offered opportu∣nity for action. Let us do good (saith the Apostle, Gal. 6.10.) as we have opportunity. He that is slack to do good when he hath a fair gale of opportunity to it, declares plainly, that his mind is becalmed, and that he hath not the least breath or gale of willing∣ness in his mind to do good. It is our duty, not only to accept an opportunity to do good when it falls tight in our way, but even to step out of our way (so it be in a good way) to seek it. Davids enemies sought occasion, and so did Daniels (Chap. 6.) to do him a mischief; and shall not we seek occasions to shew mercy? &c. Let us (like the horse in the Text) no sooner hear the sound of the Trumpet, a lawful call to any duty, for which we have also an open door, but (as he) rejoyce in it, stand still no longer with a dull, shall we, shall we, in our mouths, but be gone, up and be doing.

Vers. 25. He saith among the trumpets, ha, ha, and he smelleth the battel afar off, the thunder of the Captains and the shouting.

This verse seems to give a reason of what was last said in the former, especially according to the latter Translation of it. As if it had been said, Therefore the generous horse cannot stand

still, but is impatient of every moments delay, when he hears the trumpet sound, because he is not only not astonished at it, but re∣joyceth, wishing for nothing more than the battel, of which he knows the sounding of the trumpet to be a signal.

He saith among the trumpets, Ha, ha.

Some render these words, not barely as we, among the trum∣pets,* 1.373 but thus; At the full sound of the trumpet; or, When the trum∣pet hath sounded long and sufficiently, then he saith, Ha, ha. Read∣ing the words thus, we may connect them with the latter part of the former verse, Neither believeth he that it is the sound of the trumpet; that is, when the trumpet begins to sound, he doubts whether it be to the battel or no; but when the trumpet sounds long, when the sufficiency of the trumpet sounds, or when it sounds sufficiently, so that it manifestly appears the battel is nigh, or at hand, then he saith, Ha, ha.

That the word de in Bede is significative, and imports suffici∣ency, is the opinion of many interpreters, and that it is of the same sense in this Text, as in that (Isa. 40.16.) Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt-offering. Thus here, at the sufficiency of the trumpet, that is, when the trumpet sounds sufficiently, abundantly, or clearly; or (as our old English translation hath it) when the trumpets make most noise, he saith, ha, ha.

There are others of note, who judge that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) de is only a syllabical addition of no signification, or adding nothing to the Preposition (ב) Be;* 1.374 and so render the words only thus: At the sound of the trumpet; or as we, Among the trumpets, he saith, ha, ha. And that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) De, is only expletive, not significative, and so that word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Bede is no more than the Preposition (ב) Be, put alone, some would confirm by other Texts of Scripture, where it is conceived to be so used (Hab. 2.13.) Behold, is it not of the Lord that the people shall labour (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in the fire; and the people shall weary themselves (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for vanity?* 1.375 These words are sound also (Jer. 51.58.) in both which (saith a learn∣ed Author) that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) De cannot signifie sufficiency, both the sense of the place shews, and almost all interpreters agree. And this also may be further confirmed by a like use of the same word, as it is put after ב Judg. 6.5. and after מ Isa. 66.23. The Learned

Reader consulting the original, will easily observe (saith he) that in both those places 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath no special signification.

Yet doubtless (considering that not one Iota or tittle in the Scripture is in vain) that additional word hath its use, and possibly is of more use than any have as yet well understood. For though it be granted, as Rabbi David saith in his Dictionary, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in all those places is paragogical; yet Paragoges may have more in them, than meerly the ornament of speech. Our Translators in∣timate as much (Hab. 2.13.) where they do not render barely, in the fire, and for vanity, but in the very fire, and for very vanity. And therefore (with the good leave of that learned Author) I apprehend (with the Rabbin, whom he quotes, but likes not for this opinion) that in all places where this word is used, it hath a special force, declaring the greatness and continuance of the thing spoken of. And so in this place, we may take the mean∣ing thus: As the generous horse is alwayes forward for the bat∣tel, so when the trumpet begins to sound; but when the trumpet soundeth long (as the Lord spake to Moses at the giving of the Law, Exod. 19.13.) then the horse (being fully assured that the battel will suddenly begin) is mightily affected with a kind of joy, which he expresseth as well and as fully as he can in his lan∣guage, saying, Ha, ha, now 'tis as I would have it.

That this Interjection, ha, ha, imports joy and exultation,* 1.376 all agree; and it may note, not only that inward joy with which the horse is affected at the sound of the trumpet, but also that out∣ward expression which he makes of it by neighing, which may not improperly be called his ha, ha; the sound which we hear in the air, when a horse neigheth, symbolizing much with this In∣terjection, ha, ha, spoken by a man. And all men know (who know any thing of the qualities or customs of gallant horses) that it is usual with them to neigh when they are much pleased, and are upon a neer attainment of their desire, or the injoyment of their pleasures. Comparing the latter part of the former verse, according to the second exposition of our Translation, with this,

Observe;

Assurance of what we would have, breeds extream joy and triumph in his spirit that would have it.

When the horse finds it is the battel indeed, then he rejoyceth

greatly. Men often break out into such exclamations, when ha∣ving been long doubtful of a thing, and fearful how it might issue, they at last see its issue answering the utmost of their wishes and expectations (Psal. 40.15.) Let them (saith David) be deso∣late for a reward of their shame, that say, Ah, ha, Ah, ha; that is, let them be rewarded with desolation, for their shameful do∣ings, in saying, Ah, ha, Ah, ha, because they see me cast down. To say, Ah, ha, at what is done, is as much as to say, it pleaseth us well, it gives us high content. Thus also they cryed out (Psal. 35.21.) Ah, ha, our eyes have seen it. As the vision we shall have in heaven, is faith perfected in the highest assurance imagi∣nable; so in any case in this world, what of our desires our eyes see, we take high content in. It is comfortable when we have some hope of what we desire; but when we once see it, then we cry Ah, ha, if what our eyes see, be to us as theirs was to them in the same Psalm, where they are again brought in saying, Ah, ha, so would we have it (ver. 25.) now it is as it should be; we have been looking for such a day a long time, but now it is come; Ah, ha, Ah, ha, So would we have it. And consider it either in natural or spiritual things; there is a time as to spiritual things, when we do not believe the silver trumpet of the Gospel sounds mercy to us, that sin is pardoned, that God is gracious; but when once there is a convincing sufficiency of the trumpets sound, when once our unbelief is fully overcome, and our hearts wound up to assurance, then the soul is in its triumph, and cryes out (as the horse, when he perceives the desired battel approach∣eth) Ah, ha, Ah, ha.

This content of the horse appears yet further in the next words.

He smells the battel afar off, the thunder of the Captains, and the shouting.

These words hold out another matter, which doth much set forth and commend the honour of the horse, and his desire of the combat; He smells the battel. To be in battel pleaseth him so well, that the smell of it is to him a delightful and pleasant odour. The very stink of a Camp (as the Prophet calls it, Amos 4.10.) is a sweet perfume to his nostrils. He smells a battel,

He smelleth the battel afar off.

* 1.377The Hebrew word signifieth properly to smell, or take the scent of any thing. And almost all interpreters, ancient and mo∣dern,

retain that signification here; yet some there are who take smelling, in this place metaphorically, for perceiving, fore-ap∣prehending, or presaging.* 1.378 For the Hebrew (as some very well skilled in that language assure us) having no word which answers the Greek and Latine words (noted in the margin) signifying to perceive and feel,* 1.379 maketh use of this word in the Text for those purposes. Thus 'tis said (Judg. 16.9.) When it (that is, the threed) toucheth (or as our old translation hath it, feeleth) the fire. So (Isa. 11.3.) He (that is, Christ the Messias) shall be quick of understanding in the fear of the Lord. The Hebrew is, He shall smell or be quick-scented in the fear of the Lord. His very senses shall be, as it were, toucht with or dipt in the fear of the Lord, that is, he shall religiously sense or judge all things. The fear of the Lord shall be the rule or guide of all his senses, as it follows in that verse, He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears, that is, according to outward appearances and reports. Thus we may take the word in this passage; the horse smelleth, that is, he perceiveth or apprehendeth the battel.* 1.380 Naturalists report won∣ders about the understanding of the horses, and his sagaciousness in fore-seeing or presaging battels: And this he doth, saith the Text,

Afar off.

Our translation (with most others) take the Hebrew word as an Adverb of place;* 1.381 yet some conclude it to be an Adverb of time. So 'tis used (Isa. 25.1.) where the Prophet be speaks the Lord thus; Thy counsels of old (that is, those counsels which thou, O Lord, hast had a long time ago, or long before time) are faithfulness and truth. We also render the word, by long ago (1 King 19.25.)

But it may be objected, Though the word in those places notes time, yet it cannot do so in this place of Job; for in those pla∣ces alleadged, it signifies a vast space of time before, whereas here in Job, if it denotes time, it is but a very short space of time, no more than the space of time, between giving the signal of a battel by sound of trumpet, and the joyning of the battel. To this, the answer is; That this Hebrew word may be applied to a short space of time, as well as to a long one, seeing both the

Greek and Latine words (set in the Margin) of the same significa∣tion,* 1.382 are used to note sometimes a very long, and sometimes but a short space of time.

Now according to this sense of the word, this latter clause of the verse is thus translated; He smelleth, or, perceiveth the bat∣tel is neer at hand, or will shortly be: Which gives a very fair meaning of the Text, if that word, which all grant signifies time as well as place, doth also signifie a short, as well as a long space of time; for then the verse runs clearly thus, At the full sound of the trumpet, he saith, Ha, ha, smelling (or perceiving) that the battel is at hand. I leave this to the Readers judgement. Our own translation is an undoubted truth, both as to the signification of the word, and the experiences of the thing. A Gallant horse trained up, and accustomed to War, when he sees much stirring in an Army, and hears the trumpets sounding, perceives a battel will be, though the armies be possibly a good distance of ground one from the other. Thus he smells the battel afar off, especially when he hears that which follows in the close of the verse.

The thunder of the Captains and the shouting.

This is musick to him. Here are two other antecedents of a battle, which the horse takes notice of.

First, The thunder of the Captains or Princes; that is, of the great Commanders and Generals of the field; who when they give out the word, they give it with a loud voice, they thun∣der it out. 'Tis no time to whisper when armies are ready to joyn battle; and therefore Commanders lift up their voices like trumpets, or like thunder out of the clouds, that the Soul∣diers may hear them. And when Captains or Generals give ex∣hortation to the Souldiers, they thunder out arguments to en∣courage them, and fire their spirits to the battle. The horse doth as it were hear this thunder; oh! it pleases him when the military oration is made, and the Captain-general gives order for the battle.

And the shouting.

What's that? Surely, the acclamation of the whole army: when the Captain,* 1.383 or Commander in chief, hath made his mili∣tary Oration, then usually the Souldiers shout and make an ac∣clamation, in token of their willingness to fight, and readiness

for the battle: Thus the horse smells the battle afar off, the thunder of the Captains and the shouting. The whole verse may be read in this form; At the sufficient sound of the trumpet, and the exhortation of the Captains, together with the acclamations of the Souldiers, he saith, Ah, ha, (or rejoyceth) perceiving that the battle (though the armies be not yet joyned, but keep their ground at a distance) is at hand, or will suddainly be.

Having opened this whole context concerning the horse, and given several observations from the parts of it; I shall for the close of all shew how aptly this description of the horse repre∣sents, or is applicable unto two very different sorts of men.

First, The Horse, as here described, is the embleme of a bold and hardened sinner. The Spirit of God speaks this expressly (Jer. 8.6.) I harkened, and heard (saith the Lord) but they spake not aright, no man repented him of his wickedness, saying, what have I done; every one turned to his course (what course? his sinful course, how?) as the horse rusheth into the battle; as the horse mocks at fear, and will not turn back from the sword; As the horse will not be affrighted at the ratling of the quiver, nor at the shaking of the spear; so hardened sinners rush on, though you tell them there's deadly danger in it, and that the Sword of the Word points directly at them, and will cut them off: Yea, they will not turn back, though the Lord should brandish a flam∣ing sword, as he did against Adam, to keep him from the tree of life, so to keep them from the tree of death; they, will for all this, rush on as the horse to the battle. The wicked man is thus described, in one place of this book of Job (Chap. 15.25, 26.) where Eliphaz saith of him, He stretcheth out his hand against God (here's war with God) and strengthens himself against the Almighty (that is, draws all his forces together; and what then? just as the horse in the Text) He runs upon the thick bosses of his buckler, even upon his neck. A wicked man, like the horse, runs upon God, even upon the thick bosses of his buckler. The Lord is there represented, by Eliphaz, as holding out a buckler against the sinner; what's that? the Law, his Word of command, that's Gods buckler; and this buckler hath thick bosses and sharp points, especially, in the middle, a great boss with a pike, such are all divine threatnings, yet the sinner runs, as a horse, upon these thick bosses of Gods buckler, his severest threatnings. Thus the horse, and a bold sinner are alike.

Secondly, The horse is also the embleme of a bold Saint, or of a faithful servant of God. Such, specially, were all the ho∣ly Martyrs;* 1.384 A chief among the Ancients saith expressly, that in the Horse the Martyr may be seen; whom none account valiant but God himself, and they who are born of God. I may Paral∣lel a holy Martyr and the Horse, in every particular mentioned in this context. First, As the horse is said to receive his strength from God (hast thou given strength to the horse?) so it was God who gave strength to the Martyrs, to stand it out in the day of battle. Secondly, As God gives courage to the horse, so it was God that gave courage to the Martyrs; and such courage he hath sometimes given, as hath made poor weak women as strong and couragious, as the horse in the Text: Persecuters could not make the old martyrs run like Grashoppers; they have even mocked at fear, and would not turn back from the face of the sword drawn out against them; no ratling of the quiver, nor clashing of weapons could terrifie them; they have not been affrighted with Lions, Bears, Tygers ready to devour them; they have not been affrighted with the fiery furnace, nor with the most exquisite torments that the wit or malice of man could in∣vent. Jesus Christ having instructed the Church his Spouse (Cant. 1.8.) what to do, he at the 9th verse commends the Church in two things. First, For her courage. Secondly, For her beauty. For her courage first, at the 9th ver. and in that re∣spect he compares her to a Company of horses in Pharaoh's chariots. But why doth he compare the Church to a Company of horses in Pharaohs Chariots? I answer, it is well known, that the Kings of Egypt were called Pharaoh, and Egypt was very fa∣mous for horses of war: therefore Christ makes this compari∣son, to shew, that the Church b••ing directed to keep close to the shepheards tents, must expect that the world or the false Church, would vex and persecute her; but faith Christ, my spouse is like a company of horses in Pharaoh's chariots, that is, she will be as vali∣ant in this war, in standing for the truth against all false doctrine & idolatrous worship, as the most valiant horses that ever were in Egypt, or in any part of the world have been in any day of battle. Experience (we know) hath made this good; for the true Spouse of Christ, though poor, comtemptible and weak, though women and even but children, though helpless sheep and tender lambs,

yet in battles of suffering for Christ, they have become as mighty as the mightiest war-horses, they have withstood all the powers of the world undauntedly, and made them admire their courage, yea, vexed and madded them with their courage. Who but the Lord could arm his people with spiritual weapons, with power and courage, to overcome all their enemies, or to over-overcome them, as the word is (Rom. 8.37.) which we render, more than conquerors; over what? over sword, and nakedness, and perils, and danger, and death; we more then overcome all these (saith the Apostle there) though we are killed all the day long, and counted as sheep for the slaughter, as he speaks at the 36th verse. And hence the Prophet said (Zach. 10.3, 5.) that though the Church, there called, the house of Judah, be weak like a flock, yet the Lord makes them as his goodly horse in the battle. Our late Annotators give the sense of the Prophet in those words expressly thus. Now that the Lord hath turned his favourable countenance towards his people, he hath endowed them with valour and strength; so that of sheep they are become a great war-horse, with which the Lord will overcome and trample down his enemies; which may in part be understood of the Maccabeees victory, but most perfectly of the whole Churches victories over the world and the devil. This victory the Church obtains over the devil by resisting, and over the world by suffering.

Thus far of the valiant horse. The Lords discourse proceeds from this noble beast of the earth, to those noble birds of the air, the Hawk and the Eagle.

JOB, Chap. 39. Vers. 26, 27, 28, 29.

26. Doth the Hawk flie by the wisdom, and stretch out her wings towards the South?

27. Doth the Eagle mount up at thy command, and make her nest on high?

28. She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place.

29. From thence she seeketh the prey, and her eyes behold afar off.

30. Her young ones also suck up blood: and where the slain are, there is she.

IN this context the Lord passeth from the beasts of the earth, to give a further demonstration of his power and wisdom, ap∣pering in the fowls of air; and here we have two instances, both in birds of p••ey, The Hawk and the Eagle.

Job is first questioned about the Hawk in the 26th verse; In which the Hawk is set forth two ways. First, In general, by her flying, Doth the Hawk flie by thy wisdom? Secondly, in special, by the course of her flight, and stretch forth her wings toward the South?

Secondly, Job is questioned about the Eagle, concerning which (Queen among birds) fix things are here expressly set forth, or distinctly expressed.

First, Her high flying or mounting upwards, in the former part of the 27th verse, Doth the Eagle mount up at thy com∣mand?

Secondly, Her high nesting or making her nest on high, in the latter part of the same verse; doth she, at thy command, make her nest on high?

Thirdly, She is here discribed by the choise of her abode, dwelling or habitation (ver. 28.) she dwelleth and abideth on the rock, on the crag of the rock, and in the strong place.

Fourthly, We have here the sharpness of the Eagles appetite, and her quick endeavour to get food for the satisfying of it,

in the former part of the 29th verse. When she is abiding upon the rock, upon the crag of the rock, and in her strong place, from thence she seeks her prey; she is not idle there.

Fifthly, She is described by the sharpness of her sight, in the latter part of the 29th verse, her eyes behold afar off. As if the Lord had said, though she dwells thus high upon the rock, and the crag of the rock, yet this doth not hinder her in the pursuit of her prey, for her eyes behold afar off.

Sixthly and Lastly, We have here the matter, or nature of her own food and diet, together with the food of her young ones. We have here (as I may say) a Bill of the Eagles fare (ver. 30.) it is blood, and the flesh of the slain, Her young ones suck up blood; and where the slain are, there is she: That's her chief food and diet, the flesh and blood of the slain. These are the parti∣culars which the spirit of God layeth down in the descriptions, bo••h of the Hawk and Eagle.

From the whole I shall give only this general note, as to the Lords purpose in speaking of these birds of prey, the Hawk and the Eagle, rather than of the Dove, or of any other fowl of a more harmless nature. I say, the Lord doth this to shew, that see∣ing his providence disposeth of, and watcheth over these fowls of the air, which are so able to shift for themselves, and are in their kind so little useful to man; then surely, he will not neglect man, nor any creature that is of necessary use to man.

Vers. 26. Doth the Hawk flie by thy wisdom?

The word rendred Hawk comes from a root which signifies a feather or plume of feathers; because, feathers are the instru∣ments by which the Hawk flyeth. The same word signifies also to fly; the Hawk being a fowl of such an excellent flight, may well be exprest by a word which properly signifies flying.

The Hawk is numbred among the unclean birds in the Law of Moses, which the Jews might not eat of (Levit. 11.16.* 1.385 Deut. 14.15.) The Hawk in its kind, or all kinds of the Hawk, are ex∣cepted out of their food, or not admitted at their table. Those creatures which were useful to get man some kind of food, might not then be at all the food of man, in the Jewish Nation.

Nor will it be unprofitable, upon this occasion, to take notice how the Lord then set bounds and limits to the appetite of man,

which is so apt to exceed: He forbids several creatures to the Jews, for some of which, possibly, we can give no reason but his Soveraignity, he would have it so; and others were forbidden, because possibly, feeding upon them was not so wholesome for the body of man; and others God did except from the table of the Israelites, because of some quallities which he did not like in them; and for that reason it is conceived the Hawk was except∣ed. The Jews might not feed upon the Hawk, because she is a bird of prey, and lives by ravening and killing other birds; such was the law among the Jews: and though that law be now taken away,* 1.386 as the vision shewed Peter (Act. 10.15.) yet there are few that make Hawks their meat, or eat of them.

The word by which the Hawk is exprest in the Latine, signifies to take or catch, whereby her ravening nature is denoted, be∣cause she catches and snatches all she can for her living. Some of the Ancients tell us, that the Hawk is a very princely bird, who though she h••th not much in bulk of body, yet hath much in the generosity of her mind, and is therefore joyned here with the Eagle, as if this were the Princess, and the Q••een of birds. And some report, that there is no other among all the fowls of the air, that dares contend with the Eagle, but the Hawk. Aristotle reckons up ten sorts of Hawks, and Pliny sixteen: But I shall leave that discourse to Faulconers. It is enough for the opening of this Scripture, to intimate some∣what in generat of the Hawk.

Doth the Hawk fly.

The Hawk is described as flying. Some creatures are for going, some for running, but the excellency of the Hawk is in flying: And flying here is not to be taken in a general sense, as opposed to running or going, for so it is common to all the birds of the aire; there's not the least, not any of the winged kind, but can fly little or much: But when he saith, Doth the Hawk fly? fly∣ing is to be understood specially, of swift flying, and of long con∣tinued flying. The Hawk flies with wonderful swiftness. Hence among the Egyptians, the Hawk was a Hierogliphick of the winds. And as the Hawk moves with wonde••ful swiftness, so with great perseverance. Naturalists tell us, and it is the experience of many, that the Hawk will abide upon the wing, two, three, yea, four

hours together in the pursute of, or in waiting for her prey; and hence some of the Ancients have made the flying of the Hawk, or the Hawk in his flying, an emblance of perseverance. The Hawk moves in the air, as if he abode immoveably there.

Doth the Hawk fly by thy wisdom, or understanding?

Thou seest how perseveringly the Hawk flies, and how cun∣ningly, or wisely, to her best advantage: Doth the Hawk fly thus by thy wisdom, or hast thou taught the Hawk to fly thus? hast thou instructed the Hawk to make this use of her wings? no, the Hawk flieth by my wisdom, I have given her this strength, and taught her this skill, for God takes it unto himself, it is by my wisdom and instruction that the Hawk flyeth.

The Vulgar Latine reads thus, Doth the Hawk feather her self,* 1.387 or get her feathers by thy wisdom? Our Translation runs to the use of her feathers, this to the groweth of her feathers; as if it had been said, D••th the Hawk get her feathers by thy wisdom, or hast thou set her feathers so exactly in her wings? This read∣ing may be taken two ways. First, Dost thou make the Hawks feathers grow at first, dost thou plant those feathers in her wings? surely, no. Secondly, Dost thou renew the Hawks feathers? When the Hawk hath mued or least her feathers (as they who are ac∣quainted with Hawks know their natural custome is) dost thou cause them to grow again? surely, no, thou didst neither at first plant her wings with feathers, nor when she hath cast her fea∣thers, dost thou cause those feathers to renew; that's a good reading: But I shall keep to our own. Doth the Hawk fly by thy wisdom?

Hence note, First;

The Lord hath given man some creatures more to serve his pleasure, than his necessities.

Whatever service the Hawk doth to man in catching the prey, the Partridge, or Phesant, or other fowl, man might serve him∣self of them (as many do) some other and cheaper way, and not by hawking. The Moralists could say (speaking of such like crea∣tures) Man was loved by the supream Maker of all things,* 1.388 even to his delight and content. God hath given such swift wings to the Hawk, not only to set forth his own power, but for mans pleasure.

Hawks are for the sport and delight of Princes and great men; and seeing God hath made some creatures for the delight, more than for the necessity, for the pleasure, more than for the need of man; O how should man take heed of displeasing God! Doth the great God of heaven and earth provide Hawks for mans plea∣sure, and shall man take no care to please God! 'Tis lamen∣table to consider, how most men displease God by oaths and pro∣fanations of his Name, while they are taking that kind of plea∣sure. And I may say, there is no kind of sport which the indul∣gence of God hath allowed man, wherein God is more pro∣voked and dishonoured, than in this: What swearing, what cur∣sing, is there in following this Game; If Hawks and Spannels please not men in the pursuit of their pleasures, how is the Name of God rent and torn, to his high displeasure! How vain is that man, who takes pleasure in sin, or who sins in taking his pleasure! He makes his short pleasure-time a seed-time (without repen∣tance) of his everlasting paines and sorrows.

Secondly, Whereas the question is put, Doth the Hawk flie by thy wisdom?

Note;

It is by the wisdom and teaching of God that the Hawk flieth.

Not only hath the Lord put the general power of flying into the Hawk, as into other birds, but that special excellency to flie so swiftly and strongly, so cunningly and artificially. 'Tis not so much the Faulconer, who teacheth the Hawk, as God; then let us admire the wisdom of God in the properties of every crea∣ture. It must be confessed, that Hawks do strange things; but but whence is it? it is of God. Doth the Hawk flie by thy wis∣dom; canst thou manage the Hawk, or bring her to thy Lure; canst thou make her go off after her prey? canst thou reclaim her at thy pleasure? Thou canst not; only God can. And hence we may infer, If the flying of the Hawk be from the wisdom of God, then see the wisdom of God in the goings and doings of man. The way of man (saith the Prophet, Jer. 10.23.) is not in himself; it is not in him that walketh, to direct his steps; the wis∣dom of the Lord doth it. If the wisdom of the Lord orders the flying of a bird in the air, surely then 'tis the wisdom of the Lord

which manageth the motions of men on earth; he orders both the course and discourse of man: when he pleaseth he can take wisdom from the wisest men, and make even Judges fools. Judges are supposed and accounted the wisest among men, yet the Lord can befool them so, that they shal not be able to see the things that belong either to their own peace, or the peace of others. The Lord, who gives wisdom to beasts and birds, can take it from men. Doth the Hawk flie by thy wisdom? That's the general; then follows a special instance concerning the course of the Hawk;

And stretch (or spread) her wings towards the South.

The word rendred South, signifies the right hand.* 1.389 The South is so called, because when a man turns his face to the East, or Sun-rising, then the South is on his right hand.

But why is the Hawk said to stretch forth her wings to the South? we may expound it two wayes.

First, Thus: She stretcheth her wings to the South, when she is upon the change of her feathers, of which a touch was given be∣fore. As if the Lord had said, When the time cometh, that the Hawk casts her feathers, doth she by thy wisdom (for that we are to take in) stretch her wings towards the South, (as Naturalists tell us she doth) for the cherishing of her new feathers? The South wind being a warm wind, opens the pores of the body, and then the old feathers easily fall off, and the new ones come on; therefore when the Hawk loseth her feathers, she stretches out her wings towards the South. And as the wild unmanaged Hawks, who are at their own liberty, turn themselves to the South at such times, so the Places where Faulconers keep Hawks to train them for service, are built towards the South, that the warmth of the Sun may help the growth of their feathers.

'Tis not unworthy our remembrance, which some teach alle∣gorically from this natural instinct of the Hawk, helping her self more easily, both to cast and recover her feathers. A sinner in his natural state, is so feathered as he comes from the old Adam, that he had need to cast the old and get new ones. Now if the sinner would do thus, or when he doth thus, he is taught by the wisdom of God (not by the wisdom of the flesh) to stretch him∣self towards the South, that is, towards the pleasant wind, and

warm Sun of the Spirit of God, by which his old feathers of sin drop off, and those new feathers of grace and holiness, of faith and repentance, of meekness and humility, of patience and self-denial come on. Thus man is feathered by the second Adam, when he hath cast those of the first; He turns himself to the South, he applieth himself to Jesus Christ, the Sun of righteous∣ness, whose blessed warmth fetcheth off his old black feathers, and cloaths him with new and beautiful ones. The Lord who teacheth the Hawk to stretch her wings to the South, must teach us to stretch our selves to the Lord Jesus Christ, that our old fea∣thers may fall away, and that we may be renewed by his Spirit.

Secondly, There is another account given about the Hawks stretching her wings to the South; for not only when the Hawk renews her feathers, doth she return to the South; but wilde Hawks that are at liberty, living in colder climates, use in Win∣ter to change their quarters, and turn to the South, that is, to those coasts which are more favoured by the Sun,* 1.390 as they who write the nature of beasts and birds make report. All kind of Hawks are tender, and cannot well abide the Winter cold, but get into the Sun, and sometimes dust themselves in the sand, when heated by the Sun, as in very hot seasons they delight to bath themselves in water. It is said, that the Egyptians used of old to picture, or represent the Sun in the shape of a Hawk; First, because the Hawk is a great lover of the Sun; Secondly, because of the live∣ly heat and sp'ritfuness of the Hawk, like that of the Sun; Thirdly, because of the longevity of the Hawk (the Hawk is a long-lived creature.) Fourthly, because of the quick-sighted∣ness of the Hawk, whence they called the Hawk All-eye. And Lastly, because of the swiftness of the Hawk. The Hawk flies with such a speed, as if he did emulate, or would imitate the Sun. The Hawk being thus like the Sun, and such a lover of the Sun, they shadowed the Sun by the figure of a Hawk; all which may give us some intimation of the ground of what is here said, That she stretcheth her wings towards the South.

Hence note;

God hath given irrational creatures a knowledge of what is most convenient for their own preservation.

Why doth the Hawk spread forth her wings to the South? she

finds it best for her, and therefore doth (Jer. 8.7.) The Stork in the heaven, and the Crane, and the Swallow know the time of their coming; Whither? surely to some warmer climate, when the weather is cold and offensive to them in the place where they are; and when the heat returns to the coasts from whence they came, thither they return again; They know the time of their coming, they know when 'tis good for them to be in one Coun∣try, and when in another. And is not this a rebuke (as the Pro∣phet there applieth it) unto a man, who many times knows not what's good for himself, knows not the judgement of the Lord; that is, what God would have him do, or what course to take in such a time and season, or under such a dispensation of providence; knows not (as I may say) Winter and Summer, heat and cold, and so is not so wise as the fowls of the air generally are, or as the Hawk in particular is here said to be, Who stretcheth her wings to the South. All the children of men have, and the children of God know they have a South to stretch their wings unto; that is, the goodness and power of God, as the Psalmist spake, Ʋnder the shadow of thy wings shall be my refuge, till these calamities be overpast. I will stretch my self to the South, to the love and fa∣vour of God; 'tis best for all men to stretch their wings toward those wings of God in an evil day. All should do as the Lord gives the invitation (Isa. 26.20.) Come my people, enter thou into thy chambers, and shut the doors about thee; hide thy self, as it were, for a little moment, until the indignation be over-past. Thus the Lord directs his people to stretch themselves to the South, when 'tis cold and hard weather abroad in the world; and the creatures spoken of by the Prophet, as well as the Hawk in the Text, will rise up in judgement against us, if we stretch not our wings to the South, when we feel the Northern cold, and Win∣ter frost taking hold of us.

I shall pass from this part of the verse concerning the Hawk, when I have only minded the Reader, that some have found a twofold resemblance in the Hawk.

First, They resemble the Devil and evil spirits, to the Hawk, because of their devouring nature. The old Poet said,* 1.391 We hate the Hawk, because she is alwayes in arms. And so is the Devil, he is always in arms, and at war with the Church of God, and with the souls of men; and we ought alwayes to be in arms against the

Devil, yea, to take to our selves the whole armour of God, spoken of (Eph. 6.) to resist him, and defend our selves.

Secondly, The Hawk is like wicked men, especially in three things;

First, For their ravenous nature, they love to destroy and live upon the spoyl of others (Isa. 33.1.)

Secondly, They are like the Hawk, preying mostly upon those that are most innocent. The Psalmist saith, The wicked devours the man that is more righteous than he. The Hawk pursues the Dove and poor Partridge, harmless creatures.

Thirdly, The Hawk is high-priz'd when alive, but when dead, cast out upon the dunghil, no man regarding her. He that took great delight in his Hawk while alive, will not call for it to his Table when dead. Thus wicked men may be in great esteem while they live, but when once dead, they are as thrown upon the dunghil, their memorial rots, and is unsavoury. So much for the 26th verse, wherein the Spirit of God calls Job to consi∣der the nature of the Hawk at any time flying, and sometimes turning her flight to the South. And now the question passeth from the Prince of birds, to the Queen of birds.

Vers. 27. Doth the Eagle mount up at thy command, and make her nest on high?

The Eagle is a King or Queen, chief among the fowls of the air,* 1.392 as the Lion is among the beasts of the earth; and therefore the great King of Babylon is shadowed by a great Eagle with great wings (Ezek. 17.3.) And the Romans, who Lorded it long over the world, bare the Eagle in their Ensign.

The Hebrew word rendred Eagle, hath a double derivation. According to the first, it signifies to Behold. The Eagle is so ex∣p••est, because she hath (as the Historian describes her) not on∣ly a quick and clear, but a strong sight, able to look full upon the Sun shining in its strength, as if the name of the Eagle in Eng∣glish, were a Looker; the Eagle can look the Sun in the face. But according to a second derivation given by Grammatians, it signi∣fies strait, or right forth. And the Eagle is so called, because she makes a direct course, as it were by a strait line, in pursuit of her prey. Doth the Eagle

Mount up?

The word in the Hebrew, signifies to get high, very high,* 1.393 ex∣tream high, and is therefore used in the Noune, to set forth the highness of God (Job 11.8. Psal. 113.6. Isa. 5.16. Isa. 52.13.) It notes also the highness of heaven (Isa. 55.9. Psal. 103.11.) which is called the Throne of God, and the habi∣tation of his Holiness, and of his Glory. 'Tis used also to de∣note the height of a proud mans spirit, which would fain rise up to the high of heaven, and be like to the most High, yea, higher than the most High (1 Sam. 2.3. Psal. 131.1. Isa. 2.11. Ezek. 16.15.) In all these places, and many more, the word is applied to the highness of a proud mans spirit, which though it be indeed the lowest and basest thing in the world, yet it puts man upon high thoughts of himself, and upon high designs for himself, he would be mounting like the Eagle. Doth the Eagle

Mount up?

The Eagles flight, or mount, exceeds the Hawks; or any other of the winged train, in three things;

First, In the swiftness of it. The Eagle hath great and long wings (Ezek. 17.3.) and she can make great hast with them; therefore Solomon calling upon us, not to set our eyes upon riches, gives the reason of his counsel (Prov. 23.5.) For riches cer∣tainly make themselves wings, they flie away as an Eagle towards heaven; that is, they are suddenly gone, and will not return at thy call. The Eagle will not come to the Lure, like the Hawk. To flie away as an Eagle, notes two things concerning riches; First, That they will flie away swiftly, speedily, they are soon gone; such is the Eagles flight. Secondly, That they (often) flie away irrecoverably, there's no recalling them. The Scripture of∣ten expresseth the more than ordinary swiftness of men, by the swiftness of the Eagle. David lamenting the death of Saul and Jonathan, gives them this character (2 Sam. 1.23.) They were stronger than Lions, and swifter than Eagles; that is, they were exceeding swift. Our adversaries were swifter than the Eagles, said the poor captivated Church, when the Assyrian came in a∣gainst them (Lam. 4.19.) Read also Deut. 28.49. Hos. 8.1.

Hab. 1.8. Cicero the Orator, in his second book of Divination, tells us, that when one who was to run a race, reported to an Interpreter,* 1.394 that he dreamed he was turned into an Eagle; the In∣terpreter presently answered, Then you shall overcome, or get the mastery: For the Eagle is the strongest and swiftest of all flying fowls.

Secondly, The Eagle exceeds all, as in swiftness, so in the up∣rightness of her flying: She flies right up; that's it which the Text takes notice of, She mounteth up; she mounts up like an ar∣row out of a bow,* 1.395 whereas other fowls, when they flie high, they do it obliquely, or side-long, by gyration, or fetching a com∣pass; but the Eagle asce••ds directly, not (as I may say) by wind∣ing stairs, but in a right line.

Thirdly, As the swiftness and uprightness of the Eagles mo∣tion, so the highness of it is wonderful. The Eagle mounts till she is quite out of sight; no bodily creature can reach the Eagles altitude. One of the Ancients saith, The Eagle soars above the air (he means, I suppose the lower region of the air) as if she would visit the starry heavens: And hence it is said proverbially of any thing which we cannot easily reach or come at, 'Tis an Eagle in the clouds. Her common attribute or epithete is, The high-flying Eagle.

If it be questioned, why doth the Eagle mount up so high? these two reasons may be given of it;

First, That she may come down, or stoop with greater force upon her prey; and that makes the Eagle so formidable to all the fowls of the air.* 1.396 And hence the Poets call her a Thunder bringer, because she mounts up on purpose to that amazing height, that she may come down upon her prey more forcibly, even like a thunder-bolt. And thus proud men desire to get on high, that they may more easily make a prey of, and crush (as the Eagle doth) those that are below them.

Secondly, The Eagle mounts thus high to please her self, 'tis sutable to her spirit. Every one would be in action, as he is in disposition. The Eagle hath a high spirit, and she must flie high, and at high things. The Eagle will not catch flies; she scorns that game. Doth the Eagle mount up

At thy command?

The Hebrew is, At thy mouth; so the word is rendred in

several other Scriptures (Numb. 13.3.) And Moses by the com∣mandement of the Lord sent them from the wilderness of Paran; that is, he sent the men that were to search the Land; The He∣brew is, Moses by the mouth of the Lord sent them to search the Land. Again (2 Kings 24.3.) Surely at the commandement of the Lord came this upon. Judah, to remove them out of his sight, for the sins of Manasseth. As if it had been said, When the enemy made inrodes upon the children of Israel and Judah, how came this to pass? surely at the command of the Lord, or at the mouth of the Lord, came this upon Judah. It is the word in the Text; Doth the Eagle mount up at thy command? or, at thy mouth? One would think, that it is not only the Eagles nature to mount up; there is somewhat in that, but that's not all, it is at the Lords mouth, at his command, and that we are specially to take notice of here. What means this discourse about the Hawk and Ea∣gle, but to make us mount up our hearts to God, and acknowledge him in the motion of every creature? It is at Gods mouth that the Eagle mounts up; but what's the command that the Eagle receives from God? Doth not the Eagle mount up by a natu∣ral instinct, or according to the Law of nature planted in her? I answer, she doth. Yet because that natural instinct of the Eagle is of God, therefore we are to look upon the Eagle mounting up; as by a special order and command of God. And thus we are to understand the motion of all the creatures,* 1.397 as consequential of a command given out by God (Psal. 148.8.) Fire and hail, snow and vapour, stormy wind, fulfilling his word, or his command. Though there be a natural cause of the creatures motion, of the motion of the wind, of the vapour, of the snow and hail, yet we must not stop at the natural causes, and look no farther; neither rain nor snow fall, nor winds blow, but at the command of the Lord: Not doth the Eagle mount up at the bidding or teaching of man, but at the command of God, acting her natural instinct in doing so. Doth the Eagle mount up at thy command?

Hence Note;

The special motions of the creature are of God.

Mans mouth or command, cannot make any creature stir foot or wing. Who can make the Eagle mount, the wind blow, or the rain fall besides God?

Secondly, As to the manner of this motion, its a mounting motion.

Note;

The motion of the creature upward, hath much of the com∣mand of God in it.

Some have (I know) mounting motions at the command of the Devil (the Lord hath the command of them, though they are not commanded by him) that is, the proud imaginations, the lofty thoughts of man, these mounting motions, are not at the com∣mand, but against the command of the Lord; the Lord suffers them, but they are from Satan, he puffs men up, he blows them up with pride. But both the natural moun••ings of the sensitives creatures, and the gracious mountings of the new creature on high, are by the command of God. True believers have lowest or lowliest spirits, yet highest and noblest aimes, not grovelling on nor bowing to the earth, but like an Eagle, mounting up on high: As this high flight of the soul is highly pleasing unto God, so 'tis made by his strength, and at his command. A believer flies high;

First, In the contemplation of divine things. What towering thoughts hath he concerning God, and the concernments of sal∣vation by Jesus Christ! he is not mingling his soul with the dust, nor mudding it upon the dunghils of this world: As his conver∣sation or trade is for things above, so his mind and meditation is upon them.

Secondly, As he flies high in his contemplation about, so in his love to, and desire of high things; he doth not nakedly contemplate things above, as a Philosopher may do, but he hath strong affecti∣ons to, and longings after the enjoyment and possession of the things that are above; he is as much on high in his desires and affections,* 1.398 as he is in his studies and speculations. And in both respects he mounts on high, in the power and at the command of God; who, as he hath taught the Eagle, so man much more, whither, and how far to ascend. And he therefore mightily triumphs over this lower world, because his soul is lifted up as an Eagle, by and upon the wings of divine support and acceptation. Doth the Eagle mount up at thy command?

And make her nest on high?

The Eagle doth not only mount on high (that may be from a sudden overture or occasion) but she makes her nest on high. The word which we render on high, signifies separated, because high places are places separated from ordinary concourse. Eagles co∣vet to make their nests in places furthest remote from all access both of men and beasts. The best of high things, spiritual things, are separated from this world, they are above the wisdom and way of the world, and that's the reason why the world can∣not bear them. I touch that only from the notation of the word.

The Eagle makes her nest on high. But doth she so, O Job, at thy command? dost thou direct her, where to make her nest or how? It seems the Lord teacheth birds to make their nests. The least bird is directed by God as well as the Eagle: It is by his counsel that some birds make their nests very low, and that others (among which the Eagle especially) make their nests on high. Pliny saith, no man can reach or touch the Eagles nest.* 1.399 We look and find birds nests in every bush, but who ever found the Eagles nest, such an Eagles nest as is here spoken of: There are (I grant) some Eagles that make nests in high trees, but the Eagle here intended makes her nest upon in accessible rocks. When the Lord would reach the hight of mans wisdom, in setting himself aboue the reach of d••nger, it speaks thus (Jerem. 49.16.) Though thou shouldst make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord. 'Tis a proverbial speech, and 'tis joyned with setting our nest among the stars, in the 4. v. of the Prophecy of Obadiah. The Idumeans, with and about whom the Prophet there spake, dwelt in mountanous places, and slattered themselves in the strength and safety of the country, as if it had all been an Eagles nest. The Eagle makes her nest so high that 'tis, as it were, next to the stars. But why doth the Eagle make her nest so high? there are two or three rersons given of it, by the searchers of nature.

First, For her safety, high things probably are most out of danger, there is a hight which is very dangerous, and there is a hight that is out of the reach of danger, such is the height of the Ea∣gles nest.

Secondly, Naturalists say, the Eagle makes her nest so high, because she cannot, without some difficulty, raise her self from the earth; if she sits low, she cannot easily mount up, she hath a heavy body though a strong wing: and therefore the wisdom of God instructs her to make her nest on high, that she may with that advantage rise out of it, and mount up from it. The Eagle doth not as the Ostrich, lay her eggs in the dust, or in the sand, but she makes her nest in high places, that so she may be both safe in her nest, and the sooner take her flight out of it.

Thirdly, The Eagle makes her nest on high, because there the air is purest, and she is greatly delighted and pleased, with the purity and sweetness of the air.

* 1.400Fourthly, 'Tis said also the Eagle makes her nest on high, be∣cause she loves, from thence, as from a watch-tower, to behold and feed her eyes, upon the fair and beautiful face of the hea∣vens.

In these four respects we should be like the Eagle, and make our nest on high. The Eagle doth not only mount high, but makes her nest on high. Some men mount high, that is, have high notions and speculations, in which they seem to be rapt up (as the Apostle once truly was) to the third heavens; yet they make not their nest on high, they do not abide there, their de∣lights are here below, and so is there nest, the residence and rest of their souls. The nest of the rich mans soul, in the Gospel, was in his full barns. O how many speak high, discourse high, profess highly, heaven-high; yet, when all's done, their nest is upon the earth; They talk as high as the Eagle mounts, yet their nest is as low as that of the O••trich, in the dust. Let us remember, as to mount high, so to make our nest on high. The Apostle could say (1 Phil. 3.20.) Our conver∣sation is in heaven; not only must we be speaking high, but acting on high too; we must sit and brood there, as the Eagle upon her nest. Let us say of God, as Moses the man of God did in his prayer (Psal. 90.1.) Lord, thou hast been our dwelling place in all generations; thou art so, and thou shalt be so for ever. Thus we are taught, not to imitate the foolish Ostrich, building our nest in the dust, but like the noble Eagle (being lifted up by the mighty power of the holy Spirit) making our nest or tak∣ing up our rest in heaven, which is, as the highest, so the safest place of all.

Thus far of the Eagle in two of her properties. First, Her high flight. Secondly, Her high nest.

The third thing spoken of in this context concerning the Eagle, is the choise of her abode or habitation.

Vers. 28. She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place.

As the Eagle flyeth very high, so she abideth on high places.* 1.401 Her abiding so high, shews the nobility and generosity of her na∣ture; she doth not only mount upon high sometimes, and make her nest on high in breeding time, but she dwells on high, she dwelleth and abideth there. The word which we render abid∣eth, signifieth properly tarrying for a night, or taking up a nights-lodging; but we are not to confine the Eagles abode to a night, to this or that night, here the word notes constant, continued re∣sidence, she dwelleth and abideth on the rock, there's her place, her palace, there this Queen of birds keeps Court, there she abid∣eth, excepting in two cases. First, When she is minded to mount up and take her pleasure. Secondly, When she flies off to seek her prey, as will appear further in the next verse, but take her generally there she abides. Naturalists describe a sort of Eagles, which chuse, and love to dwell in or inhabit woods, plains, and by the sea shore; but the Eagle here described dwells on the rock, and not only so, but

Ʋpon the crag of the rock.

The Hebrew is, upon the tooth of the rock. Master Broughton renders, In the edge of a rock. The crag of a rock doth much resemble both a tooth and the edge of a thing; for 'tis sharp like an edge, and appears in form like a tooth: Now upon that part of the rock, which is most craggy and stands out like a tooth, there the Eagle abides, there she pearcheth. And Naturallists tell us, though she pearches upon a hard rock, yet she is very careful of her talons, least they should be blunted or receive any injury from the hardness of the rock, she is very curious of them, know∣ing of what use they are to her. Thus she abides upon the rock, and upon the crag of the rock; or upon the tooth of the rock. It doth not satisfie the Eagle to build or abide upon any part of the rock, but she chuseth that part of it for her habitation which is most

inaccessible, lest she should have any disturbance by ill neigh∣bours, or the air be insected with ill smells. Saint Hierome saith, the Eagle builds in this manner, least Adders or Snakes should spoil her Eaglets or young ones; and that the Amythist-stone, which is an Antidote or preservative against poyson, is found in her nest. She abides on the crag of the rock,

And the strong place.

We might well enough conceive, that when it is said she dwells on the rock, that she dwells on the strong place, for the rock is a strong place; yet the Holy Ghost is pleased to set it out distinct∣ly,* 1.402 On the rock, upon the crag of the rock, and the strong place. Master Broughton translates it, On a fortress; she dwells on the rock, as on her Castle or Tower. The word signifies any place of defence, and Grammarians tell us, it comes from, or hath near cognation with, a word that signifies to hunt or pursue the game; and the reason given for it, is, because when persons are pursued in war or troubled in peace (as weaker birds by birds of prey) they have their recourse to strong places for refuge and safety. The Eagle needs a strong place, for she hath enemies, and therefore is taught to fortifie her self, or to get into strong places for he•• security against them. From all these expressions, that the Eagle dwelleth on the rock, upon the crag of the rock, and strong place,

Note;

Nature teacheth the creature in general, much more man, to provide for his own safety.

That is, God hath put such an instinct into the nature of all the creatures, as to provide for their own safety; The Eagle will dwell on the rock, she will, not venture herself every where. And according to the state and condition of creatures, such is the pro∣vision which they make for their safety (Psal. 104.18.) The high hills are a refuge for the wild Goat, and the stony rock for the Coney. The wild Goats have their refuge, and the Coneys have their refuge, and they are taught whither to fly from the face of danger. There is no creature but hath a refuge in time of dan∣ger, and therefore we commonly say, Times of danger discover our refuge.

Now if the Lord hath taught the fowls of the air, and the beasts of the earth to look to their own safety, to get to the rock, and the strong place; then doubtless, he hath taught his servants, all that are godly, to seek and hasten to a refuge, both for their spiritual and corporal safety. David often discovers his refuge in the Psalmes (Psal. 18.2.) When at the first verse, he had in plain language called the Lord his strength, I will love thee, O Lord, my strength; he presently adds a number of metaphors, to shadow out the same thing, The Lord is my fortress, my rock, and my deliverer, my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. He calleth God his rock twice in that verse. God is not only a rock, but the only rock in which his faithful people find shelter. Moses said in his prayer (Psal. 90.1.) Lord thou hast been our dwelling place in all generations. Where do believers dwell? in God himself; as the dwelling of the Eagle is in the rock, so the dwelling of a believer is in God, his rock. They may be sure of safety who are so housed, who are housed in God (Psal. 91.1.) He that dwells in the secret places of the most high, shall abide under the shadow of the Almighty: I will say of the Lord, he is my refuge, and my fortress, my God, in him will I trust. Thus, as the Lord hath taught the Eagle to look out a strong place for her self, so he hath taught his people; and it will be as much their wisdom, to learn of the Eagle to provide against danger, as to learn of the Ant to provide against hunger.

As in this 28th verse we have had the dwelling of the Eagle described, so in the next, we have both the sharpness of her ap∣petite and the quickness of her sight.

Vers. 29. From thence she seeks her prey, and her eyes behold afar off.

The fourth thing considerable in the Eagle, is the sharpness of her appetite; she hath a great heat of stomack, and a strong di∣gestion, therefore she must be seeking prey.

From thence.

That is, from the rock her dwelling place, from the tooth of the rock; From thence she seeks her prey. And 'tis conceived, that the reason why she builds so high is, that she may from

thence with more advantage spy out and seek her prey. The Hebrew is she diggeth her prey from thence. That an Eagle should dig, and dig in the air, is an elegant expression. Diligent seeking or searching, is signified by digging in the Hebrew language. They that dig for a thing seek it earnestly; and therefore to shew how earnestly the Eagle seek her prey, she is said to dig for it. The Lord to shew the open sinfulness of Israel told them (Jer. 2.34.) In thy skirts is found the blood of the souls of the poor innocents. That which is in a mans skirts is easily seen; and hence the Lord adds, I have not found it by secret search, or as the Margin hath it, by digging; that's the force of the word, it notes a diligent search or seeking; the Eagle seeks, as if she were a digging for

Her prey

What is her prey? The Eagle hath a strong stomack, and the word here used signifies any thing eatable. Naturalists say she feeds upon fowls of the air, the Dove, &c. she feeds also upon Sheep, Lambs, Hares; and 'tis said, she hath a great mind to Hares, they being not only meat, but medicine to her. Naturalists tell us also, that the Eagle feeds upon fish, and that in her flight she can discern the fish in the Sea: and some tells us, that she loves shell-fish, the Crab-fish especially very much; this is her prey: from thence she seeks her prey, whither moving in the air, or upon the land, or in the water; she seeks her prey where-ever 'tis to be had, and she will have it if it be to be had above ground, yea, if it be to be had in the water.

Hence note;

Hunger makes active.

We say hunger breaks thorough stone-walls or strong-holds. Whither will not the Eagle dig to satisfie her appetite? I need not stay upon the general truth; I would only adde this, it is cer∣tainly so in spirituals. Soul hunger, our hunger after righteous∣ness will make us active. Those Eagles, the Saints, having a strong appetite to the things of God, will dig for their satisfacti∣on, they will seek after food for their souls till they are satisfied. Sometimes possibly there is a glut of food, and then they will scarcely look after it; but if once they are pinched with famine, then they look after food. That of the Prophet (Amos 8.11.)

answers this of the Text, I (saith the Lord) will send a famine among you: not a famine of bread, but of hearing the Word of the Lord. And what then? Why then they shall wander from sea to sea; and from the North even to the East, they shall run to and fro to seek the Word of the Lord, and shall not find it. The Eagle here seeks her prey & gets it; but they shall seek the Word of the Lord, and not have it, because they were unthankful for it, and unprofit∣able under it, when they had it. 'Tis a sad hunger to be pincht. with the want of the word, which is spiritual food; but that's a blessed hunger which is not from want of, but from a true and strong desire after the Word or spiritual food. True believers, abiding in a right frame, have a great desire and hunger after spiri∣tual food, even when there is greatest plenty of it; when there is (as we say) a glut of it, they are not glutted with it; the more they are satisfied with it, the more they would have of it; their appetites and satisfaction are interchangable; they are hun∣gry, yet satisfied; they are satisfied, yet hungry; and therefore they are always seeking their spiritual prey. It is a sore judgment when they that have had much of this spiritual food, and have not had a hunger after it, are cut short and deprived of it. The Lord often lets those hunger after it in want, who have not hun∣gred after it in enjoyment.

As the Eagle hath an eager appetite, a sharp stomack; so an excellent eye, a sharp sight, as it followeth.

Her eyes behold afar off.

To behold or see, is the work of the eye, and to behold afar off, is the excellency of the eye in that work. The Eagle seeks after her prey, and her eyes behold afar off. Some render which her eyes behold afar off, that's a good reading; the conjunctive particle and is not in the Original Text, and therefore we may supply it by the relative (which) as well as by the conjunction (and) Naturalists tell us, that the Eagle hath so sharp a sight, that when she is mounted quite out of our sight, out of the sight of any man, and is as it were in the clouds, that even then she doth perfectly behold her prey, and that is afar off indeed; even at that distance she beholds the Hare in the bush, and the fish in the water. There are almost incredible things related, as to the accuteness of the Eagles sight; and the reason given by some of

her quicksightedness, is this in nature, because her eye lieth very deep in her head, and so hath a great advantage in seeing, the light being the more compassed by, and the rayes the more strong∣ly gathered into her eye. I shall not discuss the validity of this reason, all agreeing in the thing, that the Eagle sees very exactly and afar off: And as she hath a very clear, so a very strong sight, so strong that she can steadily behold the Sun shining in its strength (as it was toucht before) those beams which blind us, and op∣press our eyes, are pleasing to hers. It hath been a torture which some Tyrants have used, to hold open a mans eye directly to the Sun-beams, and so blind him, and quite extinguish the sight of his eye. Now that which blinds us, and puts out our eyes is plea∣sant, delightful, and as some express it, healing and refreshing to the eyes of the Eagle: and hence 'tis said of her, that she tries her young ones, whether they be of a right breed or no, in this manner; she holds them up to the Sun, and if they can bear the beams of the Sun with open eyes,* 1.403 they are right, otherwise spu∣rious. The Eagle is so sharp-sighted, that, An Eagles eye is the proverb for a sharp sight. Her eyes behold afar off. Not in the sense we find the phrase used (Psal. 138.6.) where it is said, Though the Lord be high, yet hath he respect unto the lowly, but the proud he knoweth afar off, that is, he regards them not. We put a word of that significancy in the Meeter, He contemning, knows them afar off, that is, as persons that he cannot abide to have near him. The proud and lowly are alike near in place to God, yet not in respect. But of that only by the way. The Eagles beholding things afar off, is not (I say) like the Lords beholding persons afar off; those things which are afar off, in place from the Eagle, she sees them as if they were at hand: Thus she be∣holdeth afar off.

Hence, Observe;

God hath given more excellent senses to some sensitive crea∣tures than to others of that kind, yea, than to those of a higher kind, the rational.

Not only doth the Eagle exceed other fowls of the air, but all the men on earth in eye-sight. And as an Eagle hath a natural eye-sight beyond man; so a godly man hath a spiritual eye-sight beyond all other men, the eye-sight of faith, by which he sees not only things afar off, but things invisible, yea, him that is in∣visible,

as Moses did (Heb. 11.27.) A believer hath an Eagles eye; his eyes, as hers, behold afar off.

Vers. 30. Her young ones also suck up blood, and where the slain are, there is she.

This verse holds out the sixt property of the Eagle; what kind of food she and her young ones live upon is here exprest.

Her young ones.

Or her putters forth. By which we are to understand such young ones as are ready to put forth feathers, but cannot yet fly abroad to shift for themselves; or they are so called,* 1.404 because young ones are put forth of the eggs. What do they? they suck up blood. The word notes a very greedy sucking, it is a double word, & so implies, as it were, a double drinking, a drinking with such hast, that they are ready to choak; and so Master Broughton translates it expresly, Her young ones near choak swallowing blood, they swallow it so greedily that they are ready to choak themselves with it; that's a good reading. The Septuagint,* 1.405 say her young ones are sprinkled with blood, as they that feed upon raw flesh, especially when new∣ly killed or torn, are speckl'd or sprinkled with blood: Her young ones are rolled or wallowed in blood, saith another. All readings shew what provision she makes for her young ones while under her keeping, and how they keep themselves when gone off from her hand; she brings up her young ones to her own trade, feed∣ing them with flesh, and acquainting them with the sweet of blood; she and her young ones are all of a diet. 'Tis said of the Eagle, that she never drinks water, nor is at all thirsty; but both she and her young ones suck up blood.

Hence note;

What young ones are used to, that they will afterwards follow.

Young Eagles are used to blood in the nest, and therefore de∣light in blood all their days afterwards (Prov. 22.6.) Train up a Child in the way he should go, and when he is old he will not de∣part from it. If a Child be trained up in a good way, he will not depart from it when he is old; 'tis usually so, or probably it will be so. Though the golden youth-age, of some hath ended in a leaden old age, yet it is most probable, if a Child be bred up in

a good way,* 1.406 he will hold it, and if in an ill way, he will hardly leave or be beaten out of it: Usually, such as the institution and instruction of youth is, such will their after-conversation be. Her young ones also suck up blood,* 1.407 and, as it follows,

Where the slain are, there is she.

This shews us yet more fully, what the Eagle lives upon. Where carcasses be, resort they, saith Mr. Broughton. Some inter∣pret the Text,* 1.408 not of bodies slain, but of bodies to be slain; where battels are to be fought, thither the Eagle resorts. Natural Hi∣storians tell us, Eagles will prefage or smell a battel, some say, seven dayes before 'tis sought, others three, at least two; so that not only where the carcasses are, but are like to be, thither the Eagles gather. Yet some contend very much, that there is a sort or race of Eagles so noble, that they will not feed upon a dead carcass, but live upon he••bs; but that most Eagles feed upon bodies slain, none deny. This Scripture of Job is alluded to by Christ himself (Mat. 24.28. Luke 17.37.) and both upon the same accounts, the destruction of Jerusalem, the glorious coming of Christ, and the end of the world. In Matthew he saith, Where∣soever the carcass is, there will the Eagles be gathered together: And in Luke, Wheresoever the body is, thither will the Eagles be ga∣thered together. St. Matthew saith, Where the carcass is, and St. Luke saith, Where the body is. There are various interpretations of these two Scriptures, both quoted (as is generally conceived) from the Text under hand. Some expound them only of the de∣struction of the Jews by the Romans, and give the sense thus; That whereas Christ had foretold the destruction of the Jewish State and Temple by the Romans, and that it should fall upon all places,* 1.409 even at once like lightning, so that it would be in vain for them to run from one City or Country to another, in hope to avoid the vengeance, because wheresoever the Jews should be, or whithersoever they should retire to hide and save themselves, thither would the Romans Armies come (whose Ensign was the Eagle) and finding them out, slay and destroy them. As if the Lord Ch••ist had said, This threatned desolation, will be univer∣sal and unavoidable; where ever any Jews are, there the Ro∣mans will be. Thus the whole body of the Jewish Nation is compared to a carcass or body, and the Romans to Eagles. That

ancient Prophecy (Deut. 28.49.) may be applicable to this fi∣nal destruction of the Jewish Nation; The Lord shall bring a Nation against thee from far, from the end of the earth (as swift) as the Eagle flyeth, a Nation whose tongue thou shalt not understand.

But though it be both very probable in it self, and very suta∣ble to the words of Christ in St. Matthew, that the dest••uction which the Roman Eagles broug•••• upon the body of the Jewish Nation, is there implyed; yet Christ speaking of his own coming to judge the world (as well as of the Romans to destroy the Jews) there is (I conceive) more in it than that, when Christ saith, Wheresoever the carcass is, there will the Eagl•••• be gathered toge∣ther. And why may we not say, that Christ compares himself to the carcass or body, and believers to the Eagles, who shall reso••t and be gathered to him wheresoever he shall appear? Taking the words in this latter sense.

Some expound them of true believers gathering to Christ, as the carcsse or body, every day by faith. One of the Ancients saith, when Christ being laid in the grave,* 1.410 was first resorted to by Mary, the wife of Cleophas, and Mary Magdalen, and Mary the Mother of our Lord, and by the Apostles, then were the Eagles gathered about the carcass: And ever since Christ arose from the dead, believers have gathered together about him, and fed upon him as crucified, or as that blessed carcass who procu∣red life for them by his death; wheresoever Christ crucified is preached, thither true believers gather, and many who believe not are added to the Church.

Again, others expound it of the Saints gathering to Christ at the last day. Our late Annotators dealing with these words, as reported (Luk. 17.37.) say, that by the flight of the Eagle is signified the sudden assembling of the Saints unto Christ coming unto judgement, answerable to that of the Apostle, 1 Cor. 15.52. as also to that, 1 Thes. 4.17.

Now though according to this allegorical interpretation of the Texts in St. Matthew and Luke, Christ is the carcass, and belie∣vers the Eagles; yet I shall close my interpretation of th••s Text in Job, to which both the Evangelists allude, by shewing that in other Scriptures, such things are spoken of Christ himsel••, as hold out a likeness between him and the Eagle, in many respe••••s

First, As the Eagle is the royal bird, the Princess or Queen

of birds, so Jesus Christ is the Prince of the Kings of the earth (Rev. 1.5.) And again (Rev. 19.16.) King of Kings, and Lord of Lords. As the Eagle among birds, so Christ among both men and Angels, hath the preheminence.

Secondly, As the Eagle mounts up, so also did Jesus Christ (Psal. 68.18.) Thou hast ascended on high; yea, so high hath Christ ascended, that the Eagl•• ••annot follow him: The Heaven to which natural Eagles mount, is (as I may say) but a pavement to that which Jesus Christ ascended to Christ had a high slight, he mounted up to the heaven of heavens, far above all visible heavens. (Eph. 4.10.) he is made higher than the Heavens (Heb. 7.26.)

Thirdly, Hath the Eagle a piercing eye? so hath Jesus Christ; he (not only from the height of the clouds, whither the Eagle mounts, but) from the highest heavens, can look into the secret of every mans heart, even into the hell of a bad mans heart, and see what's doing there, what's lying there. It was said of Christ while on earth (John 2.25.) He needed not that any should testi∣fie of man, for he knew what was in man; and still he looks quite through man, through the wisest, closest, and most reserved a∣mong the sons of men. All things are naked and open before the eyes of him (this Eagle) with whom we have to do; his eyes behold afar off.

Fourthly, Historians tell us, the Eagle fights or wars with Dragons and Serpents, and overcomes them. Jesus Christ, this Eagle, hath fought with that great dragon the devil, and bruised the head of the Serpent (Gen. 3.15.)

Fifthly, The Eagle is very tender and careful of her young ones. Now, as an Eagle (saith Moses, Deut. 32.11, 12.) stirreth up her nest (that is, those in her nest) fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him, and there was no strange God with him. God bare the Israelites on Eagles wings (out of Egypt) and brought them to himself (Exod. 19.5.) that is, he brought them speedily and safely, and so he bore them all the years of their journeying in the wilderness. The Eagle beareth her young ones upon her wings, that they may be safe (she must be hurt before her young ones can, while she bears them there.) Thus Christ bears his people on his wings, yea, in his bosome, The eternal God is their refuge, and underneath are the everlasting Arms (Deut. 33.27.)

Sixthly, Naturalists tell us, the Eagle gives her young ones of her own blood,* 1.411 when she cannot get other blood for them to drink or suck. This is most true of Christ; he suffered himself to be wounded for us; his hands and feet, yea, his very heart was pierced, that we might have his blood to drink in believing. My blood (saith he, Joh. 6.) is drink indeed.

Seventhly, The Eagle is long lived.* 1.412 The Greek expres∣seth her by a word signifying longevity; and some give the reason, not only from the excellent temperament and constitution of her body, but also because she lives in such pure air, free from ill vapours and noisom smells. Jesus Christ is not only long lived, but he lives for ever, he was from everlasting, and will be to ever∣lasting, he is the King eternal (1 Tim. 1.17.) the eternal father, (Isa. 9.6.)

Thus we see how Christ is like the Eagle, in these seven par∣ticulars; I shall shew seven more, wherein true Christians also are like the Eagle.

First, Doth the Eagle flie high? so do they by the wings of faith; They mount up (saith the Prophet, Isa. 40.31.) with wings as the Eagle.

Secondly, Hath the Eagle a clear sight? doth she see far off? so Saints by faith can see far off (Isa. 33.17.) Their eyes see the King in his beauty, they behold the Land that is very far off. Which Scripture, though it be properly and litterally meant of beholding King Hezekiah in his earthly glory, yet it is much more verified of a believers seeing his King, the Lord Jesus Christ in his heavenly glory, and of his beholding Heaven, which may well be called the Land of farness and distances, or (as we tran∣slate) The Land very far off. Stephen the Protomartyr, had a clear intellectual spiritual eye, when he said (Acts 7.56.) Be∣hold, I see the heavens opened, and the Son of man standing on the right hand of God. Believers have a clear Eagle-eye here, and they shall have a much clearer eye hereafter, when they shall see Christ as he is (1 John 3.2.) All Saints will be more than eagle-eyed in glory.

Thirdly, Doth the Eagle dwell on a rock? so doth every true believer (Isa. 33.16.) His place of defence shall be the munitions of rocks; bread shall be given him, his water shall be sure. The A∣postle tells us who the rock is (1 Cor. 10.4.) The rock which followed them was Christ.

Fourthly, Doth the Eagle renew her strength? So do believers when any oldness is coming upon the new creature (as it doth sometimes) then they renew their strength by looking to Jesus Christ, who is at once their righteousness and their strength: He satisfieth their mouth with good things, so that their youth is re∣newed as the Eagles (Psal. 103.5.) As the Lord often b••ings his people low by bodily sickness and weakness, and then renews their natural health and strength: So when there are decays and declinings upon their souls, he renews their spiritual health and strength (Isa. 40.31.) They that wait upon the Lord shall renew their strengh, and then (as was said before) they shall mount up with wings as Eagles. The Eagles youth is renewed by the growth and succession of new feathers (of the same kind) in the place of the old; but a believer reneweth his youth or strength, by casting off gradually the remainders of the old man which is corrupt, and by putting on more of the new man (who is quite of ano∣ther kind) created after God in righteousness and true holiness (Eph. 4.24.)

Fifthly, Can the Eagle look fully upon the Sun? Surely helievers have not only as clear, but as strong a sight as the Eagle, they can look upon Jesus Christ the Son of righteousness with open face. For as this Son of righteousness hath said, behold me, behold me (Isa. 65.1.) and again, Look to me and be ye saved, all the ends of the earth (Isa. 45.22.) that is, all ye that dwell on earth, even to the ends of it; so he gives a power, or a spiritual eye to behold and look upon him; and that beholding or looking is a healing to them, as the beholding of the Sun is to the natural eye of the Eagle (Mal. 4.2.) To them that fear my name shall the Son of righteousness arise with healing in his wings.

Sixthly, Do Eagles suck blood both young and old? so do be∣lievers. The first living of the new creature is upon blood; every godly man drinks the blood of Jesus Christ by faith, as offered to him, both in the promises and in the Ordinances of the Gospel. A believer could not live a moment, nor have any subsistence in grace, if he had not (as the Eagle) blood to suck in and drink. A godly man is nourished, by a believing contemplation upon the sufferings of Christ, and the effusion of his blood.

Seventhly, Doth the Eagle feed upon the slain? so believers feed upon Christ as slain. Christ by his death is become our food

to eternal life, (Joh. 6.51, 53.) Though the raised and glo∣rified body of Christ be entred into the full possession of a divine and eternal life, and though we by faith look to Jesus Christ, not according to the flesh, nor as dead, but as living and sitting for ever at the right hand of the Father, there making intercession for us; yet we must look to him as entring into the holy place by the sacrifice of himself, and with his own blood, not with the blood of others (Heb. 9.24, 25, 26.) The Apostle told the Corinthians, I determined to know nothing among you, but Jesus Christ and him crucified; that is, so to know him as to feed upon him my self, and so to make him known to you, that you might feed upon him also.

Further, It is considerable, that as believers in Scripture are compared to Eagles, and the Lord is said to have born the old Church of the Jews upon Eagles wings; so under the Gospel Eagles wings are said to have been given to the Christian Church, whereupon she was born out of the reach of danger (Rev. 12.13, 15.) And when the Dragon saw that he was cast to the earth, he persecuted the woman that brought forth the man-child. And to the woman were given two wings of a great Eagle, that she might flie into the Wilderness, (that is, convenient and sufficient means to further her slight and retirement) into her place (where∣soever it is) where she is nourished for a time, and times, and half a time, from the face of the serpent. All the means of the Churches escape from danger are shadowed by two wings; not but that God hath more means than two, by which his providence works and procures the safety of the Church; but, because it had been improper, speaking of her flight, to express more wings than two: For the Seraphims, which are described, having each one six wings (Isa. 6.2.) yet two of them only were put to that use of flying. And these two wings given the Church, are said to be the two wings of an Eagle, because among all the winged tribes, Eagles are st••ongest and swiftest of wing; they can fly fastest, and they can fly furthest, as in height, so in length. Nor are the wings given the Church, barely called the wings of an Eagle, but of a great Eagle, implying not only the best kind of wings, but the best wings of that kind; not only the wings of an Eagle, but of a great Eagle. By all which is meant, the wise and tender care of God over his Church in times of

greatest danger, when the Dragon become a Serpent, or the Ser∣pentine Dragon seeks most to annoy her.

Thus far the Lord hath been interrogating Job, not only about the inanimate creatures, the Heavens, the Air, the Sea, the Earth, but also about several Animals; in the least of which, because they not only have a being, but life, sense and motion, more of the power, wisdom and goodness of God shines forth, than in the greatest of the former. And all the questions proposed to Job in these two Chapters have (as hath been hinted heretofore, and should be constantly minded) this general scope to convince (as then Job, so now) all men, both of their own nothingness, and of the all-sufficiency, wisdom, care and power of God, who hath so wisely made, and doth so wisely dispose of all the crea∣tures which he hath made. And therefore, man who hath recei∣ved more from God than they all, and of whom God is more ten∣der than of them all, should submit to the dispose of God in all things without disputing about, much more without murmuring at, or complaining of his dispensations in one kind or other.

The Lord (though he had done much in the way of interro∣gating) hath not yet done interrogating Job concerning the works of his hands. Nevertheless, before he proceeded any fur∣ther, to enquire of him about the creatures, he saw it fit to feel his pulse a little, by a close application of what he had al∣ready said, mingled with high language and cutting reproofs, thereby to try what effect this forepassed discourse had wrought upon him, or whether he were come to a more humble and sub∣mitting frame than before, as will appear in opening the former part of the Chapter following.

JOB Chap. 40. Vers. 1, 2.

1. Moreover, the Lord answered Job, and said,

2. Shall he that contendeth with the Almighty, in∣struct him? he that reproveth God, let him answer it.

IN the two former Chapters we have heard what the Lord said to Job out of the Whirlwind, with what questions he appo∣sed him about the works of Creation and Providence: To all or any of which Job being unable to make Answer, especi∣ally to give a present and perfect Answer, the Lord (it seems) gave him some little respite to recollect himself, in expectation of his Answer; but finding him silent, proceeds in this Chapter, to urge him yet further upon the whole matter, for an Answer; yea, the Lord having said all this to him, ••sets it home upon him with this sharp reprehension.

Moreover, the Lord answered Job, and said, shall he, &c.

As if he had said, O Job, hadst thou diligently considered my work of Creation in making, and my work of Providence in govern∣ing this whole world, even the motions of the least and most inferi∣our Creatures therein contained; surely thou hadst never ventured to think what thou hast uttered, and now thou canst not but see how unduly thou hast complained of my proceedings with thee; nor canst thou be unconvinced how unable thou art to enter into the secrets of my Counsel, for as much as the causes of many lesser and common things in the world are secrets unto thee, and such as exceed the reach of thy understanding. Thus we may conceive the Lord at once speaking to, and severely reprehending Job, in the words which follow.

Verse 2. Shall he that contendeth with the Almighty in∣struct him?

Shall he, or can he, surely he shall not, surely he cannot. There are several readings of this former part of the verse; I shall on∣ly name four, and then come to the explication of the words as they lie in our Translation.

* 1.413First, The words are rendered thus, Is it wisdom or learning to contend with the Almighty? This reading puts the latter words first. Is it wisdom or instruction, or is that man well instructed, or well in his wits, who contends with the Almighty? The sense of that reading is plain, and the improvement of it might be ve∣ry useful: for indeed these two are utterly repugnant and contra∣riant,* 1.414 To contend with God, and to be wise; to contend with God, and to shew our selves well taught. That man hath not received in∣struction either by or about divine correction, who mutters or quarrels at God correcting him: For how wise soever he is in his own eyes, he shews himself a very fool, at least, as to that point or attempt, very foolish. So then 'tis a great truth which this read∣ing holds forth, Is it wisdom, is it learning, to contend with the Al∣mighty? Whosoever doth so, erres in doing so, and will at last both see and feel his errour by sad experiences.

Secondly thus, Should he be instructed who contends with the Almighty? This Translation may have a double interpretation. First, Surely that man deserves not to be instructed, but corrected, who contends with the Almighty; he deserves not to be taught, but to be punished. Should he be taught that contends with the Al∣mighty? Doubtless onely, as Gideon taught the men of Succoth, (Judg. 8.16.) with briars and thorns of the wilderness; that is, with severest chastisements. Secondly, Should he be instructed, that contends with the Almighty? That is, is a learner a compe∣tent match for God? is one that needs instruction and teaching, fit to take up the bucklers and enter the field of dispute with God? He had need to be a Master, not a Scholar; a Teacher, not a Learner, that undertakes to deal wi••h God. That man had need be skilled and well furnished, he had n••ed be (as ••e speak) his Crafts-master (and all little enough, yea all too little) who con∣tends with the Almighty.

Thirdly, The word which we render to instruct,* 1.415 signifies al∣so to correct: taking it so, the Text is thus rendred, Shall he contend with the Almighty, whom he corrects; or, Shall a man corrected by or under the correcting hand of the Almighty, contend with him? Shall any give God words for his blows, or expostu∣late the matter with him? No man may (with such a spirit) say unto God, What dost thou? whatsoever he suffers; nor may any man be displeased with what God doth, whatsoever he is plea∣sed to do either with himself or others.

Lastly (which was hinted in the second) Doth not contending with the Almighty deserve chastening? Certainly it doth; or, Is not chastening due to contending (that is, to contenders) with God?* 1.416 Doubtless it is. He that will contend with God, though but in words, is worthy of no answer nor satisfaction but in blows. Every one of these Translations hath a fairness in it, as also with the He∣brew Text; but I shall insist upon our own reading only, and give you some few notes from that.

Shall he that contendeth with the Almighty, instruct him?

There is a twofold contending.

First, By force and strength of arm, or strength of arms. We cannot suppose the Lord speaking here of such a Contention. There were a sort of robustious men, Giants, of old,* 1.417 called fight∣ers with God; and many profane Atheists have blasphemously set themselves against heaven, as if they would pull God from his Throne. Such as these are not the Contenders with God here intended; Job was far from being a man of that spirit.

Secondly,* 1.418 There is a contending with God by force of Argu∣ment, or by reasonings. This I conceive is here meant; Job was often found in these contendings with God. But shall any think to logick it with God? to enter a dispute with God? to argue with or reply upon him, as the Apostle speaks (Rom. 9.20.) O man, who art thou that repliest against God? Arguing and replying are a kind of contending, and this is of two sorts;

First, With the Word of God, declaring what God would have us do, or what God would have us believe. Thus many contend with God, even as many as submit not to his Word. This is a common quarrel, whether the Word of God or mans will shall stand, whether the Law of God or the lusts of men shall

carry it, and bear the sway. The Apostle is express in it (Rom. 8.7, 8.) The carnal mind is enmity against God; and if so, then it contendeth with God, for enmity will be contending; and what kind of contending is there meant, appears in the next words, it is not subject to the law of God, neither indeed can be. Every natu∣ral man, till subdued and conquered by grace, is contending with the Word of God; he submits not to what God would have him do, nor to what God would have him believe; he will not form either his faith or his life as God would have him. Infinite are the Contentions of man with God in this notion; but neither is this the contending here aimed at, and I would speak to no more than is directly to the scope of the Text. Therefore

Secondly, There is a contending with the works of God, or with what God himself hath done or is doing. Thus also there are many Contenders with God in the world, and this is the Con∣tention here spoken of; a Contention about the works of God, what God either hath done or is doing. All the debate which Job had with God, was about his dealings with him. God had laid him low, and stript him naked; God had broken his estate, and filled his body full of sores and pains; God had wounded his spirit, and filled his soul with gall and wormwood; God had with-drawn hiimself or his comforts from him, and his friends were against him, or at best, but miserable comforters were they all: Now though he was a patient man, yet under these pressures he often broke out into impatient speeches. Thus Job contended with the Almighty, Moreover the Lord answered Job, and said; shall he that contendeth with the Almighty (about what he is doing)

Instruct him?

Shall he have the better of him, and be able to teach him, or put him in a better way than he is in? Shall he give God the rule, the law how to guide the world more equally in general, or him in particular. Whether the Contention lieth about the providence of God to the whole world, or any Nation, family, or person, it comes under the same question, Shall he that contendeth with the Almighty instruct him? That is, Can he direct God to do and order things better, or put them into a righter or more equi∣table course than they are disposed in? No, he cannot. Who is the pleader (saith Mr. Broughton) that will instruct the Omnipotent?

let him come forth and try his skill. Thus the Lord (yet in a tender and fatherly way) derides the folly of Job, who would needs attempt (upon the matter) to teach him who is perfect in knowledge, and to over-rule his decrees and determinations, who is not only, The Lord Chief Justice of all the World, but Ju∣stice it self, and the sole rule of it. Shall he that contendeth with the Almighty instruct him?

Hence observe;

First, There is a spirit in man, in weak sinful man, ready to contend with the Almighty God.

The question in the Text may be resolved into this position, There are Contenders with God. There are Contenders with the Word of God (as was shewed before) There are Contend∣ers also with the Works of God, or with God about his Works, as I shall shew further now; and this will soon appear, if we do but compare the 4th verse of the 51th Psalme, with the 4th verse of Rom. 3. In the Psalme David made Confession of his sin, of that special enormous sin Adultery, with the Murder that follow∣ed it. Against thee onely have I sinned, and done this evil in thy sight, that thou m••ghtest be justified when thou speakest, and clear when thou judgest. As if David had said, I humbly confesse my sin, my adultery and my murder; that when-ever the Lord shall bring any chastisement upon my person or upon my family, when e∣ver he shall afflict me or mine greatly, he may be justified in so doing; or that all the world may see that God had great reason to correct me, and so justifie him in it. For some possibly may say, with wonder, at the hearing of it, What! the Lord correct David? such a man as David? so holy a man as David? so just and upright a man as David? Yes, and the Lord is just in doing it; and D••vid confessed his sin; that God might be justified when he should speak terrible things, and be cleared when he should judge, that is correct and afflict him terribly; as the word is used (1 Cor. 11.31.) If we would judge our selves, we should not be judged, that is, we should not be cha∣stened, as 'tis expounded (vers. 32.) When we are judged (saith the Apostle there) we are chastened of the Lord, that we should not be condemned with the world. Now those words spoken by Da∣vid, are applied by the Apostle (Rom. 3.4) to vindicate the ho∣nour of God against all aspersions whatsoever, in his proceeding

with man; Let God be true, and every man a liar, as it is writ∣ten; that thou mightest be justified in thy sayings, and mightest o∣vercome when thou art judged. In the Psalme the words are a∣ctive, That thou mayest be clear when thou judgest. But St. Paul following, as I remember, the Septuagint, renders them passive∣ly, That thou mayest overcome when thou art judged. As if he had said, Some take upon them to judge God (they who judge him, contend with him) that is, they judge and passe sentence upon his works; now (saith the Apostle) Let God be true, and every man a liar, that thou mightest be justified in thy sayings, and mightest overcome when thou art judged; that is, that all men may see and say thou art righteous, though thou afflictest the godly (for they sin) and though thou condemnest the wicked, for they sin and repent not of their sins.

These two Scriptures considered either apart, or compared to∣gether (besides many more which might be called into this ser∣vice) are a clear proof that there are Contenders with God about his works. Yet possibly some may say, surely there are none to be found so bold and presumptuous; What contend with God?

I answer, First, There are some who do it very openly, avowedly, and with a bare face; they stick not to speak their dis-satisfacti∣on concerning the works of God, and belch out blasphemy against what he hath done, or is doing in the world. Such doubtlesse were they, of whom it is said (Isa. 8.21.) They shall passe through it hardly bestead and hungry; and it shall come to passe, that when they be hungry, they shall fret themselves, and curse their King and their God, and look upward; not in faith and patience, as they who in such extremities call earnestly and humbly upon God, but in passion and vexation, as they who wickedly curse God, and depart from him. Such also are they spoken of (Rev. 16.9.) who being scorched with great heat at the pouring out of the fourth vial upon the Sun, blasphemed the Name of God, who had power over those plagues, and repented not, to give him glory.

Secondly, I answer, There are many who do this secretly, or within their teeth; they bite in their words, yet 'tis the lan∣guage of their hearts in tumultuating thoughts, arising and working there about the works of God: and thus a good man, a Job (who was a good man of the first form) may be found contending with the works of God. Any discontent with the works of God, is a

degree of contending with God about them. Any secret rising of heart against what God doth, is, in this sence, a striving with God; yea our being not fully pleased and satisfied with what God doth, is in some sense a contending with God: And if all this be to con∣tend with God, how many are there that contend with God! and who almost is there that doth not? Who can say in this thing, my heart is clean? Who can say, but at one time or other, he hath contended with God. Remember, when we would have things after our mind and mode, when we are not free to comply with the will of God, this is to contend with God. There are two Ca∣ses, as to the common state of the world, in which the hearts even of good men, are very apt to rise against the work of God.

First, When they see the wicked prosper, and carry all before them in the world; then they are ready to say, Why doth God suffer this? Jeremiah had much adoe to keep his heart from contending with God in this case (Jer. 12.1.) And David could hardly keep his from it (Psal. 73.2, 3.) As for me, my feet were almost gone, my steps had well nigh slipt; for I was envious at the foolish, when I saw the prosperity of the wicked. And for this he befooled himself (vers. 22.) So foolish was I, and ignorant; I was as a beast before thee. Thus David was, and many more have been offend∣ed at the work of God, in giving good to bad men; and that's the first Case.

Secondly, When good men are vexed, oppressed, and trod∣den under feet, as mire in the streets; what risings of heart, and what unsatisfiedness of spirit is there in many good men! In both these Cases there is much contending with God, though in both, our hearts (upon many accounts) should acquiesce and rest in the will of God; who, in the former, doth not declare him∣self a friend to evil men; nor doth he in the latter, declare him∣self an enemy to those who are good.

But seeing there is a spirit in man, even to contend with God; let us watch our selves in this thing, that such thoughts rise not: or let us carefully suppress them as soon as they are risen. It is good for us, and our duty, to keep down the Contendings of our hearts with men, for we are very apt to be out with one another. 'Tis sad to see breaches, the fruit of heart-burnings, between man and man. But much more should we keep down those contend∣ings, yea q••ench the first sparkes which may kindle heart-burn∣ings

about the works of God, for they may soon come to be Con∣tendings with him. For the close of thi•• point, take these four Considerations, which may move all sorts of men to watch their hearts against Contendings with God, whether as to his dealings in the world, or with themselves.

First, Remember, Whatsoever the Lord doth, he may do; for he is an absolutely sovereign Lord, and therefore not to be con∣tended with about any thing he doth, because no way accounta∣ble for any thing he doth, as hath been shewed upon several oc∣casions offered in opening this Book. He is Lord of our being, and hath given to all life, breath, and all things, as the Apostle told the superstitious Athenians (Acts 17.25.) and may not he do what he will to all beings, in whom all have their being; and who hath given all things to all which concern that being? He is our Maker, and hath not the potter power over the clay, to do what he will with it? Hath not the Creator power over the creature, to dispose of it as he pleaseth? (Isa. 45.9.) Let the potsheard strive with the potsheards of the earth. If any will be striving, let them strive with their like; potsheards with potsheards, not potsheards with the potter, to whom they are so unlike. The Lord used no other a••gument but this to quiet all (Psal. 46.10.) Be still, and know that I am God; remember that, and you will either not be∣gin, or quickly have done contending with God: Yet in that Psalm the Lord is represented making most dreadful work, Come, behold the works of the Lord, what desolations he hath made on the earth. Though God make that which was as a garden, to become a de∣solate wilderness, yet contend not with him; be still, and know that he is God.

Secondly, Remember whatsoever work the Lord makes in the world, it is all righteous work••; there is nothing amiss in it. He is a rock (said Moses, Deut. 32.4.) His work is perfect, for all his wayes are judgements (not as judgements are opposed to mer∣cies, but to injustice, as it followeth in that verse) a God of truth, and without iniquity, just and right is he. To this David gives witness (Psal. 145.17.) The Lord is righteous in all his wayes, and holy in all his works. Not only is he righteous and holy in this and that way or work, but in all his wayes and works; in wayes of judgement as well as in wayes of mercy, in wayes of destru∣ction as well as in wayes of salvation. He is righteous in pulling

down as well as in building up, in rooting up as well as in plant∣ing. Now if there be a righteousness in all the wayes and works of God, who shall contend with him about any of his wayes or works?

Thirdly, All the works of God have an infinite wisdom in them; they are done wisely, even in exactest wisdom; and shall we fools contend with him, who is not onely a wise God, but the God onely wise (Rom. 16.27.) and all whose works are done in, and according to the Idea or platforme of his own infinite and e∣ternal wisdom. The foolishness of God (saith the Apostle, 1 Cor. 1.25.) is wiser than men; that is, the wisest men are meer fools to God; or that work of God, which some men call foo∣lishness, is infinitely more wisely done, than the wisest work that the wisest men in the world ever did, or can do, with all their wisdome.

Fourthly, Let all that fear and love God, especially, take heed of contending with God about any of his works; for God is good to all such in all his works, and all his works are good to such. Shall any contend with God about that which is for their own good? Not onely are those works of God good to such which are good in themselves, that is, which we call good, being fa∣vourable providences, and for our comfort and support in this world; but even those works of God which we call cross provi∣dences, or providences which bring the Crosse with them, are all good to such, even to all them that love God; and are the cal∣led according to his purpose (Rom. 8.28.) Shall they contend with God about any thing, who hear and may be assured, that he hath an intendment of good to them in all things? (Psal. 73.1.) Tru∣ly God is good to Israel; that is, though he afflicts them, and the Cup be very bitter which he gives them to drink, yet he is good to them. Or thus, Truly God, not the world (or though the world be not) is good to Israel. Once more, we may take the Psalmist thus, Truly God is good to Israel, not so (as to them) to the world, though (as it followeth in the Psalme) they enjoy ne∣ver so much worldly good.

These Considerations may perswade all not to contend with God about his works, to which I shall adde onely this counsel. If the works of God are grievous to us at any time, let us go the right way to work in our Contendings with him. For I do not urge

this point, as if we should sit still, and let the Lord alone (as he seemingly said to Moses, Exod. 32.10.) when he dealeth out hard and grievous things to us. There is a contending with God by supplication and prayer, by mourning and humiliation; this becomes us when the works of God are hard, when they are breaking, desolating, scattering, and afflictive towards us. Take heed of discontent with providence, yet wrestle and contend ear∣nestly with God by prayer, when providences go hard with you, or with the whole Israel of God. Moses in a holy manner assault∣ed God and contended with him in that case, and therefore the Lord said to him (in the place last mentioned) Let me alone, as we say to a man that contends and strives with us, Let me alone. Moses was contending with the Lord about that dispensation, but it was in a gracious way: and so may we, yea so must we. The Lord expects prayer in all such cases, which if it be (as it ought to be) earnest and fervent, is a striving, a contending with him, very pleasing and acceptable to him. When the providences of God were grievous to Jacob, and he feared they might be much more grievous to him, the Text saith he wrestled with the An∣gel; but how was that? the Prophet Hosea tells us (Chap. 12.4.) it was by weeping and making supplication. The Apostle useth the same expression (Rom. 15.30.) I beseech you brethren, that you strive together with me in your prayers to God for me; that is, let you and I set our shoulders to it, wrestling with God in the act∣ings of faith for mercy. This is a dutiful contending with God, a blessed striving with God; Let us strive so, and we shall (as Jacob did) prevail with God, and obtain the blessing. We may warrantably and confidently venture upon this contention with God; as for any other, take heed of it, so bear it, why should we meddle to our hurt, as the King of Israel cautioned the King of Judah, when he would needs be contending with him (2 Kings 14.10.) The Lord may contend with us, and he will when we give him cause; yet he hath assured his people that he will not contend for ever, nor be alwayes wroth (Isa. 57.16.) But we must humble our selves under his mighty hand alwayes (as the Apostle directs, 1 Pet. 5.6.) and not contend with him at all, unlesse in the sense and way last opened. It is as much our duty to let God do what he will, what he pleaseth with us, patiently, as to do readily whatsoever his will and pleasure is.

Secondly, In that the Text saith, shall he that contendeth with the Almighty instruct him?

Observe;

They who contend with God, or are discontent with the works of God, seem to themselves able to instruct and teach God.

That's the thing at the bottom which the Lord would convince Job of. Discontented persons seem to say unto God, they could put things into a better way, if they had the handling of them; or that they could model the government of the world more e∣qually, if it were in their hands. Such is the pride and sinful∣ness, or the sinful pride of mans heart, that he thinks himself able to instruct God, and teach him to mend his work. Some have been so arrogant and presumptuous, as to say, they could have mended some things in the natural fabrick of the world, had they been the contrivers of it; and many have said, at least in their hearts (where the fool saith there is no God) that they could mend the providential fabrick or course of it. Beware of these presumptions. Remember, it is our duty to be instructed by God, to receive instruction from God. Wo to those who would give him instruction (Job 22.22.) Acquaint thy self now with him, and receive the law at his mouth, that is, the rule of all thy actions, but do not give the law to him. No man hath mo••e need of instruction than he who thinks he can give instruction to God. It is said proverbially, when we see an inferior, much more a smatterer in any Art or Science, offer to controule a perfect Artist; What, A Sow or a Swine teach Minerva!* 1.419 how much more may we say so of the most learned, that controule God or contend with him about his works! The works of God of every kind are so exact in every kind, that it is impossible to find any real defect or redundancy in them. To go about to mend them, is to marr them; to alter them, were to deface them. Those things which men call or count the blemishes of Gods works, are the true beau∣ty of them; and what they contend with him about, is the com∣mendation of them, and the glory of his workmanship. And as at last Jesus Christ will Present the whole body of belie∣vers, or the persons of all that believe, to himself a glorious Church, not having spot or wrinkle, or any such thing (Eph. 5.27.) so he will at last represent the providences of God, or his

works of providence, both in the Church and all over the world, without spot or wrinkle, or any such thing. Only here will be the difference, the Church will be presented not having spot or wrinkle, or any such thing (she hath had her spots and wrinkles, and many such things) But the works of God shall then be repre∣sented, as never having had any spot or wrinkle, or any such thing; that is, then it shall be made appear, that they were always with∣out spot or wrinkle, altogether just, righteous and perfect.

Further, From the whole sentence, in that here we have an in∣timation of mans contending with God, and presuming to in∣struct him, take these two inferences from it.

First;

There is much pride in the heart of man.

There would never be any contending with God, were there not much pride in the heart of man; For (Prov. 13.10.) only by pride cometh contention: If so, then, where no pride is, there is no contention. There are indeed several other occasions of contention; some out of covetousness, others out of malice, con∣tend with their neighbours, yet all may be resolved into this, the pride of mans heart; pride bears part with all the occasions and causes of contention. It should be matter of great humiliation to us, that our hearts are proud at all; but that they rise even to such a hight of pride as produceth contention, and trying Maste∣ries (as it were) with God himself, how should that humble us. And if to contend with man, our equal, be a symptome of pride, what is it to contend with God, who is infinitely above all men!

Secondly, Take this Inference from it.

There is a great deal of folly bound up in the heart of man.

If man were not vain and foolish? he would not willingly do any thing, that should have the least signification of a contention with God, much less that which can signifie nothing else. Solomon saith, fools will be medling; it is highest folly to be thus medling with Gods matters. Again, it is a sufficient proof of our igno∣rance and folly, to attempt (in any way) to instruct God or teach him, either what to do or how to do, either when to do or in what measure to do, or towards whom to do any of his works; but they who are unsatisfied with the works of God, and in that sense

contend with him about them, make an attempt always in some of these respects, sometimes in all of them, to instruct and teach him: Is not their folly manifest to all men, who are not as foolish as themselves? Shall he that contendeth with the Almighty instruct him?

He that reproveth God let him answer it.

This second part of the verse is of near alliance to the former. Contending with God, is indeed a reproving of God: These two Acts expound each other yet more distinctly, to reprove sup∣poseth,

First, The finding of a fault.

Secondly, A rebuke given for that fault. There must be a fault found, else we cannot justly reprove;* 1.420 and a fault being found we may justly rebuke the fault. So then, to reprove God implies a finding of a fault with Gods works, and then a kind of rebuk∣ing God for that fault; and if all this be in a reproof, rhen to re∣prove God for any of his works, is a daring work indeed. I grant the word rendred reprove may be taken in a milder sence, He that argueth or pleadeth with God; Our reading hightens the sense of the Hebrew word, or takes it in the highest sense, he that reproveth God

Let him answer it.

That is;

First, Let him answer the former question, whether he be able to instruct God or no, or (according to the other reading) whether he doth not deserve punishment for contending with God?

Secondly, Let him answer it, that is, let him answer all those questions proposed in the two former Chapters. As if God had said, Job, thou hast reproved my works, yet canst not answer my questions. So Master Broughton carrieth the sense; Let the re∣prover (saith he) of the puissant speak to any one of these things.

Thirdly, Let him answer it, that is, let him answer for so do∣ing, let him bear his punishment. There is a two-fold answering; First. A Logical answering. Secondly, A Forinsecal answering. Or there is an answer in Schools, and an answer in Courts.

And answer in Logick is made three ways. First, By denying. Secondly, By granting. Thirdly, By distinguishing or limmit∣ting the proposition and matter proposed. Logicians in Schools answer by denying, or by granting, or by distinguishing. The distinguisher grants somewhat, and denies the rest.

An answer in Law, if the matter be criminal, is made by pleading guilty or not guilty to the Inditement. If the matter be civil, to answer, is to shew our right, to take off the charge, or defend our title. There is also an answering in Law by sub∣mitting, and that two ways. First, By submitting to the mercy of the Court. Secondly, To the penalty of the Law.

Now, when the Lord saith in the Text, Let him answer it; I conceive we may take it not only in a Logical sense, let him answer it (if he can) by reasoning, but in a Court sense, let him answer it by bearing the penalty of his rashness and folly; as we say to one that hath wrong'd us, It shall cost you dear, you shall answer it: I conceive (as was said) we may understand it here both ways. Let him that reproves God answer it, either as a disputant in Schools, or as a defendant in Courts of Law; and if he cannot answer it as a Logician, by giving a reason for what he hath done, he shall certainly answer it in Court, by undergoing the penal∣ty of the Law, for what he hath done.

Some translate thus, He that argues with or reproves God, ought to answer it; that is, he must not think it enough to put in a charge or to give a reproof, but he must make it good. He that reproveth a man ought to give a ground of his reproof; how much more he that reproveth God! The Text concludes it should be so, yea, that it shall be so. He that reproveth God let him answer it.

Hence note, First;

'Tis dangerous, 'tis at our peril, to find fault with what God doth.

He that doth so, must and shall answer it; there's no avoid∣ing it. There are two sorts of reproving which are our duty. First, The reproving of other men, when we have an opportu∣nity and a call (Levit. 19.17. Gal. 6.1.) As all they who re∣prove God shall answer it; so many shall answer it, because they have not reproved men. Secondly, It is a duty to reprove our selves, and a great point of wisdom to see what is reproveable

in our selves. Many are quick-sighted at finding faults in others, but very blind as to finding out their own. I may adde, it is both a great duty, and a sign of much grace, meekly to take and re∣ceive a reproof from others▪ Now, as it is our duty to take a re∣proof from others, when we have failed, and to see our own faults and reprove our selves for them; as also wisely to reprove others for the faults we see in them, so it is our sin, danger and peril, to reprove God, in whom there is no fault, nor can be. And if any say, we never had a thought of reproving God, know, if you find fault with the works of God, you reprove God; to find fault with what God hath done to you, or your relations, is to reprove God, and this you must answer, or answer for it.* 1.421 Will a Master in any Art, endure that an ignorant person should find fault with his work? how then will the Lord take it, if men shall come into his great shop, the world, and find fault with this and that, and the other work of his? There is no temptation that Satan our great enemy doth more follow us with, than this, even to make us find fault with the works of God. There are these two things about which Satan labours much; First, to keep us from finding out the faults of our own works, which are almost nothing else but faults. Satan would perswade us that we have done all well, when we have done that which is altogether evil, or stark naught for the matter of it, and how doth he hinder us from seeing our faults, in the manner of our doing good works! he would not suffer us to have the least suspicion that we may have done evilly, while we have been doing good. Secondly, Satans great business is to put us upon finding faults (where none are) in Gods works. Almost all the murmurings of the sons of men, arise from this misconceit in man, that there is somewhat amiss in the works of God towards them, or that he hath not dealt well and wisely with them. This false and blasphemous principle Satan would plant and water in the hearts of all men, as he did (to the overthrow of mankind) in the heart of the first man: This, this is his work; and he hath got a great victory over that soul, who either sees not the faults of his own works, or finds fault with the works of God.

Further, these words, Let him answer it, may imply the Lords gen∣tleness and mildness in speaking to Job. The Lord doth not thun∣der against him, but saith, come let me see what you can answer,

let me hear what you can say in favour of your self, either to shew the equity of what you have said in reproving me, or any ini∣quity in what I have done in afflicting you; I give you free leave to speak for your self. Some insist much upon this sense, and it may yield us this note;

God is very gracious in condescending to man.

He is willing we should answer for our selves, and do our best to clear our selves, when we have done our works amiss, or have spoken amiss of his.

JOB, Chap. 40. Vers. 3, 4, 5.

3. Then Job answered the Lord, and said,

4. Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth.

5. Once have I spoken, but I will not answer; yea twice, but I will proceed no further.

IN the former verse, the Lord urged Job to answer; He that reproveth God, let him answer it. Job being thus urged by the Lord to answer, gave his answer, and the answer which he gave was this in general, That he could not answer: Or, we have here,

First, An humble confession of his utter inability to answer.

Secondly, His settled resolution not to answer. His inabili∣ty to answer, appears at the 4th verse, Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth. His reso∣lution not to answer, or only to give this for an answer, That he could not answer, is expressed in the 5th verse; Once have I spoken, but I will not answer; yea, twice, but I will proceed no fur∣ther.

Jobs spirit, it seems, was much appaled by the Lords appea∣rance to him, and immediate parlee with him; his understanding also was much puzzled, yea, non-plust, with those many and in∣tricate questions which God had put to him; and therefore he submits, at once acknowledging he had done amiss in his over∣free

discourses before, and promising that he would run that course no more.

Vers. 3. Then Job answered the Lord, and said,

What he said by way of answer, followeth.

Vers. 4. Behold, I am vile, what shall I answer?

Behold. Job doth not conceal nor cover, but calls all eyes to the view of his own vileness. Behold. Let God behold, let An∣gels behold, let men behold, what now I my self behold, that

I am vile.

The root of the word, which we translate vile,* 1.422 signifies three things. First, To be light, or of little weight; and because light things are lightly esteemed, therefore it signifies, Secondly, To be contemned, or that which is contemptible; and, Thirdly, Be∣cause light things, and things contemptible, are also vile things; therefore, as we translate, it signifies vile. As if Job had said, I am light, I have no substance, no solidity in me; I am but as chaff, or, as a feather, I bear no weight, I deserve no esteem, no respect, I am vile. As the Hebrew word for honour and glory is derived from a root which signifies heaviness or weightiness, whence the Apostles phrase in the Greek tongue (2 Cor. 4.17.) which we translate, an exceeding weight of glory. Glory is such a weighty thing, that we must have other manner of shoulders, other manner of strength, than now we have, before we can be able to bear the weight of it. Flesh and blood, as it is unrefined, or meerly natu∣ral, would soon sink under that weight. Now I say, as glory and honour are exprest by a word which signifies weightiness; so that which is vile and contemptible, is exprest by a word that signi∣fies lightness, or to be light. Thus saith Job, Behold, I am light, or, Behold, I am vile.

There are two other translations of these words; whereof, the one refers to the speeches, the other to the actions of Job.

First, The old Latine translation saith thus,* 1.423 I have spoken lightly; how shall I answer thee? Ours refers to his person, I am light, or, I am vile; that to his words, I have spoken lightly. To speak lightly, or vainly, is to be vain and light. Some words have a great deal of weight in them: words of truth, words of sober∣ness,

holy words, gracious words, are weighty words; evil words, impertinent words, unprofitable words, specially corrupt, filthy, sinful words, are light words; how many words soever of those sorts any man speaks, they are all light words, they have not a grain of goodness, and therefore not a grain of weightiness in them. That's a good sense.

* 1.424Secondly, One of the Greek translators renders, Behold, I have done, or, acted lightly. There is lightness in our actions as well as in our speeches. We say, such a man is of a light, that is, of a vain carriage; and we say of another, he is a grave man, or there is gravity in his carriage. Thus some speak and act gravely, or weightily; others speak and act loosely, lightly. When Job saith, Behold, I am vile, it may take in both, I have spoken lightly, I have done lightly, and therefore I am light, therefore I am vile, or contemptible.

* 1.425Yet further; The greek Septuagint translates, I am nothing; they carry the sense to the lowest and least imaginable: There is nothing less than nothing. How shall I answer thee, seeing I am no∣thing? All that I am is so light a thing, that I am nothing at all; that is, nothing of worth, nothing of value; I am of so little va∣lidity, that I have scarce any entity. From all these readings, we may fully gather up Jobs sense in this self-abasing confession, Behold, I am vile.

Lastly, For the clearing of these words, consider, we are not to understand Job when he saith, I am vile, as speaking only with reference to his then present, sad, sorrowful, deplorable condition: sometimes such are accounted vile by men, who are low and mean in the eye of the world. Job did not count himself vile up∣on that consideration, because stript of all his worldly greatness, power and glory, health and strength; he did not call himself vile, because of the present dispensation of God towards him, but he called himself vile, with respect to the common natural condition of mankind, or as he was a sinful man, though his pro∣vidential condition had been never so good and prosperous. Be∣hold, I am vile.

Hence observe, First;

Man at his best estate is vile.

David saith, he is even then altogether vanity (Psal. 39.5.)

and what is vile if that be not? or what can be viler than that which is altogether vanity? Man is vile,

First, If we consider the matter of his body: Was he not originally made of the dust, and moulded out of the clay, which we tread upon, and trample unde•• feet? In which sense, among others, the Apostle (Phil. 3.21.) calls o••r body a vile body; the materials of it being vile, it i•• ••••so vile.

Secondly, Man is very vile, ch ••••••y vile, through the sinful∣ness both of his nature and life. Sin re••ders us vile indeed; cor∣ruption makes us of no rep••••ation. Th••ugh man, as to the mat∣ter of his body, might have b••en called vile i•• the day of his creation, yet he had never deserved that diminishing title, if he had not sinned. Sin hath degraded man, and laid him low; sin hath dishonoured man, and made him vile, even viler than the dust out of which he was made.

Thirdly, Man is vile, with resp••ct to all those evil consequen∣ces and effects of sin, which have possessed, or are ready to pos∣sess, First, our bodies; such are weakness, sickness, pains, and all manner of diseases. Secondly, our names; such are reproach, infamie and disgrace. Thirdly, our estates; such are poverty and want. Fourthly, our persons; imprisonment and restraint. Fifthly, our souls; such are blindness and ignorance in our minds, stubborness in our wills, inordinacy in our affections. These con∣sequences of sin, as well as sin it self, especially those conse∣quences of sin which are themselves sinful (as those last men∣tioned are) render us vile.

From this first Observation, take these four inferences.

First, If man be vile in that threefold respect before spoken of (he is so in many more) then let not any man prize himself much. We do not prize vile things without us; why then should we much prize our selves who are vile? We are very apt to have thoughts of our selves beyond our selves, or to think of our selves beyond what is meet. Did we remember that we were vile, high thoughts of self would soon down, and we would cease from our selves, as well as from other men, saying, Wherein are we (men) to be accounted of? (Isa. 2.22.) The best man, of meer men, hath but a little breath in his nostrils, and he hath much sin in his soul; where∣in then, or for what (as a natural man) is any man to be account∣ed of? Did we know our selves more (understandingly) we

should know our selves less (valuingly) In which sense Job said (Chap. 9.21.) Though I were perfect, I would not know my soul. It is our ignorance, who and what we are, which causeth us to have high thoughts of our selves; as it is our ignorance, who and what Christ is, which causeth us to have such low thoughts of him, and such slow or slight desires after him (Joh. 3.10)

Secondly, As because we are vile, we should take heed of prizing our selves much, so we should more take heed of being proud of our selves at all. Indeed where the former is, where any person, man or woman sets too high a price upon self, it is very hard to abstain from pride in self; for, pride in self, arises from over-prizing of self: We first think too well of our selves, and then are lifted up in our selves. As it is through the power of faith, that our hearts are lifted up to God and in God; so when∣soever our hearts are lifted up in our selves (glorying in our own attainments) or to our selves (gaping after our own ends) it pro∣ceeds from pride.

Thirdly, See the exceeding goodness of God, who hath put honour upon vile man. We have made our selves vile, and so we should reckon our selves; yet the Lord is pleased to esteem his people highly, and make them honourable (Isa. 43.4.) Since thou wast precious in my sight, thou hast been honourable. Job was vile (as he confessed) in his own sight, yet he was precious in Gods sight. And thus the Lord estimates all that are godly, all that are true believers; ••hough vile and of no value in themselves, nor in their own sight, yet precious they are in his sight; Since thou wast precious in my sight thou hast been honourable. We are never truly honourable, till precious in the sight of God. There is a bubble which the world calls honour, a wind of fame, with which many are much affected, and with which some are invest∣ed, who are not at all precious in the sight of God. The best, the truest honour, ariseth from preciousness in the sight of God; they who are esteemed by God, are indeed persons of estimation. His grace shewed favourably and freely to us, his grace working mightily and effectually in us, puts a blessed worth upon us, though we are vile in our selves, and so accounted by the world.

Fourthly, See the goodness of God in this also, that though we are vile, yet he is pleased to set his heart upon us, and to mind us. We little mind vile things; light things, trifles, we lightly

pass by. We are but a light thing, a vile thing in our selves, yet God not only hath us in his heart, but sets his heart upon us. Thus spake Job in the lowest ebbe of his outward felicity, and he spake it admiringly as well as truly (Chap. 7.17) What is man, that thou shouldst magnifie, and that thou shouldst set thine heart upon him! When he saith, What is man? it is as it he had said, Man is but a vile thing; yet the Lord is mindful of him, yea, magni∣fieth him. And though the Lord forbids us to set our hearts or affections on earthly things (Col. 3.2.) on the best of earthly things, all which are comprehended under that one word or title, Riches (Psal. 62.10.) And though the rea∣son why he forbids us to set our hearts upon these things, is be∣cause they a••e vile, yet he is pleased (O infinite goodnesse!) to set his heart upon us though we are vile, and considered as sinful, much more vile than they, even than the vilest of them. We have the like question put again (Psal. 144.3.) Lord, what is man that thou takest knowledge of him, or the son of man, that thou mak∣est account of him? What is man! 'Tis a diminishing question, implying, that man is a vile thing, or a nothing. Is it not then a wonderful thing? is it not the fruit of rich and free grace, that God should take an account, or make such an account of man? And if God sets his heart upon man, who is so vile, how should man set his heart upon God, who is so infinitely excellent! God may be said to descend, surely he condescends exceedingly, when he sets his heart upon vile man. The Lord humbleth himself (saith David, Psal. 113.6.) to behold (that is, to take any notice of, or to take into his consideration) the things that are in heaven, and in the earth; how much more doth he descend, condescend and humble himself, when he sets his heart upon vile man! Now, doth God set his heart upon vile man (which is an humbling to him) and shall not vile man set his heart upon the great and glo∣rious God, which is not only his duty, but his felicity, his ho∣nour, and exaltation!

Again, Job saith, I am vile. What was Job? a godly man sure, a holy man by Gods own testimony, yet even he speaks at this low rate of himself, Behold, I am vile.

Hence note, Secondly;

The better we are, the less we esteem our selves; and still the better and better we grow, the lower are our thoughts of our selves.

There is no greater argument of height in grace, than low thoughts of self. Next to faith in Christ, self-denial, or to deny our selves, is the great duty of the Gospel (Mat. 16.24.) Now, as to deny our selves is to be very low in our own eyes, so it is one of the highest acts of grace in us, and requires not only truth of of grace, but much strength of grace to act it. And hence it comes to pass, that the higher and stronger any are in grace, they are still lower and lesser in their own sight, bacause true height and strength of grace works the soul to more self-denial. And therefore, as a godly man is vile, so he is made more sensible of his own vileness, the more he encreaseth in godliness; so that, if any have low thoughts of him, he hath lower of himself. None can think him lower in truth, than he thinks himself; I am light, saith he, I am vile. Though he well understands his state, his pri∣viledge, and his interest in Christ through grace, and understands it so well, that he values it above all the world, and would not part with it for the whole world, yet he is still vile in his own eyes, and low in his own rate-books. Abraham, the chief of believers, said (Gen. 18.27.) Behold, now I have taken upon me to speak unto the Lord, who am but dust and ashes. So David (2 Sam. 7.18.) What am I? and what is my fathers house, that thou hast brought me hitherto? How sensible was he of his own vileness, who spake thus, who yet was a man after Gods own heart, and the best of Kings?

Further, Consider the time when Job was brought to this hum∣ble confession and acknowledgement of his own vileness; he had not spoken thus before, but was much in justifying himself, espe∣cially as to the sincerity of his heart and wayes, and he did it e∣ven to offence; but the Lord having dealt roundly with him, he cryes out, I am vile.

Hence, Observe;

The dealings of God with man aime mostly at this great mark, to humble him, and to make him see his own vileness.

We quickly see, or are quick-sighted to see and take notice of any good in us, or done by us, to make us proud instead of thank∣ful; but we are dull of sight to see or take notice of that in us, or done by us, which may humble and lay us low: And therefore we put God to it to shew us our vileness, by severe and hum∣bling dispensations. There are two great things which God would bring man to. First, To make him know how vile he is. Secondly, To make him know how excellent, how glorious him∣self is. The Lord never left battering Job by afflictions, and following him with questions, till he brought him to both these points; Behold I am vile (saith he in this place) I know thou canst do every thing, and that no thought can be with holden from thee, said he afterwards (Chap. 42.2.) in which words he high∣ly exalted God, in the glory both of his power and wisdom. As one great purpose of the Gospel is to exalt man and lift him up unto a most glorious condition in and through Christ; so another great purpose of the Gospel, is to lay man low in himself, or to take him quite off from his own bottome. The Apostle often insists upon that, as one grand design of the Gospel with respect to man (1 Cor. 1.26.) Ye see your calling brethren, that not many wise men after the flesh, &c. are called. He tells us at the 29th verse why it is so, Even that no flesh should glory in his presence; But (ver. 31.) that according as it is written, he that glorieth, let him glory in the Lord. All the dealings of God, both in Law and Gospel, both in his providences and in his ordi∣nances, tend to bring man off from, and out of himself; and till that be effected, neither ordinances nor providences have their due effect upon him. We must come to Jobs acknowledgment, that we are vile, that we are nothing, and that God is all to us in Christ, before we are Christians indeed.

Fourthly, The former discourse sheweth, that God was come very near to Job, he spake to him out of the whirl wind, his appea∣rance was very dreadful: And then Job cryed out, Behold I am vile.

Hence Observe;

The more we have to do with God, and the nearer God comes to us; the more we see, and the more we are made sensible of our own vileness.

* 1.426Man is clearly discovered and known to himself, when he be∣holds God in the shinings of divine light, and not till then. Job was higher in his own thoughts than became him, till God came thus near to him; and when God came yet nearer to him, and discovered himself (as he afterwards did) yet more fully to him, then Job did not only say (as here) I am vile, but I abhor my self, and repent in dust and ashes. This first approach of God in so eminent and illustrious a way or manner, wrought much upon him, but the second more. The light of God shews us our darkness, the power of God our weakness, his wisdom our folly, his purity our uncleanness, his Majesty our vileness, and his Allness or alsufficiency being seen, gives us to see our utter defi∣ciency and nothingness. Still in proportion to the nearness of God to us, or our nearer and clearer apprehensions of him by faith, we are carried further out of, and further off from our selves; and thus 'tis in our attendance upon God in the Ordinan∣ces of worship. The reason why many come to ordinances with proud hearts, and go away proud, is, because they have little or no communion with God in them by faith, or God doth not mani∣fest himself to them by his blessed Spirit. They who have seen the power and glory of God in the Sanctuary (as David professed he had sometimes done, and longed to see it again (Psal. 63.1, 2.) they will say with the same David (Psal. 131.1, 2.) Lord, our heart is not haughty, nor our eyes lofty, our soul is like a weaned child.

Lastly, Job was waiting for the goodness of God to him, or for deliverance out of his sad condition; and doubtless he was convinced, that the most probable way to it, was to leave off con∣tending with God, and to be found humbling himself before him, in this or a like confession, Behold, I am vile.

Hence note;

There is nothing that doth more sweeten and molifie God (or, I may say, any ingenuous adversary) towards us, then an humble acknowledgement of our own vileness and unwor∣thiness.

When our hearts are truly humbled, mercy and deliverance are at hand. Job was no sooner made deeply sensible of his vile∣ness, but mercy came in. The only skill of this excellent wrest∣ler (as one calls him) was to cast himself down at Gods foot. There is no way to get within God and to prevail with him,* 1.427 but by submitting to him. The Lord layeth down his rod, when we lay down our pride; and casts his sword out of his hand, when we cast our selves at his feet. And in all our afflictions, whether personal or national, till we acknowledge (not formally, but in a deep sense of our own vileness) that we are vile, in vain do we cry for deliverance, or hope for mercy. When we are lowest in our own eyes, we are nearest to our exaltation; when once we say in our hearts we are nothing, we deserve nothing, we have spoken lightly, we have done lightly, salvation will not tarry. (1 Pet. 5.7.) Humble your selves under the mighty hand of God, and he will lift you up in due time. If we would be lifted up out of any affliction, we must be at this humbling work. We shall never work (as I may say) upon the heart of God, unless we are thus at work with our own hearts, or till this work be done upon our hearts. Our great work lies within, especially in a day of tryal and tribulation, such as Job was in. Job was speedily re∣duced to his former honour and greatness, when once (through grace) he had wrought his heart to this confession. Behold, I am vile;

What shall I answer thee?

As if Job had said, truly I have nothing to answer thee; Thou, O Lord, hast given such demonstrations of thy greatness, of thy power, of the excellency of thy wisdom, of thy goodness, that I have nothing to say, but this, that I can say nothing. What shall I an∣swer thee? I know not what to answer, or I have nothing to an∣swer. As in a great strait, when we know not what to do, we usually say, What shall we do? So here, it sheweth that Job was

no way able to answer, when he said, What shall I answer? The Hebrew is, What shall I return or turn back? We may exem∣plifie this passionate interrogation, by that of the Patriark Judah (Gen. 44.16.) when Joseph would have detained Benjamin (having found the cup in his sacks mouth) Judah said, What shall we say unto my Lord? what shall we speak? or how shall we clear our selves? Here are three questions to shew that he had nothing to answer. First, What shall we say to my Lord? Secondly, What shall we speak? Thirdly, How shall we clear our selves? Truly, we know not what to say, nor speak, nor how to clear our selves. The plain truth is, we have nothing at all to answer for our selves, but to yield our selves to thy mercy. Thus Job, I am vile, what shall I answer thee, the great God, the ho∣ly God, the mighty God, the wise God? what shall I answer thee?

Hence note;

When God is opponent, no man can be respondent.

God can put such questions, and make such objections, as no man is able to answer. Thus spake Job at the 3d verse of the ninth Chapter; If he (that is, God) will contend with him (that is, with man) he cannot answer him one of a thousand: Which im∣plyeth, that not only not one among very many men, but that not one among all men, or that not any man is able to answer, if God will contend. The Apostle saith of all men in a state of sin (Rom. 3.19.) We know, that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. If the Lord should make objections against, or charge sinners, according to the strict∣ness and severity of the law; the best, the holiest of men could not find an answer, or no answer would be found in their mouths: how much less could any answer him, who not only were altogether born in sin, as all are, and as the proud Pharisees told the poor man in the Gospel he was (Joh. 9.34.) but abide and continue in sin? How will the mouthes of all such be stopt with a sense of their self-guiltiness? how mute, how answerless will they stand before God? or say, as Job in the Text (but in a ten thousand times sadder plight than he) What shall we answer? It is the happiness of humbled sinners that they have Christ to answer for them, seeing in that case no sinner can answer for himself. And

such is the Majesty and glory of God, when it breaks forth in any case to a poor creature, that it leaves him quite answerless, and takes away not only all matter of dispute, but of speech; and there∣fore Job resolves upon silence, as appears by what he saith in the last clause of this verse.

I will lay my hand upon my mouth.

As if he had said. That all may see I know not what to answer, I will stop up the conveyance of answers. What this Scripture phrase, to lay the hand upon the mouth, imports, hath been opened (Chap. 21.5.) In brief, Jobs meaning in resolving thus, was, as if he had said, I will impose silence upon my self. Or thus, Lord, thou shalt not need to silence me or to stop my mouth, I will do it my self; I know not what to answer thee; but if I did, if I could ga∣ther up something that might look like an answer, yet I will not an∣swer, I will lay my hand upon my mouth.

Further when he saith, I will lay my hand upon my mouth, it may imply, that he would fain have been answering, though he could not tell what to answer. The tongue, if left at liberty, if not checkt, will be making answers,* 1.428 when it cannot answer any thing to purpose; and therefore as David said (Psal. 39.1.) I will keep my mouth with a bridle, while the wicked is before me. So would Job here, while the Holy one was before him, fearing he might give further offence, while he went about to take off of∣fences. The tongue of a good man needs a bridle; and the bet∣ter any man is, the more he bridles his tongue.

Job had offended with his tongue; though he had not spoken wickedly, yet he had spoken rashly and inconsiderately, and now he saith, I will lay my hand upon my mouth.

Hence note;

We should be very watchful over that which hath been an in∣strument or an occasion of sin.

He that hath offended with his mouth, should lay his hand upon his mouth, and take order with his tongue. It is better to be silent, than to offend in speaking.* 1.429 Pamb•• (as the Church Historian re∣ports) confessed, that in forty nine years he had scarcely learned the meaning of, or the duty contained in the first and ••econd

verses of the thirty ninth Psalm, concerning the due restraint and government of the tongue.

Secondly, Note;

* 1.430It is necessary sometimes to abridge our selves in what we may do, lest we should do what we may not.

This is a holy revenge; and it is one of those seven effects of Godly sorrow which works repentance, not to be repented of (2 Cor. 7.11.) We should (in some cases) forbear to speak at all, for fear we should speak amiss. They who are truly wise, are much asham'd to speak, when once they see their error in speaking, or how apt they are to erre in speaking; and therefore lay that penalty upon their tongues, either to spare speaking, or to speak very sparingly. 'Tis seldom that the tongue is left loose but it speaks loosly, and it often speaks those things which give occa∣sion of offence both to God and man. As all iniquity shall (at last) stop her mouth (Psal. 107.42.) that is, evil men (the ab∣stract is put for the concrete) shall be so ashamed and confound∣ed for their evil deeds, that when they are charged with them or convinced of them, they shall hold their peace, as if their mouths were stopped, or like the man that came to the feast in the Gospel without his Wedding-garment, they shall be speech∣less (Now, I say, as all iniquity shall stop her mouth for shame) so it is good for the best somtimes to stop their own mouths, for fear they should speak any iniquity. This godly fear, as well as a gracious shame, for what he had spoken amiss before, caused Job to say,* 1.431 I will lay my hand upon my mouth, which resolve he further confirms in the next verse.

Vers. 5. Once have I spoken, but I will not answer; yea, twice, but I will proceed no further.

Once have I spoken.

That is, once have I spoken amiss: not that he never spoke but once, for he had spoken often; but once he had spoken amiss, and been too forward with his tongue.

But I will not answer.

That is, I will not speak so again. But had Job spoken amiss

but once? he confesseth more in the latter part of the verse.

Yea, twice, but I will proceed no furthor.

Once, yea twice. Some Interpreters are much in shewing what that once or twice speaking should be.

First, Some say it was that he so importunately desired to plead with God. Secondly, Others, that he did so much ju∣stifie himself; for though he did well in maintaining his integrity, yet his over-doing it or being so much in it, was not well. Others, That his once was his complaining of the afflictions of the godly, especially of his own, as if they were too heavy, and he not weighed in an even ballance, at least afflicted more than needed. That his twice, was his heightning the prosperity of the wicked, as if God favoured them; at least, that he did not punish them as they deserved, nor shew displeasure enough against them. But we need not stay upon such particulars, nor take once and twice strictly. This expression, once, yea twice, implies only, that he had spoken often; I have spoken not only once, but twice, that is, I have spoken several times amiss. The first step beyond once is twice; and who knows how much beyond twice he had spake? when he said once have I spoken, yea twice, the meaning plain∣ly is, I have several times spoken amiss. We had this form of speech (Job 33.14.) where Elihu told Job that the Lord speak∣eth once, yea twice, yet man perceiveth it not; that is, he speaks often, in a dream, in a vision of the night, and man understands not the meaning of it. So here, I (saith Job) have spoken once, yea twice, or many times.

But I will proceed no further, or I will not adde saith the He∣brew. I will no more apologize for my self, nor stand in my own defence (for in so doing, I shall stand in my own light) but lay my self low in the presence of God. As if he had said, My sin is already too great, in that I have divers times spoken too bold∣ly and freely, if not presumptuously about thy proceedings, but I will refrain from offending in that kind any more. The sum of all that Job had spoken may be thus conceived. Now Lord I confess to thee, and before all the world, my sin and folly in questi∣oning any of thy dealings with me, instead of submitting to them, especially in urging a hearing of my cause in thy presence: Therefore I revoke my challenge, and cast my self at thy footstool,

acknowledging my self (in comparison of thee) every way vile and base, utterly unable to satisfie any of thy demands. And, as I my self purpose, so I humbly beg leave of thee, that I may be silent. I grant all that thou hast said of thy own greatness, and of my vileness, and I bewail my over-daring rashness: I will not defend pertinaciously, what I have said unadvisedly; and to make sure of that, I am resolv∣ed to say no more; lest carryed out in hea•• of speech, I should heat my passions; l••st, multiplying words, I should multiply my errours, and so dash against the same reck again.

First, In that Job confesseth once have I spoken, yea twice.

Note;

A good man may fall often.

Once and more than once, once and twice, yea, more than twice. We cannot limit the number, nor say to this or that num∣ber the failings or sinnings of a good man may come and no fur∣ther. Though it be very sad to multiply sins, yet the best of men have multiplied them.

From the latter words, I will proceed no further.

Note, Secondly;

Though a good man may fall often, yet a good man will not take leave to sin often, no nor once.

He will not give himself a liberty to proceed or continue in sin. When he hath sinned once or twice, he does not say, possibly I may sin again, therefore what should I trouble my self about it? who knows how often any man may sin? no, though he knoweth not how often he may sin, yet he will not, give himself liberty to sin, not only, not knowingly, but not at all, once more; but saith, in the strength of Christ, I will proceed no further, I will do so no more. A gra∣cious heart is so far from taking liberty to sin often, that he takes up a resolve not to sin, and will to the utmost watch against and keep himself pure from sin, especially from his special sin; as David did, who said (Psal. 18.21.) I have kept my self from mine iniquity. As if he had said, There is an iniquity, which dogs me, and follows me, a sin, which easily besets me; but I have kept my self, to the utmost of my power, from falling into that iniquity. And, I say, though a good man may multiply iniquity, yet wo to those

who give themselves scope to multiply iniquity, or to commit any one iniquity. The voice of true repentance is this, I will sin no more. Though I deny not, but a man, who hath truly repent∣ed of some particular sin, and sincerely purposed not to commit it any more, may (being over-powered by corruption and tempta∣tion) be overtaken with the same sin again; yet the voice of true repentance is this, and thus the penitent soul speaks in truth, I will sin no more, I will proceed no further.

Again, Job had been confessing his fault, his failings, Once have I spoken, yea, twice. The words are a penitent confession, or the confession of a penitent. Now saith he, I will proceed no further.

Hence note, Thirdly;

When sins and failings are heartily and penitently confessed, they are not persisted nor persevered in.

He that hath really confest his sin, will (to his utmost) put a stop to his sin; he will be so far from renewing or continuing in it, that he sets himself might and main (and prayes in aid from God) against it. True confession of sin is always seconded and fol∣lowed with forsaking of sin. The Prophet calling the people of Israel to repentance, said (Isa. 1.16.) Cease to do evil. It will not avail us to say, we have done evil, unless we cease to do evil. The promise of mercy is not to bare confessors, but to those who are also forsakers of sin (Prov. 28.13.) He that confesseth and forsaketh his sin, shall find mercy (Prov. 30.32.) If thou hast done foolishly, lifting up thy self, or if thou hast thought evil, lay thy hand upon thy mouth, do no more; that is, do not open thy mouth to speak a word in defence of it, do not put forth thy hand any more to act it. Every unfeigned confession of any one sin,* 1.432 is a real profession against that, and against all other sins. That man (let him be who he will) is not a confessor of sin to God, but a mocker of God, who confesseth a sin, and takes no care to keep himself pure, not only from that, but from every sin. The Apo∣stle John doth not only say, Whosoever is born of God, doth not commit sin, but, he cannot sin, because he is born of God (1 Epist. 3.9.) Not that he hath not a natural power to sin; but he hath not a will, a mind to sin, or he sins not with the full consent or swing of his will, or he hath a sincere bent of will against every sin, and

would sin no more. How wicked and bent to back-sliding were those Jews, to whom the Lord said by his Prophet (Isa. 1.5.) Why should ye be stricken any more? ye will revolt more and more. The will of a wicked man is wholly for sin: the will of a godly man (as such) is wholly against sin; so that when he sinneth, he may be said to sin against his own will, as well as against the will of God; and therefore, being convinced that he hath sinned, though but in passion or by impatient words (as Jobs case was) he gives his honest word for it (as Job here did) that he will proceed no further.

In these three verses, Job hath shewed his repentance for his unwary speeches and excesses in language; he hath confessed his own vileness, and sits down as silenced by God, yea, as im∣posing silence upon himself. Thus he is got a good way in the work of humiliation; yet he was not come quite through, he had not yet made such a confession of his sin, nor was his heart so hum∣bled as it ought to be, before God would raise him up; and therefore in the following part of this Chapter, and in the next, God sets upon him again, and speaks to him a second time out of the whirlwind. The Lord had begun to humble him, and Job had begun to humble himself, yet the Lord deals further with him to humble him more, and speaks to him again out of the whirl∣wind: What again out of the whirlwind? Yes; Then answered the Lord unto Job out of the whirlwind, and said, &c.

And not only so, but after the Lord had put many questions to him, about himself, as before about several creatures, he had a re∣serve of two creatures more to question with him about, that would more astonish him than all the rest, Behemoth and Levia∣than.

Thus we see, when once the Lord begins to humble a soul, he will make through work of it, and never give it over, till he hath brought him to the dust indeed. Job was so far humbled, that he had no more to say unto God; but God had much more to say unto Job, and all for this end, that he might humble him more, as will appear in opening that which followeth.

JOB, Chap. 40. Vers. 6, 7, 8,

6. Then answered the Lord unto Job out of the whirl∣wind, and said,

7. Gird up thy loyns now like a man; I will demand of thee, and declare thou unto me.

8. Wilt thou also disannul my judgement? wilt thou condemn me, that thou mayst be righteous.

IN the former verse Job gave out in the plain field, confessing himself overcome, not by rigour and force of arms, but by reason and strength of argument, or rather by that which is above all reasons and arguments, the soveraign power and authority of God; and thereupon he resolved to meddle no more, to answer no further; and that, though he had spoken once, yea twice, yet he would not proceed, he would adde no more, he had enough of it, he had already spoken too much, much more (with respect to God) than came to his share. Hereupon the Lord, at this 6th verse, begins again to speak and answer him; and his answer is contained and continued quite through this fortieth Chapter, to∣gether with the whole one and fortieth, and in it we may consi∣der these four things distinctly.

First, A p••eface, at the 6th verse; Then answered the Lord unto Job out of the whirlwind, and said.

Secondly, We have here a challenge, at the 7th verse; Gird up thy loyns now like a man; I will demand of thee, and declare thou unto me.

Thirdly, We have in this answer of God, a reproof of Job, or a vehement expostulation with Job, in the 8th and 9th verses; Wilt thou also disannul my judgement? wilt thou condemn me, that thou mayst be righteous? Hast thou an arm like God? canst thou thunder with a voice like him? Thus he expostulates, thus he re∣proves.

Fourthly, We have here a large proof or demonstration of the greatness, power, wisdom, and soveraignty of God, for the further conviction and humiliation of Job. And this proof or demon∣stration of the power of God is laid down two wayes.

First, By his providencial actings, in destroying proud and wicked men. This we have in the 10, 11, 12, 13, and 14 verses; Deck thy self now with majesty and excellency, and array thy self with glory and beauty; cast abroad the rage of thy wrath, and be∣hold every one that is proud, and abase him. As if the Lord had said, these things I do; I look on every one that is proud, and bring him low, I tread down the wicked in their place, &c. All this I can do, and do in my providences daily; Job, canst thou do so too? Thus we have a proof of the great power and soveraignty of God taken from his judiciary proceedings with proud men.

Secondly, He gives of a proof his great power by a double in∣stance, from the work of creation; as in the former Chapter by the works of providence alone, so here by the works of creation and pro∣vidence too. And this double instance is given in two great vast living creatures; one of them the greatest upon the earth, the other the greatest in the waters.

The first is Behemoth, the vastest creature that breaths upon the earth, who is described from the 15th vers. of this Chapter, to the end.

The second is Leviathan, the vastest creature in the water, who is described quite through the one and fortieth Chapter. The Lord having spoken of many other creatures formerly, in the forming and ordering of which, his power and wisdom shine forth; he reserved these two to close with, that Job by the con∣sideration of them, might see what a poor thing himself was, and how unable to grapple with the great God, who made those great creatures; for that is the general issue. If God hath made such huge creatures as these, then what a one is God! how mighty and powerful is God! what is the cause, if the effects are such? what is the fountain, if we see such streams? Such is the drift of God in this his last answer to Job, and these are the parts of it. We may sum up all in this brief; here humane weakness and di∣vine Power are compared together; mans nothingness, with Gods Allness or Alsufficiency, that so man (Job in special) might be convinced, and conclude that he could no more charge God with any fault, than he was able to resist his power.

So then, this whole oration or discourse tends to the confir∣mation of Job, yet more, in believing the irresistible providence of God; which, when he should well understand, he would no

more doubt of his justice, nor accuse his judgements of severity, nor would he any more desire to debate with God as he had done.

Nor can these things be pressed too often upon the holiest a∣mong men, man being not only by nature altogether unbelieving, but having so much unbelief mingled with his graces, as sad ex∣perience teacheth him at all times, especially in times of great affliction and temptation. So much of the whole answer, and the state of it; now for the particulars.

Vers. 6. Then the Lord answered Job out of the whirlwind, and said.

Then. That is, when Job said he could not, or he would not answer, or had no more to answer, Then, the Lord answered; or, to go a little further.

Then. When Job had humbled himself, and said he was vile, even then the Lord answered him, and he answered him out of the whirlwind.

Then the Lord answered Job.

Not so much to his speech as to his silence; for Job resolved to say no more, yet the Lord answered; and the Lord answered him

Out of the whirlwind.

At the first verse of the 38th Chapter, we read of this whirl∣wind, and of the Lord answering out of it.

What a whirlwind is, was there opened, and several points of observation given from it, which I shall not now at all touch up∣on, nor meddle with; and yet, though the words in this 6th verse of the 40. Chapter, are the very same with those in the first verse of the 38th Chapter, yet from their placing and their repeating here, we may profitably take notice of some things for our instruction.

Then the Lord answered Job out of the whirlwind, and said. The whirlwind being here spoken of a second time, 'tis questioned by some, whether this were a whirlwind of greater force, or of less than the former, or the same. The ground of the querie is from a little variation which is in the Hebrew Text. In the 38th Chap∣ter an Article is prefixt to the word whirlwind, which (say some)

intends the sence, noting it to be a very vehement whirlwind: But in the 40 Chapter, that article is left out; upon which they collect, That this latter whirlwind was not so fierce, nor so ve∣hement as the former. But this is only a conjecture; nor can any thing be solidly grounded upon such Grammatical differences; yea, some, notwithstanding that defect of the Article, conceive the whirlwind here in this Chapter, was more vehement than that in the former Chapter. But I shall not stay about that Querie, nor discourse any thing concerning the nature of the whirlwind, which was toucht before at the 38. Chapter, but shall

Observe, First;

God hath terrible wayes of revealing himself, as well as sweet and gentle wayes.

To speak out of a whirlwind, is a dreadful manifestation. The whirlwind, and speaking out of it, notes a legal dispensation, or a ministration of terror, such as the Law was published in, of which we read in the 19th of Exodus, which was so terrible (saith the Apostle, Heb. 12.) that Moses himself said, I exceeding∣ly fear and quake. The Lord hath his Mount Sinai dispensations, in thunder and lightning, and with a terrible voice; and he hath al∣so his Mount Sion dispensations in sweet and precious promises, and Gospel-Ordinances; he hath his beseechings, his intreatings, his wooings, his invitings. Divine dispensations vary. 'Tis said (1 King. 1.6.) in the History of Eliah, that when the Lord ap∣peared, there was an Earth-quake, and the Lord was not in the Earth-quake; there was a mighty wind, and the Lord was not in the wind; there was fire, and the Lord was not in the fire: At last, there came a still small voice, and there the Lord was. The Lord waved the dreadful manifestation of himself, by winds, tempest, thunder, fire, Earth-quake, and came only in a still voice. The reason why the Lord doth thus variously dispense himself, sometimes in a whirlwind, sometimes in a gentle gale, is to answer the several tempers and spirits of men; where the spirits of men will not bow, the Lord knows how to break and bring them down; and where the spirits of men are already bowed and broken, humbled and melted, the Lord knows how to comfort and confirm them: He will not break the bruised reed, nor quench the smoaking flax. And when it is said, He will not

break, the meaning is, he will bind up and strengthen the bruised reed; And when it is said, he will not quench, the meaning is, he will blow up and kindle the smoaking flax, that is, weak belie∣vers, or souls afflicted under the sense of their own weakness and sinfulness, or sinful weaknesses.

'As tis a great part of the wisdom of the Ministers of the word, to divide the word aright, that is, to give every one a por∣tion sutable to his condition (they must speak to some, as it were, in a whirlwind, in the whirlwind of the Law; they must speak to others in a still voice, that of the Gospel; they must threaten and terrifie some, comfort and refresh others) So the Lord him∣self deals; he hath many wayes of humbling the creature, and as many wayes of comforting the creature; he speaks in a whirlwind (as I may say) when he threatens in the Law, he speaks dreadful∣ly, sometimes by his providences and judgements (there's a voice in them) he speaks terribly to us in our own personal afflictions, and when under sad dispensations: All this is, as it were, a speak∣ing in the whirlwind. And he speaks graciously, winningly and comfortably, or to the hearts of his people, even when he leads them into the wilderness (Hos. 2.14.) The Apostle saith, Know∣ing the terror of the Lord we perswade men; that is, we perswade men by the terror of the Lord: and so, knowing the goodness and the mercy of the Lord, we perswade men; that is, we perswade them by the goodness & the mercy of the Lord. I (saith the Apostle, Rom, 12.1.) beseech you by the mercies of God, present your bodies, &c. Of some we must have compassion, making a difference; & others save with fear (Jude vers. 22.23.) that is, we must put them in fear, that they may be saved, or (as I may say) scare and fright them to heaven.

Secondly, Consider, who it is that the Lord spake to in a whirl∣wind; he spake to Job: and who was Job? surely a very godly man, a man that feared God, a man that had a very noble testimo∣ny from God himself, and yet here God spake to Job himself in a whirlwind.

Hence, Note;

The best of men may sometimes need the terrible appearances of God, to humble them and to bring them to a due confession of their sins.

Certainly God would not have spoken to Job in a whirlwind, if there had not been cause for it; he would not have spoken twice in a whirlwind, if there had not been double cause for it. The Apostle Peter saith (1 Eph. 1.6.) Ye are in heaviness through manifold tem∣ptations (that is, afflictions and trials) if need be. We should never feel any affliction from the hand of God, never be in heaviness, if there were not need. There is need that the holiest in this world should sometimes be made heavy, or that heaviness should be upon them for a time. We should always have calms and fair weather, never any storms, nor tempests, nor whirlwinds from God, did not our needs call for it. As we every day need bread, which is therefore called by Christ our daily bread; so most days we need a rod, either the rod of his mouth to reprove us, or the rod of his hand to chasten us: And we do so, especially, for these reasons.

First, To bring us into a deep sence of our own vileness, to humble us, to lay us low.

Secondly, To make greater impressions upon our hearts, of the power and soveraignty of God, of the holiness and righteousness of God. It is, that we might know our selves more, and that we might know God more, that God speaks to us in whirlwinds, in terrible dispensations.

Further, As this is a second whirlwind, as it is a second speak∣ing to Job, a good man, in a whirlwind,

Observe;

God will not give over terrible dispensations and appearances, till he hath brought man to his purpose.

God hath an end, a purpose in every work, and every work of his goeth on, till he hath attained his purpose. As the word which goeth out of the Lords mouth shall not return unto him void, but shall accomplish that which he pleaseth, and prosper in the thing whereto he sends it (Isa. 55.11.) So the work which God takes in hand, shall not be in vain, but shall prosper to the purpose for which he undertakes it. Now if any ask what is the purpose of

God in whirlwind dispensations? that was shewed before, even to make us more humble, and to have higher thoughts of God in every respect.

But some may say, Job had very low thoughts of himself be∣fore, he had said, I am vile; doubtless Job spake this in great humility: why then doth the Lord speak to Job in a whirlwind again, seeing he was truly humbled at his first speaking?

I answer, Though Job was humbled, yet he was not hum∣bled enough, he was not yet laid low enough, nor melted down enough, and therefore God spake to him in a whirlwind again. It would not serve his turn, barely to say I am vile, God must have more of him than that, he must make a fuller confession of his fault than that; God brought him at last to say, I abhor my self, and repent in dust and ashes, which is a description of deepest hu∣miliation. Now because Job was not come to that, but had only said, I am vile (though there was matter of great humiliation in that) the Lord questions with him again in a whirlwind. This should be of great consideration to us in any day of affliction.

For if God hath not his purpose in bringing the first affliction, we shall be spoken to in a whirlwind a second time. We are apt to wonder and think it strange, that God should speak terribly to us so often, that he should renew our afflictions, and make us new crosses. We think, if we do but make a light confession of our sins, and say, we are vile, presently the storm should cease, and the affliction be removed. Let us not deceive our selves, Job had said he was vile; yet God continued the storm, because he was not yet low enough. 'Tis not enough for us that we are truly hum∣bled. As there must be truth in our humiliation, so there must be depth in it; for questionless, when Job said before, I am vile, he did not dissemble with God, he was hearty in it, and spake his heart; what he spake was from his very soul, and in sincerity, he did not complement with God, he did not flatter God with his mouth, nor lie unto him with his tongue, as the Israelites did (Psal. 78.36.) his heart was right with God, as theirs was not (ver. 37.) yet, because his spirit was not come down as it should, therefore he must be awakened and humbled more with another whirlwind, he must be further school'd, that he might give further glory to God in his own abasement.

And hence we may infer;

If the Lord spake thus to Job, and may speak thus terribly to any good man, once and again? Then with what terror, in how dreadful a whirlwind, will God at last speak to all the wicked of the world?

If he spake out of a whirlwind to a Job a gracious godly man, what will that whirlwind be, out of which he will speak to a Pha∣roah, to prophane and hard-hearted sinners! As our Lord Jesus Christ said of himself in the Gospel, If it be thus done to a green tree, what shall be done to the dry? If God hath whirlwinds for his Jobs, for his own people, who are as green flourishing trees in grace and holiness; what will he do with the dry sticks of the world? And I may argue it as the Apostle doth (1 Pet. 4.13.) If judgment begin at the house of God, what shall the end be of them that obey not the Gospel? what shall their end be? no man is able to say, no nor to conceive how sad it will be. Judgment begins at the house of God; God will not spare his own house, not his own houshold, he will not spare his Servants and Chil∣dren when they sin; he is no cockering Father, he will cor∣rect his own Children; he will not only sweep his house, but he will shake his house; and he shakes it, because it is no better swept, nor kept more cleanly. And if for these, and such like reasons we at any time see judgment beginning at the house of God, we may say with astonishment, What will the end of those be who obey not the Gospel! What will become of the wicked and ungodly, of those who openly prophane and blaspheme his Holy Name! O what appearances shall they have of God, and how shall they appear before God! We read, in the 25th of Jeremy; of a Bowl of blood given him to carry about to the Na∣tions: A terrible message he is sent about; he carries a Cup of blood about, and bids the Nations drink, they must drink it; and saith the Lord, If they shall refuse to take the Cup at thy hand to drink, then shalt thou say unto them, thus saith the Lord of hosts, ye shall certainly drink: Why? For lo, I begin to bring evil upon the City which is called by My Name; and shall ye be utterly unpunished? As if the Lord had said, I have brought evil upon Je∣rusalem, upon my own people, and they have drunk very deep of that bitter Cup; and do you, O ye uncircumcised nations, think that you shall escape? We may conclude, the Lord hath a

terrible storm to bring upon the wicked and ungodly of the world, when we hear him speaking to his own people in whirl∣winds. Consider this ye that forget God (as such are admonished Psal. 50.22.) lest he tear you in pieces, and there be none to deliver. For our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him, as 'tis said at the 3d verse of that Psalme. And Then, as 'tis threatned (Psal. 2 5.) shall he speak to them in his wrath, and vex them in his sore displeasure. That speaking will indeed be speaking out of a whirlwind, which shall hurry them away into everlasting darkness.

Thus far of the manner of Gods speaking to Job the second time; It was still out of the whirlwind. Now followeth the matter spoken, or what he spake to him.

Vers. 7. Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.

I shall add but little about this verse, because we have had it almost word for word (Chap. 38.3.) where the Lord thus be∣spake Job, Gird up now thy loins like a man, for I will demand of thee, and answer thou me.

These words this second time spoken or repeated by God to Job, fall under various apprehensions, these four especially.

First, Some look upon them meerly as a challenge sent of God; Gird up now thy self like a man, come stand to thy work, or rather stand to thy word, do thy best.

Secondly, Others expound them as an irony or divine scorn, put upon Job to humble him. Come, Gird up thy loin•• like a man; Don't flinch for it, stand to it, thou wilt surely make good the day with me.

Thirdly, Many (in a milder sense) look upon these words, meerly as Counsel given to Job; as if the Lord had said, I mean to deal further with thee, Therefore come now, prepare and address thy self to the business; I give thee leave to make the best thou canst of thy cause.

Fourthly, We may take these words,* 1.433 as spoken to Job for his Comfort and encouragement. The Lord seeing him as it were sinking, and refusing to speak, saith to him, be not troubled, be of good chear man, Gird up thy loins like a man. As the words are taken for a challenge, and under the notion of a scorn put upon Job, I shall not stay upon them.

This phrase (Gird up thy loins) was opened at the 38th Chap. 'tis a metaphor taken from Travellers, or those that go about any business; who wearing long garments, used to gird them up, that they might be more expeditious, whether for labour or for travel.

Thus the words are matter of Counsel and encouragement given to Job, and under that notion I shall Note two things from them.

First, As they are words of counsel, the Lord having further business with Job or more to do with him, adviseth him to gird up his loins like a man.

Hence, Observe;

When we have to do with God, we should put out our selve to the uttermost.

To Gird up our loins like a man imports our best preparation; and such preparation we need for every holy duty. When we are to pray, we had need gird up our loins like men, for then we are to wrestle or strive with God, we must work it out with God in the duty of prayer; and if our garments hang loose, that is, our af∣fections be upon the earth, and our hearts in the corners of the world, how can we prevail with God in prayer? we must gird up our loins like men, when we declare our desires and requests to God in prayer, and expect that God should answer us. The holy Prophet complained of the Jews failing in this (Isa. 64.7.) There is none that calleth upon thy name, that stirreth up himself to take hold of thee. Doubtless many called upon God in those days, but they did not stir up themselves to take hold of God by faith, and so their prayers went for no prayers. And when we go to hear the word (wherein God deals with us) we had need gird up the loins of our minds, else we cannot mind the word while we hear it, nor remember, much less practice the word which we have heard. The Scripture often calls us to pre∣paration for every duty: What can discomposed persons, loose-spirited persons, loose-loin'd persons do with God or for God? When we have any thing to do with God, any thing to do for God, we should do our best, and be at our best, we should play the men. Master Broughton expresseth it well, though not clear to the words in the Original, Let me see thy skill or how skilfully thou canst handle the matter with me. The Lord would have us shew

our skill when we have any thing to do with him, or to do for him; we should then play the men and not the children, much less should we play the fools, be sloathful, sluggish, and careless.

Especially we should do this with respect to the appearing of Jesus Christ in the great day of our account: Christ himself gives the rule, Stand with your loyns girt, and your lamps burning, as those servants that wait for their Lords coming. When Christ our Lord comes, all must come before him, but none shall be able to stand before him, but they who stand with loyns girt; that is, who are ready, and in that readiness wait for his coming.

Secondly, Taking these words as words of encouragement: Gird up thy loyns like a man; Poor heart, do not faint.

Note;

When God intends and purposeth to humble his people most, he would not have them despair in the least.

When God layes them in the dust, he would not have them sink in despair, but be of good cheer. God loves to see his people humbled, but he doth not love to see them dejected. As God would have us sensible, so comfortable. Comfort ye, comfort ye my people, said the Lord (Isa. 40.1.) when he saw they were ready to sink, he commanded comfort to be spoken to them. He gives Cordials and Restoratives, when he is speaking out of a whirlwind; and therefore he said to Job, Gird up thy loyns like a man.

But however the Lord is either counselling or comforting Job in these words, he checks and reproves him in the next.

Verse 8. Wilt thou also disanul my Judgement? wilt thou condemn me, that thou mayest be righteous?

These are words of reproof, and a very great reproof they are. Here the Lord begins to chide and expostulate with Job.

Wilt thou.

'Tis a quick kind of speech;* 1.434 such Questions have much spirit and life in them. How now Job, Wilt thou disanul my Judge∣ment?

But what is meant by disanulling, what by the Judgement, that God saith Job was about to disanul?

To disanul, is to make void, to frustrate, to break a thing, so as it shall not stand in any stead, or be of any force; it is ap∣plied to the breaking of an Oath, to the breaking of a Covenant, and to the disappointment of counsels and purposes. Read Num. 30.14, 15. 1 Kings 15.19. Jer. 35.20. Psal. 33.10, 11. Isa. 8.10. Thus saith the Lord, Wilt thou disanul, or make void my Judgement?

* 1.435The Septuagint render it as a Negative Command, Do not thou repel or resist my Judgement. An ancient Greek Translator renders it, as we, by way of Question, What, wilt thou repel or oppose my Judgement? The word is applied to great sinnings (Ezra 9.13.) And after all this that is come upon us, &c. seeing our God hath gi∣ven us such deliverance as this, should we again break thy Commande∣ments? &c. But did Ezra think, that after that they should no more break the Commandements? Taking a breach of the Com∣mandements barely for sinning, he could not expresse it so; therefore by breaking the Commandements, he means disanulling the Commandements: What is that? 'Tis so to break the Com∣mandements, as if we would rescind and repeal them. There is such a kind of sinning, as if men would not onely sin against the Law, but sin the Law away, or out of doors, as if men would sin the Bible out of the world: that's the meaning of the word there, If we shall again break thy Commandements; for it followeth, and joyn in affinity with the people of these abominations. 'Tis not break∣ing the Commandements by any sin, but to sin so as if we would make them all void, and reverse the statutes of heaven. Thus the word is used by David (Psal, 119.126.* 1.436) which doth much clear the sense of this Text, Lord, it is time for thee to work; Why? for they have made void thy law. 'Tis the same word here in Job, They have disanulled thy law. 'Tis high time for God to awake, to bestir himself, and look to men, when they come to this height of sinning, to make void and disanul his Law, by setting up their own lusts. Some would even enact their own lusts, and throw down the Law of God. That's the signi∣ficancy of the word here used; saith God to Job, Wilt thou dis∣anul my Judgement? Wilt thou make it void, or break the course of it? Wilt thou change it, and put or introduce somewhat of thine own in the room and place of it, as some glosse the words? Wilt thou disanul

My judgement?

Judgement, I conceive, in this place is taken for that course of administration which God uses in the World, whether with particular persons, or with Nations. As if the Lord had said, Thinkest thou thy self not only able to comprehend the reason of all my administrations towards thy self or others, but wilt thou also presume to subject them to thy will and wisdom; as if thou couldst administer them with more equality and righteousness, or to better purpose than I have done? The course or way of Gods dispensati∣on, is Gods Judgement; and 'tis called his Judgement,

First, Because it proceeds upon the highest reason, upon the clearest acting of Judgement and understanding; and in that sense 'tis alwayes Judgement. For God is a God of Judgement (Isa. 30.18.) That is, of the highest reason and understanding in all mat∣ters that he doth.

Secondly, 'Tis called Judgement, because oftentimes these administrations are as a sentence pronounced and given out by God, whether against particular persons or Kingdomes, and so have Judgement in them, that is, wrath and punishment. Judge∣ment is often put for punishment. In this sense we are to under∣stand it here. Wilt thou disanul my Judgement, particularly with thy self. I have taken this course with thee, I have brought all these afflictions upon thee, I have broken thy estate, I have broken thy body, I have broken thy spirit; this is the course I have taken with thee: wilt thou disanul this course that I have taken with thee? surely thou shouldest not, I know thou canst not. So then, the Lord expostulates thus with Job, as if he would have crossed all his proceedings and dealings with him, or would have rescinded as it were the sentence and decree of God concerning him. Wouldest thou have me to change either the matter, manner, or measure of thy chastnings? No, my will, not thine, shall be the rule of them. Wilt thou disanul my Judgement? Now from this sense of the words,

Note, First;

It is impossible to reverse, rescind, or disanul the Judgement of God.

The Lord speaks to Job as attempting a thing beyond himself,

or beyond his power. What, saith the Lord, wilt thou disanul my judgement? surely thou wilt not venture at that, thou wilt not offer that; 'tis more than thou or any man can do. The Lords judgement, or the way which he will take with any man, no man can supersede or stop; no man can hinder him in it. What the Lord determines, what he gives forth, it shall stand. Balaam could say (Numb. 23.20.) The Lord hath blessed, and I cannot reverse it. The judgement of the Lord at that time towards Is∣rael, was a Judgement or Sentence of favour and mercy; there∣fore saith Balaam, The Lord hath blessed, and I cannot reverse it. And if the Lord gives out a Sentence of affliction, or commands a crosse upon any man, who shall reverse it (Psal. 33.10.) The Counsel of the Lord shall stand, and the thoughts of his heart to all generations. They shall stand; who then shall make them fall? The Sentences or Judgements of men are often disanulled by men, and they may alwayes be disanulled by God (Lam. 3.38.) Who is he that saith, and it cometh to pass, when the Lord hath not commanded. The Lord can disanul all the Judgements of men, of the wisest men in the world; but none can disanul the Lords Judgements, and make them void. There are but two wayes by which the Judgement, that is, the Sentence, or the resolution and purpose of a man is disanulled.

First, By the power of the party against whom the Judgement is given. Sometimes there is a Sentence given against a man, which comes to naught, 'tis made void; why? there's no power can execute it upon him: David spake much in that language, Ye sons of Serviah are too hard for me.

Secondly, Sometimes the Judgements of men are disanulled by a superiour Authority; one Court recalls or takes off the Judgement of another. But neither of these wayes can the Judge∣ment of God be disanulled. If God give out a Sentence against a person, his power, how powerful soever he is, shall never hin∣der the execution of it; though he be (as it's spoken in Amos) as high as the Cedar, and as strong as the Oak, yet he shall not hinder the Judgement of God. And as there is no man hath power of arm; or of arms, to hinder the Judgement of God; so there is no Authority superiour to, or above Gods. There's no Court above the Court of Heaven, to which appeal may be made, to get Gods Sentence disanulled, or his Judgement

reversed; therefore the Judgement of God cannot be disa∣nulled.

And seeing the Judgements of God, as taken for the Sentence which he hath declared against sinners, such as that (Rom. 2.9.) Tribulation and anguish upon every soul that doth evil, &c. cannot be disanulled; what cause have we to blesse God for Christ, who hath endured that Judgement in his own person, which could not be disanulled nor made void; and hath also (as the Apostle speaks, Col. 2.14.) blotted out the hand-writing of ordinances that was a∣gainst us, which was contrary to us, and took it out of the way, nailing it to his Crosse. Yet

Observe, Secondly;

The Judgements of God are by him accounted as disanulled or made void by us, when we do not submit to them, nor humble our selves as we ought under them.

This was Jobs Case. Why doth God aske him whether he would disanul his Judgement? surely, because he had made ma∣ny complaints (as hath been shewed in this Book) about the dealings of God with him: The Lord interpreted this as a dis∣anulling of his Judgement. If we are not satisfied with the Judge∣ment of God, though it be a Judgement of anger and displea∣sure towards us, we, as much as in us lies, disanul the Judgement of God. Let us often remember this, The way of Gods proceeding with us, his way of administration towards us, is his Judgement; now if it be a way of affliction, if he speak terribly to us, let us take heed of complaining, lest we be found disanulling his Judgement. We may come under the compasse of this Charge before we are aware. As for instance;

If we shall say, we could bear any Judgement but this, any affliction but this; this is to disanul the Judgement of God. Let us say, whatever the affliction is, it is best for us, and God hath most righteously brought it upon us.

Again, If we shall say, we could be patient even under this Judgement of God for the matter of it; but when we consider the degree of it, that it goes so far, and wounds so deep, who can bear it? Thus Job complained (Chap. 6.2.) Oh that my grief were throughly weighed, and my calamity laid in the ballan∣ces together; for now it would be heavier than the sand of the Sea:

therefore my words are swallowed up. It was not so much the mat∣ter of his affliction, as the degree, or weight, or extremity of it, which put him to those grievous complaints. Now if we are not patient and quiet under that very degree of the Judgement which God is pleased to heighten it unto, this is a disanulling of his Judgement; therefore let us take heed of complainings upon that account.

Yet further, Others will say, If this Crosse had been for a short time, we could have born it; but it hath been long upon us already, and we know not how long it may continue, we can see no end of it. Take heed of these complainings; for this also is to disanul the Judgement of God, if we find fault with the length of the Crosse. Though we may cry with the souls under the Altar, How long Lord, how long, yet we must not say it is too long.

Lastly, There is this also at which many are much troubled, and so even disanul the Judgement of God; for say they, if it were but in some one thing that we were afflicted, we could bear it; but we are afflicted in body, and afflicted in mind, and afflicted in our children, and afflicted in our estate, we are afflicted in our credit, and in all our comforts; if it had been in some one thing, we could have sat down quietly under it; but now it's af∣fliction all over. Take heed, for this also is to disanul the Judge∣ment of God. And if any of these be to disanul the Judgement of God, how soon may we do it? And if they are not, as to ei∣ther, free from this charge, who shew some impatience and trou∣ble of spirit under the severer dealings of God, what shall we say of those who openly murmur, and even rage against them?

Thirdly, Wilt thou disanul my Judgement?

Note;

God takes it as a high affront, and a dishonour, when his Judge∣ment is touched, or when his Judgement is not quietly sub∣mitted to.

Wilt thou, saith he, What! disanul my Judgement! The Apostle saith, Let God be true, and every man a liar. Let the Judgement of God stand, though we fall.

Fourthly, Consider what a huge boldnesse it is in a creature, to do or say any thing which may be interpreted a disanulling of the Judgement of God.

Fifthly, Consider how sinful a thing it is for any to go about to crosse the administration of God. Somewhat we may do, in all the judgements or sad dispensations of God; we may pray about them, and we may in an humble submission expostulate with God about them; but we must take heed of an unquiet spirit under them, or of any risings of heart against them: Pray we may about them, earnestly, instantly, and importunately, and the more the better, yet still quietly submit; and the more qui∣etly we submit to them, the more fit we are to pray to, and wrestle with him about them; that he in his own good time, and in his own way, would remove them from us. Wilt thou disanul my Judgement?

Wilt thou condemn me, that thou mayest be righteous.

These words may be taken as an Exposition of the former. As if the Lord had said, Either I must be condemned, that thou mayest be righteous, or thou must be condemned, that I may be righteous; now whether it be meet that I or thou must be condemned, do thou judge. While thou insistest so much upon thine own innocen∣cy, thou seemest to cast blame upon my Justice. Either I have wronged thee by afflicting thee without just cause, or thou hast wronged me by intimations that I have done so: One of these must needs be true, seeing there is no middle between them. Consider then which is most probable, that I have wronged thee, or thou me. These are immediate contraries; so that the one being granted, the other must be denied. Now wilt thou accuse me of injustice in afflicting thee, that thy cause may be esteemed just?

But did Job ever accuse or condemn the Lord?

I answer, Not directly (as hath been shewed heretofore) It never came into Jobs heart to accuse God of unrighteousness: but because by some misunderstood speeches of his, they about him judged he had; therefore the Lord put this question home to him, that he might exonerate and clear himself. The onely mat∣ters in which he might seem to condemn God as unrighteous, was his speaking so much of his afflicting the righteous, and prosper∣ing the unrighteous; or his insisting so much upon the defence of his own righteousnesse before men, seemed to derogate from, or intrench upon the righteousnesse of God. So then Job did not intentionally cast any aspersion or blot upon the Justice of God;

he onely intended, in what he said, to shew that the affliction that was upon him, was not for his sin, but for his trial, when he spake so much of his own righteousnesse; and yet because he was a little too lavish in speech, and too passionate, the Lord here puts this question to him, Wilt thou condemn me, that thou mayest be righteous? 'Tis I that justifie thee, and wilt thou condemn me? The Lord is righteous, and all men are unrighteous; and shall any man do that which casts a note of unrighteousnesse up∣on God. Wilt thou condemn me, that thou mayest be righteous?

Hence Note, First;

He that is much in the justifying of himself, when he is under the Judgement, or afflicting hand of God, doth upon the mat∣ter condemn God.

Job was much in justifying himself, though not with an inten∣tion to condemn God, yet the very action spake this in the o∣pinion of others, that he thought himself not righteously dealt with, or at least rigorously dealt with. He that maintains his own right too much in affliction, chargeth God with wrong, though he never meant it: And therefore the Apostle saith, Let God be true,* 1.437 and every man a liar. A godly man in a good frame, though he cannot charge himself with any crime, nor is conscious of any way of wickedness, that he hath lived in, yet approves and justifies the Lord in all his dealings with him; and therefore we must take heed (it is a tender point) how we justifie our selves, especially under the afflicting hand of God. If we justifie our selves, there is somewhat of condemnation cast upon God; there∣fore still you shall find that the holiest servants of God in their Confessions charge all upon themselves. Righteousness belongs to God, but to us shame and confusion of face. So spake Ezra, and so spake Daniel. It is very dangerous to, and we quickly may, re∣flect upon the justice of God, and derogate somewhat from him, by our justifying of our selves.

Observe, Secondly;

'Tis our duty in all things whatsoever God doth, to justifie him.

* 1.438As it is the highest grace which God manifests to the creature, to justifie man. It's God that justifies; who shall condemn. So it is one of the most excellent duties of man, to justifie God.

It is a high grace of God to man, to justifie man; but it is onely the duty of man to justifie God in all things. Let him do what he will with persons or Nations, let him break them all to pieces, let him lay all waste and desolate; in all this we are to justifie God. We should rather be willing to appear sinful, and that we are punished for our sins and evil deeds, than so much as in ap∣pearance to question or make the least doubt of the justice of God, or give others the least shadow of an occasion to question or doubt it.

That of the Schoolman bears much weight in this case.* 1.439 If (saith he) two are equal, and a fault is to be laid upon one of them; it is not reprovable, if one of them purge himself of the fault char∣ged, although he be blameable in the opinion of others; because man naturally loveth himself more than another. But where there is so great a distance, as between God and man, man should rather take the blame to himself, though unjustly laid on him, than cast it upon God; which he cannot do but unjustly. And therefore God in arguing with Job, proposeth the superlative excellency of himself a∣bove man.

Observe, Thirdly;

We should be much in judging our selves.

Wilt thou condemn me, that thou mayest be righteous? Thou shouldest condemn thy self, and judge thy self; thy judgement is upon a wrong object. Self judgement is good, but judging of God, oh how sinful is that (1 Cor. 11.31.) If we would judge our selves, we should not be judged of the Lord. Our businesse is to judge our selves, and for not judging of our selves, it is, that we meet with so many judgements from the hand of God. Therefore God judgeth us, because we do not judge our selves. And therefore let every mouth be stopt; it shall be so at last as the Apostle concludes (Rom. 3.18.) Every mouth shall be stopt, and all the world shall become guilty before God. We are self-guilty, and therefore should be self-condemned. 'Tis a dreadful thing in one sense to be self-condemned, as it is spoken of the Heretick (Tit. 3.11.) He is condemned of himself: He is condemned of himself, while he doth justifie himself. 'Tis the worst of condemnations, to be condemned of our selves, by justifying of our selves; but it is good to condemn our selves, in judging or in humbling our selves.

David was much in self-censuring and self-judging: when he found himself envying the prosperity of the wicked, and said, he had clensed his heart in vain, he soon after censures himself for both (Psal. 77.22.) So foolish was I and ignorant, even as a beast before thee. As if God had said, what a foolish creature am I, thus to con∣demn God in his proceedings, & to talk of my own innocency. Let us not boast of, but (as Master Calvin expresseth it upon the Text) let us win our spurs by condemning our selves: For that is the only way to honour and exalt God. If we would get honour to our selves, it must not be by contesting with God, but by humbling our selves before him; there's no obtaining with God, by con∣tending with him, much less by condemning him.

Vers. 9. Hast thou an arm like God? or canst thou thunder with a voice like him?

THe Lord at the 6th verse of this Chapter, entered upon a vehement expostulation with Job, to humble him and bring down his spirit; and that Job might be thorowly humbled, here the Lord in this 9th verse sheweth what a disparity there was be∣tween himself and Job, as before in his righteousness, Wilt thou condemn me that thou mayst be righteous? art thou more righteous than I? So here in his power.

Vers. 9. Hast thou an arm like God? canst thou thunder with a voice like him?

As if the Lord had said, Let me see what thou canst do, or whe∣ther thou canst do like God, seeing thou carriest thy self so unlike a man? That's the scope and tendency of this 9th verse, as of those that went immediately before.

The whole verse consists of two convincing questions. The first, in those words, Hast thou an arm like God? The second, in these, Canst thou thunder with a voice like him?

Hast thou an arm like God?

The arm, properly taken, is a noble and an eminent limb or member of mans body. Nor hath any creature, nor is any crea∣ture

so much as said to have an arm but man. And some may say, seeing the arm is a bodily member, how can God, who hath no bo∣dy, be said to have an arm? I answer; 'tis true, God is a spirit, without distinction of parts; yet frequently in Scripture, as hu∣mane passions, so bodily parts are ascribed to God improperly or by a figure. And because the arm is a strong and noble member of mans body, that member by which man puts forth the great∣ness of his strength, that member by which he doth and atchieves great things; therefore the arm in Scripture signifies power, and is the embleme of might and strength. In this language the Lord threatned old Eli the High Priest (1 Sam. 2.31.) Behold the days come that I will cut off thine arm, and the arm of thy fathers house, &c. that is, I will take away thy power, and the power of thy family. Thus (Zech. 11.17.) Wo to the idol shepherd, that leaveth the flock, the sword shall be upon his arm; that is, his power shall be broken, and he made useless, as that man is whose arm is wounded. And as the arm notes ministerial power, so magistratical power, whether abused or rightly used (Job 35.9.) They cry out by reason of the arm of the mighty; and (Chap. 38.15.) The high arm shall be broken.

Now as the arm is put for the power of man, so for the power of God (Psal. 98.1.) O sing unto the Lord a new song, for he hath done marvellous things; his right hand and his holy arm hath gotten him the victory. Read also (Isa. 59.16. and Isa. 63.12.) and here in the Text, Hast thou an arm like God? Is thy arm like Gods arm? that is, is thy power like Gods power?

Hence, Note;

First, God hath a mighty power? He hath an arm.

There are three Scripture expressions, which in a gradation hold forth the power of God.

First, The finger of God (Exod. 18.9.) When the Magici∣ans could not imitate Moses in the Plague of Lice, then they said unto Pharaoh, This is the finger of God; that is, the power of God is eminent in this miracle, it exceeds our power, we not only cannot do the like, but nothing like it, as we did before in semblance of those former miracles. Thus Christ himself be∣ing blasphemed by some of the Jews, who said, He casteth out devils through Beelzebub the chief of devils, answered (Lu. 11.20.) If I by

the finger of God cast out devils, &c. that is, If I by the power of God, or by the holy Spirit (so another Gospel hath it (Mat. 12.28.) If I by the Spirit of God) cast out divels, &c.

Secondly, The power of God is expressed by the hand, which containeth all the fingers (Isa. 59.1.) Behold, the Lords hand is not shortened that it cannot save, that is, his power is not abated; he hath a long hand still, his power to save is as great as ever it was. The same Prophet saith (Chap. 9.17.) The hand of the Lord is stretched out still, that is, his power is still at work to pu∣nish impenitent sinners. How much and how long soever God hath punished sinners, he can punish them longer and more; if they continue longer in sin, or sin more and more.

Thirdly, We have here in this Text, and in many others, the arm of God (that's more than his hand) signifying the fullness of his power. Not that there are any real gradations in the power of God; but there are gradations in the exerting and putting forth of his power. Sometimes God putteth forth his power (as it were) by a finger only, as Rehoboam said (1 Kings 12.10.) My little finger shall be thicker than my Fathers loins; that is, the least that I will do in my government shall be more afflictive and burdensom to you (if you call it a burden) than the most that my Father Solomon did in his. At another time God putteth forth his power by his hand, you may see his whole hand, that is, fuller and clearer evidences of his power, in what he doth or hath done, that is, in his works of providence, whether in breaking down or building up. And lastly, he sheweth his arm, his stretched-out arm, that is, the fullness of his power. God hath power, great power, mighty power, he hath an arm, an out-stretched arm; and this arm of God is spoken of in Scripture for a four-fold use.

First, For the safe guarding of his people; 'tis a protecting arm. The arm of God with us signifieth our safety. The Pro∣phet, speaking of the dealings of God with his ancient people, saith (Isa. 63.12.) He led them by the right hand of Moses with his glorious arm; that is, his protecting arm, by which he saved that people from the wrath of Pharaoh in their first advance out of Egypt, and from the wrath of all their enemies, in all their encampings and marches to Canaan, was very glorious. This glorious arm of his, is a defence upon all his glory (Isa. 4.5.)

that is, upon his whole Church, for there his truth, holiness, and holy worship, which are his glory, are held up, and held out. The Church of God, is so much for the glory of God, that 'tis called his glory.

Secondly, As the Lord hath a protecting arm from evil, so an arm delivering and pulling out of evil. The deliverance which God wrought for the Israelites in bringing them out of Egypt (Exod. 6.16. Deut. 5.15. and Deut. 7.19.) is said to be done by an out-stretched arm, that is, by his power visibly put forth, and even to the utmost, in the wonderful effects of it. All the while God did not deliver Israel out of their bondage, he might be said to draw in or hide his arm; but when he delivered them, then he was said to stretch it out.

Thirdly, As the arm of God is for the protection and delive∣ring of his people, so for the destroying of his and their enemies. God hath a destroying arm, and of that Moses spake (Deut. 33.27.) The eternal God is thy refuge, and underneath are the ever∣lasting arms; and he shall thrust out the enemy from before thee (that's sometimes the work of the everlasting arms of God) and shall say, destroy them.

Fourthly, The Lord hath an assisting, helping, strengthning arm to carry us thorough any good work or duty, which he calleth us unto (Isa. 53.1.) Who hath believed our report, and to whom is the arm of the Lord revealed? that is, who hath received power to believe, and do according to what the Lord hath re∣vealed? The arm of God works powerfully, not only upon the outward man, but upon the heart of man, for the converting and saving of souls (Psal. 110.3.) In the day of thy power thy people shall be willing. The power of God put forth upon the inner man, for full conviction and sound conversion is greater than any power, that worketh upon, for, or against the body of man. God hath a mighty arm for all these purposes, and for many more, even for as many as he is pleased to make use of it, or employ it in.

And if any ask, How mighty is his arm?

I answer, No man knoweth how mighty it is; only this we know, It is Almighty. What the might of Almightiness is, who can understand! Moses spake admiringly more than knowingly to this point (Psal. 90.11.) Who knoweth the power of thine an∣ger?

The anger of God is beyond comprehension, and so is his love; Who knoweth the power of his love? We are exhorted (Eph. 3.19.) To know the love of God, which passeth knowledge. What the heighth, depth, length and bredth of divine love are & anger, no man knoweth; nor doth any man know the dimensions of divine power. The Apostle speaking of God as a Spirit, saith (1 Tim. 6.16.) Whom no man hath seen, nor can see. So we may say of God as powerful; no man knoweth, nor can know how powerful he is. He must be as powerful as God, who knoweth how power∣ful God is.

Only this we may say, First, his power is so great, that he can do all things, and he can do all things with ease, There is nothing hard to God. Hard things are easie to God. Some things are hard, and others easie to men; but to God all things are alike. Not on∣ly is nothing too hard for the Lord, as he said to Abraham (Gen. 18.14.) but the truth is, nothing is hard to him.

Secondly, His power is so great, that he can do whatsoever he willeth or hath a mind to do (Job 23.13.) He is in one mind, and who can turn him? and what his soul desireth, even that he doth. And as the Lord can and will do whatever he hath a will to do, so to clear the point a little further, we may boldly say, he hath a will to do all things of these three sorts:

First, He hath a will to do whatsoever he hath promised, purpo∣sed, or determined to do. Now, if we duly weigh what great things there are in the promises and purposes, in the counsels and de∣crees of God to do in the world, we may soon conclude with truth and sobriety, that great things will be done in their proper times and seasons.

Secondly, The Lord doth assure us, he hath a will to do what∣soever we ask of him in faith, and according to his will. If we have a rule for our asking, or if we ask by rule, we have a Gods word for it, that it shall be done and given to us according to our ask∣ings (1 John 5.14.) And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. What is that? is it only that he perceives or knows what we ask? no, his hearing is the granting and giving what we ask. God is engaged by his gracious promise, that his arm shall do all that we pray for right for the matter, and aright for the manner, in faith and in sincerity.

Thirdly, It is the will of God to do whatsoever is for the real good of his people, though (possibly) they ask it not. It is the will of God, not only to do what we ask, but many times, more than we ask. As God is able to do exceeding abundantly above all that we ask or think (Eph. 3.20.) so he actually doth for us much more than we ask or think. The Lord expects we should pray for every good thing which he hath promised; and there∣fore he had no sooner made many large and most gracious promi∣ses of doing great things for the Church, with this assurance (Ezek. 36.36.) I the Lord have spoken it, and I will do it. But presently he adds (vers. 37.) Thus saith the Lord God, I will yet for this be enquired of by the house of Israel, to do it for them. We should extend our prayers and our seekings to the utmost line of the word, or our prayers should be commensurate both to prophesies and promises: Prayer helps them all to the birth, and they seldom bring forth alone. And indeed prayer is nothing else, in the matter of it, but a turning or putting the promises into pe∣titions, tis a suing out the good of the promise: Yet there are some good things in the promises which we cannot reach, or at least are not mindful of. There is a great latitude in the promi∣ses, The Commandements of God are exceeding broad (Psal. 119.96.) Who can find out all the duty of them! And doubtless the promises are exceeding broad; who can find out all the mercy in them! The Apostle Peter (2 Epist. 1.4.) calls them exceed∣ing great and precious promises; they are exceeding good, and they are exceeding great, they are as great as they are good; and who hath a heart great and good enough to see and sue out all the good and great things in them? Now I say, though (possibly) we ask not for all the good of the promise (at least not expresly) yet it is the will of God to do all that for us, and to bestow all that good upon us which he hath promised. He hath preventing grace; his first grace he alwayes giveth unasked. When he begins to mani∣fest himself to a poor soul to bring him out of a state of dark∣ness, is such a soul begging this of God? no; he is running from, and rebelling against God. I am found of them that sought me not, saith the Lord (Isa. 65.1.) Now, as they who are not the Lords, receive grace to become his, unasked; so they that are the Lords, through grace, receive many mercies unasked. God will not fall in giving all that he hath promised, though we fail in

asking some things promised: His arm is powerful enough to do what he willeth; and this is the will of God, to fulfil or make good all his promises. Men often out-promise themselves, but God doth not. Hast thou an arm like God?

Hence take these inferences;

First, If the Lord hath such a mighty arm, Then let us take heed we do not provoke the Lord to turn his arm against us.

That's the use which the Apostle makes of this point, and which naturally floweth from it (1 Cor. 10.22.) Do ye provoke the Lord to anger? are ye stronger than he? The Apostles sense hits the language of the Text fully; as if he had said, Have you an arm like God? There's no comparison between yours and his; He can crush you before the moth (Job 4.19.) that is, as soon as, or before a moth is crushed, which crumbleth to dust with the least or lightest touch of the hand, or little finger.

Secondly, If the Lord have such an arm, Then let us la∣bour to get and engage the arm of the Lord for our help.

Men love to be on the stronger side; and some resolve to be on the stronger side, though it should be, or not regarding whe∣ther or no it be the worser side. Now seeing all have a natural desire to interest themselves where the greatest strength is, be∣cause there probably and rationally the greatest safety and best shelter is; then, how should we labour to get and assure an inte∣rest in God, which cannot be done, but by being on Gods side (that is, by keeping close to him in all the duties of holiness and righ∣teousness) for doubtless he is strongest; his side is not only a good, but the best, not only a strong, but the strongest side. Hath any man an arm like God? can all men, should they joyn all their arms in one, make an arm like Gods? They cannot. Nor is there any arm strong, but in or by the strength of Gods arm. As old dying Jacob spake while he was blessing his son Joseph (Gen. 49.24.) The archers have sorely grieved him, and shot at him, and hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob. How were his arms made strong! How did his bow abide in strength! It was by the hands (that is, by the power) of the mighty God

of Jacob. Nothing made him strong, nor to abide in strength, but the arm of the mighty God. In this arm of God, the Church triumphed of old (Psal. 124.1, 2, 3.) If it had not been the Lord, who was on our side, now may Israel say, If it had not been the Lord, who was on our side, when men rose up against us, then they had swallowed us up quick, when their wrath was kindled a∣gainst us: Their wrath was kindled into a burning flame, yet we were not burnt, much less utterly consumed, because the strong God was with us, or because, as the Psalm concludeth, Our help is in the name of the Lord, who made heaven and earth. What help can we need at any time, which he cannot give us, who made heaven and earth without any help or helper? It is an impreg∣nable Tower of comfort, that at what loss soever we are, we may find help, or help is to be had in God.

Thirdly, If God hath such a mighty arm, Then let us trust him.

We may trust to his strength; and when his strength is indeed trusted to, our trust is withdrawn from all other strengths. We may use the arm or strength of creatures, while we trust in the arm or strength of God; but while we trust in the strength of God, we must trust in no strength but his, nor, if we really trust him, can we. When Senacherib King of Assyriah invaded Ju∣dah with a mighty Host, Hezekiah thus incouraged his people (2 Chron. 32.7, 8.) Be strong and couragious, be not afraid nor dismayed for the King of Assyria, nor for all the multitude that is with him, for there be moe with us than with him; with him is an arm of flesh, but with us is the Lord our God to help us, and to fight our battels; and the people rested themselves upon the words of He∣zekiah King of Judah. They had an arm; what arm? not an arm of flesh (like Senacheribs) but the arm of the Lord for their help, and that carried the day. Created power is too slight to be trusted; but the power of the Creator calls all for our trust. We cannot trust creatures too little (as to success) nor can we trust God too much. Hath any man an arm like God?

A fourth Inference may be this;

If the Lord hath such an arm, such power, This should encou∣rage us to the duty of prayer.

We are easily perswaded to seek to him for help, who hath

strength to help, especially when we know that he hath an incli∣nableness of will to help us. Hath not the Lord a strong arm? hath he not an inclinable will? Let us then in all our needs pray as the Church did (Isa. 51.9.) Awake, awake, put on strength, O arm of the Lord (the Lord and his arm are the same) awake as in the ancient dayes, in the generations of old; art thou not it that hath cut Rahab, and wounded the dragon? The Lord hath a migh∣ty arm, yet his arm or power seemeth to be sometimes (as it were) asleep; that is, not to act, or not to take notice how it is, or how matters go with the Church. Now, when at any time it is thus, our duty is to awaken the Lord by earnest prayer; Awake, put on strength, O arm of the Lord. It is a mercy when we have an heart to pray, and a God to pray unto, who can quickly put on strength; that is, give undeniable evidences that he hath a strong arm, yea, infinitely the strongest arm; which may be

A second observation, taken or arising from these words, as spoken comparatively, Hast thou an arm like God?

The arm or power of the creature, is nothing to the arm or power of God; no creature hath an arm like Gods.

There is nothing in the world considered in a gradual diffe∣rence, so unlike another, as the arm of God, and the arm of man are. Mans arm is so small a thing compared with Gods, that it is a very nothing, not so much as a candle to the Sun, nor as a drop to the Ocean, nor as one single dust to the globe or body of the whole earth. No Rhetorick can speak diminutively enough of mans arm, compared with Gods, nor can any divinity utter∣ed by men or Angels: yet how apt is man to have too high thoughts of mans arm, and too low of Gods. Were it not that men are apt to have too high thoughts of mans arm, and too low of Gods, this question had never been put to Job, Hast thou an arm like God? Job had been a man of as big an arm, as most in his dayes. 'Tis said of him, that he was the greatest of all the men of the East (Chap. 1.3.) And he said of himself (Chap. 29 25.) That he sate chief, and dwelt as King in the Army. Now should we look upon Jobs arm, not as (when God spake this to him) lean and thin, and extreamly fallen away, if not quite withered, but as I was at best, fullest, thickest, strongest, before he fell into that affliction, or after his restauration out of it;

yet what was Jobs arm or power, in his highest advancement, to the arm and power of God! might not God then have said to him, as well as when he said it, Hast thou an arm like God? or hath any man at this day? Surely (saith David, Psal. 62.10.) men of low degree are vanity, and men of high degree are a lye, to be laid in the ballance (that is, if they are truly weighed, especial∣ly if they are weighed with God) they are altogether lighter than vanity. For, First, the power of man to help, is weak and vain (Psal. 33.16.) There is no King saved by the multitude of an H••st; a mighty man is not delivered by much strength. And that's an unquestionable truth, whether we understand it of his own strength, or of the strength of any others, who come in and contribute their utmost to his aid and assistance. And this is one reason, why the Lord calls us off from trusting to the arm of man (Psal. 146.3.) Put not your trust in Princes, nor in the son of man, in whom there is no help. True, may some say, it were a a folly to trust in weak Princes, to trust in them for help, who have no power to help; but we will apply to mighty Princes, we hope there is help in them; No: those words, In whom there is no help, are not a distinction of weak Princes from strong, but a conclusion, that there is no help in the strongest. That's strange; what? no help in strong Princes! If he had said, no help in mean men, carnal reason would have consented; but when he saith, Trust not in Princes, nor in any son of man, one or other, who can be∣lieve this? yet, this is a divine truth, we may write insufficiency, insufficiency, and a third time insufficiency, upon them all; the close of that verse in the Psalm, may be their Motto, There is no help in them. And if any shall trust in man for help, some one of, if not all, these evils or sad issues will follow.

First, He will be deceived and disappointed; what he looked upon as a rock, will prove but a sand; what he took for a Cedar, will prove but a reed, and the more he leans upon it, the more it fails him, as the Scripture speaks.

Secondly, He will be ashamed and vexed (Isa. 20.5.) They shall be afraid & ashamed of Ethiopia, their expectation, & of Egypt, their glory; that is, which they gloried in, and believed would b ing them in much glory, or into a very glorious condition. They probably ex∣pected help from Ethiopia, but they gloried in the fore-thoughts of that help which they presumed Egypt would give them, but

they gloried in that which soon proved their shame.

Thirdly, If any trust in any arm of flesh, it will bring a curse upon him (Jer. 17.5.) Cursed be the man that maketh flesh his arm, and whose heart departeth from the Lord. Nor doth the Pro∣phet only pronounce a curse upon that man, but explains the curse, or tells him plainly what it shall be, both in the negative, and in the affirmative; He shall be like the heath in the desert, and shall not see when good cometh, but shall inhabit the parched places of the wilderness, in a salt land, and not inhabited. Then, cease from man whose breath is in his nostrils, for wherein is he to be accounted of? Whatsoever account is to be made of man, this is not, that he should be trusted in. We may apply to men for help, but we must not trust in them, as if they could carry the matter for us; Have men an arm like God? Mans is but a weak and withered arm; and as the arm of man is not to be trusted in for any help he can give us, so

Secondly, The arm of man is not to be feared for any hurt he can do us. These two have a near relation to, and dependance upon each other; for they who are so strong, that we are ready to trust them, if we can make them our friends, those we are as ready to fear, if they turn our enemies; and they who never trust in man unduly, will not fear man but according to duty. And we have no reason, if we consider that, and what, the arm of man is in the hand of God, to fear the arm of man. The Scripture speaks often of the Lords dealing with the strongest arm of man (Ezek. 30.21.) Son of man, I have broken the arm of Pharoah, King of Egypt, and loe, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Pharoah had an hurting arm, an arm stretched out against the Israel of God; but God did more than hurt, he broke that arm. And consider how the Spirit of God followeth the metaphor, It shall not be bound up. Pharoah would fain have got his broken arm set, hoping it might be stronger than ever: No, saith God, It shall not be bound up to be healed, to put a roller to bind it, to make it strong. As if the Lord had said, Pharoah may call for his Chyrurgions to bind up his broken arm, yet it shall be without effect; all their skill and Chyrurgery shall be in vain, his arm shall not be healed nor made strong. Again (Jer. 48.25.) The horn of Moab is cut off, and his arm is broken. A savage beast cannot hurt us when his

horn is cut off, nor can a cruel-hearted man, with a broken arm. In these and many other Scriptures we see, both that mans arm is in the hand of God, and what God doth often to mans arm; upon which considerations he infers (Isa. 51.12.) I am he that comforteth thee; Who art thou that art afraid of a man that shall die, and of the son of man that shall be made as the grass, and for∣gettest the Lord thy maker? As if the Lord had said, dost thou hear and believe that I have a stronger arm than man? and art thou, who hast an interest in me, afraid of a man? We have cause to fear man, when we do that which is evil; the magistrates arm beareth not the sword in vain, for he is the Minister of God, a re∣venger to execute wrath upon him that doth evil (Rom. 13.4.) But to all them who remain peaceably in their duty to God and man, Jesus Christ hath said, (Luke 12.4, 5.) Be not afraid of them that kill the body, and after that, have no more that they can do: But I will forewarn you whom you shall fear; fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him. Christ, who gave but a single prohibition of our fear of man, gave a double charge to fear God, knowing that to be the best cure of, and remedy against any undue or sinful fear of man.

Further, seeing God hath such an arm, let us be much in the consideration of it, let us often meditate upon the strength of his arm, his almighty power. The mighty God is as a weak one to us, both for the doing us good, and the keeping us from evil, till we sit down, and believingly meditate upon his almighty power and greatness. As David called the faithful of old to view the strength of Sion (Psal. 48.12.) Walk about Sion, and go round her; mark well her Bullwarks, tell her Towers. So I may call upon all to view the strength of the God of Sion, and to remember his arm, which is the only strength, the Bullwark, the Tower of Sion. Be still (saith the Lord, Psal. 46.10.) and know that I am God. We never truly know either that God is, or what God is, we know him not to be God, but carry it as if he were but a man, till we are still, that is, composed into a deep silent considerati∣on of his eternal power and Godhead, or that he is God. And the godly have done so, especially in two cases.

First, When they saw little humane strength, little of mans arm for them.

Secondly, When at any time they saw the arm of man great and strong against them. In both which cases we find David often in the Psalms, and other good Kings wholly taken up in the thought of, and in acting their faith upon the arm or power of God. Thus did King Asa (2 Chron. 14.11.) and thus did King Jehosaphat (2 Chron. 20.6, 12.) O Lord God of our Fa∣thers, art not thou God in heaven? and in thy hand is there not power and might? so that none is able to withstand thee? O our God, wilt thou not judge them? for we have no might against this great company, that cometh against us; neither know we what to do, but our eyes are upon thee.

So much of the first humbling question in this verse, Hast thou an arm like God?

A second followeth, or

Canst thou thunder with a voice like him?

To thunder may taken either properly, for the sending out of that loud and terrible sound or crack, which we sometimes hear from the clouds, and so we may understand it here, Who can make a thunder-clap like God? Natural thunder is a token of Gods power, and 'tis a dreadful token. Should I expound and prosecute the Text in the letter, 'tis a great truth and of useful consideration. The voice of God in thunder exceeds the voices of all men.

But in Scripture to thunder is often taken improperly, and so it signifieth any mighty speaking or speaking with mighty effect.* 1.440 Hence those two eminent Apostles (James and John) were cal∣led Boanerges, that is, Sons of Thunder, because they preached so powerfully for the conversion and salvation of sinners. And in the Chapter before the Text (Job 39.25.) we read of the thunder of the Captains, that is, of the Captains loud voice, giv∣ing exhortations, orders, and commands, to their Army ready for battel. The power that goeth forth with the Word of God, is the thunder of his voice. It was said of Pericles, a great Ora∣tour among the Grecians, that he did thunder and lighten upon his Auditors; such was the power of his Rhetorick, that he did shake, as it were, that whole country with his voyce.

Now, as in the former question, the Lord set forth his mighty strength, in acting, by his arm, Hast thou an arm like God? So here he seeteth forth his mighty power, in speaking, by thunder, Canst thou thunder with a voice like him?

Hence, Note;

The voice of the Lord is a powerful voice.

To thunder is to speak, but it is no ordinary speaking, that is in∣tended by it. To thunder is to speak, not only weightily, but power∣fully, somewhat passionately, if not displeasedly, and with a mighty impressing force, as also with an extension and intention of the voice. To lift up the voice like a trumpet (as the Prophet was commanded, Isa. 58.1.) hath all this in it, much more to lift up the voice like thunder; and such is the voice of God. The strongest and most stentorean voice of man is but a whisper, and cannot startle a Mouse, or give me leave to say (as we proverbi∣ally say) the strongest and most musical-mouthed man, speaks but like a Mouse in a Cheese, his voice is indeed a meer silence in comparison of the thunder of Gods voice. The whole 29th Psalme is a proof of it; which though it be true of the natural thunder, yet 'tis chiefly to understood (as hath been shewed) of the metaphorical or spiritual thunder, the power that goeth forth with the speakings of God. And that there is a thunder, a mighty power, accompanying the Word of God, may appear in these particulars.

First, The bare saying voice of God is exceeding powerful. To say a thing, is as little as may be towards the effecting of it. But if God do but say, let such a thing be, it is so; yea, his saying (no more is exprest) gave all things a Being: He only said, Let there be light, and there was light, &c. (Gen. 3.3.) That saying was a commanding, as the Apostle expounds it (2 Cor 4.6.) God who commanded light to shine out of darkness, &c. The saying voice of God hath a commanding power in it, that is, every thing is done and cometh to pass as he saith (Psal. 33.6.) By the word of the Lord were the heavens made, and all the hoast of them, by the breath of his mouth. And if the whole world was the product of a word from God, what cannot God produce in the world, by speaking the word?

Secondly, How powerful is the expressly or directly com∣manding voice of God, if his saying voice be so powerful! When the Lord gave the Law (Exod. 19.16.) what voices? what thunderings were then heard! The saying of God is a virtual command, but he gives formal commands also. And when he gave the Law or Ten Commandements, the thunder of his voice made all the people tremble, and stand afar off: And if (as that no∣tion hath often been well enforc'd) God thundered with such a voice at the giving of the law, with what a dreadful voice will he thunder when he comes to Judge those who have broken, and im∣penitently continu'd in the breach of the law.

Thirdly, There is a mighty power, as in the bidding, so in the forbidding or restraining voice of God. He by the voice of his word can put a stop to creatures, when they are in their strongest career and swiftest motion. What is swifter in motion than the Sun? All creatures on earth or in the air, are but sluggs to the Sun; the Eagle upon her wing is but a Snail to the Sun: yet God can forbid the Suns motion (Job 9.7.) He commandeth the Sun, and it riseth not; That is, if he send forth a prohibition to the Sun, it will not stir forwards one foot, till he takes off his prohibition, and bids it fulfill its wonted course; as in Jo∣shua's dayes (Chap. 10.12.) and at his command it will go backward, as in the dayes of Hezekiah (2 Kings 20.11.) Further, The Lords voice disanuls and makes void the commands of any creature (Lam. 3.32.) Who is he that saith it, and it cometh to pass, if the Lord have not commanded it? They reckon (as we say) without their host, who hope to carry on any work with∣out Gods concurrence; for he can g••ve a negative to all our affirma∣tives, and make all our wheels, either stand still or go backward.

Fourthly, There is a thunder in the teaching voice of God. His teaching voice is a very still voice, yet 'tis a very strong voice; the soul falls down at the sound of it. 'Tis promised (Isa. 54.13.) that we shall be all taught of God, that is, effe∣ctually taught; so taught, as to ••eceive instruction. The teach∣ing voice of God, makes the ignorant knowing, and the foolish wise. The Lord (said the Prophet, Isa. 8.11.) spake unto me with a strong hand, and instructed me, that I should not walk in the way of this people. There had need be a strong hand in the voice of that instruction, which keeps us out of the common walks of

the world. Yet, there is such a power in the teaching voice of God, that like a thunder-bolt, it over-throweth and so pulls down all the strong-holds of sin, casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ (2 Cor. 10.4, 5.) Thus God thunders against sin, and batters sinners; which is infinitely harder to do, than to battel and level the walls of a City to the ground with thundering Cannon. The weapons of our warfare, for the conquest of souls to Christ, are all laid up in, and fetcht out of the Arcenal of the holy Scriptures or Word of God; and, O what work have they made in the world! How many have fallen, by submitting to them, to their own salvation! and how many more have fallen, by resisting them, to their own everlasting desruction!

Fifthly, There is a mighty power in the reproving voice of God. When God deals verbal rebukes to sinners, as well as verberal, he often makes their beauty to consume away like a moth (Psal. 39.11.) The Lord professeth to all hardned sinners, whose consci∣ences now give them no reproofs, and who presume God will give them none neither, that he hath thundering reproofs ready for them (Psal. 50.21.) I will reprove thee, and set them (that is, thy sins) in order before thine eyes. O consider this (as 'tis ad∣vised in the next verse of the same Psalm) ye that forget God, lest he tear you in pieces, with the thunder of his reproof.

Sixthly, There is also a mighty power in the comforting voice of God. O what a vertue is there in those secret whispers, where∣in God speaketh peace to his people (Hosea 2.14.) I will al∣lure her, and bring her into the wilderness, and speak comfortably unto her, or to her heart. A thunder (as to power) goeth with this voice of God: This hath a power to settle a shaking or dis∣consolate soul, and nothing but the power of Gods voice can do that. When none can comfort, the Lord can. To comfort the conscience is (said Luther) as great a work as to make a world.

Seaventhly, There is a mighty power, as in the promising or comforting voice of God, so also in his threatning voice. The Lord thunders reproofs against those that have sinned, and he thunders threatnings to keep all from sinning; and how terrible that voice i•• the Apostle knew, who said, Knowing the terrour of the Lord we perswade men (2 Cor. 5.11.) And as the Apostle knew it

by believing it, so all final unbelievers shall know it by their sense and feeling of it.

Eighthly, There is a thunder of power in the prophesying voice of God. When the Lord fore-tells what shall come to pass, who can withstand it? We find those prophesies, which hold forth the ruin of Christs enemies and of his Church, shewred in with thunder (Rev. 8.15. and Rev. 11.19.) which did not only shew that those prophesies should be certainly and solemnly fulfilled in their season, but that they should be terribly fulfilled, or full∣filled with a terror, like that of thunder. All prophesies shall ef∣fectually come to pass and be fulfilled; therefore power is in them.

Ninthly, What a power is there in the swearing voice of God. First, God swears sometimes in his wrath (he did so against that people of old) I sware to them in my wrath, that they should not enter into my rest: And so powerful was that oath, that not a man of them could come into Canaan, their Carcasses fell in the wilderness. And as when rhe Lord swears in wrath; so, Secondly, When he swears in love and mercy, there's irresistible power in that also. Thus God sware and made oath to Abraham (Heb. 6.17.) Wherein God willing more abundantly to shew unto the heirs of promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lye, we might have strong consolation, &c. To David also God sware in love (Psal. 89.35, 36.) Once have I sworn by my holiness, that I will not lye unto David. His seed shall endure forever, and his throne as the Sun before me, &c. The oath or swearing voice of God is so strong, that we have reason enough both of strong fears, when he sweareth in wrath, as he did against the children of Israel; and of strong consolation, when he sweareth in love, as he did to Abraham and to David. And wo to those who believe not when God swears either in wrath or in love.

Tenthly, There is a mighty power in the Judging voice of God. When he shall speak from his throne in that great day, what a thunder will there be in his voice? When in that Judg∣ment-day he shall acquit his elect, that voice will have a ravish∣ing power in it: And when his condemning sentence shall be pronounced against the wicked, that voice will have an astonish∣ing power in it, beyond that of thunder. And it is to be consi∣dered,

that in many places of Scripture, where the eminent judg∣ments of God are mentioned, his voice or thunder is mentioned, as going before or accompanying, those solemn and tremendous dispensations (Psal. 18.13. Psal. 68.33, 34, 35. Isa. 30.30. Jer. 25.30. Joel 4.16.)

To conclude this point, seeing there is a power, like that of thunder, going forth with the voice of God, in the effectual mi∣nistrations of his Word; let us well consider, whether God hath spoken to us effectually, yea or no; have we known the thunder of his Spirit? hath there come a mighty power upon us, with the voice of his Word? if the voice hath not reach't our hearts, and reformed our lives, we have not heard the thunder of Gods voice, but only the voice of man, or a sound in the air beating the outward ear. Naturalists say from experience, that by the power of thunder and lightning, the sword is sometimes melted, while the scabbard is unhurt. And from experience, they that are spiritual can also say, that the thunder of Gods voice melteth the soul, while it only toucheth the ear. Therefore we have reason diligently to enquire, what power hath come with the word spoken; have we found the commanding, the promising, the threatning, the instructing, the comforting voices of God ef∣fectual upon our hearts? Blessed are they who have been thus thunder-struck. And all they who have been thus strucken out of themselves and into Christ, may truly say, what that people said flattering and blasphemously, at the Oration of Herod (Acts 12.22.) It is the voice of God, and not of man. Though the sound of the words came in mans voice, yet the power of them came in Gods voice; for who can thunder with a voice like him? or who indeed hath any thing like such thunder in his voice but he?

Further, the Lords design being to humble Job, in putting these questions, Hast thou an arm like God? or canst thou thunder with a voice like him?

Note;

Man is never convinced, either of his own weakness and un∣worthiness, till he is taught to consider the power, greatness, and mightiness of God.

Till God is great and high in our thoughts, we are great and

high in our own: And when God is great in our eyes, we are little in our own, and so are all things else; then our power is nothing to the power of God, our holiness nothing to the holiness of God, our wisdom nothing to the wisdom of God. 'Ti•• good thus to compare our selves with God, that we may see and be convinced, how infinitely below God we are in all that we have and are. David said (Psal. 39.5.) Mine age is as nothing before thee. It is so in all other things; our wisdom is nothing be∣fore God, our holiness is nothing before God, our strength is no∣thing before God. As those searchers of Canaan said (Numb. 13.33.) We saw the Giants there, and we were as Grashoppers in their sight. We thought our selves tall men, before we saw those high-statur'd Giants; but having seen them, we were but Pigmies, yet, but as Grashoppers. So we think we have a great deal of power, and wisdom, and holiness, till we look upon God, and then we are convinced of our own meanness and poverty. The Apostle saith in highest truth and honesty, as well as mode∣sty (2 Cor. 10.12.) We dare not make our selves of the number, or compare our selves with some that commend themselves; but they measuring themselves by themselves, and comparing themselves amongst themselves are not wise. And why not wise? because they seem to be too wise, or think themselves very wise. We get some opinion of our own wisdom, and holiness, and goodness, and righteousness, comparing our selves with men like our selves; but if we would compare our selves with God, we should soon see what poor things we are. What pitiful creatures do we ap∣pear when compared with our Creatour! and we shall have pro∣fited well by this Scripture, if we make this use of it; and leave priding our selves as men, by comparing our selves with men. One man saith, I am as good as that man; and another saith, I am as wise as that man; and a third saith, I am as holy as such a man. O that we would but think what the goodness, wisdom, and holiness of God are: such holy thoughts wrought upon the heart, will free us from all high thoughts of our selves, and then we shall look for our all in Jesus Christ; then, as the Prophet gives us the true form of Go∣spel-speaking (Isa. 45.24.) Surely shall one say, in the Lord I have righteousness and strength. And so will every one say who seeth (which is true of all men) that his own strength is weak∣ness, and his righteousness a filthy rag, compared with the strength

and righteousness of God: Our arm, our voice, our self-all, or our all of self, will vanish and disappear, if once God appear to us in the glory of his arm and voice. Hast thou an arm like God? or canst thou thunder with a voice like him?

JOB, Chap. 40. Vers. 10, 11, 12, 13, 14.

10. Deck thy self now with majesty and excellency, and array thy self with glory and beauty.

11. Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him.

12. Look on every one that is proud, and bring him low: and tread down the wicked in their place.

13. Hide them in the dust together, and bind their faces in secret.

14. Then will I also confess unto thee, that thine own right hand can save thee.

IN the former verse the Lord having questioned Job concern∣ing his power (hast thou an arm like God? canst thou thun∣der with a voice like him?) seems now to put him to the use of his power. If thou hast such an arm as I, and canst thunder with such a voice as I? then come on, Deck thy self with majesty and excellency, &c. As if he had thus spoken to Job, I who have such an arm, I who thunder with such a voice, can quickly de••k my self with such majesty and excellency, I can quickly cast abroad such rage and wrath, as will abase and utterly break all the proud ones of the earth, and destroy the wicked: Job, canst thou do this? canst thou deck thy self with such majesty? canst thou cast abroad such a rage of thy wrath, as will abase and bring down the proud, and destroy the wicked? if thou canst do it, let me see thee do it.

So then, as in the former verse, we had a comparison between Jobs power and the power of God, by way of interrogation, Hast thou an arm like God? so here God doth the same thing with Job, by an ironical injunction, jussion or command; Deck

thy self with majesty; let us see what a man thou art, put thy self into thy fairest dress, and most tremendous appearance.

There are two things in this context, in which Job is called to shew himself like God, if he could.

First, In the majesty and excellency, in the glory and beauty of his person (ver. 10.) Deck thy self with majesty, &c.

Secondly, In the mighty effects of his anger and displeasure, (ver. 11.) Cast abroad the rage of thy wrath, &c. And this the Lord bids him do; First, More particularly, In abasing the proud. Secondly, More generally, In destroying all the wicked of the earth. (ver. 12, 13.) Now in case Job could approve himself thus pow∣erful, and appear like God, either in the majesty of his person, or in the mightiness of his displeasure against proud and wicked men, then saith the Lord (ver. 14.) I will confess unto thee, that thine own right hand can save thee, that is, I will yield thee the cause, I will acknowledge that thou, who canst thus bring down the pride of men in the height of their iniquity, art also able to help thy self out of all thy misery; yea, that thou art able to contend with me, who often have done, and still can do these great things with ease, with the turning of my hand, with a word of my mouth; yea, then I will confess that thou art as I am, that thou art God as I am: But alas poor worm, thou canst do none of these things, therefore humble thy self and be quiet under mine afflicting hand. This seems to be the general scope of the holy Ghost in these five verses, even yet further to convince Job, that he had not an arm like God, nor could thun∣der with a voice like him, forasmuch as he could not put forth such acts, nor shew such effects of power as God both had and could put forth and shew in the face of all the world.

Vers. 10. Deck thy self now with majesty, &c.

Deck, or adorn thy self (the word signifieth to adorn, to put on ornaments) make as fair a shew of thy self as thou canst. The Apostle (Gal. 6.12.) speaks of some, who desired to make a fair shew in the flesh. The Lord bids Job make as fair a shew of him∣self as he could in flesh; Deck

Thy self

Let thy majesty proceed from thy self. Thus it is with God;

he needs no hand to adorn and deck him, to apparel him, or put on his robes, as the Kings and Princes of the earth need; others deck them, others adorn them and put on their robes; but the Lord decks himself. Now saith the Lord to Job, Deck thy self as I do,

With majesty and excellency.

Kings and Princes are decked with majesty and excellency at all times, a majestick excellency is inherent in their estate; and when they shew themselves in state, or shew their state, they put on their Crowns and Robes. Thus saith the Lord to Job, Put on majesty and excellency. Both words signifie highness, exalta∣tion; and are often used to signifie pride, because they that are high and exalted, are usually proud, and are alwayes under a temptation to be proud of their highness and greatness. And these words which here in the abstract we translate majesty and excel∣lency, are rendred in the concrete, proud (vers. 11, 12.) Behold every one that is proud (vers. 11.) Look upon every one that is proud (vers. 12.)* 1.441

Majesty is proper to Kings, and therefore we speak to them in that language, Your Majesty.

Excellency belongs to persons of great dignity; we say to Princes and great Commanders, Your Excellency, because they excel and exceed others in honour and power. Moses spake so of God (Exod. 15.7.) In the greatness of thy Excellency, thou hast overthrown them that rose up against thee. In the greatness of thy Excellency, or in the greatness of thy lifting up and exaltati∣on; the word notes both Gods high magnificence (Psal. 68.35.) and mans pride or haughtiness (Psal. 10.2.) The wicked in his pride (or haughtiness of spirit) persecutes the poor. Deck thy self with Majesty as a King, and with Excellency as a Prince; put on thy Emperial robes, and thy Princely garments. Yea, fur∣ther,

Array thy self with glory and beauty.* 1.442

Here are two other ornamental expressions, Glory and Beauty. Glory is man in his best array, or mans best array; yea, Glory is God in his best array, or Gods best array. The perfect happiness of man in heaven is called glory; mans best suit, is his suit of glory.

Grace,* 1.443 which is our best suit on earth, is sometimes called glory (2 Cor. 3.18.) We are changed from glory to glory, as by the Spi∣rit of the Lord; that is, f••om grace to grace. Mans first change is from sin to grace, his second is from grace to grace, or from one degree of grace to another. Grace is glory begun, and glory is grace perfected. Now, as glory is mans best suit, so glory is, as I may say, Gods best suit. He is, as the God of all grace (1 Pet. 5.10.) so the God of all glory; for all glory is to be given unto him, and his glory will he not give to any other. The glory of God is twofold. First, Essential and internal, for ever unchange∣ably abiding in himself; indeed the very Essence of God is glo∣ry. Of this we read (Exod. 33.18.) I will make all my goodness pass before thee, I will proclaim the name of the Lord before thee, and will be gracious to whom I will be gracious, and will shew mer∣cy to whom I will shew mercy; this kind of glory I will shew thee, but thou canst not see my face and live, that is, my essential glory.

Secondly, There is a providential or external glory of God; the manifestations of God in his greatness, goodness and power, are his glory. Thus 'tis said at the dedication of Solomons Tem∣ple (1 King. 8.11.) The glory of the Lord filled the house of the Lord; that is, there was a glorious and wonderful manifestation of the presence of the Lord in his house. Whatever God mani∣fests of himself, whether his power, or his goodness, or his mer∣cy, or his grace, or his patience, or his justice, is his glory. The Lord often arrayeth himself with these glories; that is, he declares both by his word and by his works, that he is powerful, good, merciful, gracious, patient and just towards the children of men. The Scripture calleth God the glory of his people (Psal. 106.20.) that is, it is the glory of any people, or that which they should glory in, that God is known to them, or that they are owned by God. But the idolatrizing Jews changed their glory into the simili∣tude of an Ox that eateth grass; that is, they changed God, who was their glory, and in whom they should have gloried, into the form of an in-glorious beast, while they either worshipped the image of a beast, or their God in that image.

And it is considerable, that the Apostle (Rom. 1.23.) at least alluding to (as the reference in our Bible intimates) if not quo∣ting that place last mentioned in the Psalm, whilst he speaks of the

idolatrous Gentiles, doth not say (as there) They changed their glory, &c. for the true God was not the glory of the Gentiles in those dayes, they owned him not as their only God (having many Idol gods) nor did he own them as his people; and there∣fore the Apostle did not, nor could he in truth say of the Gen∣tiles, They changed their glory, &c. But thus he saith, They changed the glory of the incorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. The Gentiles did not change the incorruptible God, their glory into an image, but they changed the glory of the in∣corruptible God into an image, &c. And in that respect the ido∣latry of the Jews (a people knowing the true God, yea, and glo∣rying in him) was worse than the idolatry of the Gentiles, who knew him not, nor ever gloried in him, nor accounted him their glory. But to the point in hand. As that is Gods glory which ma∣nifests his glory,

So in general, any thing which maketh man shine forth com∣mendably or honourably to others, or gives him a preheminence above many others (as neer relation to God specially doth) may be called his glory. Whatsoever is best in us, or to us, is our glo∣ry. The soul of man is his glory, because it is his best part. The body is a poor thing to the soul; the body is but a shell, the soul is the kernel; the body is but the sheath (as the Chaldee calls it, Deut. 7.15.) the soul is the sword, though usually we take more pains for the body than for the soul, as if we prized it more. When Jacob said (Gen. 49.6.) O my soul, come thou not into their secret; unto their assembly, mine honour, be not thou united; he meant (some say) the same thing by his soul, and by his honour or glory, because the soul is the most glorious and honourable part in man, and that which men should be most careful of. Thus likewise the tongue of man is called his glory (Psal. 57.8.) Awake my glory, that is, my tongue. The tongue being that organ or instrument where∣by the wisdom and prudence of man is held forth, and he made glorious in the world, 'tis therefore called his glory. The tongue of man is also called his glory, because with that he giveth glory to God by praising him, and confessing his name, together with his truth, unto salvation. And as glory is the best of man, so of any other creature (1 Cor. 15.61.) There is one glory of the Sun, and another of the Moon, and another glory of the Stars; for one Star

differs from another Star in glory; that is, there is one excellency, u••e, or operation in this Star, and another in that: Or, One Star dif∣fers from another Star in glory; that is, their light, influences & ef∣fects differ, some being more, others less operative upon sublu∣nary bodies. When the Lord said to Job, Array thy self with glory, his meaning is, shew thy best; and he means the same, when he adds, Array thy self (with beauty.)

* 1.444Beauty is the natural ornament of the body, of the face or countenance especially. These two words, glory and beauty, are often joyned together in Scripture (Psal. 21.5. Psal. 45.3.) where we render them honour and majesty. We may thus distin∣guish between them, taking the one for that which appears out∣wardly, in vestures and gestures, in actions and works; and the o∣ther as importing that rev••••ence & veneration which is given to such,* 1.445 as appear in that splendor and dignity, or which their splen∣dor and dignity stirs up in others: But we need not stand to di∣stinguish them, the words being often used promiscuously. And here the Lord is pleased to imploy many words to the same pur∣pose, to shew what great state he had need be in that contends with him: As if he had said, O Job, although thou didst not sit upon a dunghil, or wert not bound to thy bed by the cords of thy affli∣ction, but didst sit upon a Kingly throne, shining in robes of royalty, couldst thou in all those ornaments equal thy self to me, in majesty and excellency, in glory and beauty? Deck thy self with majesty and excellency, &c.

Hence note, First;

God himself is full of Majesty, of Excellency, of Glory, and of Beauty.

I put them all together in one Observation, because the ten∣dency of them all is one. The Scripture often sets forth the Lord thus adorned, thus decked (Psal. 93.1.) The Lord reigneth, he is cloathed with majesty, he is cloathed with strength, wherewith he hath girded himself. Again (Psal. 69.6.) Honour and maje∣sty are before him, strength & beauty are in his sanctuary (Psal. 104.1.) Bless the Lord, O my soul; O Lord, my God, thou art very great, thou art cloathed with honour and majesty. This cloathing, this array, which the Lord called Job to put on, is properly his own; and though God will not give his glory to another, yet

here he bids Job take his glory, and shew himself in it to the ut∣most if he could. Many have affected or invaded Gods glory, but none could ever attain or reach it. God calls man really to par∣take of glory with him, but man cannot take his glory upon him and be man. The humane nature of Christ could never have re∣ceived nor born that glory, but as united to, and subsisting in the person of the Son of God, according to that prayer of his (John 17.5.)

More distinctly; If God be thus cloathed, Then

First, We should tremble before him. Majesty is dreadful. The majesty of Kings, who in nature are but men, is very dread∣ful; how much more the majesty of God, who is King of Kings, the King immortal, and reigns for ever. We have this trembling three times repeated, with respect to the majesty of God (Isa. 2.10, 19, 21.) where the mightiest and greatest of the world, called there high Mountains and strong Towers, Oaks and Ce∣dars, are said to go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth. And though the peo∣ple of God have great cause to rejoyce at his majesty, as 'tis pro∣phesied they shall (Isa. 24.14.) They shall lift up their voices, they shall sing for the majesty of the Lord (nothing causeth the hearts of the righteous to rejoyce, more than the majesty of God) yet they ought to rejoyce, and so they do, with trembling (Psal. 2.11.) or with a holy awe of God impressed upon their hearts; for the majesty of God is a very dreadful, tremendous, awful majesty. And the more we have truly tasted the goodness and mercy of God, the more shall we tremble at his majesty; yea, the Lord will have his majesty not only taken notice of, but trembled at; and therefore he reproves those (Isa. 26.10.) who would not behold his majesty. The majesty of the Lord, like himself, cannot be seen or beheld in it self, yet it sheweth it self many wayes, though few behold it, or tremble at it; and the reason why they tremble not at it, is, because they do not, or rather (as the Prophet there speaks) will not behold it, no, not when it shines in the plainest demonstrations, whether of wrath against wicked men, or of love and mercy to the godly, as clearly as the Sun at noon day.

Secondly, As we should tremble at the majesty of the Lord, so admire his excellency; they that excel others, especially they

who excel all others in any kind, are much admired. The Lord is cloathed with excellency, how then should we admire him! and say, Who is a God like unto thee? This God is our God.

Thirdly, Seeing the Lord is cloathed with glory, we should glorifie him; and that, First, in his essential glory, Secondly, in the glory of his acts and operations. We should glorifie him for the greatness of his power, especially for the greatness of his grace, because the grace and mercy of God are his glory; as the Apostle spake in that prayer (Eph. 3.16.) That he would grant you according to the riches of his glory (that is, of his grace and favour towards you) to be strengthned with might by his Spi∣rit, in the inner man. And as the grace and goodness of God is his glory, so also is his holiness (Exod. 15.11.) Who is a God like unto thee, glorious in holiness? Let us glorifie God, in and for all his glories, in and for the glory of his power, mercy, grace and holiness.

Fourthly, God is arrayed with beauty. Beauty is a taking thing; then how should our souls delight in the Lord! We delight in things that are beautiful, we love beauty; how should this draw forth our love, our affections to God! All the beauty of the world is but a blot, 'tis darkness, and a stained thing, in compa∣rison of the Lords beauty, the beauty of his holiness; and there∣fore if we have a love to beauty, let us love the Lord, who is ar∣rayed with beauty, even with the perfection of beauty.

Lastly, In general; Seeing the Lord is deckt with majesty and excellency, arrayed with glory and beauty, let us continually ascribe all these to God. What God is, and hath shewed himself to be, we should shew forth (1 Chron. 29.11.) Thine, O Lord (saith David) is the greatness, and the power, and the glory, and the vi∣ctory, and the majesty; for all that is in heaven and in earth is thine. David ascribed all to God there, as also (Psal. 145.10.) All thy works praise thee, O Lord, and thy Saints shall bless thee; they shall speak of the glory of thy Kingdom, and talk of thy power, to make known to the sons of men his mighty acts, and the glorious majesty of his Kingdom: thy Kingdom is an everlasting Kingdom, and thy dominion endureth throughout all generations. Thus Saints are to blazon the name of God, and to make his praise glorious. The Apostle Jude concludes his Epistle with this Doxology; To the only wise God our Saviour (that is, Jesus Christ) be glory, and

majesty, and dominion, and power, now and ever, Amen.

Further, to remember the majesty and excellency of God, may and should be,

First, an incouragement to serve him. Who would not serve a Prince, who is decked with majesty and excellency, who is array∣ed with glory and beauty? who would not serve such a King as this? How ambitious are men to serve those who are deckt with worldly majesty and excellency? shall not we have a holy am∣bition to serve the Lord, who is thus decked and arrayed!

Secondly, This may exceedingly hearten and embolden us against all the danger we may meet with in the Lords service. If we encounter with hardships and hazards in Gods work, let us remember, he that is cloathed with majesty and excellency, &c. can protect us in his service, and reward us for it; we can lose nothing by him, though we should lose all for him, life and all.

Thirdly, This should fill our souls with reverential thoughts of God continually. Did we know the Lord in these divine dis∣coveries of himself, in his majesty and excellency, in his glory and beauty, how would our hearts be filled with high thoughts of him! we would neither speak nor think of God, but with a gra∣cious awe upon our spirits.

Fourthly, This should provoke us in all holy duties to do our best. The Lord reproved the Jews (Mal. 1.8.) when they brought him a poor lean sacrifice; Offer it now unto thy Gover∣nour, will he be pleased with thee, or accept thy person? Shall we put off God, who is full of majesty and excellency, of glory and beauty, with poor, weak and sickly services, such as our Gover∣nours, men in high place & power will not accept from our hands, but turn back with disdain upon our hands. The worship and ser∣vice of God consists not in a bodily exercise, nor in any outward beauty; he is a spirit, and must be worshipped in spirit and in truth; that is, in truth of heart, and according to the truth of his word, which the Apostle calls the simplicity that is in Christ (2 Cor. 11.3.) The glory and beauty of God is spiritual, and the beauty that he must be served with, is, above all, the inward beau∣ty of faith and love, and holy fear in our hearts.

Fifthly, If God be thus deckt with majesty, &c. This may assure us in praying to him and calling upon him, that we shall

not seek him in vain: It is worth the while to attend such a God, and pour out our hearts before him. We may safely depend up∣on God for all, seeing majesty and excellency are his. The Lords prayer by which we are to form, or unto which we should con∣form all our prayers concludes with this, thine is the kingdom, power and glory; all is thine, and therefore we have great encou∣ragement to ask all of thee. Men can give to those that ask them, according to the extent of their power. There is a con∣fluence or comprehension of all power in the majesty, excellency, and glory of God, and therefore he can give whatsoever we ask.

Now, as, that God is thus deckt and arrayed with majesty and excellency, is implied in this Text; so 'tis also implied, that he hath thus deckt himself, while he saith to Job,

Deck thy self with majesty and excellency.

Hence observe, Secondly;

The majesty and excellency, the glory and beauty of God, are all of and from himself.

He is the fountain as of his own being, so of the majesty and excellency, of the glory and beauty of his being; he decks and arrays himself, he is not decked by others. Moralists say, honour is not or resides not in him that is honoured, but in him that honoureth; yet here honour is seated in him that is honoured. We honour God, and give glory to him, but we cannot add any honour to him, all is originally in himself; he is the beginning without be∣ginning of his own majesty. And as Gods majesty is his own, so of his own putting on; he borroweth nothing from the creature, nor needs he any creature to deck him. He is not what others will make him or have him to be, but what he is, he is of and from himself.

Thirdly, Observe;

The majesty and glory of the greatest among men, is the gift of God.

Deck thy self with majesty, saith God to Job; but Job could not deck himself; he could not p••t a clothing of majesty, and excellency, of glory and beauty upon himself. All that man hath is received from God, and is but a ray from his unconceiveable

light. As all our spiritual a••ray, deckings and ornaments, are put on us by God (Ezek. 16.10, 11.) I cloathed thee with broidered work, I covered thee with silk, I decked thee also with ornaments, I put a jewel on thy forehead, &c. So all civil ornaments are put on man by God. I girded thee (said God of Cyrus, Isa. 45.5.) though thou hast not known me; that is, I gave thee all thy power and greatness, thy honour and dignity, though thou tookest no no∣tice of me in doing it, nor that I did it. Thus it is said of Solomon (1 Chron. 29.25.) The Lord magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty, as had not been on any king before him in Israel. And thus spake Daniel to Bel∣shazzar, concerning his father Nebuchadnezar (Dan. 5.19.) And for the majesty that he (that is, God) gave him, all Nations, Peo∣ple and Languages, trembled and feared before him. All the ma∣jesty and excellency, all the glory and beauty of the greatest Mo∣narchs, is derived from God.

Fourthly, Observe;

The majesty and excellency, the glory and beauty of man, is nothing to Gods.

Christ saith (Mat. 6.29.) Solomon in all his glory was not arrayed like one of these. Solomon was a King in the greatest ma∣jesty and excellency, glory and beauty of any that ever was in the world; yet saith Christ, he was not decked like one of these Lillies: then how far short did his glory fall of the glory of God! how doth all the glory of the world vanish and disappear at the ap∣pearance of the glory of God, even as the lustre of the moon & stars doth at the rising of the thrice illustrious Sun! And as mans glory is nothing to Gods, while it lasts or endures, so it is nothing to his in the lastingness and duration of it. Dominion and majesty are Gods, and shall be ascribed to God everlastingly. It is said of Aha∣suerus (Esther 1.4.) that he shewed the riches of his glorious kingdom, and the honour of his excellent Majesty many days, even a hundred and fourscore days; but the Lord sheweth his ex∣cellent Majesty for ever and ever, for it abides for ever: and if so, what is the majesty of man compared with the Lords (Isa. 40.6.) All flesh is grass, and the goodliness of it, as the flower of the field. The majesty and excellency, the glory and beauty of man, is but the goodliness of flesh, or the best of a fleshly, earth∣ly

state; and what is that, but the goodliness of a fading flower, or of the grass that is cut down and withers, yea, which some∣times withers before it is cut down, as David saith (Psal. 129.6, 7.) the grass doth upon the house tops, which withereth afore it groweth up; wherewith the mower filleth not his hand, nor he that bindeth sheaves his bosome.

Fourthly, note;

The way to lay the creature low, is to consider the Majesty of God.

Why doth the Lord call Job to deck himself with humane ma∣jesty and excellency? was it not to bring him to a due considera∣tion of his own divine majesty and excellency? Job must compare himself with God in his glory, that he might fall down convinced, that himself had no glory.

Thus the Lord shewed Job his own meanness and exility, by bidding him imitate the divine Majesty and excellency.

Secondly, The Lord calls him further, to imitate him, if he could, in the mighty effects of his power or in his powerful works, against proud and wicked men.

Vers. 11. Cast abroad the rage of thy wrath.

As if he had said, let me see now what a man thou art, or ra∣ther, what a God thou art, when thou art enflamed with anger.

Cast abroad.

That is, furiously disperse and scatter thy rage or rages. The word signifies a scattering after breaking to pieces (Psal. 2.9.) As a Potters vessel,* 1.446 when it is broken, is scattered abroad, so saith the Lord, scatter abroad the (rage) of thy wrath; the Hebrew word is, The passing of thy wrath. Rage makes a speedy passage, it hath a swift motion, and do thou cast it abroad while 'tis stir∣ring and in motion, let it not cool, cast it abroad hot. The word notes a violent hurrying along, Scatter abroad the rage

Of thy wrath.

Or as the Hebrew hath it, of thy nostrils. Raging appears by breathing, or in the quick stirring of the nostrils when we breath; but why would the Lord have Job shew his rage? The answers is, do it to the destruction of the proud.

Behold every one that is proud and abase him.

Go, look upon proud ones in thine anger, deal with them as they deserve. The word implies more than bare beholding.

There is a twofold beholding of things or persons.

First, With favour, delight and pleasure (Psal. 33.18. and 34.15.) In both places the Lord is represented, beholding or casting an eye upon his people, with grace and favour, for their good and comfort.

Secondly, There is a beholding with anger and displeasure; that is the meaning here: behold every one that is proud, behold them all, not only to take notice of them who they are, but behold them as I do, in wrath and anger, Behold

Every one that is proud.

Be they few or many, great or small, shew thy self against every one that is proud, and

Abase him.

Every proud man is as a mountain. Go, shew thy self like me, behold those that are as mountains among men, and make them valleys, abase them; that's the Lords work, and the meaning of his word here; as if he had said, I have a power, that though proud ones are as great mountains, yet I can make them as valleys. The Lord speaks this again at the beginning of the

Vers. 12. Look on every one that is proud, and bring him low.

Here is an elegant repetition of the same thing, almost in the same words, meerly to inforce the matter look on every one that is proud, bend thy brows, look frowningly upon him, as if thou wouldst look him thorough.

And bring him low.

The Septuagint say, quench him.* 1.447 The proud man is all in a flame; now saith God, behold this proud man and quench him, extinguish him, put him out. Thus the Lord calls Job to express his displeasure in these effects against proud men, that he might appear in wrath like him: As if the Lord had said, I behold

the proud man, and I abase him; I look upon the proud man, and bring him low, now let me see you do so too. Canst thou with a look only abate their pride, and bring down the pomp of man?

Cast abroad the rage of thy wrath.

Hence note, First;

There is wrath in God.

God knoweth how to cast forth his wrath as well as to send forth his love,* 1.448 or shed it abroad (as the Apostles word is, Rom. 5.5.) in the hearts of his justified ones, by the holy Ghost, which is given unto them. The wrath of God (saith the same Apostle, Rom. 1.18.) is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. The wrath of God is such as we can neither, First, withstand, nor, Secondly, avoid; there's, no out-running, no making an escape from it, but only by Jesus Christ, and therefore the Apostle gives that glory to him alone (1 Thess. 1.10.) Even Jesus, which deli∣vered us from the wrath to come. There is a wrath to come, which God will scatter over all this sinful wicked world; blessed are they that are delivered from it. Yea, not only is there wrath in God, but a fierceness of wrath, terrible wrath, such as will cause the wicked (as was said before) to run into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth (Isa. 2.19.) Let us mind this wrath and the fierceness of it; and let us bless the Lord, who hath sent Jesus Christ ••o deliver us from this wrath, and from the fierceness of it. When wrath shall be cast abroad upon the wicked world, that it falls not upon the godly, is the fruit of highest and freest love. And though they sip of the cup, yet that they drink not the dregs of it is rich mercy (Psal. 75.98.) In the hand of the Lord there is a cup, and the wine is red, it is full of mixture, and he powreth out the same (in this powring out (possibly) a godly man may drink somewhat of it, especially in a time of common calamity) but the dregs thereof all the wicked of the earth shall wring them out and drink them. It is of the Lords mercy, and because his compassi∣ons fail not, that we are delivered from the fierceness of his wrath, and from drinking the very dregs of the cup of his displeasure.

Consider further, upon whom this wrath will be exercised, Cast

forth the rage of thy wrath, behold every one that is proud, and abase him: This the Lord bids Job do, to shew what himself usually doth.

Hence note, First;

The Lord takes special notice of proud persons.

He beholds them, he locks upon them. As it is said Saul (1 Sam. 18.9.) He eyed David from that day forward, that is (which was his great sin) he cast a revengeful envious eye upon him: Thus when the holy God seeth wicked men g••ow lofty and proud, he eyeth and beholdeth them from that very day, with an eye of just re∣venge, or with a purpose to break them and be revenged on them. God beholds them, as I may say, with an evil eye, that is, with an intent to bring evil upon them. He (saith David, Psal. 138.6.) knoweth the proud afar off. As it is said of the Father of the humbled Prodigal in the Parable, (Luke 15.) When he was yet a great way off, his father saw him, and had compassion. So God quickly spies out a proud man, even a great way off, and hath indignation against him; or, as we may rather expound the Psalm, He knoweth the proud afar off; that is, a proud man shall never come near him, he will not admit him into his presence, much less into his imbraces. To be known afar off, is to be far from the favourable or respectful knowledge of God; yea, to those whom the Lord knows afar off in this world, he will say in the next, I never knew you, depart from me, ye workers of iniquity (Mat. 7.23.)

Secondly, Note;

God is able to, and will cast down proud men.

That which he would have Job do, he himself (as was said) usually doth; He beholdeth the proud, and abaseth them, he layeth them low. Nebuchadnezzar, that proud Monarch, was brought to that confession (Dan. 4.37.) Now I Nebuchadnezzar praise, and honour, and extol the King of Heaven, all whose works are true, and his ways judgment, and those that walk in pride he is able to abase. If men will be proud and lofty, the Lord both knoweth very well how, and is able very easily to bring them down. And as he knows how, and is able to deal with proud men, so he desires and de∣lights to deal with them, above all sorts of sinners; his greatest contests are with the proud (Isa. 2.12, 13, 14.) The day of

the Lord of Hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up (in his own conceit especially) and he shall be brought low, and upon all the Cedars of Lebanon, that are high and lifted up, and upon all the Oaks of Bashan, and upon all the high mountains, &c. What meaneth the Prophet by these? is the Lord angry with trees and mountains? These are but the shadows of great and proud men; the day of the Lord shall be upon every one of them, and his hand will be heavy upon them in that day. Proud men look upon themselves much above o∣thers; but as God is above them, so he loves to shew himself ahove them, especially when they shew out their pride. As Je∣throe said to Moses (Exod. 18.9, 11.) Now I know that the Lord is greater than all gods, for in the thing wherein they dealt proudly he was above them. God sheweth himself above all, when he acts above proud men, and acts them down in their proudest actings.

And as the Lord delights to bring proud men down; so he will certainly do it, he is resolved upon it, He looketh upon every one that is proud to abase him. The Angels that fell were proud, they kept not their first estate, but left their habitation, they did not like the state wherein God had placed them; and therefo e God cast them down, and he hath reserved them in everlasting chains under darkness unto the judgment of the great day (Jude 6.) When man in Paradise began to be proud and would be more than God made him (God made him above all earthly creatures, but he would be as God, as his Creator; he would be, as it were, the founder of his own happiness; pride and unbelief at once took hold of him and led him to his sin-fall, and) then followed his fall, his judgment-fall; God cast him down, God abased him, and not only that proud man, but man-kind for his pride; they being in him, his pride was theirs. And to this day God hath all along set his face against all proud men, and the pride of all men, (James 4.6.) God resisteth the proud. The proud contend with God, they, as it were, wage war with God, and therefore God will wage war and contend with them, he resisteth the proud (Prov. 3.34.) Surely he scorneth the scorner, but he giveth grace to the lowly. The Lord hath two great works to do in the world. The first is, to lift up and exalt the humble. The se∣cond is, to humble and pull down the proud. These two are the

daily products of divine providence. And the Lord is so much an enemy to pride, that if he see it in any of his own servants, he will abase them and lay them low for it; as we see in the case of that good King Hezekiah, His heart being lifted up (not in thankful∣ness, nor in zeal for the ways and things of God, as once it was, but in pride) there was wrath upon him, and upon Judah and Jerusalem (2 Chron. 32.35.) The Lord will not bear it, when his own bear or behave themselves proudly (Prov. 29.23.) A mans pride (any mans pride) shall bring him low; that is, he shall be brought low for his pride, or his pride will bring him into such extrava∣gant wayes as will be a means to bring him low.

Thirdly, Note;

God can easily abase and cast down proud ones.

If any ask, how easily can he do it? I answer, He can do it with a look; Look upon every one that is proud, and bring him low, saith God to Job, shew thy self like me in this, I can do it as easily as look upon him. God by a cast of his eye can cast down all proud men; as the Lord can help his people with a look. David desired no more for his portion, but that God would lift up the light of his countenance upon him (Psal. 4.6.) that is, that God would look upon him favourably: And that prayer is made three times (Psal. 80 4, 7, 19.) Cause thy face to shine up∣on us, and (we have enough) we shall be saved, we shall be de∣livered, we shall be protected. A good look from God is all good to man. God with a good look can save us; and if God withdraw his eye from any, and will not look upon them, if he turn his back upon them, or hide his face from them, his favour is withdrawn, and they are helpless. Now as God can save his people with a smiling look, so he can destroy his enemies with a frowning one. His look is as powerful and effectual to destroy, as it is to save; though to look savingly be much more the delight of God (if I may so speak) than to look destroyingly. It is said, God looked through the pillar of fire and the cloud, upon the Hosts of Pha∣roah, and troubled them, and took off the chariot wheels (Exod. 14.24.) Surely God abaseth the proud men of the world easily, when he doth it with a look. He indeed (as the holy Virgin spake in her song, Luke 1.51, 52.) Sheweth strength with his arm (or the strength of his arm) when he scattereth the proud in the imagina∣tions

of their hearts, and puts down the mighty from their seats, and exalteth them of low degree; yet all this the Lord can do with a look from heaven, The habitation of his Holiness, and of his Glory. Now,

If the Lord deal thus with proud men, take these inferences from it.

First, Hath God such an evil eye upon proud men, will he cast them down? will he certainly do it? and can he easily do it? Then woe to proud men; 'tis the word of the Prophet (Isa. 28.1.) Woe to the crown of pride, to the drunkards of Ephraim; that is, to those who crown themselves with pride, and make that their glory and their honour which will p••ove their shame and down∣fal: and these the Prophet calls the drunkards of Ephraim (I conceive) he means not those that drink themselves drunk with wine, but those that are drunk with their own presumptions, with the pride of their spirits, or, as many also are, with vain hopes and expectations. We have vain confidents and expectants so expres∣sed (Nahum. 1.10.) While they are folded together as thorns, and while they are drunken as drunkards, they shall be devoured as stub∣ble fully dry; that is, while they are drunken with pride and self-confidence to carry all before them, while they are thus fol∣ded together like thorns, in their plots and contrivements, while they are drunken with false hopes, they shall be devoured as stub∣ble fully dry; that is, they shall be utterly consumed and de∣voured.

Secondly, If there be such a woe to proud ones, if the Lord hath such a bad eye upon them, and is able to lay them low, and will certainly do it, and can easily do it, we had need consider who are the proud ones. Pride is an evil weed, yet it groweth many times in the best soyl, even in a good heart; and it is no easie matter to find out who are the proud men intended in this Text and Point; yet I answer,

In general, First, All they are proud who value themselves very highly, yea, they are proud who put any undue value upon them∣selves; we can scarcely value our selves any thing at all, but we shal over-value ••ur selves, for we are worms and no men, saith David: He said also, What is man, O Lord, that thou art mindful of him? Man is so small a thing, that the Psalmist could hardly tell what he is, or what to make of him; sure enough man is no such thing

as most men make of themselves. Doubtless, if we have any high thoughts of our selves; we over-think our selves; and usually they that have least true worth, have greatest thoughts of their own worthiness. Man hath lost all, is stript of all, as he cometh into the world, yet he is proud as if he had all. As they that have much are proud, or in great danger of pride, so it is a truth, that they who have nothing are often proud too. The Apostle bids Ti∣mothy (1 Tim. 6.17.) Charge them that be rich in this world, that they be not high-minded. And among rich men, they who (as I may say, according to the phrase of the world) have raised their own fortunes, are most apt to be proud; and there are two reasons of it, First, Because of the change of their state; they were low and empty, but now they are high and full. This change of their condition, changeth their disposition; and (as we say) Their blood riseth with their good. Secondly, That which they have is (say they) of their own getting; they think their skill and their dili∣gence hath got it. Hence Job protested, If I rejoyced because my hand hath gotten much. Nebuchadnezzar boasted of his great Palace, because he had built it; Is not this great Babel that I have built? Now, as they are apt to be proud who have much, especially when it is of their own acquisition (though indeed we have nothing meerly of our own acquisition) so they who have lit∣tle or nothing, are not out of the danger of pride; poor & proud is so common, that it is grown into a proverb. And they especially, who are poor in spirituals, grow proud in spirit, as it was with the Laodicean Angel (Rev. 3.17.)

But further, they are proud who lift up themselves in any thing of self; As, First, in their natural parts, wit, understand∣ing, memory, elocution; Secondly, in their acquired parts, learning, knowledge, skill; Thirdly, in their moral vertues, so∣briety, temperance, justice; Fourthly, in their spiritual graces, faith, love, self-denial ('tis possible to be proud for a fit of these, or to have a fit of pride come upon us upon the exercise of these) Fifthly, in their holy duties and performances, prayers, fastings, &c. Sixthly, in their legal righteousness and good deeds, alms, charities. We seldom do well, or any good, especially (as we ought, and duty binds us) much good, but we think too well of our selves (that we are better than we are) or too much both of the good we have done, and of our own goodness. As the

great goodness of God, or the greatness of his goodness ap∣pears chiefly in this, that he can make all things, even evil things, and those not only the evils of trouble, but the evil of sin, work together for our good (Rom. 8.28.) so the great evil of mans heart, or the greatness of that evil, appears chiefly in this, that it causeth all things, even good things, and those not only the good things of this natural life, but the good belonging to, and done in the power of a spiritual life, to work to our hurt, sometimes for a time, and would to our ruine for ever, did not the Lord over-rule it. Seventhly, the favour which they have with men, whether they be the mighty, the Princes and powers of the world, or the many, the common people of the world. How are some lifted up, because they are the darlings of the people, because the multitude eyes them, points at them, and applauds them! To be lifted up in any of these things, or in any thing else (and what is there, not only of an earthly, but of an heavenly pedigree and extraction, in which the vain heart of man is not ready to be lifted up unduly, forgetting God from whom all good comes; to be lifted up, I say, in any of these things) layes man open to the wrathful resistance of God, and all such God will bring down and abase; therefore let us be empty of our selves, and beware of being found among the proud, yea, of being in any kind or degree proud. It is dangerous to have any pride found in us, but woe to those who are found proud.

Thirdly, If the Lord hath such an eye to, and upon proud men, and will thus bring them low, Then let us not be afraid of proud men; why should we be afraid of them who are falling (Prov. 15.33.) The fear of the Lord is the instruction of wisdom, and before honour is humility. But what saith the same Solomon (Prov. 18.32.) Before destruction the heart of man is haughty. As soon as ever we see any man shewing a proud heart by pride of life, we may quickly conclude the Lord is about to pluck him down. One very great reason why the Lord hath laid many, who were once as mountains, low as valleys, was the pride of their hearts. When pride buds, the rod blossometh; that is, God is preparing for the correction, if not for the destruction of proud ones. And as it is sad to see pride bud at any time, so then especially, when the rod blossometh, that is, when God is correcting us with his rods.

Fourthly, Then do not envy proud ones. We are apt to en∣vy those that are high in place, though they are proud in spirit; but, do not envy proud ones, how high, how great soever you see them, for they are in danger of falling, according to the truth of this Scripture, and many others. When proud men are in their fullest ruff, and highest ascent, then they are nearest a dreadful downfall; Before destruction the heart of man is haughty (saith Solomon, Prov. 18.12.) and before honour is humility. And the Apostle Peter having given this counsel to those who are humbled by affliction (1 Epist. 5.6.) humble your selves under the mighty hand of God, subjoyns this comfortable promise in the close of the verse, That he may exalt you in due time.

Fifthly, Then pride is a very provoking sin. The Lord who de∣clares himself against all sorts of sinners, declares himself most against proud sinners (Prov. 16.5.) Every one that is proud in heart, is an abomination to the Lord; & mark what followeth in the same verse, though hand joyn in hand, he (that is, the proud man) shall not be unpunished. Pride is the Devils sin, the Devil is that Mystical Leviathan spoken of in the 41th Chapter of this Book, who is a King over all the children of pride. They who are not sub∣ject to God (proud men above all men are not) are the Devils subjects; He is a King over all the children of pride. There are four things in which the provocation of the sin of pride consists, any one of which may provoke God to pull down proud ones.

First, Proud men set themselves in the place of God, Lucifer (by whom the proud Babilonian is meant) said (Isa. 14.14.) I will be like the Most High. Thus the Lord said of the Prince of Tyrus. (Ezek. 28.2.) Because thine heart is lifted up, and thou hast said I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man and not God, though thou set thy heart as the heart of God. See how that proud Prince thought to carry it as God, as if he had been the founder of his own strength. How can the Lord but be provoked with such an affront as this? Proud Babilon spake this language, and at as high a rate (Isa. 47.8.) I am, and none else besides me (is not this to speak just like God) I shall not sit as a widdow, neither shall I know the loss of children.

Secondly, As pride is an usurpation of the place and power of God, so of the providences of God. A proud man knoweth not how to acknowledge God in any mercy, nor how to be hum∣bled

under the hand of God in any affliction. He mindes not God either in what he enjoyeth, or in what he suffereth; is not this a provocation?

Thirdly, Pride must needs provoke God, as a proud man sets himself against all the Commands & Laws of God. God cannot but be provoked, to see all his Laws and Commands slighted by man. A proud man will keep no bounds, nor would he be kept in any.

Fourthly, Pride is a Mother sin, it brings forth many other sins. As Unbelief is a Mother sin, so is Pride (Hab. 2.5.) He is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all Nations, and heapeth unto him all people. The pride of the Assyrian put him upon other sins, upon oppression especially; he could not keep at home, nor be contented with his own Dominion, th••ugh a very large and vast one; he must go abroad, and invade o∣ther mens Territories; his pride sent him to do mischief, and he enlarged his desire as hell. Proud men must oppress and wrong o∣thers, to bring in fewel for their own lusts. Pride calls in aid from many sins to serve its turn.

Lastly, If Pride provokes God, if he looketh upon every one that is proud, to abase him and bring him low; then how should we labour to be humble ones, that the Lord may look upon us with a favourable eye, and so he doth upon all them that walk humbly with him. As God resisteth the proud, so he giveth grace to the humble, that is, favour. The humble shall have his favour, and the proud his frowns. As to do justly, and to love mercy, is the sum of all duty to man; so to walk humbly, is the sum of all duty to God (Mic. 6.8.) They who walk humbly, walk not onely holily, but safely. They who are low in their own eyes, are un∣der the special protection of the high God.

The Lord having called upon Job to shew the effect of his wrath against one sort of bad men, the proud, calleth upon him in the next words, to shew the effects of his wrath upon all sorts of bad men, comprehended under this general word, The wicked.

And tread down the wicked in their place.

The Lord bids Job do this if he could (indeed he could not) that he might shew himself a competent match for God. As if the Lord had said, I tread down the wicked in their places, do thou

so too, if thou canst. God had said before, Abase every one that is proud, and bring him low; now he saith, Tread down the wicked.

Tread them down, As mire in the street: We tread upon vile and contemptible things. To tread upon any t••ing, a person e∣specially, notes utter contempt of him, and ab••olute conquest over him; and therefore (Josh. 10.24.) to shew the compleat vi∣ctory which the Lords people had go•• over the Kings of Canaan, Joshua called for all the men of Israel, and said unto the Captains of the men of war which went with him, Come near, put your feet up∣on the necks of these Kings; and they came near, and put their feet upon the necks of them. And that's it which the Apostle gives (in way of promise) as an assurance of our conquest over the evil spi∣rit, the devil (Rom. 16.20.) God shall bruise (we put in the Mar∣gin, tread; the Greek word signi••ies, to bruise by treading; God shall tread) Satan under your feet shortly, that is, God will give you a full and a final victory over the devil. We have a like ex∣pression or promise (Psal. 91.13.) Thou shalt tread upon the lion and adder; the young lion, and the dragon shalt thou trample under feet. God will give his people power, not onely over hurtful beasts, but over men, which are hurtful as those beasts, and o∣ver Satan, who is eminently shadowed by the Lion, the Adder, the young Lion, and the Dragon; in that evil spirit all these evil beasts are trodden under feet, that is, subdued and con∣quered. When David would shew how he (in case he were faulty) was willing to be made a very slave to his enemies, he phrases it thus (Psal. 7.5.) Let the enemy persecute my soul and take it, yea, let him tread down my life upon the earth, and lay mine ho∣nour in the dust; that is, let him have full power over me, let me be at his mercy, though he be mercilesse. Once more (saith the Church, Psal. 44.5.) Through thee will we push down our ene∣mies, through thy name will we tread them down that rise up against us. Thus the Lord bespake Job, Come, saith he, Let me see you tread down the wicked, get an absolute conquest over them, that they may rise up no more in this world to do wickedly. Tread down

The wicked.

The word wicked is often taken largely, so every man in a sinful state, may be called a wicked man; every person unconverted or unregenerate, every person that hath not true grace, is wicked.

There is no middle estate among men, between good and bad, converted and unconverted; yet here the wicked are not to be taken onely in a large sense, for sinners in common, but strictly,

First, For the proud before spoken of, There the Lord said, abase the proud, here he saith, Tread down the wicked; that is, the wicked who are proud. To be wicked and to be proud are the same: For as most wicked men are proud, so all proud men are wicked; for pride it self is a great wickednesse: and it is pride that causeth most men to do wickedly, even to rebel against God and his righteous laws, to rise up against his wayes and truths. When we have said of a man he is proud, if we have not said all evil, we have said one of the worst evils of him; and that which layes him open, as to suffer the worst penal evils, so to do the worst sinful evils.

Secondly, If we take the words distinctly (as we may) then by the wicked are meant grosse and flagitious sinners, notorious sinners; for though, as I said before, any one that hath not grace, may be called wicked, yet properly, and in Scripture sense, wicked ones are notorious, presumptuous, and flagitious sinners, such as sin with a high hand, and with a stiffe neck.

Thirdly, By the wicked we may especially understand op∣pressors, who are troublesome and vexatious to others. As some are wicked in taking their own pleasure, and in satisfying their vain desires; so many are wicked in vexing, afflicting, and op∣pressing others. The Hebrew word for a wicked man, signifies such a one as is both unquiet himself, and will not suffer others to be quiet. In any of, or in all these three notions, we may expound the word wicked here; the wicked are proud ones, or notorious evil ones, or oppressors of others. Tread down the wicked

In their place.

The Hebrew is, Ʋnder them. The word also signifieth (as we render) a proper place; and that's considerable. Tread them down in their place. The Lord doth not say in thy place, but in their place; which may note these two things.

First, Wheresoever thou findest them, tread them down.

Secondly, In their place, that is, where they flourish most, where they are best rooted, or most strongly secured; where they have the greatest advantages and strengths to save them harm∣lesse.

That is specially a mans place,* 1.449 where he seateth and hopes to settle himself. Now saith God, Tread them down in their place. I do so, I destroy the wicked, when and where they think themselves safest, where they think no hand can touch them, nor arm reach them, there my foot shall tread them down. O Job, canst thou do thus? or do thou thus, Tread down the wicked in their place. And as it followeth in the next verse to the same effect.

Verse 13. Hide them in the dust together, and bind their faces in secret.

That is, Bring them to utter destruction, to condign punish∣ment, even to death. Some expound hiding in the dust, by laying in dungeons and filthy prisons. Secondly, Others say to hide in the dust, notes death, or to lay them in their graves. Dust thou art (said God to Adam, Gen. 3.19.) and to dust thou shalt return. That is, thou shalt die, and be put in thy grave; which possibly, is called, the dust of death (Psal. 22.15.) Hide them in the dust of the earth, let them appear no more above ground to trou∣ble thee or others. Hide them in the dust

Together.

That is either,

First, All at a time. Thus the Lord can do, he can destroy all the wicked at once, at one time, in one hour. Or,

Secondly, Together; that is, in one place. God can gather the wicked all together, and so make an end of them toge∣ther, both as to time and place.

Yet I conceive neither of these are here intended; for God doth not usually destroy the wicked all at one time, nor all in one place; he hath several times and stages to act his providences in and upon, so that, to hide them in the dust together, is but this, to hide them alike, to put them all into the same condition, at one time or other, in one place or other, that they may be able to do no more mischief.

And bind their faces in secret.

That's the last expression, shewing what God doth, and what he bid Job do, Bind their faces in secret. There may be a two∣fold interpretation of these words; either,

First, In allusion to men condemned, whose faces use to be covered; a Sentence of death being pronounced and passed upon them, they were as it were hid from the light of the living. Thus as soon as Ahasuerus the King had passed sentence against Haman, they covered his face (Esth. 7.8.) or

Secondly, This covering their faces, may be an allusion to actually dead men, whose faces if they die among men, especially among friends, are alwayes bound up and decently covered. When Christ called Lazarus out of the grave, the Text saith (John 11.44.) He came forth, his face being bound about with a napkin. So then, to bind their faces in secret, is as if it had been said, bring them to death, or put them to death. Thus the Lord calls Job to that in three particulars, which himself will certainly do.

First, To Tread down the wicked.

Secondly, To Hide them in the dust together.

Thirdly, To Bind their faces in secret.

The Notes which I shall give from these words, will be ground∣ed upon that three-fold interpretation of the word wicked. And

First, As the wicked are taken for the same with the proud in the former verse.

Observe;

Proud men are wicked men.

Behold (saith the Prophet, Mal. 4.1.) The day of the Lord shall burn as an oven, and all the proud, and all that do wickedly, shall be stubble. The proud, ••••d they that do wickedly go together. The proud do wickedly, and are therefore deservedly numbred among the wicked. Pride is the first of those seven things which are an abo∣mination to the Lord (Prov. 6.16, 17.) There are six things that the Lord hates, yea, seven are abomination to him. A proud look, that's first; and if a proud look, then certainly a proud heart, and a proud spirit. Proud persons have not onely a chief, but the first place by name among those whom the Lord abominates. And in that black Catalogue of eighteen sorts of wicked ones, that shall trouble the world in the latter dayes, the proud are not the last nor the least; (2 Tim. 3.2, 3, 4, 5.) In the last dayes perilous times shall come, why? what shall make them so? The reason follows, For men shall be lovers of their own selves, covetous, boasters, proud. Now though the proud man comes in the fourth place, by name, yet he is

in the first place as to influence; for what is the reason why men over-love themselves? is it not because they are proud, and have too high thoughts of themselves? David (Psal. 119.21.) shew∣eth the wickedness of proud men, or that proud men are extream∣ly wicked, while he saith to and of God, Thou hast rebuked the proud that are cursed, which do erre from thy Commandements. The proud are such as continually wander out of the wayes of truth and holinesse. Pride will not let us keep Commandements ('tis the humble soul which keeps them) and therefore pride may be called the breach of all the Commandements; and if so, proud men must needs be the very first-born of the wicked; and therefore David saith of them, that they are not onely under the rebuke of God, but under his curse, which is the peculiar portion and pu∣nishment of the wicked. And what the way of proud men is, both in doing and speaking, the same David tells us (Psal. 75.45.) I said unto the fools, deal not foolishly; and to the wicked, lift not up the horn, lift not up your horn on high, speak not with a stiffe neck, that is, be not proud. Wicked men lift up their horn and tongue, they cannot but shew their pride in word and deed. The De∣vil is the wicked one (Matth. 13.19.) The high-way ground ha∣ving received the seed, 'tis said, the wicked one (that is, the Devil) cometh and catcheth it away. And when the world is said to lie in wickedness, or in the wicked one (1 John 5.19.) The meaning is, the Devil over-rules the carnal world. Now, as the Devil is the wicked one, so he is the proud one also. Pride was that wicked∣edness for which God trod him down, and his wickedness still continueth in tempting men to, or in puffing them up with pride. It is the businesse of the wicked one, the Devil, to make men proud, because he knows pride will make them wicked, and do wicked∣ly. Pride hardeneth the mind (as Daniel saith it did Nebuchad∣nezar, Chap. 5.20.) Now what wickednesse is there, which a hardened mind will not attempt to do! Pride put Herod upon seeking the bloud of Christ, who came to save and wash sinners with his blood.

Proud men are very wicked as they despise other men (a proud man thinks no man so good as himself, or himself too good for all other men) Some proud men are so wicked, that they despise e∣ven God himself. The proud man lifts up himself against the Word of God, slights the promises, regards not the threatnings of

God; his heart is lifted up against the Commandements of God, nor doth he value the comforts of God; he neglects the Ordinan∣ces of God, nor doth he reverence the Providences of God. He that doth, or is ready to do all this, is surely a despiser of God himself. How wicked a man is he, whose heart is lifted up both against God and man!

Secondly, Consider the wicked proud man, as one whom God treadeth down.

Then, Observe;

God punisheth sinners with that which is most crosse to their lusts.

What more crosse to a high-spirited man, than to be brought low; and who can be brought lower than he that is trodden down. As God sometimes punisheth Drunkards with thirst, and Glut∣tons with hunger, and covetous persons with poverty. There is one (saith Solomon, Prov. 11.29.) that with-holdeth more than is meet (he doubtless is a covetous man that doth so) & it tendeth to poverty. So God punisheth proud ones, by that which is most contrary to their nature, he abaseth and layeth them low. The Prophet tells us (Isa. 3.16, 17.) how the Lord would punish wanton women, who were proud either of their natural beauty, or artificial dresses and orna∣ments. The daughters of Zion (saith he) are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinckling with their feet; there's their pride: but what was their punishment? the next words resolve us. Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts; they were proud of that which covered their skin, and therefore the Lord punisht them with scabs, or covered their skin with scurfe and scabs; and as there the Lord shews what he would bring upon, so what he would take from them. (Vers. 18.) In that day the Lord will take away the bravery of their tinckling ornaments about their feet, and their Caules, and their round tyres like the Moon. And (Vers. 24.) it shall come to pass that instead of sweet smell there shall be stink, and instead of a girdle a rent, and instead of well set hair baldness, and instead of a stomacher a girding of sackcloth, and burning instead of beauty. What could be more contrary to the pride of these women, than that which the Lord brought upon

them, or punished them with. What do proud women more desire than beauty and bravery? And what do proud men look after, but to be respected, honoured, and to have every one point the finger at them, or bow the knee to them? Now when the Lord blasts proud women in their beauty and bravery, when he blasts proud men in their honour and estimation, when he thus abaseth and treads them down, he toucheth them in that which the spi∣rit of pride prizeth most, and with greatest regret parteth from. Pride is a base height of spirit, therefore the Lord abaseth the proud. There are five words in the Text, all tending directly to crosse the spirit of a proud man.

First, He shall be abased.

Secondly, He shall be brought low. A proud man would fain be high, he would sit at the upper end of the Table, yea, he would sit at the upper end of the World too; but, saith the Lord, he shall be brought low.

Thirdly, What would a proud man do? He would tread up∣on the necks of all others, but he shall be trodden under foot.

Fourthly, Where would the proud man be? He would be conspicuous in high places, but he shall be hid in the dust.

Fifthly, He would be lookt at by all men with admiration, but, saith God, his face shall be bound in secret; he loves to ap∣pear and make a fair shew in the flesh, but he shall not appear at all.. Proud ones cannot get so high, but God in his Justice will get above them, and strip them of that wherein they have chief∣ly prided themselves. Read (Isa. 14.11, 12, 13, 14, 24, 25. and Isa. 23.9.) Those Scriptures tell us how the Lord deals with proud men, according to their pride, or rather contrary to their pride; he gives them that which they most disgust, and takes that from them which they most passionately desire.

Secondly, Take wicked men in the common notion, for those that do evil at the highest rate, that draw iniquity with cords of vanity, and sin as it were with cart-ropes. Then,

Observe, First;

Wicked men, that is, impenitent sinners, high-handed sinners, are in a very sad condition, and shall come to a sad conclu∣sion.

The Lord will tread them down (Psal. 9.16, 17.) The wick∣ed

is snared in the work of his own hands, yea, the wicked shall be turned into hell. That is, the utmost of sorrow and suffering shall be their portion (Isa. 3.11.) Wo to the wicked, for the reward of their doings shall be given them. (Isa. 57.21.) There is no peace, saith my God, to the wicked. As the tumultuousness of their own spirits will not let them be at peace, so neither will the righte∣ousnesse of God.

Secondly, From those expressions, Tread down the wicked in their place, hide them in the dust together, bind their faces in secret.

Observe;

God will at last purge and rid the world of wicked men.

As wicked men would fain purge and rid the world of godly men, they would destroy all the seed of the righteous; so cer∣tainly God will destroy the wicked of the world, and rid the world of them, though not at once of every wicked man, yet in their times and seasons, that they shall not do the mischief which their hearts are full of. The last of the Prophets speaks as much of the Lords vengeance upon all the wicked (Mal. 4.1.) The day of the Lord. (speaking of some great day of the Lords appear∣ance) shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch. 'Tis utter ruin to be destroyed root and branch; such shall the ruin of the wicked be. Thus also the Prophet Isaiah comforts the Church (Chap. 52.1.) Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy City; for henceforth there shall no more come into thee, the uncircumcised and the unclean. The wicked of the world are the uncircumcised, they have not the spiritual circumcision, the circumcision of the heart; these shall no more trouble Je∣rusalem, nor tread in Zions Courts. (Nahum. 1.15.) Be∣hold upon the mountains the feet of him that bringeth good tidings, that publisheth peace; O Judah keep thy solemn feasts, perform thy Vows, for the wicked shall no more passe through thee, he is utter∣ly cut off. The Hebrew is, Belial shall no more passe through thee: That is, such as cast off the yoke of Jesus Christ, shall no more bring Judah under their yoke. This is also witnessed by another

holy Prophet (Zech. 14.21.) In that day there shall be no more the Cananite in the house of the Lord of hosts, they shall no more mingle themselves with the faithful servants of God, much less rule over them. Canaanites have often been in the house of the Lord, but the Canaanite shall not always be there; God will sweep them out of his house. Answerable to these prophesies speaks the last prophesie (Rev. 21.27. Chap. 22.15.) which some interpret of a glorious state of the Church here, and 'tis undoubtedly true (as all agree) of the Church in glory: No unclean thing shall enter; without shall be dogs. Then indeed, God will abase the proud, and tread down the wicked,

In their place.

Hence note, Thirdly;

No outward advantages (and except those they have none) shall stand the wicked in stead, or keep them from falling.

God will tread them down in their place; when they are where they would be, upon their own ground, they shall be worst∣ed. The Scripture speaks often of treading down the wicked, notwithstanding their greatest advantages. Union is a great advan∣tage for preservation, yet (Isa. 8.9.) Associate your selves, O ye people and ye shall be broken in pieces; and give ear all ye far Coun∣tries, gird your selves, and you shall be broken in pieces; take counsel together, and it shall come to nought, speak the word, and it shall not stand. As if the Lord had sad, I will not take you at an advantage, before you are gathered together, before you are girded; I will not surprize you unarmed and unprovided; do your best to save and secure your selves from my vengeance, associate your selves, gird your selves, take counsel together, and then I will tread you down. Neither strongest associations, nor wisest con∣sultations, nor highest resolutions, nor compleatest preparations for action (though ye have spoken the word and are girt) shall avail you in the day of my wrath. Thus the Lord bespake Jehoi∣akim by his Prophet (Jerem. 22.15.) Shalt thou reign because thou closest thy self in Cedar? As if he had said, because thou dost make such provision for thy own safety, dost thou think to be be safe? or canst thou shelter thy self against me? Again (vers. 23.) O Inhabitant of Lebanon, that makest thy nest in the Cedars (Cedars are high trees and strong) how gracious shalt

thou be when pangs come upon thee, the pain of a woman in travel. The Lord puts a scorn upon them, such a kind of scorn (but not as hers, without cause) as Michal put upon David (2 Sam. 6.20.) how glorious was the King of Israel to day. Were not you very glorious when you danced uncovered before the ark? Thus, I say, the Lord puts a holy scorn upon the wicked, when they are in their Cedar-nests; How gracious wilt thou be, when pangs of sorrow come upon thee. Take one Scripture more (Jerem. 49.16.) Thy terribleness ('tis spoken of Edom) hath deceived thee, (thou thoughtest thy self so terrible that none durst touch thee, yet, thy terribleness hath deceived thee) and the pride of thy heart, O thou that dwellest in the clefts of the rock, and holdest the height of the hill; though thou shouldst make thy nest as high as the Eagles, I will bring thee down from thence, saith the Lord. Thou hast all the advantages, thou hast a rock for strength, and thou art upon a hill for height, yea, upon the height of the hill, thou art above all; but though thy nest were as the Eagles, I will pluck thee thence. Thus the Lord treads down the wicked in their place, in there fortifications, in their mounts and towers; when they have secured themselves most by counsels, and friends, and strong-holds, then and there he treads them down, even in their place.

Fourthly, Note;

God is known to be God, or sheweth himself to be God by abase∣ing the proud, and by treading down wicked men.

I ground it thus. The Lord would have Job shew himself like God, or act as God doth, by treading down the wicked. God made himself known to be God, by the Plagues which he brought upon Pharaoh, as well as by the deliverance and salvation which he wrought for Israel (Exod. 8.22. Exod. 9.14.) I will send all my plagues upon thy heart, and upon thy servants, and upon thy people, that thou mayst know that there is none like me in very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throghout all the earth. Thus also said David (Psal. 9.16.) The Lord is known by the judgment that he executeth, that is, by punishing the wicked he is known to be the Lord. God is known by his works, as well as in his word: power and greatness, and wisdom and justice are visible in his judgments.

There was a third sort of wicked men named in opening the Text, which I shall but touch in this observation. Such they were described to be as are unquiet themselves, nor will they suffer others to be quiet by their good wills; they are troubled that any live peaceably by them: The Lord will tread down these unquiet wicked ones also. The Scripture is full of this truth (Isa. 33.1.) Wo to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.

Now the Lord having put Job to all these trials of his strength (thereby to shew himself able to contend with him) tells him plainly, if thou canst do these things,* 1.450 if thou canst abase the proud, if thou canst tread them down, hide them in the dust, and bind their faces in secret, Then

Vers. 14. Will I confess that thine own right hand can save thee.

Then will I confess.

That is, when thou hast done all these things,* 1.451 I will give an ho∣nourable testimony of thee, I will not hide thy power; and then I will acknowledge, thou hast some colour to contest with me, and art able to uphold thy self. These mighty acts are proper and pe∣culiar to me; yet thou seemest to say, thou canst do all these, else, surely thou hadst never offered to contend with me. That's the scope of these words, Then will I confess

That thine own right hand can save thee.

Or that thou canst be a self-saviour,* 1.452 or that thou art self-suffi∣cient, as I am, and hast no dependance upon any; and then thou needest not complain that I do not help thee, for thou canst help thy self.

Thine own right hand can save thee. The hand is an instrument of help, especially the right hand; and then the right hand saves, when it either keeps us from danger, or delivers us out of it.

Quest. But did Job ever say his own right hand could save him.

Answ. Job never said it, nor thought it, his mind was pure from such blasphemy; yet he sometimes spake as if he had been some∣what more than a man, especially, when he spake of debating his matters and arguing with God.

First, In that the Lord saith, in case Job could do all those things, he would confess that his own right hand could save him,

Note;

He that can destroy all others, can save himself.

* 1.453There goes no more to save our selves out of any trouble, than to destroy all others. The Apostle James saith (Chap. 4.12.) There is one law-giver, who is able to save and destroy. God is this law-giver, he is able to do both; and because he can destroy all, he can save all, and will save all that trust in him. The devil is called a destroyer, he is called Abaddon in Hebrew, and Apollyon in Greek, that is, a destroyer (Rev. 9.11.) but he cannot destroy all; if he could, he would soon make sad work, none should be saved. There is but one law-giver, who can save and destroy, take away life and give life; he can do the one as well as the other, and both as often as he will. The Lord hath an absolutely supream power over men, and may dispose of them for life or death as he pleaseth; even, eternal life and death, salvation and damnation are in his hand; 'tis therefore a fearful thing to fall into the hand (the revenging hand) of the living God (Heb. 10.31.) upon the neglect, much more upon the despising and contempt of the covenant of life and peace by Jesus Christ, as 'tis said at the 29th verse of that Chapter. Christ is the best friend and the worst enemy; To him belong the issues from death (Psal. 68.20.) and he hath the keyes af death and hell (Rev. 1.18.) Let us rejoyce with trembling before him, who is able to save and destroy.

Secondly, Note;

Man cannot save himself by the best of his power.

No, not by his own right hand. Man cannot save himself, First, from temporal evils; he cannot save himself from sickness nor from poverty, he cannot save himself from any danger that is ready to fall upon him; nor can the strongest creatures save him (Psal. 33.17.) A horse is a vain thing to save a man, and man is as vain a thing to save himself; a horse cannot deliver us by

his great strength, or by the greatness of his skill and wisdom. Secondly, much less can man save himself from spiritual and eternal evils. While we consider, First, out of what misery we are saved. Secondly, from what mighty enemies we are saved. Thirdly, from whose wrath we are saved. Fourthly, what price was required, that we might be saved. Fifthly, what mercy and grace were needful to save us: we must needs confess, that our right hand cannot save us, spiritually and eternally. Who can save himself out of the hand of that great enemy the devil, and his legions of darkness? who can save himself from that gulf of misery, into which sin hath plunged us? who can deliver him∣self from the curse of the Law, or from sin, the sting of death? who can deliver himself from the power of his lusts, from the pride, unbelief, covetousness and hardness of his own heart? Our own right hand cannot save us from any of these evils. The devil and the world are too strong for us, and so is every lust and corrup∣tion of our own evil hearts. Can we by any power of our own convert our selves, or preserve our selves after conversion? Can we get out of the Kingdom of darkness by our own power? or put our selves into the Kingdom of light by our own po••er? That we are either temporally, or spiritually, or eternally saved, is all from the power, from the right hand of God, not at all from our own. Unless we give all to God, we take all from him. He that is our God, is the God of salvation, and unto God the Lord be∣long the issues from death (Psal. 68.20.) Salvation of every kind, and the issues from every kind of death, are of the Lord.

Thirdly, Note;

God can save alone, or by his own right hand.

That the Lord would have Job understand; and this we un∣derstand from other Scriptures (Psal. 17.7.) Shew thy marvel∣lous loving kindness, O thou that savest by thy right hand those that put their trust in thee. This is one of Gods royal Titles, Thou that savest by thy right hand (Psal. 98.1.) O sing unto the Lord a new song, for he hath done marvellous things, his right hand and his holy arm hath gotten him the victory (Psal. 44.4.) Thou art my King of old, commanding deliverances for Jacob. How easily can the Lord save with his hand, who can save with his tongue, and deliver by commanding deliverances? Nor is it one deli∣verance

only which the Lord commands, but many, yea, any: That Psalm gives it plurally, commanding deliverances. The Pro∣phet speaks of this sole and solitary saving power of God (Isa. 59.16.) He saw that there was no man (that is, no man that of∣fered any help) and wondred that there was no intercessor (that is, no man to speak a good word for them) therefore his arm brought salvation to him, and his righteousness it sustained him. And again (Isa. 63.5.) I looked, and there was none to help, and I wondred that there was none to uphold; therefore mine own arm brought salvation to me. This is it which was said before (vers. 3.) I have trodden the wine-press alone, and of the people there was none with me.

Hence we may infer;

First, If the Lords right hand can save alone, Then there can never be too few hands for God to save us by.

There may be sometimes too many for God to save us by, but never too few. Why? because he can save by his own right hand. The Lord said to Gideon (Judg. 7.2.) The people that are with thee, are too many for me to give the Midianites into their hands (they were so many, that the sole salvation of God would not appear) lest Israel vaunt themselves against me, saying, mine own hand hath saved me. Though we have but little strength, yet it may be too much for Gods purpose, we being apt to boast our selves, when we have any hands to save us, as if our own right hand had saved us.

Secondly, If God can save by his own right hand, Then, when we see none, when we see nothing to save us by, let us trust God alone.

If God be with us, we have strength enough, and hands enough with us. It is all one with the Lord, to save by few or by many, yea, by few or by none at all, for his own right hand can do it.

Thirdly, Then trust in Gods right hand alone for salvation, how many hands soever you have at any time at work for your salvation.

This is our sin, that when we have many hands to save us, we trust in them, rather than in the right hand of God. The Lord

often and usually makes use of mans hand to save us by (Obad. ver. ult.) And Saviours shall come upon mount Zion to judge the mount of Esau, and the Kingdom shall be the Lords. Now, though the Lord useth other right hands to save us by, and to judge the wicked by, besides his own, yet we must trust in his alone; for 'tis he alone that saveth us, by what hand soever our salvation is wrought or brought to us.

Fourthly, Observe;

To save by a self-power, is the sole prerogative of God.

Only he who stands upon his own bottom, or subsists in and of himself alone, can save or do any thing of himself alone. And as none can do any thing alone, or by a self-power, but God; so none should presume that they can do, or undertake to do the least thing alone. We may, yea, we must use our hands; that is,* 1.454 do our endeavour for the accomplishment of every work (for God doth not work so as to let man stand still and be idle) but we must not so much as have a thought, that we can effect any thing by our hands. That wise woman Abigail intimated to Da∣vid (1 Sam. 25.31.) that, if he had gone on to avenge himself upon Nabal with his own hand, it might have proved grief to him, and offence of heart, that is, trouble of conscience. Now, as we must not at all use our own hand in avenging our selves, nor think of avenging our selves by our own right hand (for saith God, Vengeance is mine, and I will repay it) so it is exceeding sinful to imagine that we can save our selves, or do any thing, effectually, towards it by our own hand. I may say these four things, to shew the sinfulness of such an imagination.

First, It is high presumption to think so. It was the presumpti∣on of the great Assyrian (Isa. 10.13.) to say, By the strength of my hand have I done it, and by my wisdom, for I am prudent; and I have removed the bounds of the people (he had no mind to remove their bonds) and have robbed their treasures, and I have put down the inhabitants like a valiant man. So we render the similitude, Like a valiant man, and so do most interpreters;* 1.455 both ancient and modern; yet a late learned critick dissenting from them all, ren∣ders, I have knockt them down, or slain them, like a beast or bul∣lock for slaughter or sacrifice. Which exposition he confirms, as by the sense of the word there used, so by the custom of speaking

in all languages, it being usual to compare great slaughters of men to the slaughtering of beasts; but of this by the way. Now, whe∣ther we take our reading or this, either of them sets out the pre∣sumptuous boasting of the Assyrian King, that the strength of his own right hand had done all those great things.

Secondly, 'Tis fleshly confidence, such a confidence as God will reject (Jer. 2.37.) to think we can do any thing by our own hand.

Thirdly, It is a slighting of, and departing from God to think so (Jer. 17.5.) Cursed be the man that trusteth in man, and mak∣eth flesh his arm (whether his own flesh or other mens flesh, what flesh soever it is that he maketh his arm, cursed be he, and what follows) and whose heart departeth from the Lord. As if he had said, every time we think to save our selves by our own right hand, we do cursedly depart from the Lord. The truth is, we can no more save our selves, than we can make our selves; we can no more preserve our being, than we can give our selves a being; it is from the Lord that we have a being, or are preserved from a miserable being.

Fourthly, They who think they can save themselves by their own hand, put themselves into the place of God, and take upon themselves to be God. The King of Israel said well (2 King. 5.7.) when the King of Syria sent Naaman his servant to heal him of his Leprosie, Am I God; to kill and to make alive, that this man doth send to me to recover a man of his Leprosie? Whosoever thinks he can heal, or save by his own power, takes upon himself, as if he were God.* 1.456 Many make their force their God. That Hea∣then King (Hab. 1.11.) ascribed his power to his god. So we render the words; yet some expound them, as if Nebuchadnez∣zar, in the pride of his heart, refusing at that time to acknow∣ledge any God but himself, ascribed his power to himself. But supposing according to the supplement of our translation, and the exposition of many more, that he ascribed his power not to himself, but to his Idol-god; how great a rebuke will that ac∣knowledgement of his be to any, who worshipping the true God, shall yet ascribe their power to themselves, and so take upon themselves to be God? Jacob said to Rachel, when she was so impatient for children, Am I in the place of God? To give effect, is the work of God; and therefore, for us to think we can give

effect to what we do, is to take upon us to be God. The King of Tyrus is therefore said, To set his heart as the heart of God (Ezek. 28.6.) because he thought he could defend and secure himself by a self-power and strength, or by a self-wisdom and policy. Let us renounce our own arm, and power, and strength, and right hand, in all things; let us look upon our own right hand as weak and withered, unable to bring any thing to pass, but as the Lord shall be pleased to put forth his right hand to strengthen ours. And when we are thus sensible of our own weakness, as also humbled under a sense of it, then the Lord gives out most strength to us; yea, makes us able to do all things (which are our duty, and we have a call to do) through Christ strengthning us (Phil. 4.13.) And as we shall find Christ strengthning us to do, so to suffer all things when we are weak in our selves. The Apostles experience taught him to say so (2 Cor. 12.10.) I take pleasure in infirmities, in reproaches, in necessi∣ties, in persecutions, in distresses for Christs sake; for where I am weak (that is, in my self) there I am strong; that is, in the Lord.

Thus the Lord hath been dealing with Job to humble him, by putting him upon those things which he himself alone can do; by which he taught Job, and teacheth us and all men, that no man can save himself by his own right hand. There is no salvation in any name, in any hand, but in Jesus Christs; much less spiritual or eternal salvation.

JOB, Chap. 40. Vers. 15, 16, 17, 18, 19, 20, 21, 22, 23, 24,

15. Behold now Behemoth, which I made with thee, he eateth grass as an Ox.

16. Lo now, his strength is in his loins, and his force is in the navel of his belly.

17. He moveth his tail like a Cedar: the sinews of his stones are wrapt together.

18. His bones are as strong pieces of brass: his bones are like bars of iron.

19. He is the chief of the wayes of God: he that made him, can make his sword to approach unto him.

20. Surely the mountains bring him forth food: where all the beasts of the field play.

21. He lieth under the shady trees, in the covert of the reeds and fens.

22. The shady trees cover him with their shadow: the willows of the brook compass him about.

23. Behold, he drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth.

24. He taketh it with his eyes; his nose pierceth through snares.

THe Lord having spoken (in the former context) concerning proud men, whom he alone is able to abase, to lay low, to tread down, as 'tis there exprest; he presently subjoyns, not only the mention, but a very large and accurate description of two huge vast and (as to bigness) monstrous creatures; the one be∣longing to the Land, the other to the water. In the making and governing of both which, his mighty power and wonderful pro∣vidence are clearly seen, and ought to be religiously, both ac∣knowledged

and adored, these being such as man could not sub∣due, nor make any use of, unless God had ordered and over-ru∣led them for the service and benefit of man; one of them he hath subdued to the service of man, Behemoth, and the other to the benefit of man, even the great Leviathan.

Many of the Ancients draw this whole discourse about Behe∣moth & Leviathan, into an Allegory, understanding by them, First, The devil; Secondly, Antichrist, together with all the oppres∣sive and afflictive powers of this world. But though we may make some use and improvement of the Allegory, yet doubtless these two creatures are here intended primarily in a proper and literal sense;* 1.457 even as the Lord before in a proper and literal sense dis∣coursed with Job concerning the Lion, the wilde Goat, the wilde Ass, the Unicorn, the Horse, and several other creatures, menti∣oned in the 39th Chapter of this Book. And therefore it was well said by an ancient Writer upon this place, We are not igno∣rant that many have expounded this Scripture in an allegorical way of the devil; but we must first attend the History, and then make some use, for the profit of the hearer, out of the Allegory.

The Lord in presenting this and that other vast creature to Job, seems thus to bespeak him, That thou, (O Job) mayst know the better how to take measure of thy self, and how to keep thy due distance in speaking to me (of which Job had not been so observant as he should) I set before thee two stupendious creatures, both the work of my hands, both at my disp••se and command; and by thy inabi∣lity to deal with them, thou mayst learn how unable thou art to strive or contend with me. Or thus, If thou (O Job) dost not yet under∣stand what a poor creature thou art, and how uncomely a thing it is for thee to murmur at, and find fault about my proceedings with, and providences towards thee, in laying those sore afflictions upon thee; or if th••u dost not yet understand how uncomely thou hast carried it towards me, in calling me to account for my actions with thee, yet learn it, at least, at the sight; or upon consideration of these beasts. Canst thou match either the Elepha••t or the Leviathan? Canst thou find any error in their frame or constitution, when thou hast viewed all their parts which I will particularly set out before thee? Art thou strong as Behemoth, and mighty as Leviathan? Canst thou withstand their strength or might? darest thou contend with them, or stand before them? If not, how darest thou contend with me? how

darest thou speak words which may bear so much as the shadow of any contention with me, or dissatisfaction with what I have done?

Thus the Lord who had exemplified his power and wisdom to Job in divers creatures of a lesser size and port, now gives instance in two of the greatest, the Elephant and Leviathan, which may well be called The chief patterns or pieces of divine power and skill, that so, Job might be further convinced, and more deeply humbled by these visible things, of the invisible power of God, or might learn how mighty that God is that made them, how mighty that God is who rules and over-rules them. The one would trouble all at Land, and the other all at Sea, if God did not binde and bridle them. This doubtless, or somewhat like this, is the gene∣ral scope of the Lords long discourse about these two famous crea∣tures, even to shew how much man is below God, seeing he is so much (in many things) below these beasts; or, that man who in many things is no match for these creatures, cannot possibly be a match for God, who made them. Thus much in general.

Vers. 15. Behold now Behemoth.

We have a description of Behemoth six wayes in this con∣text.

First, He is described by his procreating or efficient cause, God himself; Behold now Behemoth which I made: He is my work, my workmanship.

Secondly, He is described by his conserving cause, or that which is the matter of his nourishment and preservation, in the close of the 15th verse, He eateth grass like an Ox. And (ver. 20.) Surely the mountains bring him forth food.

Thirdly, He is described by his mighty strength; by the strength of his loynes and belly (ver. 16.) by the strength of his tail and genitals (ver. 17.) and by the strength of his bones (ver. 18.) from all which, the Lord concludes in the 19th verse (which are the words I shall chiefly insist upon) his excellency above all other beasts, He is the chief of the wayes of God; and yet, how great and vast soever he is, his strength is weakness in com∣parison of God; for as 'tis said, God is able to tame him, and subdue him; in the latter end of the 19th verse, He that made him, can make his sword to approach unto him. The former part of this 19th verse heightens all that hath been spoken before con∣cerning

the power of Behemoth, which is the third thing where∣by he is described.

Fourthly, He is described by his harmlessness towards other beasts (ver. 20.) Surely the mountains bring him forth food, where all the beasts of the field play. As if God had said, this is no rave∣nous beast, though a great beast, for all the beasts of the field, little or great, one and the other, play about him, they do not run away, they are not frighted at the sight of him, as if they saw a Lion or a Tyger.

Fifthly, He is described by the place of his repose and shel∣ter, where he delights to rest himself, and take his ease (ver. 21, 22.) He lieth under the shady trees, under the covert of the reeds and fens; the shady trees cover him with their shadow, the willows of the brook compass him about.

Sixthly, He is described by his deep and ••readless drinking, in the two last verses of the Chapter; Behold he drinketh up a River, and hasteth not (for fear) he trusteth that he can draw up Jordan into his mouth (not an ordinary River, but Jordan) a high expression, to shew the extream thirst of this creature (according to our reading) and how large a cask he hath to hold his liquor; He trusteth that he can draw up Jordan with his mouth) he taketh it with his eyes (he thrusts his head into the water up to the eyes) and his nose pierceth through snares. By these six particulars this creature is described; upon all which, I shall adde somewhat distinctly and briefly.

Behold now Behemoth, which I have made with thee.

God calls Job to a very attentive consideration, being to enter upon a discourse about the creature. Behold, is a usual word of attention, it also is a word which carries admiration in it; it gives us warning, that the matter following is of no ordinary im∣portance; and surely, that which followeth here is not. Behold now Behemoth.

Hence note;

The works of God, especially his great works, are very atten∣tively to be considered.

Let's not think it a matter of indifferency, whether we consi∣der these works of God, yea, or no. Here is a Behold prefixt, lest we should say, what should we stay our minds upon beasts, upon

Behemoth or Leviathan, we have other more spiritual objects to think upon? 'Tis true, we have; but we must take heed of slighting these objects, especially when God doth, as it were, tra∣vel by his Spirit, to set them forth before the eye of our mind, in their utmost grandure and excellency. We should not pass the least work of God lightly by, much less should we so pass by the great works of God. We should not lightly pass by the least mercy of God, but think much of little mercies; little mercies are great mercies to us, seeing we are less than the least of them (as Jacob spake, Gen. 32.10.) but we must especially consider great mercies, great deliverances, great salvations; up∣on them our minds must stay or make a stand, and our medita∣tions dwell. We are also to consider, and well to view all our sins, our little sins, our least failings, seeing they have a greatness in them, as being committed against the great God, and as being able to do us great hurt, and to draw down great wrath upon us, if not repented of, and turned from; but our great sins must much more be viewed and considered: And every godly man doth so, he holds the eye of his soul upon the ugly face of great sins, especially, to discover the deformity and iniquity of them to the utmost, that he may be greatly humbled for them. Now, as we should not lightly pass by our least mercies and sins, but very deeply consider our great mercies and sins, so we should not neg∣lect the least creature, the least work of God (the great wisdom and power of God are visible in the least) but we should seriously consider the more noble creatures, and the greater works of God, whether they be works of creation, or wo••ks of provi∣dence. I may say as Christ (Mat. 23.23.) about tything, mint, annise and cummin; these things ought ye to have done, and not to leave the other undone. Christ used a piece of rheto••ick; when he said, You should not leave them undone, his meaning was, you should do those greater things of the Law, judgement, righteous∣ness and faith, with greatest exactness. So I say in this case, you are not to leave the least pieces of Gods work in creation or pro∣vidence, unviewed, unconsidered, unmeditated; but his great works, his Behemoths, you should behold, study and admire, or behold and study with admiration. When I consider (saith David, Psal. 8.3.) the Heavens, the work of thy hands, the Sun and the Moon, &c. This implyeth, that David did often consider the

Heavens, those great pieces of Gods work, as also the great Lu∣minaries there placed and moving with admired swiftness and evenness continually. Though we are chiefly to behold spiritual things, yet we must not think our time lost in beholding natural things; though we should specially behold Gods gracious wo••ks, the works of grace, the workmanship of God in framing the new creature, yet we must also behold the old creation, and view e∣very piece of it, especially the great pieces of it. Again, though we should behold and be looking to the Author and fi••isher of our faith; though we should, as the Baptist called some to do in his time, and all to do in all times (John 1.29.) Behold the Lamb of God, that taketh away the sins of the world (our eyes and our hearts, the eye of our faith should be upon Christ the Lamb of God, more, ten thousand times more, than upon Leviathan or Behemoth) yet 'tis our duty to behold Behemoth and Leviathan. Jesus Christ saith (Isa. 65.1.) Behold me, behold me; 'Tis the word here in Job. Jesus Christ speaks there as if he would call off our eys and hearts from all things in the world, to behold himself; and in comparison, so we should. He is the most amiable sight or spe∣ctacle in the world, and therefore ought to be the desire of our eyes: yet in their places, there are other worthy spectacles for us to behold, especially as they hold forth, and as in them we may behold, the power, wisdom and goodness of God. Let no man say we lose our time in a due meditation upon any of the creatures which God hath made; for he hath made them, that we should behold and meditate upon them.

Behold now Behemoth.

The word Behemoth is applicable to, or may signifie any greater or great beast of the field (Gen. 3.14.) The Lord said unto the serpent; because thou hast done this, thou art cursed above all cattle,* 1.458 and above every beast of the field. And again, Every beast of the forrest is mine (saith the Lord, Psal. 50.10.) and the cattel upon a thousand hills. Hence some conceive that we are here to understand beasts in general, the word Behe∣moth being in the plural number. Behold now the beasts; as if the Lord pointed at all the beasts of the field in this Behold. And '••is a truth, we are to consider them all; but it is very im∣probable that in this place God calls Job to behold the beasts of

the field in general, and not rather some one in special: And I may give four reasons for it.

First, Because in the former Chapter God had spoken of di∣vers particular beasts of the earth; and therefore doubtless here also he speaks of some particular beast.

Secondly, That creature which is joyned with Behemoth in this discourse, is by most taken for a particular kind of fish in the Sea; and therefore 'tis most congruous, that Behemoth should de∣note some particular kind of beast at land.

Thirdly and chiefly, The description given here of Behemoth will not fit all sorts of beasts in the field, it will not fit a sheep, nor a bullock. What is said of Behemoth exceeds the proportion and constitution of all such and many other beasts.

Fourthly, Behemoth is said to feed, where all the beasts of the field do play (ver. 20.) and therefore we cannot understand all the beasts of the field by him; no, nor (which some of the Jewish writers insist much upon) all the greater beasts of the field. And therefore we may conclude, that this word Behemoth (though in it self a plural word) is here intended of a singular beast; and, because there is no greater beast upon the earth than the Elephant, therefore most interpreters (both ancient and mo∣dern) determine it upon the Elephant, to whom (among all the beasts of the earth) those six particulars (mentioned in the following description of Behemoth) are supposed most fitly to agree.

* 1.459And whereas 'tis objected, the word Behemoth is of the plural number, that is easily answered, and wiped off; for nothing is more usual in the Hebrew language, than to express great things by a plural word; and so the Elephant may be called the beasts, Either, First, with respect to the vastness of his body, as if he did comprize, or were a comprehension of all other beasts. Or, Se∣condly, with respect to some extraordinary qualification or emi∣nency found in him, in which respect, it is said at the 19th verse, He is the chief of the ways of God. As the Hebrew sets out ex∣cellent things by words of the superlative degree, so likewise by words of the plural number, or it useth the plural number to signifie the superlative degree. The Elephant is the Beast, the Beast of Beasts, a beast above all beasts. Thus (Prov. 1.20.) Christ is called in the plural number wisdoms, because of the excellency of

his wisdom. Again (Prov. 9.1.) Wisdom (so we translate, but the word is wisdoms) hath built her house, that is, Jesus Christ hath. And he is exprest by a plural word, to note that all sorts and degrees of wisdom meet in him; according to that of the Apostle (Col. 2.3.) In him are hid all the treasures of wisdom and knowledg. As David when he would shew how very foolish and beastly he had been, in mis-judging the dispensations of God; First, in afflicting the godly; Secondly, in prospering evil men: When (I say) he considered, how foolishly he had done in envying at, or in being troubled about their prosperity; he concludes (ver. 22.) So foolish was I and ignorant, even as a beast before thee. The Hebrew useth the word in the Text, Behemoth, even as beasts before thee. As if he had said, the beastliness of all beasts centred in me, and all their ignorance, while my spirit was so troubled in this matter concerning the providences of God, towards my self who serve him, and those who serve him not. Thus David, that he might fully acknowledg, how very a beast he was, in so speaking and so thinking, calls himself Behemoth, Beasts. This may suffice to sa∣tisfie the Reader why we expound the Text of a particular beast, and why most pitch it upon the Elephant among all beasts in speci∣al, though the word be of the plural number. There being no proper or peculiar name in Scripture for the Elephant, it is most probable that he is here named by this Appellative word plural.

Yet (before I step further into that large description which the Lord gives of Behemoth) I cannot forbear to take notice, that the same industrious and learned Author,* 1.460 who varyeth in opi∣nion (as was there shewed) about the Reem, by us rendred the Ʋnicorn, varyeth here as much in his Opinion about Behemoth, in∣timated by our translators in the Margin, and affirmed (as him∣self confesseth) by the most general voice of modern interpre∣ters, to be the Elephant.

I suppose it will not be unacceptable to the Reader, if I here offer a brief account of those reasons which prevailed with him to turn off from the common opinion concerning this Animal, which he gives as followeth.

In the fortieth and forty-first Chapters of the book of Job (saith he) Behemoth and Leviathan are so described, ••hat 'tis ap∣parent they are beasts of a huge bulk: Whence it comes to pass, that most of the later Writers have thought Behemoth to be the

Elephant, and Leviathan the Whale; this being without contro∣versie the greatest Animal that lives in the waters, and that the greatest that lives upon the Land. To whose Judgement I should have willingly assented, but that considering the matter more narrowly, I saw many things spoken of them, even in approved versions, which no way agree with the nature of the Elephant and the Whale. I shall not say that Interpreters prepossessed with this opinion, have wrested some things another way, which if they were rightly unfolded according to the Hebrew, it would appear as clear as the light, that under these names Behemoth and Leviathan, two animals are characteriz'd extreamly different from the Elephant and the Whale; but which they are, is not easie to determine. Yet it doth not a little please me, that Beza and Diodate, men of a most clear judgement, and of no ordinary learning, do conclude Leviathan to be the Crocodile of Nilus. Whence I have a strong conjecture, that Behemoth is an animal of the same neighbourhood, even an Inhabitant of Nilus, cal∣led Hippopotamus (or the River-horse.) I would have none trou∣bled with the newness of this opinion, but first weigh my rea∣sons; whereof let this be the first: That, as upon the former stage, in the close of the 38th, and throughout the 39th Chap∣ter, only terrestrial animals were presented; so it seems most congruous, that upon this only aquatical or water-animals should be presented, lest the course of proceeding should be disorder∣ed. So that, Leviathan (as all agree) being a creature that lives in the water, 'tis probable Behemoth doth so too, both being de∣scribed in the same series of discourse. That the ancient Jews were of this opinion, may be collected out of the second Book of Esdras, Chap. 6. vers. 47, 48, 49. where Behemoth is placed among the aquatical Animals, created the fifth day. Further, the Hippopotame and the Crocodile, are fitly joyned together, because there is a great likeness of nature between these two, for both are very big and fierce, and amphibious, and four-footed, and both have one common habitation, the River Nilus; which Pliny al∣so takes notice of (lib. 28. cap. 8.) and therefore most Writers handle them together. Nor doth the name Behemoth unfit the Hippopotame, seeing the Hebrew word Behema is appliable to all four-footed beasts, to those especially which are of greater bulk, as is the Hippopotame; of which the Ancients speak vari∣ously,

because the stature of beasts of the same kind is also vari∣ous. None make him less than Aristotle, who gives him the big∣ness of an Ass. But Herodotus saith, he is as big as the biggest Ox. In Diodorus he is described no less than five cubits. Achil∣les Statius saith, he is in appearance and composure of his parts, like a horse, but three times as big. Moreover, the same Au∣thor calls him, The Egyptian Elephant, because he is judged next him in strength. Hence it is that barbarous Writers (who the Author means by them, I do not well understand) compare the Hippopotame with, or prefer him before the Elephant in strength and stature; of which the Author gives other proofs; and adds, I know Mercer and others define the Hebrew word Behema, a four-foo••ed beast of the earth, as if it were applicable to ter∣restrial animals only; but the Arabians teach otherwise, that Bahima (which in their Idiom is the same with the Hebrew Behe∣ma) signifies four-footed beasts living in the water, as well as those that live upon the Land. Nevertheless, if it were true, that the word Behema is applicable to terrestrial beasts only, yet the Hippopotame may be reckoned among them, because he is an Amphibion, or an Animal that lives partly on the Land, and part∣ly in the water. Secondly, Because he is in shape like those beasts which live only upon the Land. Surely there is no water-Animal that is so like Land ones as he is. Whence it is, as I conceive, that among all water-Animals, he alone may be called, by way of excellency, Behema or Behemoth, which according to the Egyptian dialect, is a word of the singular, not of the plural num∣ber; of which he gives many parallel instances in other words of the same language.

The Learned Author having laid down these general reasons, or grounds of his opinion, goeth on with an elaborate exposition of the Text in Job, in pursuance of, and conformity thereunto. And though I shall not depart from the common opinion, that by Behemoth the Elephant is meant here, and afterwards the Whale by Leviathan (having indeed cast my meditations so, long before this noble work of Bochartus came to my hand) yet I owe so much reverence and respect to the name and labours of so worthy a person, as to give hints in passage, concerning, at least some of those particulars in the Text, which he conceives most fitly agree∣ing to the Hippopotame in the Lords description of Behemoth, and

to the Crocodile, in his description of Leviathan, leaving the Rea∣der at liberty to pitch his judgement, as he finds light and rea∣son leading him.

For, though to hit the right meaning of every word in Scrip∣ture, is not only most desirable and aimable, but that which we should make conscience of (in which regard we are much en∣debted to their labours who contribute any further help towards that attainment) yet in this matter an unwilling mistake is not ve∣ry dangerous, there being so great a likeness between some crea∣tures, in their nature, stature, qualities and parts, that where the Spirit of God in Scripture intends one by such a name, another may easily be taken as intended by it.

Further, take which you will of these Animals, whether the Elephant or Hippopotame for Behemoth, or the Whale or Crocodile for Leviathan, there are some things in the textual description of them by God himself, which cannot without difficult obje∣ctions be applied, either to the one or to the other. All which a∣rise, not from the darkness of the Scriptures, but, from the darkness of our understanding, both as to the Scriptures themselves, and the creatures treated of in them.

All that I shall say in this controversie about the two creatures here, and in the next Chapter spoken of, is,

First, That the most common and received opinion, among very learned men, is, that by Behemoth is meant the Elephant; not the Egyptian Elephant, as the Hippopotame hath been called, but the proper Elephant. As also, that by Leviathan we are to under∣stand the Whale, or some mighty fish of the Cetacean breed. Now as 'tis never good to follow the practice or example of the rude and ignorant multitude, so we should not easily recede from the opinion and judgement of a grave and knowing multitude.

Secondly, I suppose it will not be denyed, that the Elephant is an Animal much more known, and of a more honourable re∣port than the Hippopotame; and that the Whale for greatness much exceeds, and is in that respect, at least, more famous than the Crocodile. Therefore the Lord speaking of the chief works of his hands, among visible irrational creatures, in this latter part of his speech to Job, may be conceived to intend the former under both titles, rather than the latter.

Thirdly, I must confess, I have a little prejudice against ex∣pounding

Behemoth by the Hippopotame, and Leviathan by the Crocodile, even for this reason, because they are Amphibions; for, First, as all creatures of that sort have an uncouthness, and a kind of monstrosity in their naturals; so they have no commen∣dable signification in our morals, they bearing the resemblance of indifferent and middle men, who are (as we speak proverbially) neither flesh nor fish, who abide neither at Land nor in the water, neither in this nor that, but to serve their own turns and reach their own ends, can be here and there, or any where, or any thing. Now the Lord describing here (as was said before) such animals as are the chief of his wayes and works, Amphibions (to me) seem not so competent for, nor deserving of such high Elogiums. Secondly (with the favour of that learned Author) it appears to me more probably, that God intended to conclude his speech to Job about the creatures, by setting those two before him which are most eminent, the one upon the Land, the other in the Sea, rather than by setting two before him, either of which are challenged in part by both. Nor is it to me very probable, that God having described several perfect fowls of the air, and beasts of the earth, should not instance in any one perfect fish of the Sea, which he hath not done, unless Leviathan be, not an Am∣phibion, but, a perfect fish. Somewhat further may be offered towards a proof, that Leviathan is so, when I come to the 41. Chapter; I shall now proceed with Behemoth. Behold now Be∣hemoth, which

I made with thee.

Here Behemoth is described by his Author and maker. I made him (saith the Lord) he is my workmanship; and I made him

With thee.

God spake thus, as it may be conceived,

First, To humble Job by this consideration, that the Elephant or Behemoth was of his making as well as himself; as if, when the Lord said, I made him with thee, his meaning were, He is thy fellow-creature.

Secondly, I made him with thee; that is, though he be a great beast, the greatest that lives and moves on the earth, yet I made him as well as I made thee, or the least worm of the earth.

Thirdly, These wo ds, I made him with thee, may be referred to the time of Behemoths making, I made him the same day with thee; for all the beasts of the earth were made upon the sixth day, the same day in which man was made.

Fourthly, Which I made with thee, that is, I made him to be with thee; I did not make Behemoth as I made Leviathan, to play in the Sea, but I made him to be with thee on the Land, that thou shouldst behold him, and take notice of him, or that he should be under thy hand; yea, not only so, but (contrary to the nature of wilde beasts) to love thy company, and to desire converse with thee, to be guided by thee, and in many things to act with a kind of reason and understanding like thee, or as thy self and other men do.

Fifthly, Which I made with thee, that is, for thee; I made him for thy use, I made him to serve thee, Though he be thus great and vast, yet he will be thy humble servant. There will be occasion afterwards to shew further, how serviceable and useful Elephants are to man.

Sixthly, I made him with thee, that is, I made him as nigh to thee as any of the unreasonable creatures; yea, nigher to thee than any of the unreasonable creatures, for I have made him ex∣cel them all as thou excellest him, he is above other irrational creatures, as thou art above all irrationals: He (next to Angels and men) is the chief of my wayes. The word, made, may im∣port this also, and so it is used (1 Sam. 12.6.) The Lord advan∣ced (the Heb••ew is, Made) Moses and Aaron. The Lord hath so made the Elephant, that he hath also advanced him above all the beasts of the field. I have set him as near the seat of reason as might be, and not be rational.

In all these respects we may understand the Lord saying to Job, concerning Behemoth, I made him with thee. He is thy fellow-creature; and how great soever he is, he is my creature. I made him the same day that I made thee, and I made him to abide in the same place with thee, or where thy abode is; I made him also for thy service, and that he might be a meet servant for thee; I have made him almost a partaker of reason with thee, so far at least a partaker of reason, that he will very obsequiously submit to, and follow the conduct of thine; and though he be the strongest beast on earth, yet thou mayest find him acting more according to thy reason than his own force or strength.

There is yet another interpretation of these words given by Bo∣chartus, which favours his opinion, that Behemoth is the Hip∣popotame or River Horse. Whom I have made with thee,* 1.461 or rather near thee, or hard by thee; that is, in thy neighbour-hood, in a Countrey which borders upon thine. As if (saith he) God had said to Job, I need not fetch arguments from far to prove how pow∣erful I am, seeing I have them at hand: For among the beasts which I made in Nilus, which is near thy Countrey Arabia, how admira∣ble is the Hippopotame? And that the Hebrew word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] sig∣nifies by or near, as well as with, he gives many examples; Josh. 7.2. Judg. 9.6. Judg. 18.3. Judg. 19.11. 2 Sam. 6.7. 2 Sam. 20.8. which the Reader may peruse and consider.

Thus the Elephant was made with man. But how lives he? how feeds he? Not like man.

He eateth grasse as an Oxe.

From these words also the Authour last mentioned collects an argument for the strengthening of his interpretation. The Oxe and Elephant (saith he) are alike labouring beasts, and therefore no wonder if they feed alike, or live upon the same kind of food; but that the Hippopotame, which is an aquatical Animal, and abides for the most part in the bottom of Nilus, should eat grasse like an Oxe, this is strange, and matter of wonderment. Nor is it for nothing, that he is compared to the Oxe, whom he resembles not onely in his food, but in the bignesse of his body, and in the shape of his head and feet; whence the Italians call him Boma∣rin, that is, the Sea-Oxe.

Yet these words may very well be applied to the Elephant, It being not onely true, that his food is grasse, but a merciful won∣der that it is so; For ••••d this vast creature live upon prey or the spoil of other beasts, what havock, yea devastation, would he make to satisfie his hunger! So that these words, He eateth grasse as an Oxe, may carry this sense: As if the Lord had said, Though I have made this beast so great and strong, yet he is no dan∣gerous, no ravenous beast; he doth not live by preying upon other beasts, by tearing and worrying sheep and Lambs, as Lions, and Bears, and Wolves do; this great and mighty creature eats grasse l••ke an Oxe. Thus God would have Job take notice what way he hath provided for the subsistence of the Elephant, He eateth grasse

as an Oxe; yet not altogether as the Oxe. His food is as the food of an Oxe for the matter, both eat grasse, but he doth not eat in the same manner as an Oxe. Why, how doth an Oxe eat? by licking up the grasse with his tongue into his mouth, as he is described (Numb. 22.4.) but the Elephant gathers up the grasse with his trunk, and then puts it into his mouth. Naturalists give these two reasons why the Elephant cannot eat like the Oxe.

* 1.462First, Because of the shortnesse of his Neck.

Secondly, The littlenesse of his Tongue, which lies so far within his Mouth, that it cannot easily be seen; and therefore he crops the grasse with his trunk, and putting it into his mouth, grindes it with his teeth.

He eateth grasse like an Oxe. He is like the Oxe, as to what he feeds upon, not as to the way of his feeding. So then, though the Elephant be so bulky and big-bodied, yet, by the Lords Ordina••ion, he is as harmlesse as a labouring Oxe, he will not hurt any beast of the field. This phrase, Eating like an Oxe, is used to set forth the peaceablenesse of his Nature. Thus those blessed times are described, when the power of the Gospel shall overcome the wrath and enmity which is in the Serpents seed a∣gainst the seed of the Woman (Isa. 11.7.) The Cow and the Bear shall feed their young ones, and the Lion shall eat straw like the Oxe. Lions will be quiet; that is, the spirits of those men, who have been like Lions and Bears, even they shall eat straw like the Oxe, they shall not hurt the Lambs and Sheep of Christs flock and fold.* 1.463 The same Prophet shadows the peaceablenesse of those Gospel times under a like Allegory (Chap. 65.25.) where having shewed (Verse 24.) the goodnesse and tendernesse of God in hearing the prayers of his people, It shall come to passe that before they call, I will answer, and while ••hey are yet praying, I will hear; he presently shews how good and kind God (who hath the spirits and passions of all men in his hand) will make the most ruffe-spirited and passionate men, to his people. The wolfe and the Lamb shall feed together, and the Lion shall eat straw like the Bull••ck: That is, they who were sometimes as fierce as evening Wolves, shall quietly and sweetly converse with the Lambs of Christ, &c.

Thus here the Lord speaks of the Elephant eating grasse like an Oxe, to shew, that though he be exceeding strong, yet he is of

an exceeding quiet and harmless disposition.* 1.464 And Naturalists tell us, he is so gentle and harmlesse, that he will take meat out of a mans hand, like a Dog or Spaniel.

Thirdly, The Elephant is described by his strength.

Verse 16. Lo, Now (or Behold, it is the same word.)

As in the former Verse God awakened the attention of Job, to consider this Beast in general, with a Behold, so here coming to particulars, he reassumeth the same note of admiration and se∣rious meditation, Lo now, or Behold,

His strength is in his loins.

He hath strength proportionable to his greatness. And as Sampsons strength was symbolically in his locks, so the Ele∣phants strength is naturally in his loins; there's the seat of strength in most creatures. His strength is in his loins; that is, he hath very strong loins, and is therefore very strong: the loins being, as was said, the natural seat of strength. To gird up the loins to do a thing, is to do it strongly. A weak man, a man of little strength, is said to have no loins,* 1.465 or to be (if I may so speak) a loinlesse man. And hence the failing or shaking of the loins, notes the failing of strength, and want of spirits, to atchieve any great thing. David speaking of the woful condition of the rejected Jews, and the curse of God upon them, gives it thus (Psal. 69.23.) Let their eyes be darkened, that they see not, and make their loins continually to shake; that is, let them alwayes be in a weak and low condition, let them not gather strength nor courage: The effect of which curse is evident upon that people at this day, their loins shake, they gather no considerable strength, they do no considerable thing, nor shall, till they return to the Lord. It is said of the vertuous woman (Prov. 31.17.) She girdeth her loins with strength, that is, she is ready and able for any work or acti∣on within her sphere, or becoming her sex.* 1.466 And when the Lord called the Prophet to lay to heart the grievous evils of those times, he saith (Ezek. 21.6.) Sigh to the breaking of thy loins; that is, sigh, mourn, and lament, till thou hast sighed away all thy strength, till thou art become feeble with mourning, lamenting, and sighing. The Elephant is mighty and strong, His strength is in his loins.

And his force in the Navel of his Belly.

As much as to say he is strong every-where; he is strong in back, and strong in belly. The Navel is the strength of the lower parts of the body, as the loin of the upper. The Navel is as the center of the body, there is a colligation or knitting of several veins and arteries, which pass from thence into several parts of the body, as Anato∣mists observe. There is so much force in the Navel, that it may well be called the second seat of strength. When the Lord would en∣courage us to fear him, and depart from evil, he makes this a motive (Prov. 3.8.) It shall be health to thy navel, and marrow to thy bones; that is, thou shalt have much health and strength, much comfort and sweetness in thy life.

His force is in the Navel of his Belly.

His strength is not in his horns to do hurt, as the Bulls and Uni∣corns; nor in his claws, to tear, as the Lions and Bears; but in his Loins and Navel. As if the Lord had said, I have placed the strength of Behemoth, where it may be most useful or serviceable, and least hurtful: I have endowed and furnished him with wonderful strength; but how, and where? Not in any offensive part, his head hath no horns, his feet no claws, to do mischief with; but to the end he might be more serviceable to man in bearing burdens, I have pla∣ced it chiefly in his Loins and Belly.

Yet saith the learned Bochartus, This latter part of the verse doth not agree with the Elephant, seeing both Pliny and Solinus teach us, that the Elephant hath indeed a very hard skin upon his back, but a soft one under his belly; whence it is (saith he) that the Rhinoceros fighting with the Elephant, aimes chiefly at his belly, which he knows is his tenderest part. He gives many other proofs of this, as also that the Hippopotame hath a skin so extreamly thick and hard, that 'tis even impenitrable.

To this I may answer, That though it be granted that the Hippop tame hath a very hard skin all over his body, and not at all denied that the skin of the Elephant is softer by much under his belly, than upon his back; yet it cannot (in my understand∣ing) be hence concluded that he hath not a great force in the Na∣vel of his Belly. For though he hath not a hardnesse there to re∣sist the point either of a natural or artificial weapon, yet he may

have a force there enabling him to do mighty things. 'Tis rather from the compactness, or well knitting of the Navel, that he or any other like creature hath his force, than from the hardnesse of it; nor doth the Hebrew word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] here rendred force, signifie any force depending upon the hardnesse of any part; but that force which ariseth from the good constitution of the body (Gen. 49.3.) or from the plentifulnesse of a mans outward estate or sub∣stance (Job 18.7. Hos. 12.8.)

What the Elephants strength and force is, appears yet further in that which followeth.

Verse 17. He moveth his tail like a Cedar.

Some take the tail properly. Secondly,* 1.467 Others say it cannot be so understood; for though the Elephant be a vast creature in all other parts, yet his tail is but small, and smaller than seems to answer the vast proportion of so great a beast, and therefore can∣not resemble a Cedar.

Secondly, Others expound the Original word, of his snout or trunk, which is of great force and strength; and they conceive it may well be understood of his trunk or snout, both because that is great and long like a Cedar; as also, because the trunk be∣ing so principal a part of this beast, it is not probable the menti∣on of it should be wholly omitted in this description, and so small and inconsiderable a one as the tail taken notice of. Thus Mr. Beza renders, He moveth his prominent part or trunk, which is as the Cedar. And the latter part of the verse he renders to the same sense, The sinewes of the terriblenesse thereof, are wrapped together; that is, though his trunk be very great, yet he easily turneth it as he listeth, or at pleasure, it being wholly compact of sinewes strongly twisted together; and is of such force, that it may well amaze and terrifie a man of greatest courage. The word which we translate stones, properly signifieth fears, and is so rendred in all other places of Scripture where it is used; and hence that reading of Mr. Beza, The sinewes of the terriblenesse thereof. This opinion is altogether disliked by Mercer. I leave it to the Readers judgement.

Thirdly, Many expound it of his genitals, and connect the sense with that which followeth;

The sinews of his stones are wrapt together.

Or (as Mr. Broughton) platted in and out as branches. As if it had been said,* 1.468 in the heat of his lust he erecteth or moveth his generative part like a strong Cedar-tree, being corroborated from natures conduit pipes, the sinews of his stones, which are complicated or wrapt together; like the roots of a great grown tree in the earth, or like its branches in the air.

Vers. 18. His bones are as strong pieces of brass.

Bones are the strength and stability of the body, and they keep the body strait. Bones are to the body as posts to a house, the stayes and supporters of it. Bones also are as an armour or corse∣let on the body, to defend and preserve the more noble parts, the heart liver and lungs, from danger and annoyance; and therefore it was necessary the Lord should speak of Behemoths bones, when he spake of his strength. His bones

Are as strong pieces of brass.

As bars of steel, saith Mr. Broughton, or as conduit pipes of brass; so the words may be read, and then they refer to those bones that are hollow. Some conceive, his bones are said to be as strong pieces of brass, because the Elephant cannot bow (that's an old opinion) as if he were all bone, and had no joints; which opinion is at large confuted by a learned Physician,* 1.469 in his book of vulgar Errors, who proves, and experience teacheth, that the Elephant hath Joynts with his bones, as other living crea∣tures have, though not so apparent. His bones being great and strong, he must needs be very strong. It is said (Gen. 49.14.) Issachar is a strong asse:* 1.470 The Hebrew is, Issachar is a bony asse; which we well render a strong asse, able to bear great burthens, strength lying so much in the bones. And to shew that the bones of the Elephant are more than ordinarily strong, they are compa∣red to brasse. Job saith, in his complaint at the sixth Chapter, Is my flesh brass? Am I strong like brass? The bones of the Ele∣are so, and not only so, but

His bones are like bars of iron.

The word here rendred bones, is not the same as in the former

part of the verse. Mr. Broughton translates by a general word, his hard parts are like staves of iron. But we may well keep to the word bones, yet understand them of a different sort of bones; as in the former part, hollow bones, so in this latter, solid bones; or in that, lesser, in this, greater bones; or in that, upper bones, which are as rafters, in his lower bones, those in the thighs and legs, which are as posts.

His bones are like bars of iron.

Iron is the strongest of all metals, as we read in the vision of the four Monarchies (Dan. 2.1.) The image had a head of gold (signifying the Babylonian Monarchy) breasts of silver (signifying the Persian) belly of brass, signifying the Grecian, but it had legs of iron, signifying the Romane Monarchy; of which 'tis said in the 40th verse, The fourth Kingdom shall be strong as iron, foras∣much as iron breaketh in pieces and subdueth all things. So then, when the Lord saith, His bones are like bars of iron, this import∣eth that the bones of Behemoth are exceeding strong, as strong as if made of iron. We call a very strong man, iron-sides. The Elephant hath iron-sides, His bones are as bars of iron. Bochar∣tus denieth not, that the bones of the Elephant are very hard and strong, yet affirms from some Authorities, that the bones of the Hippopotame are harder. If it be so, yet the Elephants bones are hard and strong enough to answer the comparisons in this part of the description of Behemoth. Now hear the Epiphonema, the tri∣umphant conclusion which the Spirit makes of all this.

Vers. 19. He is the chief of the wayes of God.

The word is, He is the head of the wayes of God: Or, he is the beginning of the wayes of God, as the word is used (Gen. 1.1.) In the beginning God created the Heavens and the earth. There is a twofold beginning or head (as we may say) First, there is a beginning as to time; so the word is taken in Genesis: There in the beginning, is, in the first of time, God created the Heavens and the earth, so Gen. 10.10. The beginning of his Kingdom was Babel, or, there he began his Kingdom, the beginning in time, as well as place, was there. Secondly, There is a beginning which notes priority in dignity, though not in time; beginning im∣ports excellency, and is as much as chief. 'Tis usual in several

languages, to call that which is chief, the first or head of any thing (Exod. 30.23.) It shall be of pure myrrh (the Hebrew is) head of myrrh, that is, chief or prime myrrh, purest myrrh. Thus said David, (Psal. 119.160.) Thy word is true from the beginning. The Hebrew strictly taken, is, The beginning or head of thy word is true, or truth. As if David had said, That which is most eminent and chief in the word of God, is the truth of it; that which rules and reigns, and holds (as it were) the headship in and throughout the word of God, is the truth of it, or Gods trueness and faithfulness in making it good: and therefore the first thing which faith doth, is to set to its seal that God is true; true of his word, or that his word is true (John 3.33.) The Greeks call honey the first of sweetnesses, because it is the sweetest of all natural things.* 1.471 Now here, when the Text saith, he is the chief, or beginning of the wayes of God, we are not to take it of a beginning in time, several creatures were seniors to Behemoth, being made before him, but in excellency, which we render clearly, He is the chief of the wayes of God.

But you will say, how is the Elephant the chief of the wayes of God. Are not Angels and men (at least) above him?

I answer, There is a twofold chief; First, Absolute; Second∣ly, in its kind. Behemoth is the chief of the wayes of God, not ab∣solutely, not as if God had made nothing more excellent than the Elephant, but in his kind, that is, among the beasts of the earth he is the chief, and as we say, bears away the bell from all the rest. Behemoth is not only of the first three, but (like Adino the Tachmonite among Davids worthies) he is the first of the first three, among all the irrational creatures which move upon the face of the earth. And though in some one thing many excel him, yet taking him altogether, he excels them all, He is the chief of the wayes of God, that is, of the works of God.

The works of God are called his ways, because he appears & stands forth in his works, as man doth in his way. God did not appear at all til he did create, & then he appeared gloriously in all his divine perfections of power, wisdom and goodness. And as he appear∣ed in the works of creation, so he daily appeareth in his wo••ks of providence as in his way, for in them also it is seen how power∣ful, how wise, how good he is. Behemoth, both as to creation and providence, is the chief of the wayes or works of God in

his kind: Angels and Men are indeed above him, but as for other creatures, Behemoth is the chief. Thus the Lord having spoken of many particular excellencies in this creature, recapitulates or sums up all that he had said (like an eloquent Orator,) in these crowning words, He is the chief of the ways of God.

Hence note, First;

There is a difference as to excellency, or there are degrees of excellency in the works of God.

God hath bestowed more upon some creatures, than he hath upon others. God bestowed most upon man in the first creation; for how excellent soever he made any visible creature, yet it is said of no creature he made him in his image, after his likeness, till he came to man: and the new creature which comes in by redemption, is far more excellent than man in his first creation. Now, I say, as man is far more excellent than all earthly creatures, he is next to Angels; man is placed in the uppermost form of the visible world. So among the creatures, there are some that very much excel others; here's one called the chief of the ways of God himself. This is not an Orators flattery: the Spirit of God gives Behemoth this encomium, this commendation, he hath pre∣cedency by a divine right. All creatures are not alike, they can∣not all be chief, and there are none like this, he is the chief of all. Among the inanimate creatures there is a gradual diffe∣rence (1 Cor. 15.40.) There are coelestial bodies, and bodies ter∣restial; but the glory of the coelestial is one, and the glory of the terrestial is another: and all coelestial bodies are not alike, for, There is one glory of the Sun, and another of the Moon, and ano∣ther of the Stars, and one Star differs from another in glory. There are also various excellencies, both as to kind and degree, among vegetatives or plants. What is a Nettle in the Ditch, to Hysope in the Garden? and what is the Thistle in Lebanon, to the Cedar in Lebanon? that's one of the lowest and most ignoble plants, this one of the highest and most honourable. Consider animals. What variety among the fish of the sea! what is a Sprat to a Whale? What variety among the fowls of the air! what is a Sparrow to the Eagle? What variety among the beasts of the earth! what is a Bullock to an Elephant, or an Ass to a Lion? Co••sider ••ationals. Men are not all alike: some men do almost

as much excel other men, as all men excel beasts; yea, there is a difference in the same man, his soul is more excellent than his body; some parts of the body are more excellent than others, some powers and faculties of the soul are more excellent than the rest. The Apostle (1 Cor. 12.28, 29.) speaking of the Church, shews how God hath put the guides of it into several ranks: He hath set some in the Church; First, Apostles; Se∣condly, Prophets; Thirdly, Teachers; after that miracles, then gifts of healing, helps, governments, diversities of tongues. Are all Apostles? are all Prophets? are all Teachers? do all speak with tongues? are all workers of miracles? are all chief? are all in the first rank? no, some are in one condition, some in another. And thus it is in the world, God hath set some Kings, all others Subjects; and among them, some are Lords, some Judges and Magistrates, &c. Are all Kings? are all Lords? are all Judges and Magistrates? surely not. To have all men of one order, would put all men, and all things too, out of order. There is a chief among beasts; And those men are worse than beasts, who ac∣knowledge not a chief among men. God is not the author of confu∣sion, as in all the Churches of the Saints (saith the Apostle, 1 Cor. 14.33.) so, I may say, in all the Kingdoms of the world.

And if so, I would only infer, then let none be troubled that they are not chief, no, nor that they are not of equal rank with other men; let us be content with our station, though it be a low one. 'Tis best for us to be where God hath placed us, and to be thankful for what God hath given us, though in gifts and parts we are much inferior to many. God doth not bestow a like mea∣sure of gifts, no, nor of grace upon all. And though it may be a favour and a mercy to have outward preheminency above others, yet to love or affect preheminency, as the Apostle John taxed Diotrophes, is very sinful. The Apostle would have us covet ear∣nestly the best gifts (1. Cor. 12.31.) and he there minds us of a better thing to be coveted than the best gifts, that is, grace, Faith, hope, charity; to covet these is a blessed covetousness: Yet neither are these to be coveted meerly for self-ends, but as by them we may be fitted and furnished to do good, to honour God, and serve our generation according to his will. To affect chief∣dome in any thing but in grace and goodness is not good; and our

affecting of them must be without affectation, though it ought to be with strength of affection. And if we are chief, or have the preheminence above others in the things of this world, it will be well with us (as to that matter) if we are, where the hand of God, not any ambitious desires or practises of our own, hath set us. It was the Lord who made and called Behemoth, The chief of his ways.

Bochartus conceives this high commendation well becoming the Hippopotame. For though (saith he) he be a pernicious animal, yet there are many things in him, which may move admi∣ration; the vast bulk of his body, his huge strength, his impene∣trable hide, the stupendous wideness of hi•• mouth, his prodigi∣ous voracity, the whiteness and hardness of his teeth, his living in common in the sea, land, and river, and together with so great a hardness of his skin, a sagacious ingenie, exceeding all irrational animals, as he is reported by Ammianus in his 22d book, of which he there gives two proofs, not omitted by Pliny and Solinus.

Yet if what is written of the Elephant may obtain credit, I much believe that he bears away the bell from the Hippopotame for natural sagacity and ingenuity, as also for quantity, and large∣ness of his limbs, and so of his whole body. And there are many things wherein the Elephant is reported to excel all other beasts:* 1.472 I shall give instance in Twelve, and leave the matter of difference between him and the Hippopotame, which shall carry the day for chief of the ways of God (which God himself affirms of Behe∣moth) to the Readers vote.

First, He is said to excel all beasts in the bulk of his body, or in bigness. He hath huge limbes, huge bones, and a height com∣mensurable. Natural Historians give us these dimensions and proportions of him. His height (I mean, if fully grown) is reckoned (according to our measure) ten foot and a half. Others report, that in India there are Elephants of thirteen foot and a half in height: and what the bulk of his whole body is, we may col∣lect by his teeth. The Elephant hath two teeth growing upward out of his lower mandible or jaw, of a vast bigness, and eight foot in length. Coesar Scaliger saith (from the report of some Indian Historians) that two of those teeth have weighed three hundred twenty and five pounds. So big they are, that the Indians use

them for posts to their houses. The Scripture tells us, that Solo∣mons throne was made of Elephants teeth or Ivory, as we tran∣slate (1 Kings 10.18, 22.) And if any desire further informa∣tion concerning the greatness of his body, and his admirable qua∣lities, let him read Pliny, in his eighth Book, the twelve first Chapters.

* 1.473The second thing, wherein the Elephant seems chief, and to excel all the beasts of the earth, is his strength; which is so great, that with his trunck he will overthrow a great tree or a house. Elephants have such strength of body, that in war they carry upon their backs great towers made of timber. We read (1 Mach. 6.37.) that Antiochus had thirty Elephants in one battel which bare towers, in every one of which were thirty and two fighting men with their weapons. What a vast strength hath this crea∣ture, which can bear a tower with thirty and two men, and their instruments of war: And from this we may gather, nor only the mighty strength of his back or loins, but also of his belly or na∣vel (mentioned ver. 16.) for those huge towers upon his back, must of necessity be fastned by huge bands under his belly.

* 1.474Thirdly, The Elephant may be called chief of the ways of God among beasts, as to his understanding. He hath a kind of natural rationality, and is therefore said to be next man, or to come nearest man of any creature. There is no beast more pru∣dent than the Elephant, said the Romane Orator.

Fourthly, The Elephant excels all beasts in the strength of his memory; and he is memoriz'd for his memory of three things especially. First, For his memory of commands and instructions given him. Secondly, Of courtesies done him. Thirdly, Of unkindnesses and injuries offered him.

Fifthly, He is the chief of the ways of God, in that which must needs follow the former two, his understanding (such as it is) and memory, that is, his teachableness, or aptness to learn what is taught him. Though he be a wild beast, yet he is easily tamed or brought to hand; and when he is tamed, he is as easily taught. The highest excellency of man, is when (as the Apostle speaks of a Bishop, 1 Tim. 3.) he is apt to teach; and the next ex∣cellency of man is, when he is apt to be taught. It is the misery of many, that they have none to teach them; and it is the wick∣edness of not a few, that they will not be taught, nor receive in∣struction.

The Elephant is in nothing more eminent, than in his aptness to be taught,* 1.475 or in his readiness to receive the impression of any thing spoken to him, and fitting for him to learn or do. The Elephant is an apt scholar, he soon grows perfect in any piece of art or activity taught him. Some tell us, Elephants have learnt the art of dancing, and that they have learnt to draw the letters of the Greek Alphabet with their feet, and that they learn to make legs (as we say) or do obeysance to Kings, and to pre∣sent them with crowns.

Sixthly, Besides their teachableness, their tractableness and gentleness is wonderful. Some are apt to learn, yet will not be governed, will not be brought to good manners. Elephants are highly commended, not only because they are apt to be taught, but ready to be commanded. Whatever you bid them they pre∣sently obey. There's no creature so quiet, so meek, so submitting as the Elephant; he hurts none, unless provoked, and will gent∣ly help the weak. They who write the nature of the Elephant assure us, that when once he is broken or tamed by man, he is ever after obedient to him, and gives him all manner of observance; that he even forms himself to the disposition of his Master or Owner, will take meat out of his hand like a little dog, that he will (as it were) hugg and embrace his Master when he comes near, and will suffer him (without hurt) to put his head within his mouth.

Seventhly, He exceeds other beasts in usefulness. He is not tractable only for a shew or for sport, but he is for real service. In times of peace he will do all manner of work, till the ground, carry burdens, and he is of great use and service in time of war.

Eighthly, This is admirable in the Elephant, that being so vast a creature, he hath such agility of body, as was touched before; he will express those gestures and motions, which require greatest activity.

Ninthly, The Elephant is highly commended for his modesty and chastity.

Tenthly, For his faithfulness in any thing that he is charged with or ordered to do. The faithfulness of the Elephant ex∣ceeds belief. There are not only marveils, but miracles report∣ed by Historians worthy of credit, concerning their fidelity to

their masters or owners, and their kindness and gratitude to those who have shewed them kindness.

Eleventhly, The Elephant is famous for compassionateness to any that are in distress; what use they can be of, they will be to such. Quintus Curtius reports, how the Elephant of Porus, an Indian King, when the King being wounded fell down, took him up tenderly with his trunck, and set him again upon his back.

Twelfthy and lastly, Elephants excel in longevity or length of life.* 1.476 They live not only long, but very long; the God of Na∣ture having given them an excellent constitution or temperament of body. Good Authors tell us, they live commonly two hun∣dred years, some three hundred years; and 'tis reported some have lived five hundred years.

In all these respects, we may conclude Behemoth, the chief of the ways of God. In many things he comes near to man, and in others he much exceedeth him. From all that hath been said of this mighty beast, take these inferences.

First, See the goodness of God unto man, who hath made this vast strong creature mans servant, and so ready to obey mans com∣mand, to bear mans burdens, and to till the earth for man, which 'tis said (Chap. 39.9.) the Unicorn will never do. Will the Ʋni∣corn be willing to serve thee? Canst thou bind the Ʋnicorn in the furrows? will he harrow the valleys after thee? But the Elephant will do these services, he is willing to serve man in peace, and to assist him in his wars. Though man be of little stature and strength compared to an Elephant, yet God hath subdued the Elephant to the will, and under the power of man. Is not this a great argument of Gods great goodness to man? And is it not a strong obligation upon man to be obedient and serviceable to God, who hath made such a creature serviceable and obedient to him?

Secondly, This shews us, as the goodness of God to man, so the over-ruling power of God; who can make the greatest strength of his creatures, which left to themselves might do abundance of mischief and be hurtful, yet useful and helpful to us. What a world of harm might the Elephant do, yet (as was said) he never hurts any, unless provoked. Let us adore the power of God, who over-rules the mighty streng••h of this crea∣ture, causing him to lay it out in a way of helpfulness and advan∣tage

to mankind. As we should take notice of the goodness of God, when he over-rules men who have power to hurt, from do∣ing hurt, as he did Laban, who told Jacob (Gen. 31.29.) It is in the power of my hand to do you hurt, but the God of your Fa∣ther spake to me yesternight, &c. Many may have power in their hands to crush us in a moment, yet God stops them from such a use of their power: this is a great argument of the good∣ness of God. Some men would be like Lions or Bears, if God did not check them, as David was confident he would (Psal. 76.10.) The wrath of man shall praise thee, the remainder of wrath thou wilt restrain. Many have great power, and great wrath with it, and what would they not do in their powerful wrath, if God did not restrain all the over-plus and remainder of it, which serves not to advance his praise. Some have much wrath, but no power; these would do hurt if they could, but they can∣not do much hurt. Others have much power, but no wrath; these will do no hurt, yet they could. A third sort have both, they are full of power, and full of wrath; these both can and would do much hurt, did not God bind or bound them, stop them or restrain them. Now, I say, as we should reverence that pow∣erful goodness of God, which meekens mighty beasts, and keeps them from doing hurt, so we should reverence and adore, that power and goodness, or good power of God, which bridles evil men from doing hurt with their power.

Thirdly, We may infer this by way of instruction from the pre∣mises.

Men, who as to the matter and original of their bodies, are but like to beasts, are also exceeded by beasts in many bodily powers and abilities.

What is the strength of a man to the strength of an Elephant? and what is mans age, or the length of his life to an Elephants? And whereas men have five bodily senses, there are creatures that exceed them in all. One creature hath a quicker ear,* 1.477 another a more curious feeling, a third hath a more piercing eye, a fourth excels in smelling, and a fifth in tasting. Man is excell'd in his natural powers, even by meanest animals: This should humble us; And if it should humble us, that we are exceeded by them, as to sensitive or bodily powers, how should it shame us to be ex∣ceeded

by them, as to inward indowments, as to understanding and vertue, as to our morality and good behaviour. Be not (••aith David, Psal. 32.9.) as the horse and mule which have no under∣standing. Yet (Psal. 49.20.) man that is in honour and under∣standeth not, is like the beasts that perish. How sad is it to see men who have understanding, yea, who are (as to worldly con∣cerns) men of great understanding, like horses and mules, who have no understanding! They who have not a right understand∣ing, an understanding to know and do the will of God (a good understanding have all they (and none but they) that do his com∣mandements, 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 teach∣able as an Elephant! that he is not so gentle and tractable as an Elephant! What, not so obedient to due commands, not so sub∣missive 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 conside∣ration 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 peo∣ple 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 judg∣ments of God called them to do, and be, as the Crane and Swal∣low 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 present∣ed this Behemoth to Job, was to let him see how much himself ex∣ceeds 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 eminen∣cy, 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 fol∣lows, 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 per∣sons 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 crea∣tures, great or small, is the sole priviledg of God. And let us re∣member, 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 pre∣sumes 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, 'tis 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 mo∣lest him. Thus Mr. Beza glosseth it; God who made him, hath fur∣nished

him with convenient weapons, or with a weapon fit for his turn. And the same saith another learned interpreter,* 1.478 following this Translation, God hath armed him with a Trunk, as with a strong and a mighty sword. There is a truth in this Translation and interpretation, and it hath the suffrage of many worthy men for it, as the principal, if not the sole meaning of these words. God who made Behemoth, hath also made him a Sword to defend himself with, that his vast body should not be liable to every dan∣ger and affront. Take one Note from this reading.

As God hath given the Creatures a being, so means to pro∣tect and preserve themselves in their Being.

He that made him hath given him a Sword, he hath not left him naked or unarmed. Many creatures, I mean of the irrational creatures, have natural weapons, horns, hoofs, teeth, and claws, to defend themselves with, and offend those with, that trouble them. Others have only defensive Arms, as it were, for safety against annoyance, shells, and thick skins. Many have neither of∣fensive, nor defensive armes, who yet by their natural swiftnesse shift for themselvs by flight, and out-••un their dangers. There for is no creature, but hath some way or other for its defence. As man (the chief creature) God hath given him Reason to provide all sorts of lawful means for his preservation and defence. Take it also spiritually; God having made any man a New creature, gives him a Sword, and means of defence, to preserve himself in his spiritual being. Every godly man hath spiritual weapons, the whole armour of God, for his defence against the Devil, his spi∣ritual enemy. The Apostle leads us into Gods Armory, and shews us what weapons God hath made for the spiritual man, or for the preservation of man in his spiritual state and being (Eph. 6.13, 14, &c.) The Girdle of Truth, the Breast-plate of righte∣ousness, Feet shod with the preparation of the Gospel of peace, The Shield of Faith, to quench the fiery darts of the Devil, The Helmet of Salvation, and the Sword of the Spirit, which is the Word of God. Thus God hath armed the New-Creature with a Sword; he that made him, hath made him weapons of defence and offence, to save his soul from the wounds of temptation, and to resist, yea, overcome the Tempter. Thus, as the Lord who made Behemoth, hath made him a Sword, so he hath provided weapons, or means

of defence for all other creatures, for man especially, and most specially for man in his spiritual condition, that his immortal soul may be safe, whatever becomes of his frail flesh, or mortal body. So much of and from that first Translation, He that made him, made his Sword to be near him.

Yet before I come to explain our own Translation, I shall here again mind the Reader, what learned Bochartus understands by the Hebrew word rendred Sword, in reference to the Hippopotame. He that made him (saith he) hath given him (Harpen) a sickle, or crooked Sword. Our Dictionaries render the word Harpe, a Wood-knife, as also a Sythe. This crooked Sword or Sickle, de∣notes, saith he, the long, sharp, and somwhat bowed teeth of the Hippopotame, with which he doth as it were reap, or cut down co••n and grasse, when he comes on Land to feed; as several Greek Poets, by him named, describe the manner of the Hippo∣tame's feeding; which must be granted, complyeth well with the words in the next verse, where 'tis said of Behemoth, The Mountains bring him forth food. Yet I see no reason, but that those great teeth of the Elephant (which surely are no hurtlesse weapons) as also his Promuscis or Trunk (though commonly called his hand) may be compared to, and expressed by a Sword, if that be true which good Authors say he doth with them.

The Second reading of the Text, which Bochartus saith, a very learned Interpreter perceiving the inconvenience of the former, as to the Elephant, took up, is, also, ours,

He that made him, can make his Sword to approach unto him.

His Sword, That is, his own Sword, Gods Sword. God hath a Sword, and he can make his Sword approach Behemoth; that is, As strong as Behemoth is, God that made him, and gave him his strength, can subdue him, can pierce his skin, though very hard, and wound him to the very heart; he can break his bones, though they are like strong pieces of brass, and bars of iron.

* 1.479So then, the meaning of the words (according to our transla∣tion) is plainly this. As if the Lord had said, Though Behemoth be very vast and big, strong and torrible, yet I can quickly bring him down,* 1.480 and vanquish him.

Some oppose this translation and exposition, because the He∣brew word which we render to approach, is not applicable (say they)

to an hostile approach, but rather to an amicable and friendly ap∣proach: Now to come upon one with a Sword, is an hostile ap∣proach, 'tis to come as an enemy, which (say they) that word will not well bear.

But I conceive this to be a mistake; for in Scripture, once, if not oftner, the word is used to denote an hostile approach, or an assault (1 Sam. 17.40.) where David encountring Goliah, 'tis said, He took his staffe in his hand, and chose five smooth stones out of the brook, and put them in a shepherds bag, which he had even in a scrip, and his sling was in his hand, and he drew near (or approach∣ed) to the Philistim. Now how did David approach the Phili∣stim? Surely, not to salute him as a friend, but ro destroy him as an enemy, as in the issue he did. Though the word commonly signifieth a friendly approach, yet the Scripture applyeth it also to an enemy-like or violent approach; and therefore that objection is of no force to invalidate our Translation, or the Interpretation given of it: He that made him, can make his Sword approach un∣to him.

But what is this Sword, that God makes to approach unto Be∣hemoth?

I answer, This Sword is any thing whereby God is pleas'd to subdue or destroy Behemoth, or the Elephant; whatever instru∣ment God will use, that's his Sword; or whether God will use any other creature to kill the Elephant, that creature is his Sword. 'Tis said, that the Rhinoceros (his sworn enemy, if I may so speak) gets his sharpned horn, under his belly, and paunches him. 'Tis said also, that the Dragon, loving to suck or drink his blood, kills him. Now whether the Elephant fall by these beasts and ser∣pents, or be slain in battle and war by men, he may be said to fall by the sword of God, or that God makes his sword approach unto him. The sword of God is the power of God put forth by this, or that, or any means, for the subduing or destroying of this mighty creature. He that made him, can make his sword approach unto him.

From this rendring, and the interpretation given of it, which is very plain and obvious,

Observe;

There is no creature so great, so strong, but God is able to subdue and conquer him.

He that made the creature, can make his sword approach unto him. God can master whatsoever he hath made. Behemoth, the Elephant is a creature of a vast bigness, a creature of admirable strength, yet down he comes, down he falls, as soon as ever God draws near with his sword. The inanimate creatures, the Sun, the Moon, the Stars, the Seas, the Earth, are strong and powerful; yet God can shake the Earth, and calm the Sea, he can seal up the Stars, and stop both Sun and Moon in their course, and make them stand still as a stone. God who made the fire hot and burn∣ing, can take away the burning heat of it, which is so connatural to it. And as he subdueth inanimate or liveless creatures, so (as here in the Text) the animate or living creatures. The Lord, who hath made the Elephant, the Lion, the Bear, the Ty∣ger, can quickly put a stop to the power and rage of any of them. We may exemplifie it also in man, a rational creature. Some men, in comparison of others, are like Behemoths, like Elephants, great, powerful and strong, Nimrods of the earth, mighty hunters: The Lord can make his sword approach to any of them. The Lord hath infinitely more strength and power in himself, than he hath placed or planted in any creature. For, what is the st••eam to the fountain? what is the light in the air, to the light in the Sun? The strength of the creature, is but a stream or a beam issuing from God. The strength of the Elephant is no more to God, than the strength of a silly Mouse; the strength of an Eagle no more to God, than the strength of a Fly; the strength of a Leviathan in the sea (of whom in the next Chapter) is no more to God, then the strength of a Shrimp or Sprat. God can soon destroy the roaring Lions, the raging Bears, the fierce Ti∣gers, the ravening Wolves of this world. Nothing is strong be∣fore the strength of God, or before the strong God.

Now, if the Lord hath a power whereby he can quickly over-power the most powerful creatures; then this teacheth us,

First, Not to trust in the power of any creature. Though you have an Elephant, a Behemoth for your help, do not trust in him. The Lord that made him, can quickly make his sword approach

unto him; the Lord can make him as weak as water, and of as little use to you as a little child. The strong shall be as tow, and the maker of it as a sparke (that is, the work or idol which he hath made shall be as a spark to tow) and they shall both burn together, and none shall quench them (Isa. 1.31.) How often are we called off from trust in any creature, from trust in horses, from trust in man! There's no help in the strongest creatures, unless, First, God g••ves them strength, and works with their strength. Secondly, There is no help in any creature, if God sets his strength against him. Therefore trust not in any creature.

Secondly, This teacheth us, Not to fear the power of any crea∣ture while God is with us. If an Elephant, a Behemoth be against us, we need not fear him. Thus the Apostle concludes, while he puts that supposition (Rom. 8.28.) If God be with us, who can be against us? that is, to hurt us. His meaning is, none can. There are none in the world against whom so many are, as against those with whom God is, that is, whom he owns, loves and favours. Christ told his Disciples of this (Joh. 15.19.) I have chosen you out of the world, therefore the world hateth you. But though they with whom God is, are hated of the world, or have the world against them, yet the world cannot be so against them, as to harm or hurt them; for he that made them can make his sword approach to those that would, that is, they are fully in and under his power. The Prophet useth this argument (Isa. 54.16, 17.) Behold, I have created the Smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work, and I have created the waster to destroy: Even the wasters of the world, they that make spoil of all, all they are of my creation; I have made them, and seeing I have made them, surely, I can hinder them in any of their wasting and destroying purposes; and therefore the Lord in the next words gives a full and most comfortable assu∣rance to the Church, notwithstanding the skill of the Smith in making instruments, and the strength of the Waster to destroy with them, No weapon that is formed against thee shall prosper, and every thing that shall rise against thee in judgment, thou shalt condemn; this is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord. The very ground upon which the Lord assured them, that no weapon formed against them should prosper, was, because the Smith, and the Waster too,

were both of them his creatures or of his making, as the Text speaks of Behemoth. God can make his sword approach beasts in the likeness of men, as well as beasts in their own likeness. And hence it is, that the Holy Ghost expresseth all those powers of the world, which should afflict the Church in several ages, by the name of beasts, all of Gods making. Daniel in his 7th Chap∣ter had a vision of four great beasts that came up from the sea; whereof the first, was like a Lion; the second, like a Bear; another, like a Leopard; and a fourth, dreadful, and terrible, and strong; so exceedingly dreadful, terrible and strong, that (as if no beast could be found like it) it is not expressed by the likeness of any beast. But what were these beasts? 'tis answered (ver. 17.) These great beasts which are four, are four great Kings, which shall arise out of the earth, that is, four successions of Kings. The Babilonian, the Persian, the Grecian, the Roman powers were those great beasts. Now the Lord who made them, made his sword approach unto every one of them, as the histories, both of the Church and of the world, hold clearly out. The Lord who made that great Behemoth the Babilonian power, and that great Behemoth the Persian power, that great Behemoth the Grecian power, as also that great Behemoth the Roman power, hath made his sword, in several ages, and by several steps or degrees, ap∣proach unto them. So in the Revelation of Saint John, the great beasts there mentioned, what were they, but the powers of the earth set against the true Church of God? We read (Revel. 12.3.) of a great red dragon; this red dragon was the hea∣thenish Romane power persecuting the Church. Again (Revel. 13.1.) John stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns. What was this beast? Master Mead saith, that by this beast, and his seven heads, and ten horns, we are to understand the Pope, with the companies or associations of all those Princes that put themselves under his power; all these were figured (saith he) by that beast rising up out of the sea. At the 11th verse of the same Chap∣ter, Saint John saith, I beheld another beast coming out of the earth, and he had two horns like a lamb, and he spake like a dragon. Apo∣calyptical Interpreters have various op••nions about this second beast, but whoever, or whatever this or the former beast is (to be sure they are some body) the spirit of God represents them as

terrible Behemoths; and the Church hath no help nor comfort against them, but that in the Text, He that made them, can make his sword approach unto them. The Prophet Isaiah (Chap. 27.1.) speaks of the Lords sword, and of the use he will put it to; In that day the Lord with his sore, and great, and strong sword shall pu∣nish Leviathan, the piercing Serpent, even Leviathan the crooked Serpent, and he shall slay the Dragon that is in the Sea; that is, overcome the devil and all his instruments, who oppose and would destroy his Vineyard of Red wine, that is, his Church. Thus we see how the Lord in all ages past hath, and how we are assured concerning the Ages to come, that he will make that good con∣cerning mystical Behemoths, which here he speaks concerning the natural Behemoth; He that made him, can make his sword ap∣proach unto him.

The Lord having thus far described Behemoth by several parts of his body, and by his great strength or power, proceeds to describe him further, by the manner of his life, or by his meat, drink and lodging, in the latter part of this context, to the end of the Chapter.

Vers. 20. Surely the Mountains bring him forth food, where all the beasts of the field do play.

In these words we have the provision which God hath appoint∣ed for Behemoth, and where. Though he be a very great beast, and therefore needs much food,* 1.481 yet the Lord hath store enough for him, and hath set him where he may feed his fill. The Moun∣tains bring him forth grass; that is, all sorts of herbage and green things.

And though this part of the description of Behemoth may serve the Hippopotame, who as Bochartus saith, feeds upon the Hills and Mountains (such as they are) which lye near the River Nilus, as other Amphibions do (the Morse especially) in other parts of the world; yet no man can deny, but it doth as well (that I say not, much better) agree to the Elephant, that the Mountains bring him forth food. The words are plain, and need no explication.

Note two things from them;

First, God provideth food for all creatures, even for Behemoth.

He provides them food, from the greatest to the least; they

are all at Gods finding. And doth God take care for Behemoths, for Elephants, or, as some determine it, Hippopotames, River-Horses, and Sea-monsters? Surely then (as David spake, Psal. 111.4.) He will give meat to them that fear him, he will ever be mindful of his Covenant. This Inference hath been made from other passages in the former Chapter; I only remind the Reader of it here. The Lord, who provideth mountains of grass, or grass upon the mountains, for Behemoth, hath mountains of provision for all his faithful servants.

Secondly, Note;

God provides proportionable food for all hi•• creatures.

Behemoth is a vast creature; therefore God hath whole moun∣tains for him to graze upon, he is not shut up in a little pytle or narrow field, he hath large mountains for his store••; and will not the Lord give proportionable supplies to his people according to all their needs? If our needs be great, his store is greater, The world is mine (saith God, Psal. 50.12.) and the fulness of it. He that is the fulness of all things, and hath in his power, and at his dispose, the fulness of all the world, will not let them, of whom the world is not worthy, want any thing that is good and expe∣dient for them: The mountains and valleys too, yea, deserts and hard rocks, shall bring them forth food God will turn stones in∣to bread, and rocks into water, rather than they shall want. As David said (Psal. 34.10,) The young Lions (so I may say, the Elephants) do lack and suffer hunger; but they that seek the Lord, shall not want any good thing; that is, Lions and Elephants shall rather want than they. Surely the mountains bring him forth food,

Where all the beasts of the field play.

This argues the milde nature and gentleness of Behemoth, the Elephant, as was shewed at the 15th verse; he lives upon grass, not upon flesh, as Lions and Bears; he lives upon grass, and there∣fore all the beasts of the field play where the Elephant feeds, for they know he will not eat nor feed upon them, he eats only grass. Natural Historians tell us, that the beasts seem to rejoyce when they see the Elephant, because, they know he will not hurt them; not only do they feed with him to satisfie hunger, but play and sport for delight.

Hence Note, First;

God can restrain the strongest and most dangerous creatures from hurting the weakest.* 1.482

The beasts would have little heart to play where the Elephant feeds, were he as fierce and cruel as he is great and strong. Thus the Lord orders the spirits of powerful men, or of men in great power, into such meekness and gentleness, that even the meanest live quietly and peaceably by them without fear of hurt, as was toucht before. The Church is set forth playing, as it were, not only where the Elephant, a gentle beast feeds, but where wilde and ravenous beasts feed (Isa. 11.6, 7, 8, 9.) The wolfe shall dwell with the Lamb, the Leopard shall lie down with the Kid, the Calf and the young Lion and the Fatling shall lie down together, and a little child shall lead them; that is, the Wolfe shall not hurt the Lamb, the Leopard shall not trouble the Kid: yea, saith that illustrious Prophecy (vers. 8.) The sucking child shall play on the hole of the Asp, the weaned child shall put his hand on the Cockatrice den, they shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. The care of God over his Church and servants appears two wayes;

First, In hiding them from such as would do them hurt. As it is said (Jer. 36.26.) when Baruch and Jeremiah had done that service commanded them by the Lord, Jehoiakim was an∣gry, and sent to take them; but saith the Text, The Lord hid them. So the Lord moved Obadiah to hide his Prophets by fifty in a cave, from the wrath of Ahab and Jezebel (1 King. 18.) Now as the Lord keeps his servants, by hiding them from those who are enraged against them, so

Secondly, By meekning their spirits, as he doth the Elephants towards the beasts of the field, shewing them much kindness, and suffering them in a sort to play before them, that is, to enjoy great tranquility. The Psalmist saith, it was the Lord who turned the heart of the Egyptians to hate his people, and to deal subtilly with his servants (Psal. 105.25.) And 'tis doubtless of the Lord, that any shew them favour, and deal kindly with them.

Again, from these words, Where all the beasts of the field play,

Note, Secondly;

A playing life, is the life of a beast.

All beasts would live so; wilde beasts do live so. As it is said of the Leviathan in the Sea (Psal. 104.26.) There go the Ships, there is that Leviathan whom thou hast made to play therein. A life of play, is a beastial life. It is said (Zach. 8.5.) in a way of promise, That boyes and girles should play in the streets, but men and women must work; it were a shame to describe them play∣ing. The life of man is not a playing life, but a labouring life. How beast-like do they live, who (as it is said of the people of Israel (Exod. 38.6.) Eat, and drink, and rise up to play; that's just like a beast, feed on the mountains, and then play upon the moun∣tains. Let us follow Solomons councel (Eccles. 9.10.) Whatso∣ever thy hand findeth to do, do it with all thy might. We have seen Behemoth feeding, let us now see him lodging and reposing him∣self.

Vers. 21, 22. He lieth under the shady trees, in the covert of the reed and fens: the shady trees cover him with their shadow, the willows of the brook compass him about.

These two verses hold forth the manner of Behemoths repose, how and where he takes his ease, He lieth under the shady trees, &c.

* 1.483Some of the Jewish Rabbins read these two verses with an in∣terrogation Negative, thus; Doth he lie under the shady trees, in the covert of the reeds? do the shady trees cover him with their shadows? or the willows compass him about? Implying, that Behe∣moth is so vast a creature, that he can hardly find trees to shadow him, or willows of the brook to compass him about. But though Behemoth be a great and tall beast, yet I nothing doubt but there are trees in and about the places which he frequents, great and tall enough to shadow him from the Sun when he stands upright, yea, and reeds of a sufficient height to be a covert to him when he lieth down. And therefore as it was an over boldness in those Rabbins to put an interrogation where they found none, so there is no need that an interrogation should either be found or put there. Indeed Bochartus, who judgeth reeds much too low to make a covert for the Elephant, tells us out of Aelian, That Elephants go

by very great trees, as we by standing corn, and that some of them they are taller than trees. Which I conceive,* 1.484 can be understood no other way than by a high strain of Rhetorick: But suppose it true in plain and proper sense, yet this gives the learned Bochartus no advantage (to which end he alleadgeth that of Aelian) for the ac∣commodating of this part of the description of Behemoth to the Hippopotame rather than the Elephant, because he tells us from several Authors, first,* 1.485 that the Hippopotame is not only three times bigger than the horse, but secondly, that he is of equal ability with the Elephant, and for the most part greater. Whence it is (saith he) that some Writers compare the Hippopotame with the Elephant, both in strength and stature, or prefer him before the Elephant; which reports (saith he) although they be a little stretcht, yet 'tis manifest, that the Hippopotame comes behind few ani∣mals, either in bigness or stature (that is, tallness) of body. And if so, then the Reeds of the Fen fit him as ill for a covert as the Elephant; yet I am enough satisfied, that they may very well fit either of them. And though the Elephant usually sleepeth standing, and rarely lyeth down to sleep, yet (which is not denied) he if sometimes or at any time lyeth down to sleep, 'tis sufficient to answer the purpose of this Text; which saith (vers. 21.) He lyeth under the shady trees, in the covert of the Reeds and Fens. And

Vers. 22. The shady trees cover him with their shadow, the willows of the brook compass him about.

'Tis usual with, and even natural to cattel of all sorts,* 1.486 to seek shelter under shady trees, when the fiery heat of the Sun offends them; and as Behemoth seeks out any sort of shady trees, so it seems he hath a peculiar delight in, and possibly a phancy to

The willows of the brook.

Willows are so called, because they mostly grow near to brooks, and always prosper best in marish or moorish-grounds. Some trees will not grow in watery places, such are the Cypress and Chest-nut-trees; others will not grow well any where else, such are the Aldar and the Poplar trees, Willows especially: Willows love brooks, and Elephants love both brooks and Willows, if those ancient Natural Historians,

mentioned in the Margen mis-report them not.* 1.487 The Elephant (saith one of them) loveth rivers, and though he be not a river Animal, yet he may be called a river-side or river-bank Animal; and (saith the other) Elephants are greatly pleased with rivers, and wander much about streams of water, though they cannot swim, by reason of the greatness of their bodies.

That is (I confess) a rare notion, and singularly subservient to his opinion, that Behemoth is the Hippopotame, which the learned Author, so often already mentioned, gives us; namely, that by the word rendred brook, we are here to understand the river Nilus in Egypt. And therefore he translates the Text, not as we, The Willows of the Brook, but The Willows of Nilus compass him about. And that the Hebrew word (Nahal) signifieth Nilus, he puts beyond contradiction, by quoting many express places of Scripture, where it is so used (Num. 34.5. Josh. 15.4.47. 1 Kings 8.65. 2 Kings 24.7. Isa. 27.12.) which he also con∣firms by the Authority of some Ancient Latine Poets, who call Nilus a Torrent or a Brook. Now though this hath very great weight with me, and may with any ingenoius Reader, to perswade him, that the Hippopotame is intended by Behemoth rather than the Elephant,

Yet with the favour, and good leave of this worthy Author, and with submission to more able judgments, I would offer these two things to the Readers consideration.

First, That though the word Nilus may draw its original (as he shews) from the word Nahal, according to its ancient pro∣nunciation Neel; yet in no one of those Scriptures by him quoted, and lately noted, is the word Nahal used alone (as it stands in this Text of Job) to signifie Nilus; for in all those places the word Egypt is added. Now when the words are put together, The river of Egypt, no man can doubt but N••lus must be under∣stood by it. But when the word Nahal, signifying a Brook, Tor∣rent or river, is found single and alone, there is no necessity that it should signifie Nilus, the word indifferen••ly and in common, being applicable to any brook or river in any part of the whole world, as well as to Nilus in Egypt.

Secondly, In one place of the holy Scripture, where this whole expression in Job The willows of the brook is found, nor Ni∣lus, but some other brook or river is without all controversie in∣tended.

The children of Israel for the celebration of the feast of Tabernacles were commanded (Levit. 23.40.) to cut down the boughs of thick trees, and the willows of the brook, &c. which surely could not be meant of the willows growing about the river Nilus in Egypt; for they were come out of Egypt, and this was an ordinance which the children of Israel were commanded to observe in the Land of Canaan. And as in this place of Moses we have the willows of the brook, so (Isa. 15.7.) we have, the brook of the willows, whither the substance of the Moabites should be carried, by themselves (say some) for safety, by their enemies, say others, as spoil. I do not find any who follow this translation, interpreting the brook of the willows by Nilus in Egypt, but several of Euphrates by Babilon in Chaldea, to which that speech of the Captive Jews there (Psal. 137.1, 2.) may give some light.

These two things considered, the words of the text in Job con∣cerning Behemoth may, at least, with a faire probability, be applied to the Elephant. The shady trees cover him with their shadow, the willows of the brook compass him about.

Hence Note, First;

God provides not only for the being of his creatures, but for for their comfortable being.

As the Elephant hath food upon the mountains to keep him alive, so shady trees to keep him cool. And thus the Lord takes care for man, he hath not only given him bread to eat, but conveni∣ences for his delight and comfort. God makes provision, even for our delight, while we are in the flesh; let us take heed we make not provision for the flesh, to fulfill the lusts of it. The Elephant hath not only grass, but shadows.

Secondly, Note;

The inconveniencies and annoyances which come to us by one creature are helped by some other.

God hath so provided, that look in what one creature doth an∣noy us, another relieves us. The Elephants are much annoyd by the heat of the Sun, but they find relief under shady trees. The heat of the Sun is cured by shades and gentle winds, in those parts of the world that are under or near the Line; the Lord hath

provided cool breizes, which blowing there fan the air, and make it very pleasant by attempering the heat. If there be poison in one creature to annoy, there is an antidote in some other to help. And in this the goodness of God shines most clearly, that all the inconveniences and annoyances, which come to us by men, yea, which come to us by our sins, are all remedied by Jesus Christ, or we have relief by Jesus Christ against them all. When the heat of any affliction molests us, we may sit down (as the Church speaks, Cant. 2.3.) under his shadow with great delight, and his fruit will be sweet unto us. Jesus Christ is to all believers, not only as the shadow of a tree, but as the shadow of a great rock in a weary land (Isa. 32.2.) The Lord hath provided us shady trees, and the willows of the brook (blessed and precious pro∣mises) to compass us about in all our troubles.

Thus God hath given Behemoth help against immoderate heat; But he is subject to much thrist also: for that he hath help at hand too, store of water.

Vers. 23, 24. Behold he drinketh up a river and hasteth not; he trusteth that he can draw up Jordan into his mouth; he taketh it with his eyes, his nose pierceth through snares.

We have had Behemoth feeding upon the mountains, and re∣posing in the shadows; here we have him drinking in or at the river.* 1.488 These two verses, as they stand in our translation, may in a fairer sense be applied to the Elephant: but before I come to that, I shall give a brief account of that translation given by the learned Author before named; according to which, the 23d verse is not only best, but only applicable to the Hippopotame. Behold, let a river press (or come upon) him, he will not fear; he is safe, though Jordan issue forth upon his mouth.

Now it's easily granted, that the tallest and strongest Elephant, would have cause enough to fear, if a whole river, such a great and deep one as Jordan especially, should press upon him and over-whelm him, for as the Elephant is no swimmer, so he must have a liberty of breathing, nor can he hold his breath very long; and therefore (as it is said) ventures to go no further into the water, than he can hold and keep his snout above water, to draw in aire and maintain respiration. So that in this the Hippopotame hath the advantage of the Elephant, as being able to hold his

breath much longer. For though (saith he, alleadging Aristotle for it) as the Sea-calf, the Crocodile and Sea-shell-fish,* 1.489 so also the Hippopotame will be suffocated in the water at last, unless he take some breathing times; yet 'tis certain, he can hold his breath a long time, abiding (not being able to swim) whole dayes at the bottom of Nilus, creeping or lying upon the ouze, till, night ap∣proaching, he goeth out to feed.

The nature of this animal being such as hath been described, the translation in hand answers it clearly.

Yet, seeing there are other translations of this 23d verse, left us by very learned men, and skilful in the Hebrew tongue, which may well comply with the nature of the Elephant, it cannot sa∣vour of pertinacy, to give them so much respect as to lay them before the Reader, and leave him to his own choice in this mat∣ter. And,

First, Let us consider that in which Bochartus joynes those four Worthies, Pagnine, Arias, Mercer and Junius,* 1.490 whose translation runs thus; He checks a River, so that it hastneth not; he is confi∣dent that he can draw out Jordan into his mouth. Here indeed are great Hyperbolies. 'Tis high language, to say, an Elephant by in∣terposing his body like a bank, can stay the course of a River, or swallow it down at a draught; yet it would be no hard labour to shew that the Scripture hath many expressions in it of as high a strain as this. We read of Cities walled and fenced up to heaven (Deut. 9.1.) And the Evangelist John supposeth (Chap. 21.25.) that if all things which Jesus Christ did in the dayes of his flesh, here on earth, should be written, that even the world it self could not contain the books which should be written. But I shall not stay upon this, nor doth the learned Bochartus insist upon it: he could admit the Hyperbolies in that translation, if the tran∣slation it self were consistent with the Hebrew Text, in reference to which he takes five exceptions against that translation; to every one of which I shall only give my apprehension, and so pass on.

The first is, That the Authors of this translation, suppose the Hebrew word for River, and that for Jordan, to be of the accusa∣tive Case (as Grammarians speak) whereas in the Original, they have no note of the accusative Case prefixed. I may say to that, The note of the accusative Case is not alwayes prefixt, where the

word is so taken, especially where the word can be no otherwise taken, as in the sense of these Translators it cannot be in this place; for they taking Behemoth to be the agent in both parts of the verse, as also the River in the former part, and Jordan in the latter, to be patients, could not suppose any otherwise of those words, than that they are of the accusative Case; whereas Bo∣chartus taking Behemoth to be the patient, and the River in the former part, as also Jordan in the latter part of the verse, to su∣stain the place of Agents, must needs suppose the contrary.

Secondly, saith he, Those words (ita ut) so that, are not in the Hebrew. I answer, such is the conciseness of the Hebrew tongue, that all Translators make use of some fitting words (which they distinguish from the pure Text, by a different character in print∣ing and writing) to clear up the sense of the Text in the notion of their translation.

* 1.491Thirdly, he saith, The word rendred to Hasten, signi∣fieth not to hasten simply, but to hasten for fear. That's yield∣ed on all hands; and in that sense I shall make use of it, in open∣ing our own translation. All that I shall say to this exception, is, that the learned Authors of this translation, who wel understand the full signification of that word, might conceive that the same word is not alwayes used by the holy Ghost in the same latitude of sig∣nification, and therefore render this word, which signifies to hasten for fear, barely to hasten. Further, I may add, that this word which signifies to hasten for fear, is rendred also barely to fear; and why not then barely to hasten? The one translation leav∣ing out the former part of the full sense, as the other doth the latter part of it.

The fourth exception respects only the phrase or manner of speech used in that translation, as not yielding a commodious sense. I shall say no more but this to it; that when either man or beast drinks, he doth both draw out and draw in, he draweth the liquor out of the vessel, and into his mouth.

* 1.492Fifthly, 'Tis said, the word used by Job, signifies neither to educe or draw out, nor to induce or draw in, but to break forth, as appears (Job 38.8. Judg. 20.33. Dan. 7.2.) It doth so in those three places now mentioned; yet all the Lexicographers which I have seen, render the Verb (educere as well as erum∣pere) by a word signifying the force of another, drawing out a

thing, as well as the breaking out of a thing by its own force. And so a Nowne substantive derived from this Verb is used (Psal. 22.9.) which place we render thus, Thou art he that took (or drewest) me out of the womb. And though it be true, that Infants may be said to break out of the womb, yet 'tis not by any power of their own, but by the power of God; and therefore it may much rather be said, that God takes or draws them out of the womb, than that they break or make their way out.

Thus far of this translation, as also of the grounds of that learned Authors dissatisfaction with it. All which objections ri••e up also against our English translation, both being nea•• the same in words, and fully the general scope and sense. And I would adde this for the honour of our Translators, that I am much per∣swaded they did not render the Text thus, as persons prepos∣sessed with an opinion, that the Elephant must needs be intended here under the title Behemoth, but because they then saw good ground for it in the Grammatical construction and meaning of the Hebrew Text. What they would do now (were they living) up∣on the discovery which this worthy person hath lately made, I dare not say, but shall proceed to the explication of this verse, as they have left it.

Behold he drinketh up a River.

The word which we translate to drink up, signifies to rob,* 1.493 to op∣press; so some render it here, He robbeth a River, he steals a∣way all the water: that's a high strain of Rhetorick to express Behemoths great drought; he drinks, as if at a draught he meant to drink a River dry.

And [hasteth not.]

There is a twofold rendring of that: First, thus; He drink∣eth a River that it hasteth not, referring this not hasting to the Ri∣ver, and then the meaning is, He drinks so deep, that he even stops the current or course of the River. A River whose waters are either drawn away, or neer dryed, cannot run with wonted swiftness. This is another hyperbolical strain, as if an Elephant were able to exhaust a River. Great Armies have stopped the course of Rivers with drinking, they have drunk Rivers dry; in allusion to which, it may be said of the Elephant, He drinketh a

River, that it hasteth not. So M••. Broughton reads it, Loe, he robs a River that it hasteth not. We translate, He drinketh a River,

And hasteth not.

That is, the Elephant doth not hast. This may have a twofold reference.

First, To his patience in thirst. Though he drinks much when he comes to it,* 1.494 yet he can bear thirst very patiently a long time. An ancient Writer affirms, the Elephant will live eight dayes without drinking; if so, he hasteth not to drink: though he drinks very much when he comes to it, yet he is not hasty to drink, he can forbear for eight dayes together.

Secondly, This may have reference (which I conceive most congruous) to his courage: He hasteth not; that is, he doth not drink in fear, he takes his leisure. Historians say of the dog drink∣ing at Nilus, he doth but take a lap and away, he is afraid the Crocodile will come and catch him: And hence we speak pro∣verbially of those who do but touch at a matter and leave it, They do like the dog at Nilus. This is a truth too, He drinketh up a River, and hasteth not. The Elephant is a stout, strong creature, he fears no hurt, and therefore drinks as much as he will, and in as much time as he will.

Once more, some say, he hasteth not to drink, because he spends some time to trouble and mud the water with his feet before he drinks; for he cannot abide (saith an ancient Author) to drink clear water: yea, some say, he therefore troubleth the water be∣fore he drinketh, because he cannot endure to see his own shape in the water; for which reason, 'tis also affirmed, that the Indians will not lead their Elephants by the waters at full Moon, but at new Moon only, when the air being darker, the water is to us less pellucid.

He trusteth that he can draw up Jordan into his mouth.

This is another high expression, to shew the Elephants vast drinking. Jordan was a great River. The Elephant doth not only think that he can drink up a small Brook or Rivulet, but a great Ri∣ver, that he can draw up the River Jordan into his mouth. In the greatness of his thirst, he doth so much slight any small Brook or Pond, that he is confident, were he at the banks of Jordan, he could

drink it dry. Thus, as before of his eating, he had whole moun∣tains to feed on; so here of his drinking, he draws a whole Ri∣ver, Jordan, into his mouth.

Hence note, First;

That which is too much for many of some one kind, may be but enough for one of another kind.

A little drink will serve a Dove. We say of a man who drinks sparingly, He drinks like a Sparrow; and we may say of a great drinker, he drinkes not only like a Fish, or like a horse (which are common sayings) but like an Elephant.* 1.495 The Elephant drinks deep. Natural Historians report the measure of his drinking; he takes in the quantity of fourteen Macedonian Pitchers or Tan∣kards (how much they contain of our measure, I cannot say, but questionless they contain very much) for his mornings draught, and eight for his evenings draught. Hence the Proverb, An Ele∣phant could not drink so much.

Secondly, Note;

If bruit creatures eat or drink much, it is from their con∣stitution, not from their lust.

The Elephant drinks much, yet only what his nature and ne∣cessity, or the necessity of his nature, requires; he doth not drink thus in wantonness, or to satisfie a lust; he drinks much, but he is no drunkard. There are three things in the Elephant which clear him, that his great drinking is not from his lust, but need; First, his natural constitution is very hot; that requires the more drink. Secondly, the climate wherein he is bred is very hot: the Elephant cannot well endure cold, and the heat of the Country makes him drink much. Thirdly, The greatness of his body; he hath a vast body, and that must needs require a great quantity of drink to fill it. The Elephants great drinking will not excuse the drunkard, who drinks to excess; what he drinks, is but com∣mensurate to the greatness of his body, and the necessities of na∣ture; 'tis not to serve a lust, or to please his appetite. That which followeth, is the prosecution of the same thing.

Vers. 24. He taketh it with his eyes, his nose pierceth through snares.

There are various Translations of this verse: I shall name but one besides our own, and that presents it interrogatively, or as an interrogation Negative; Will any take him in his sight? (or in his eyes?) or bore his nose with a snare? Thus several understand this verse, as importing an utter impossibility to take the Ele∣phant (as we speak) by fair play. Possibly, by cunning and subtil∣ty, coming behind him, or at unawares, you may entrap him; but, Can men take him before his eyes, to pierce his nose with many snares? So Mr. Broughton renders.* 1.496 They cannot do it. Solomon saith (Prov. 1.17.) In vain is the net spread in the sight of any bird. You cannot take a little bird if he sees you, much less Behemoth; no, you must do it by slight if you do it at all. Nor will the Hippo∣potame be taken (as we speak) by fine force, but only by fine∣nesses, or devices made by art to surprize him, as Bochartus shews out of several ancient Authors. So that as in many other things, so in this, the manner of their taking, the Elephant and he are much alike; and therefore the less wonder if one be ta∣ken, or mistaken for the other.

Our Translation saith, He taketh it with his eyes. What doth he take? What is the thing taken? Surely, according to this reading, he takes the River Jordan it self with his eyes; that is, he is exceedingly taken with beholding the River: And this is a further heightning o•• his thirst. As if it had been said, He is so thirsty, that when he sees the River, he takes it with his eyes, or is exceedingly pleased to see the River; the very sight of the water makes him glad.

* 1.497Yet Further, some of the Rabbins expound it thus; He tak∣eth it with his eyes; that is, when he cometh to a River, he is so thirsty, that he thrusts his head in up to his very eyes, as if he were to drink with his eyes. This also signifies his greediness in drinking.

Hence note;

Nature is much pleased with the sight of that which it much desireth and wanteth.

As soon as the Elephant can but get a sight of the River, how

doth it please him? We have a saying, It is better to fill a mans belly than his eye; and it is a truth. He that hath a great desire to meat or drink, is much pleased to see either. And 'tis a truth in every thing, the sight of that is very pleasing to us, which we greatly want, and much desire. Therefore Solomon gives coun∣cel (Prov. 23.31.) Look not upon the wine when it is red, when it giveth his colour in the cup. They that are given to drink, are pleased when they see the cup, they take it with their eyes, or, their eyes are taken with it. 'Tis so in spiritual things also; that which we greatly desire and want in spirituals, O how pleasant is the sight of it! how glad are we when we can take it with our eyes! Thus spake David (Psal. 63.1, 2.) O my God, thou art my God, early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty Land where no water is, to see thy power and thy glory (O that I could but see them, I would take them with my eyes) as I have seen thee in the Sanctuary. As if he had said, there I have seen the flowings forth of thy goodness, of thy power and glory; but now I am in a dry Land, O how I long to see thy power and thy glory, so as I have seen thee in thy san∣ctuary! He ••peaks to the same purpose (Psal. 27.4.) One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the dayes of my life, to behold the beau∣ty of the Lord. The spiritual sight of God is most sweet in his Ordinances. The very outward enjoyment of those who mini∣nister spi••i••ual things is pleasant: Hence that promise (Isa. 30.20.) Thine eyes shall see thy Teachers; there is something in that: how much more sweet is it to have a spiritual sight of spiritual things! The sense of seeing is delightful; what then is the grace of see∣ing! The Elephant taketh it with his eyes,

His nose pierceth through snares.

That is, he thrusteth his nose, his trunk into the River; and if there be any snares there, set and prepared on purpose to en∣tangle him, or if any thing be there accidentally, which may an∣noy him, he breaks through them all; he is so thirsty that a small matter doth not hinder him in drinking, he makes way through all impediments, that he may take his fill of drink; his thirst being urgent, drink he will whatever comes of it.

Hence note;

That which any creature hath a great desire to, he will make his way to it through difficulties and dangers, he will break through snares to attain it.

David had a great desire to the water of Bethlem, but there lay an Army between him and the Well, yet three men would venture through an Host of enemies, to fetch him water. If any have a vehement thirst after Gods Word, the water of Life, they will break through snares for it; though Armies lye in the way, yet there are three strong men in them (an enlightned understand∣ing, a rectified will, and good affection) that will venture to get the water of Bethlem for their instruction and consolation. Na∣tural creatures will not stand upon dangerous difficulties, to come at that which is much desired by them; how much less they who are spiritual?

So much of this greatest terrestial animal Behemoth, and of the Lords power in making and ordering him. In the next Chapter the Lord proceeds to humble Job yet more, by setting before him the greatest animal in the waters, the mighty Leviathan.

JOB, Chap. 41. Vers. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.

1. Canst thou draw out Leviathan with an hook? or his tongue with a cord which thou lettest down?

2. Canst thou put a hook into his nose? or bore his jaw thorow with a thorn?

3. Will he make many supplications unto thee? will he speak soft words unto thee?

4. Will he make a covenant with thee? wilt thou take him for a servant for ever?

5. Wilt thou play with him as with a bird? wilt thou binde him for thy maidens?

6. Shall the companions make a banquet of him? shall they part him among the merchants?

7. Canst thou fill his skin with barbed irons? or his head with fish-spears?

8. Lay thine hand upon him, remember the battel: do no more.

9. Behold, the hope of him is in vain: shall not one be cast down even at the sight of him?

10. None is so fierce that dare stir him up: who then is able to stand before me?

11. Who hath prevented me, that I should repay him? whatsoever is under the whole heaven, is mine.

THis whole Chapter gives us a large discourse, concern∣ing the greatest, the largest living creature that God made in this visible world, the Leviathan. The whole Chapter may be divided into two general parts;

First, A Narration.

Secondly, A Conclusion.

In the Narrative part, Leviathan is described four wayes.

First, By the bigness and vastness of his body, which is imply∣ed in the first and second verses; he is a creature so big and bulky, that there is no holding him with a cord or line; he is too big, too boisterous for an Angler to deal with. Canst thou draw out Leviathan with an hook? or his tongue with a cord which thou let∣test down? &c. (vers. 1, 2.)

Secondly, This Leviathan is described by the stoutness and untractableness of his spirit; there is no bringing him to any sub∣mission, to any service or compliance. Will he make many suppli∣cations unto thee? will he speak soft words unto thee? will he make a covenant with thee? &c. (vers. 3, 4, 5.)

Thirdly, He is described by the difficulty and danger, if not impossibility of taking or catching him; he will hardly be taken any way, no, not by the most forcible wayes, to make either meat or merchandize of him. Shall the companions make a banquet of him? shall they part him among the merchants? Canst thou fill his skin with barbed irons? or his head with fish-spears? &c. (vers. 6, 7, 8, 9. and in the former part of the 10th verse.) Thus far Leviathan is described in his greatness, in his stoutness, in the difficulty and danger of catching him, if he can be catched at all.

Now, the Lord having proceeded thus far in the description of, or doctrine about Leviathan, he makes Use and Application of all that he had said, before he comes to the fourth particular; and this Application or Use which the Holy Ghost makes of his de∣scription thus far given, consists in two things.

First, Hence the Lord infers his own irresistibleness, and the utter inability of any creature to contend with him (in the close of the 10th verse) Who then is able to stand before me? If none can stand before this creature, can any stand before the Creator! That's the first Inference.

Secondly, The Lord makes a further Inference from it con∣cerning his own self-sufficiency, or absolute independency upon any creature, either for councel what to do, or for assistance in doing it. Thus much is clearly affirmed in that question, at the beginning of the 11th verse, Who hath prevented me, that I should repay him. As if the Lord had said, Let the man come forth that hath contributed any thing to me, in any of my works, or that hath

given any help in the doing them, and he shall be well rewarded for his pains. Both these Inferences or Uses, the Lord confirms by a grand Assertion or Maxime, in the close of the 11th verse; Whatsoever is under the whole Heaven, is mine. If all be mine, then who can stand before me? If all be mine, then who hath prevented me, that I should repay him? This is the Application, these the Uses, which the Lord himself makes of the doctrine laid down about this creature, the Leviathan: These Uses close the third part of the description of Leviathan. The fourth part of his descripti∣on, contains many particulars concerning his parts, power, and pro∣portion, as also the wonderful effects of his power, all which are set down in highest strains of divine rhetorick, from the 11th verse to the end of the 32.

The second part of the Chapter I call the conclusion, and it flows naturally from the whole foregoing discourse, in the two last verses of it; Ʋpon earth there is not his like (the Lord said concerning Behemoth, He is the chief of the wayes of God, that is, upon earth; and here he saith of Leviathan, Ʋpon earth there is not his like, no, not Behemoth himself) he is made without fear, he beholdeth all high things, he is a King over all the children of pride. Thus far concerning the state and parts of the whole Chapter, in which the Lord hath this general scope, even to humble Job yet more. As if he had said, That thou, O Job, maist see and be convinced of thy presumption in pleading with me; look upon Leviathan, consider whether thou art able to deal with him; if not, how canst thou deal with me who made him, and can both master and destroy him when I will? Thus the Lord makes his tri∣umph over creatures mightier in outward force than man, to the intent all men may know, they shall certainly fall, and be utterly confounded, if they lift up themselves against God. All which will appear further, in opening the description of this Levia∣than.

Vers. 1. Canst thou draw out Leviathan with an hook?

For the clearing of these words, and towards the clearing of all that follows, I shall shew, First, the signification of this word Leviathan, or what it imports. Secondly, what kind of crea∣ture this Leviathan is, or is conceived to be.

* 1.498The word Leviathan is derived from an Hebrew root, which signifies added to, or joyned together. When Leah had brought forth a third son to Jacob, she called his name (from this word) Levi, and said, Now my Husband will be joyned to me, because I have born him three sons (Gen. 29.34.) And it is supposed, that this creature is so called upon a double respect.

First, Because of the fast-joyning or closure of his scales (vers. 15, 16, 17.)

Secondly, Because he is so great of body, that he appears as if many bodies were joyned and knit together in his.

And because the Hebrew word for a Dragon is Thannin, some have conceived, that the last syllable in Leviathan is a contract of that, and added to Levijath, as implying, that in one Leviathan many Dragons were conjoyned. But I rather adhere to that learned Author, who takes Leviathan to be a simple, not a com∣pound word, and saith, That the last syllable than, belongs to the form of the Nown,* 1.499 as in Nehushtan, &c. And he finds the root of the word Leviathan, neither in the Hebrew, nor in the Syriack, but in the Arabick language, where it signifies, to wind, plight or fold together, fitly intimating the crooked winding postures and motions of that animal called Leviathan.

But, what is this Leviathan?

First, Most of the Ancients, both Greek and Latine, turn this Scripture wholly into an Allegory, expounding, as Behemoth be∣fore, so here Leviathan, wholly of the old enemy of mankind, the Devil. 'Tis true, that many things here spoken of Leviathan, are applicable to the Devil; but to bring all to that sense, is doubt∣less a forcing or straining of the Text. Others, who prosecute the Allegory, apply it to bad Princes, who having great power, use it for the oppression and vexation of those that are un∣der their dominion. Nor can it be denyed, that the King of Ba∣bylon was intended by the Prophet, under the word Leviathan (Isa. 27.1, 2.) as Pharoah King of Egypt is expresly called Tannin, or) a Sea-Dragon, Ezek. 29.3. and Chap. 32.2.

* 1.500Secondly, Several of the Jewish Writers expound Leviathan, not of any particular species, or sort of fishes; but in general, of all great fishes.

Thirdly, The most general, and hitherto most received opini∣on, concludes Leviathan to be among all fishes, the Whale in particular.

Fourthly, Beza of the former age, and in this, Bochartus, con∣fidently assert, that Leviathan is the Crocodile. The general reason given for it by them, is, because what is here spoken of Le∣viathan, is not every way sutable nor agreeable to the Whale; and they who expound Leviathan by the Whale, are as confident that several things here affirmed of Leviathan, are not agreeable to the Crocodile.

What my own apprehensions are in this matter of difference, whether the Whale or the Crocodile be intended by Leviathan, I have already declared, at the fifteenth vers. of the fortieth Chapter, where the Lord begins to present Behemoth, purposing also in the same continued speech to present Leviathan to the con∣sideration of Job, in the liveliest colours, and highest expressions of divine eloquence, for his yet fuller conviction and humiliati∣on. There (I say) the Reader may find my thoughts about this matter; yet in opening the Text, I shall touch at most of those particulars which the learned Bochartus takes notice of, either as more clearly, or as only applicable to the Crocodile; leaving the Reader (as was there said) at his liberty to dete••∣mine his own thoughts, where he sees most reason and fairest pro∣bability. For it must be confessed, that there are no small diffi∣culties in making out the common and hitherto most received opinion, that Leviathan is the Whale, as will appear in our pas∣sage through this Chapter; and therefore I dare not be very posi∣tive, much less tenacious in it. For though it be an unquestiona∣ble truth, and to be received, and to be as the matter of an hi∣storical faith, because God hath said it, that there is a living crea∣ture in the compass of nature, exactly answering every particular in the following description of the Leviathan, yet it is question∣able what that creature is; and to say, the Crocodile is meant by Leviathan, or the Whale is meant by Leviathan, is only matter of opinion, and the judgment of man.

Vers. 1. Canst thou draw out Leviathan?

Our Translators say in the Margin, a Whale, or a Whirle-pool.* 1.501 The Septuagint render, Canst thou draw out the Dragon? As if by way of eminence, Leviathan were the chiefest and greatest a∣mong all that are or may be called Dragons. And say some, the word Leviathan is the same with Thannin, which in the Hebrew

signifies a Dragon. Insomuch that these two words, Thannin and Laviathan, are taken in Scripture promiscuously (Psal. 74.13, 14.) Thou breakest the heads (Thanninim) of the Dragons in the waters (we put Whales in the Margin, Arias renders the Text so) then followeth in the next verse, Thou breakest the heads of Leviathan in pieces, &c. meaning in both verses Pharaoh and his Cap∣tains, who pursued Israel, not only to, but into the Red-sea, and were drowned. Thus also these two words are used (Isa. 27.1.) where, Leviathan, the piercing (or crossing the sea like a bar) Serpent, even Leviathan the crooked Serpent, whom the Lord will pu∣nish with his sore, and great, and long sword, as 'tis said in the former part of the verse, is the same with the dragon that is in the sea, whom he will slay, as 'tis said in the latter part of the verse. Some of the Jewish Writers distinguish these two only in growth or greatness, defining Leviathan to be a great Thannin or Dragon. But as the word Thannin doth so signifie a Dragon, that yet it is often applied to signifie Whales and Sea-beasts, be∣cause they in some sort resemble the form and flectuation of Dra∣gons; thus 'tis said (Gen. 1.21.) that on the fifth day God created great (Thanninim) Whales. Now (I say) as in Scripture the word Thannin is rendred Whale, so Whales and such like great fishes are in Scripture expressed by the word Leviathan. And in one place (possibly in more) nothing else can be under∣stood by the word Leviathan, but the Whale or fishes of the Cetacean or Whale kind. The Psalmist being wrapt into an ad∣miration of the works of God, or rather of God in his works, speaks thus (Psal. 104.24, 25, 26.) O Lord, how manifold are thy works! in wisdom hast thou made them them all: The earth is full of thy riches. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts: There go the ships, there is that Leviathan, whom thou hast made to play there∣in. Now though it be granted, that in some places of Scripture, o••her animals, and for instance, the Crocodile of Nilus, may be understood by Leviathan, yet in this place of the Psalm the Cro∣codile cannot be understood: For the Leviathan there spoken of, abides in the great and wide sea, where the ships generally go. Now though Nilus may be called a Sea, as Lakes and great Ri∣vers sometimes are in Scripture, yet it cannot be called the great and wide sea; 'tis at most but a small and a narrow sea, and there∣fore

we find the river of Egypt, that is, Nilus and the great sea, distinctly and distinguishingly mentioned (Josh. 15.47.) So then it appears that the Whale is somewhere meant by Leviathan. And forasmuch as there is an Emphasis put upon the Leviathan spoken of in the Psalm, he being there called That Leviathan; as if it had been said, though there are other Levia∣thans, such as are Dragons, Crocodiles, in other great waters, yet the chief and great Leviathan of all, is an inhabitant of the great and wide sea: Now seeing the Leviathan, described in Job, hath such characters given of him, as plainly shew that he is the chief Levi∣athan, it may, with fair probability, be supposed, that he is the Leviathan spoken of in the Psalm; and if so, then the Leviathan in Job cannot be the Croco••ile, for the Crocodile is not an inha∣bitant of the great and wide sea.* 1.502 Let that be considered as to the negative: and what the whole Text in Job holds out for the affirmative, I shall leave it to consideration, as I pass through the several parts of i••.

Canst thou draw out Leviathan with a hook?

The first thing considerable in Leviathan, is the greatness and vastness of his body, which (as was said) is plainly intended in these words, Canst thou draw out Leviathan with a hook? or his tongue w••th a cord which thou lettest down? As if the Lord had said, Thou canst draw up some great fishes with a hook and line; and if it should be told thee, there is a fish so big that no man with hook and line is able to draw him out of the water, thou wouldst say, that must needs be a huge fish; now such a one at least, is Leviathan. This the Lord would convince Job of, in putting this question, Canst thou draw out Leviathan with a hook? Thou canst not; Le∣viathan is too heavy for thy draught. The interrogation is a ne∣gation; Canst thou? thou canst not draw out Leviathan with all thy strength; if thou hadst the strength often men, thou couldst not draw him out? Little fishes, yea, very great fishes may be drawn out, but Leviathan cannot, he will break all thy tackling.

Further, Canst than draw out Leviathan with a hook and line? No, nor with a cart-rope. As if we should say to a man, canst thou knock down an Oxe with a fillip of thy finger? No, nor with the force of thy fist.

And as this question, Canst thou? &c. implyes that man cannot, so it seems to intimate, that God can as easily take up this huge

Leviathan, as any man can draw up a small, even the smallest fish with hook and line, or play with it in the water. As he that made Behemoth, can make his sword approach unto him (Chap. 40.19.) so he that made Leviathan, hath a hook to draw him out with. Canst thou draw out Leviathan with an hook?

Or his tongue with a cord which thou lettest down?

If the fish bite, the hook takes him by the tongue or jaws. The Hebrew word is, Canst thou take him with a cord which thou drown∣est? That which is let down deep or far into the water, may be said to be drowned in the water. Unless the line or cord of the angle, sink deep into, or be drowned in the water, the hook is use∣less; and therefore the Angler hath a lead fastned upon his line to make it sink deep, as well as a cork or quil to keep it from sink∣ing too deep. Canst thou draw out his tongue with a cord, which thou drownest or lettest down?

* 1.503The mention of the tongue in this latter part of the verse is made use of by some, as an argument to prove that Leviathan cannot be the Crocodile, who, as Naturalists write of him, hath no tongue: his mouth is wide, but tongue-less. To this obje∣ction, Beza gives one, and Bochartus adds a second answer. The former saith, it is not strictly affirmed in the Text, that Leviathan hath a tongue; 'tis only denied, that he hath a tongue in which a hook or cord may be fastned. The latter saith, that the Croco∣dile is not altogether tongue-less, but only (as we speak in another sense) tongue-tied: He hath a tongue, but 'tis an immoveable one, cleaving fast to his lower jaw. And this Bochartus confirms by so many unquestionable authorities, as may easily remove this objection from weakning his assertion. Canst thou draw out his tongue with a cord?

Vers. 2. Canst thou put an hook into his nose, or bore his jaw thorow with a thorn?

* 1.504Some expound this verse only as a further illustration of the former, in reference to the taking of this fish. But, rather, it is an allusion to the custome of fisher-men, who when they have taken fish, put a thorne through their nose, and hang them up to be seen, or for sale. The word translated an hook, signifies pro∣perly a pond or standing water (Psal. 114.8.) and then a bull-rush,

because bull-rushes grow in standing waters or by pond-banks. We take it metaphoricaly for a hook, because a hook is like a bull-rush with its head hanging down (Isa. 58.5.) Is this a fast that I have chosen? a day for a man to bow down his head as a bull-rush?

Further, to put a hook into the nose, signifies these two things in Scripture. First, To repress the rage or wrath of man. And Secondly, to divert or turn him aside from his purpose (2 Kings 19.28. Ezek. 19.4.) And so in this place, the significancy of the phrase may be thus conceived, Canst thou, O Job, abate the fury, or stop the course of Leviathan? Canst thou put a hook into his nose?

Or bore his jaw thorow with a thorn?

And so carry him away with thee. Some understand it as an allusion to the ringing of a Bear or Swine. Canst thou over-power him, and boring his nose, put a ring into it, as into the snout of a Swine or Bear, and so lead or carry him whither thou pleasest, as a beast which thou hast tamed and brought to hand?

These two verses have the same tendency, both setting forth the greatness of Leviathan, as to the weight and bulk of his bo∣dy. Canst thou draw out Leviathan? canst thou put an hook into his nose? &c.

Hence, Note;

The Lord is to be admired and magnified in, and for the great∣ness and vastness of any Creature.

There are two things about which the Lord is to be magnified in his creatures.

First, In their qualities. There are some little, very little crea∣tures, in whose qualities the Lord is greatly to be magnified. The Pismire, a poor little thing, little bigger than a pins-head, hath an admirable wit and fore-cast. The Crane, the Turtle, the Swallow, are but small creatures; yet they observe or understand their times, much better than many men, and are not only to be imitated by men in that quality, but to be admired for it.

Secondly, Other creatures are to be admired for their quanti∣ty or bigness, and of this sort Leviathan is chief. The reports of

the Ancients concerning the bigness of Leviathan,* 1.505 are almost be∣yond belief. One reports their bodies as big as four acres of ground; that they appear like mountains or small islands in the sea; that some being measured, have been found six hundred foot in length, and three hundred and sixty in breadth: And that, least they should come in shallow waters, or be soundred by com∣ing too near any shoar, they have always a little fish, called Mus∣culus, for their guide or leader, which is to them instead of eyes. Late Navigators, and they who make it their business to follow the Whale-fishing, have seen Whales of very vast dimensions, and that sometimes they endanger the overthrow of considera∣ble ships; which argues their extraordinary strength and great∣ness.

Heathens have said, that though it cannot be denied, but there are many wonderful creatures to be seen upon the land, yet the sea is the great store-house of wonders: And we may give it in these three things.

First, It is wonderful, that in the sea there are such various kinds of fishes. It is not imaginable how many sorts of fish the sea affords. I once heard a very learned Gentleman, and a great Traveller, say, that being abroad upon publick service, and enter∣taining the Ambassador of another State at his table, the feast was wholly of fish, and the fish were only shell-fish variously cookt, every dish having the shells laid about the verg of it, the fish being taken out; yet the Ambassador could not give a name to any one of them, having never seen their like in any part of the world where he had been. Now if a wise knowing man, also great a feast, could not give a name to any one shell-fish before him, what variety of kinds is there in the sea, take all together!

Secondly, 'Tis wonderful to consider, the huge multitude which is of every kind of fish in the sea. The kinds are exceed∣ing many, and there are innumerable of every kind.

Thirdly, That is wonderful, which I am now upon, the vast∣ness, the greatness of some kinds. Not only is Leviathan, but se∣veral other fishes of the Sea, bigger than any beast upon the land. Let us consider the greatness of the creatures, to lead us into the consideration of the greatness of God. How great, how mighty is that God, who hath made such great, such mighty creatures!

Secondly, From these words, Canst thou draw up Leviathan with a hook?

Note;

Great things cannot be done ordinarily with small means.

A hook and a line may serve the turn, to draw up any small and some great fishes, but they will not serve turn to draw up a Levia∣than. There must be a proportion between the instrument and the work, else nothing can be done in a natural way. As we need not call for a beetle to kill a fly; we may do that with a touch of the finger: in which sense David spake (1 Sam. 24.14.) Against whom is the King of Israel come forth? against a dead dog or a flea▪ As if he had said, I wonder thou should'st raise an army against me, who have so little strength, and intend thee no hurt, had I strength (as I have had opportunity) to do it. Now (I say) as we need not use great means to effect little things, so we must use great means to do great things, and we should use means propor∣tionable for the doing of every thing. You cannot batter down a stone wall, or a strong tower with paper-shot, nor with a pot-gun, no, you must plant cannon for that service.

Again, when this Scripture saith, Canst thou draw out Levia∣than? The emphasis (as was shewed before in opening the words) lieth in the word thou. As if the Lord had said, thou canst not, but I can.

Hence, note;

The Lord is able to do the greatest things by smallest means.

Leviathan to God is but as any little fish to us, which is taken with a hook and line. To take up Leviathan, to do the greatest thing, is as easie to God, as the least to man. As the power of God supplyeth all the weakness of the creature to do any thing, so it surpasseth all that strength and greatness of the creature, which may seem to hinder him from doing any thing with it or upon it. He (saith the Apostle, Phil. 3.21.) shall change our vile body, that it may be fashioned like unto his glorious body▪ (how shall he do this?) according to the working of his mighty power, whereby he is able to subdue all things to himself. The Lord can, doubt∣less, subdue Leviathan to himself by the working of that mighty power, which subdueth all things to himself. And it is much

more easie for Christ to subdue any Leviathan, than to change our vile body into the likeness of his own glorious body. For, as Je∣sus Christ was (once) declared to be the Son of God with power, ac∣cording to the spirit of holiness, by the resurrection (that is, his own resurrection) from the dead; so he will again declare himself to be the Son of God with power, according to the spirit of power, by our resurrection from the dead. He that can draw our dust out of the grave with a word, can soon draw Leviathan out of the deepest gulf in the Sea by his hook and cord.

This may comfort those, and strengthen their faith, who at any time see Leviathans ready to swallow them up, as the Whale did Jonah. As the Lord prepared that great fish to swallow up Jo∣nah (Jonah 1.17.) so he commanded that great fish to deliver him back safe again; or, as that Scripture saith, (Chap. 2.10.) He spake to the fish, and he vomited out Jonah upon the dry land. Both were acts of great power, and teach us, that the Lord hath a soveraign commanding power over all, even the greatest creatures.

The Lord hath a hook for Leviathan. He had hooks for Pha∣raoh, The great Dragon in the midst of his Rivers (Ezek. 29.3, 4.) And of him the Lord commanded the same Prophet to speak in a like notion (Ezek. 32.2.) Son of man, take up a la∣mentation for Pharaoh, and say to him, thou art like a young Lion of the Nations, and thou art as a Whale in the Seas, and thou camest forth with thy Rivers, and troubledst the waters with thy feet, and fouledst their Rivers; therefore I will spread out my net over thee, and they shall bring thee up in my net. I have a net for thee, saith this Chapter; I have hooks for thee, saith that other. The Prophet Isaiah, to engage the Lord to do some great thing for his Church, minded him of what he had formerly and anciently done for Israel (Isa. 51.9.) Awake, awake, put on strength, O arm of the Lord, awake as in the ancient dayes, as in the generations of old; art thou not it that hath cut Rahab, and wounded the Dragon? This Rahab was Egypt, and the Dragon was Pharoah, as Interpreters generally agree. The Psalmist re∣ports the dealings of God with Pharoah and Egypt, in language nearer that of the Text (Psal. 74.13, 14.) Thou breakest the heads of the Dragons in the waters, thou breakest the heads of Le∣viathan in pieces, and gavest him to be meat to the people inhabiting the wilderness; that is, the remembrance of that mercy, and of

the mighty power of God in destroying Pharoah and his Egyp∣tian Host, who pursued them after their departure from Egypt, to the red Sea, was to be food for their faith in all the dangers and hardships w^ch they were like to meet with in their travels, through the howling wilderness to the Land of promise. Take one Scripture-instance more (2 Kin. 19.28.) Sennacherib was a Leviathan, he came up against Hezekiah to destroy him and his people, which provok∣ed the Lord to speak thus of him, Because thy rage against me is come into my ears, therefore I will put my hook into thy nose, and my bridle in thy lips, and turn thee back by the way thou camest. Thus far of the first thing in the description of Leviathan, his greatness.

The second part of his description, sheweth the stoutness and stubbornness of his spirit, he will not comply, he will not yield, he will not any way submit. This is laid down in the 3d, 4th, and 5th verses.

Vers. 3. Will he make many supplications to thee?

The word in the Hebrew, properly signifies deprecation,* 1.506 which is prayer for the turning away of evil; when evil is near, then we deprecate it. Will he do this? not he: He will not petition thee, he scorns to petition thee, or to cry for quarter.

But, it may be said, can fishes pray or make supplications? to do so, is at least the work of rational creatures. I answer,* 1.507 these words are to be understood by that figure Prosopopoeia, frequently used in Scripture, when acts of Reason are attributed to irratio∣nal, yea, to senseless and lifeless creatures. The very hills and valleys, the Seas and waters praise God by a figure; and here by a like figure, Leviathan will not make supplications unto man; which shews the stoutness of his spirit. As some prisoners taken in war, scorn to ask their lives; so if Leviathan were taken with a hook, he would make no supplications, nor beg your favour, so stout is he; his heart is too great, his stomack too big for any kind of submission. Will he make many supplications unto thee? no, he will make none at all. This is further expressed in the lat∣ter part of the verse.

Will he speak soft words to thee?* 1.508

Mr. Broughton renders, or Will he speak to thee tenderly? Will he flatter or humour thee, that he may get loose or be freed from thee. When the Gibeonites (Josh. 9.9.) were afraid they should be taken and destroyed, they came and begged peace, they spake soft words. There are words of two sorts.

Some are very hard words; and hard words wound like hard blows. And (though no blows are given) The Lord will come to execute judgement upon the ungodly, for all their hard speeches, (Jude, vers. 15.) Many speak words as hard as stones, they throw hard words at the heads and about the ears of others, hard words of threatning, and hard words of reviling; for these the Lord will judge the ungodly, as well as for their ungodly deeds.

Now, as there are hard words, so soft words. What are they? Soft words are words of intreaty, words of meekness, words of love, words of submission; these are soft words. Will Levia∣than make supplications? or, Will he speak soft words? Again, soft words are often flattering words, which are therefore com∣pared by the Prophet (Ezek. 13.18.) To pillows sowed under the arm-holes. Will Leviathan flatter himself into thy favour? will he lie down like a Spaniel, and fawn upon thee? no, he is too high-spirited to bow, too stiff to stoop, he will speak no soft words. A soft answer (saith Solomon, Prov. 15.1.) turneth away strife. 'Tis good when a question is put to us, to give a soft an∣swe••: And if when we have hard words spoken to us, we return hard answers, they will quickly stir up strife. Solomon hath a strange expression (Prov. 15.15.) A soft tongue breaketh the bones. The tongue naturally, is a soft, fleshy, spungy member of the body; yet there is nothing hath more hardness, I may say more bones in it than the tongue; but 'tis the soft tongue which breaketh the bones, not the bones of the body, but of the mind: and the meaning is this, If the spirit of a man be as stiff as the bones of his body against you, yet if you speak soft words, you may break him, and bring him to your desire; whereas, if you be high and stiff, if you give hard for hard, it turns to an exasperation. It were no great loss, if they could speak no more than Leviathan, who like Leviathan, know not how to speak soft words. And usually, they who are freest to speak soft words of flattery, are furthest from speaking soft words of love or charity, of gentleness and true ingenuity. 'Tis good, and our wisdom in two cases, to speak soft words in truth, even to those who are none of the best.

First, To avoid hard dealing, from those who have us in their power: and they who are afraid of hard dealing, will sure enough speak soft words; whereas a man that cares not how hardly others deal with him, cares not to speak soft words.

Secondly, 'Tis wisdom to speak soft words, when we are in expectation or under hope of receiving benefit or good from any,* 1.509 in the power of whose hand it is to do us good. They have rea∣son to give good words, who would receive any good. Thus some speak soft words to divert evil, others speak soft words that they may obtain good. As for Leviathan, he is here represented in the pride of his heart, as neither fearing any hurt you can do him, nor desiring you should do him any good; and therefore, Will he speak soft words to thee? no, not he.

Hence observe;

The strong and mighty will not make supplications, nor use en∣treaties.

They who think they have enough in themselves, will not make supplication to God himself, they will not entreat his favour, nor speak soft words to him. There are many such proud stout-heart∣ed Leviathans in the likeness of men (Jer. 10.25.) Pour out thy wrath upon the families that call not upon thy name. There are whole families that will not make supplications to God. What are these? a company of Leviathans, that think they have enough of their own, and live in a self-strength, or in a self-sufficiency, as if they were not beholding to God for any thing they have, nor desired to have any thing of him. The Lord speaks of a generation of men, who shame the counsel of the poor, because the Lord is his refuge (Psal. 14.6.) that is, because they in all their wants, dangers and distresses, had recourse to God by prayer, as their only refuge. Of what spirit those men were, who shamed or were ashamed of this counsel and course of the poor, he tells us at the 4th verse of that Psalm; They eat up my people as they eat bread, and call not upon God. We (thought they) have enough of our own, strength enough of our own, we are Leviathans, we need not be beholding to God. It is an argument of a wick∣ed, stout, high mind, not to make supplications (Prov. 18.23.) The poor useth entreaties, or, the poor speaketh supplications. They that are poor in outward things, will speak very humbly to those above them; and if we know our own spiritual poverty, that we are weak, empty creatures, even nothing-creatures, if we are poor in spirit, we will be using many entreaties to get in with God, and to move him to have mercy upon us. None but hum∣ble

ones, and such as see their wants and dangers, that they are hardly bestead in this world, or are convinced that all the good and great things they have, yea, that the greatest things they can have in this world, can stand them in no stead without God, will speak soft words of supplication unto God. Leviathan never thinks himself in danger or in want, and therefore he scorns all the world; and in this he is an emblem of all carnal worldly men. And as Leviathan will make no supplications, nor speak soft words, so

Vers. 4. Will he make a Covenant with thee?

Some who think themselves too high to make supplications to others, may yet possibly make a covenant with them. But, Will Leviathan make a covenant with thee? he will not. The word which we translate a Covenant, signifies two things. First, to chuse, because a Covenant is to be made by choice persons, and upon choice tearms.* 1.510 Secondly, it signifies to eat, because they were wont to feast when covenants were made. The Hebrew is, Will he strike or cut a covenant with thee. The reason of that, was, be∣cause they were wont to divide a beast, and pass between the parts of it at the making of a Covenant (Jer. 34.18.) They did cut the calf in twain, and passed between the parts thereof. Will Leviathan cut a Covenant with thee? As he will not speak thee fair, nor endeavour to soften thy heart towards him, by speaking soft words to thee, were he in thy power, so he will never enter covenant with thee, to become thy sure friend, much less thy faithful servant; as it followeth in the Text.

Wilt thou take him for thy servant for ever?

Many are Covenant-servants for a time, some for ever. These four things follow in order. First, Some for fear make supplica∣tions. Secondly, They speak soft words. Thirdly, They makes covenant or promise. Fourthly, They offer their service to those in whose hand they are. But Leviathan will do none of these, from first to last. Wilt thou take him for thy servant for ever? If thou wilt, he will not. Suppose thou hadst taken Leviathan with a hook, and hadst him fast in thy power with a cord, will he be thy servant as long as he lives? King Benhadad being taken in war, sent to King Ahab, and submitted to him as a servant, that he

might have his life (1 Kings 20.32.)* 1.511 Thy servant Benhadad saith, I pray thee let me live. But this Leviathan is so stout, that he will not ask his life of any man, nor will he serve any for an hour, much less for ever.

Will he make a covenant with thee? wilt thou take him for thy servant for ever?

That is, will he become thy servant by covenant, or thy cove∣nant-servant? Covenants bind servants to duty. There are two things in a servants covenant. First, it obligeth him to work. Secondly, it assureth him of a reward. Gods covenant with us assures us of mercy, I will be to you a God, I will pardon your sins, I will do you good; and then it requires duty, You shall be to me a people, you shall walk humbly and uprightly before me, you shall serve me for ever. Wilt thou take Leviathan to serve thee

For ever?

But are any servants, or shall any (except God himself) be served, for ever? why then saith the Lord, Wilt thou take him for thy servant for ever? Some are taken servants only for a year, some for seven years, others for life. They who are servants for life, are and may be called our servants for ever: so that when the Lord saith, Wilt thou take him for thy servant for ever? the meaning is, will he be thy servant as long as he liveth? And in∣deed the life of a beast may well be called his for ever; foras∣much as he hath no life after this life, nor being after death. The word rendred for ever, comes from a root in the Hebrew, which signifieth to hide, or to be hidden, because Eternity, which is for ever in strict sense, is altogether hidden and without end: and if for ever be taken only for a long time, indefinitely, that's a hidden thing too; who knows when a long time will end, if no end be assigned to it? The life of man is his for ever in this world; for how short soever it is, no man knows the end of it, and so to him it is a hidden thing. In this sense also the life of a beast is a hidden thing as to the natural end of it, and so his for ever. Wilt thou take him to be thy servant for ever? or, Will he be thy ever∣lasting servant?

Hence note;

All the creatures were made for mans service, and were once his servants.

And therefore when creatures will not serve us, especially when they rise against us, we should remember, as our fall in Adam, so our own failings in the service of God. The unser∣viceableness of the creature to us, is a fruit and an effect of our unserviceableness and disobedience to God. That word of God (Gen. 1.28.) which I may call the charter of mans Lordship o∣ver the creature, reached Leviathan himself; And God blessed them, and God said, be fruitful, and multiply and replenish the earth, and subdue it, and have dominion over the fish of the Sea, &c. that includes dominion over the Leviathan. The Apostle James also (Chap. 3.7.) speaks of mans dominion over the fish of the Sea, Every kind of beasts, and of birds, and of serpents, and of things in the Sea, is tamed, and hath been tamed of mankind. Man was originally invested with a power, to tame, not only things on earth, but things in the Sea, even the mighty Leviathan. And when the Lord after the flood restored the world, and renewed mans charter, he put in this among the rest of his grants, the subjection of the fish of the Sea (Gen. 9.1, 2.) And God bles∣sed Noah and his sons, and said, be fruitful and multiply, and re∣plenish the earth; and the fear of you, and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all that moveth upon the earth, and upon all the fishes of the Sea; into your hand they are delivered: The very fish of the Sea shall fear and reverence you. But as we quite forfeited the pri∣viledge of the first charter by the first general fall, so our after personal falls have doubtless much abated the priviledges of this renewed charter. When we break commandements, we weaken our interest in, and lose the benefit of promises and priviledges. Man by falling from the commands of God, lost his command of the creatures;* 1.512 or, man by sin, lost, First, the command of himself, and then his command over the creatures. Sin hinders our pre∣sent enjoyments, and will, unless repented of by us, and par∣doned by God, cut us off from our future hopes. We should behold and bewail it, as a part of that great curse fallen upon us by the sin of Adam, and our own personal sins, that many creatures

refuse to serve us. Will Leviathan (saith God to Job) make a co∣venant with thee? will he be thy servant for ever? That's the fourth particular mentioned in the third and fourth verses, where∣in the unsubmissiveness and stiffness of this Leviathan is set forth; he will not make supplications, he will not speak soft words, nei∣ther will he be thy covenant-servant for ever. And as he is not for mans work, so not for his sport.

Vers. 5. Wilt thou play with him as with a bird? wilt thou bind him for thy maidens?

Or, as Mr. Broughton renders this latter clause, Wilt thou tye him for thy young girles? This verse holds out a further evi∣dence of the stoutness of Leviathan. Some creatures, though they will not work, yet they will play and make you sport; but Leviathan is so stout, that he will neither do you any work, nor make you any sport.

Wilt thou play with him as with a bird?

The word signifies any small bird, especially a Sparrow, with which children use to play. Leviathan will not play with man; nor is he to be made a play, or to be sported with. When the Philistines had put out Sampsons eyes (who was once as terrible to them as a Leviathan) they called for him to make them sport; and the Text saith (Judg. 16.25.) He made them sport, though they quickly found he was not a man to be sported with. We say proverbially, 'Tis ill jesting with edge-tools; I may say, 'Tis ill sporting with Leviathan. The vulgar Latine translation saith,* 1.513 Wilt thou cozen or ensnare him as a bird? Canst thou entangle him as a little bird with lime-twigs? or entice him into thy net, and then make sport with him? Leviathan is a great player, and ve∣ry game-some; but he will not play at any game with us, nor can we play at any game with him, but Hazzard. That he is very gamesom when and where he pleaseth, the Psalmist tells us, speak∣ing of the great and wide Sea (Psal. 104.26.) There go the Ships, there is that Leviathan, whom thou hast made to play therein. He is made for play, not for work; but where doth he play? Levia∣than will play in the Sea, but he will not play at Land. Wilt thou play with him as with a bird?

Wilt thou bind him for thy maidens?

Or for thy maid-servants? or for thy litle maiden daughters? Young maidens or girles delight in birds, and if they get one tyed by a string, they play with it. Thus we see Leviathan will have no dealing with us, neither in earnest nor in jest, neither at work nor play, he will neither serve us, nor sport with us. Wilt thou play with him? &c. Some creatures are made for play, for sport, others for work and service; yet here is one (and there are more of that temper) so fierce, so stout, that he will be brought to neither; he will not serve you, as 'tis said in the former verse; he will not play with you, nor dare you play with him. In this latter verse, Leviathan is somewhat like that untoward and froward generation, of whom Christ spake (Mat. 11.16.) To whom shall I liken this generation? they are like to children fitting in the market-place, and calling unto their fellows, & saying, we have piped unto you, & ye have not danced; we have mourned unto you, and ye have not lamented. So we may say of this Leviathan, if you mourn to him, he will not lament; if you pipe to him, he will not dance. A proud untractable spi∣rit will not comply nor bow either way; he will neither weep nor rejoyce with you, fast nor feast with you, work nor play with you.

Thus we have had the description of Leviathan; First, by the greatness of his body (vers. 1, 2.) Secondly, by the stoutness of his spirit (vers. 3, 4, 5.) The five verses following, shew the great difficulty or extream danger of taking, or of catching him, which is the third part of his description.

Vers. 6. Shall the companions make a banquet of him? shall they part him among the merchants? &c.

Fishermen use to go out in companies; and having sped well in fishing, they first eat part themselves, and make merry as at a banquet; the remainder they send to market, or sell to Mer∣chants for profit: They shall do neither with Leviathan, for they cannot take him. 'Tis a vain thing to talk of dividing the Bears skin, before we have taken the Bear.

Shall the companions make a banquet of him?

That is, either, First, Shall they eat him, shall he be the mat∣ter of the banquet, the chief dish at the feast? Or, Secondly, Shall they rejoyce and make merry, because they have catcht Le∣viathan, and gotten such a prize. Understanding the words in this latter sense, Leviathan being caught, is the occasion, not the matter of the banquet. As if it had been said, Fisher-men, or their societies, shall never have cause to rejoyce and triumph at the captivity of Leviathan, nor say they, have gotten him into their hands or custody, to lade their vessels, and fill their ware-houses, to vend him out again, and fill their purses, as it followeth in this verse.

Shall they part him among the Merchants?

The word rendred Merchants,* 1.514 is according to the Hebrew Canaanites. Merchants were so called, because there was much Merchandise used by and among the Canaanites, their country ly∣ing near the Sea. Shall thy companions make a banquet of him? &c.

Hence note, First;

That which is got by hard and perilous labour, makes the la∣bourers merry when they have got it.

The Text seems to say; If they could but get Leviathan into their hands, what feasting would there be, or there would be great feasting! He that by diligent search finds that blessed trea∣sure in the field, of which Christ spake in the Parable (Mat. 13.44.) he (I say) for joy of it, sells all that he hath and buyeth that field. And as they, who have found Christ, that treasure, have cause to rejoyce with great joy: So when any good is found, or gained by hard labour, 'tis matter of joy.

But is banqueting and feasting all that Fisher-men aime at, when they labour and venture so hard to catch Leviathan? surely no, they aime at profit more than at pleasure, it is to sell off what they get to the Merchants.

Hence note;

Profit puts men upon hard and perilous labours.

What almost will not men do? whither will they not venture

for profit? gain sweetens labour; and the hope of a market the hardness of the undertaking.

Shall they part him among the Merchants?

Hence we may note;

Merchandise is of very antient use.

Merchants have been of old buying and selling, conveighing by Land, transporting by sea, the commodities of one country to ano∣ther; as it turns to the riches, so to the honour, and manifold ad∣vantages of mankind. Only let Merchants be wise to trade hea∣ven-ward, as well as earth-ward; and be careful they make not shipwrack of a good conscience, while their ships and goods escape it. Let them often remember the Apostles admonition (1 Cor. 7.29, 30.) The time is short; let them that buy, be as if they possessed not; and they that use this world, as not abusing it; for the fashion of this world passeth away. Be not unwise Mer∣chants, such as mind not the true treasure, the right pearl of price.

The Lord having in this sixth verse intimated, how hard a task, and how hazardous it is to take Leviathan, speaks it expressly in the next.

Vers. 7. Canst thou fill his skin with barbed Irons, or his head with fish-spears?

Barbed irons and fish-spears are instruments in use at this day for the taking of Whales, and such like Sea-monsters. Now, saith the Lord, though thou canst not draw up Leviathan with hook and line, yet possibly thou thinkest, he may be conquered with barbed Irons and spears. The word here rendred barbed Irons signifies thorns, because such irons are sharp like thornes. The skin of a well-grown Whale is extream tough, and not easily penetrated; so that the Lord might well say, Canst thou fill his skin with bar∣bed Irons? or his head with fish-spears? Yet, I conceive, these questions do not import an utter impossibility, but the extream difficulty of taking the Leviathan, what animal soever it is. The learned Bochartus takes these words, as much favouring his opi∣nion for the Crocodile; For (saith he) they who write about the manner of catching the Whale, testifie that he is overcome with

showers of barbed Irons, cast or poured upon him by the Sea-men that compasse him about; but as for the Crocodile, his skin is al∣together impenitrable. But I shall defer any further dis∣course about this point, which is the chief proof against the Whale, till I come to the 15th verse, and those which follow, in a description of the scales of Leviathan. And from the present words, Canst thou fill his skin with barbed Irons? &c. I shall only

Note;

That which is very hardly done, may be spoken of as if it could not be done at all.

As because it is a hard thing for a rich man to enter into the kingdom of heaven, Christ saith, 'tis easier for a Camel to pass through a needles eye: At which word, his Disciples being amazed, cryed out, Who then can be saved? Thus the Prophet spake, to shew the extream difficulty of reclaiming an accustomed sinner (Jer. 13.23.) Can the Ethiopian change his skin? then may he that is accustomed to do evil, learn to do good. It is not altogether impossible for one that is accustomed to do evil to learn to do good (through the grace of God he may repent) but, because it is a very difficult thing, therefore the Scripture speaks of it as if it were an impossible thing, even as impossible as for an Ethiopian to change his hue, or the blackness of his skin, which no labour, no∣thing but a miracle can do.

The difficulty of dealing with this Leviathan, is yet more plain∣ly expressed in the next words.

Vers. 8. Lay thine hand upon him, remember the battle: do no more.

Those words, lay thy hand upon him, may be taken three ways.* 1.515

First, Lay thy hand upon him gently, or to stroke him. As if it had been said said. When thou canst not take him by force with barbed Irons and fish-spears, then lay thy hand upon him tender∣ly and friendly, try thy utmost skill (as before thy utmost strength) whether thou canst take him by fair means, by soothing or tickling him (as some fishes are taken) about the gills.

Secondly, (To which interpretation I rather adhere, than to the former. (This concession, lay thine hand on him, carrieth a sense

of hostility; as if it had been said, as we often say in such cases, Touch him if thou darest; thou hadst as good have let him alone, thou hadst as good eat thy nails as meddle with him; use the least violence to him at thy peril be it, he will quickly make thee re∣pent thy rashness, and thou wilt have little mind to fight it out with him.

Thirdly, Lay thine hand upon him, may be taken in this gene∣ral sense; improve the utmost of thy skill and strength, of thy force and fraud, do thy best every way, yet thou shalt not be able to take him.

Remember the battle, or (as Mr. Broughton renders) look for war.

* 1.516Consider what will come of it, if thou layest thy hand upon hm; for doubtless, he will be upon thy back presently. There∣fore,

Do no more.

Some render it as a threat, If thou shalt do more, he will quick∣ly dispatch thee, or thou wilt have little mind to meddle any more with him. We read it, as an admonition, do no more; that is,* 1.517 forbear. Some put both these latter branches of the verse to∣gether, thus, Thou shalt no more remember the battle; that is, there will be an end of thee, thou wilt have done fighting with him or any other, if thou beginnest to fight with Leviathan. The clear sense of the whole, to me, is this: If thou put thine hand upon him, if thou meddlest to take him either by force or craft, if thou dost ingage any way with him, thou wilt be forc'd to remember the bat∣tle, thou wilt find thou hast cause to remember it as long as thou livest; if thou layest, or shalt lay thy hand upon him, thou wilt think of the battle, that thou hast made a rash adventure, nor wilt thou venture so again, thy own harms will make thee wiser, and thy sad experience (the Mistress of fools) will teach thee to take heed. Now according to this reading, and the sense given of it, the Impe∣rative is put for the Future, which (as the Learned tell us) is usual in Scripture, and the conditional term If is understood and placed at the beginning of the sentence, which is familiar in the Hebrew tongue: And so instead of, lay thy hand on him, &c. (as we render) the words run thus, If thou shalt lay thy hand on

him, thou wilt remember the battle, and do no more. This is a clear sense, and so likewise is that other, which bids him do it at his peril; lay thine hand upon him if thou wilt, adventure to take him if thou darest; but remember the battle, consider what will come of it, and do no more I advise thee. Thus it seems to be such a concession as Solomon gives the young man (Eccles. 11.9.) Rejoyce O young man in thy youth, and let thy heart chear thee in the days of thy youth, and walk in the ways of thy own heart, and in the sight of thine eyes; but (what follows?) know, for all these things God will bring thee to judgment. So here the Lord seems to say, Go, lay thy hand on him, go, take Leviathan if thou canst; but remember the battle, remember Leviathan is a terrible crea∣ture, and therefore I advise thee to do no more, or to have no more to do with him, venture no further, he is a perillous beast.

Thus the Lord might say to Job; Thou hast been very busie to call for an account from me, and to be dealing with me; but art thou able to deal with Leviathan? consider then how thou canst deal with me; therefore sit down quietly, take heed of the least thought that my ways towards thee want the least grain of justice, or that they are wanting of mercy and loving kindness; contend no longer, strive no more with me, who have more strength than ten thousand Leviathans; and with whom to contend, 'tis ten thou∣sand times more dangerous, than with Leviathan. Remember the battle, do no more.

Hence note;

First, It is good to remember the issues of actions before we act.

Lay thy hand upon him; but consider what will come of it, what it may cost thee: As in that great business of our receiving Christ in the Gospel, put your hand to the plow, put your hand to the profession of the Gospel; but pray remember the battle: you may come to a great battle, you may have to deal with proud Leviathans, before you have made good your good profes∣sion. This was Christs councel (Luk. 14.28, 33.) to all his Disci∣ples, Which of you intending to build a Tower, sitteth not down first, and counteth the cost? &c. Or what King going to make war with another King, sitteth not down first, and consulteth? &c. whether he can maintain the war, he remembers the battle; so, &c. The believing Jews (Heb. 10.34.) endured a groat fight of affliction after they were illuminated, and had received the Lord Jesus

Christ. There are two things which we should be very much in remembering. First, Our duty (Eccles. 12.1.) Remember now thy Creator in the days of thy youth. Secondly, Our danger; or, take both together, what danger duty may engage us in; else when danger comes we shall soon forsake our duty. Many take up a profession of Christ, who never thought of the danger, of the tryals, afflictions and temptations, which might befall them for his sake; they remembred not the battle, and so have either presently been overcome and fallen in it, or have unworthily forsaken their colours, and run from it.

Secondly, Note;

It is best not to do, or forbear to do that which we cannot but see (if we have our eyes in our heads) will be dangerous to us in the doing.

We are not always to forbear the doing of those things that will be dangerous to our outward man (for so the best things may be) but those things that will be dangerous to our bodies and souls too, we must always for bear to do; in all such cases it is our duty to remember the battle, and do no more. Will any wise man engage in danger which can produce no profit? There are some things which we are to do, and do again, though our dan∣ger be never so great, yea, though we lose our lives in doing them: But there are many things we may not do if we fore-see danger. The Apostle Paul (Acts 27.9, 10.) being at sea, said I perceive that this voyage will be with hurt and much damage, not only to the lading of the ship, but to our lives also; therefore he tells them (ver. 21.) Sirs, ye should have harkened to me, and not have loosed from Crete, and to have gained this harm and loss; that had been their wisdom, when they were warned of the danger, not to have gone on. When there is danger to our bodies only, and we see no benefit that may countervail the danger, 'tis folly to proceed. I may urge this point specially in case of sin: Take heed of doing any thing that is evil; remember the battle that sin will bring you to. Sin will bring you to a terrible battle, to such a battle as no man can stand in or escape. Sin brings to a battle infinitely more dangerous than that with Leviathan. Sin pro∣vokes God to battle; and when God is angry, we may more safely contend with ten thousand Leviathans, than with him. When you

are tempted to put your hand to sin, O remember the battle, re∣member the battle. Thou (possibly) wilt have a sore battle in thy own conscience, and that's a dreadful Leviathan; but that's not all, remember the battle with God, who is greater than con∣science; you must come to judgment, remember the battle of that day, or that day of Battle, with impenitent and hardned sin∣ners, and sin no more; give it over, as you love your lives, as you love your precious souls, and the everlasting peace or welfare of them. You cannot sin without a great deal of danger, even the danger of eternal wrath and death.

Thus I have touched at some things from this third part of the description of Leviathan. He hath hitherto been set before us: First, In the huge bulk and bigness of his body. Secondly, In the stoutness of his spirit; he will neither make supplications, nor enter covenant; he will neither serve you, nor sport with you; both which, Behemoth, the Elephant, will do. Thirdly, In the difficulty and danger of taking him; So much danger is in it, that if you lay your hand on him, it were best to remember the battle, and do no more. Yet the Lord speaks more concerning the danger of medling with Leviathan, in the ninth verse through∣out, and in the former part of the tenth.

Vers. 9. Behold, the hope of him is in vain.

As if the Lord had said, if none of these means can take Le∣viathan, then the hope of him that goes about to take him is lost and frustrate; if by these means he cannot be taken, then there is no means to take him, for he cannot be taken by any means. The hope

Of him.

That is, of him that goes about to catch Leviathan. In order of speech it should have been said, thy hope will b•• in vain,* 1.518 for God was speaking before to Job; yet he doth not say thy hope, but the hope of him, that is, the hope of any man will be in vain: as if he had said, not only shalt thou labour in vain, to graple with this sea-monster Leviathan, but all men else, whosoever they are, that attempt or go about to take him. The hope of him is

In vain.

* 1.519The Hebrew is, the hope of him lyeth. It is usual both in the Hebrew and Latine tongue, when our hopes and endeavours fail, or are frustrate, to say, they lye, or deceive us; and the reason is, because such a man promised himself great things, and had confi∣dent expectations, without success. Thus 'tis said. (Hab. 3.17.) Although the labour of the Olive shall fail, we put in the Mar∣gin, lye. The Husband-man having bestowed much labour upon the Olive, and looking for much fruit, may be deceived, and so all that labour bestowed in dressing and looking to the Olive-tree failing and being lost, the labour of the Olive (or the pains taken about the Olive-tree) is said to lye. The hope of him shall be in vain, or lye.

Our hope is said to be in vain three ways.

First, When we hope for much, and get but little, according ••o that of the Prophet, convincing the Jews of their neglect in building the Temple (Hag. 1.9.) Ye looked for much, and be∣hold it came to little; ye hoped for a plentiful harvest, ye thought to have had a great crop, but it went very close together; ye looked for cart-loads, but had scarcely handfuls: So some ex∣pound, or give the meaning of that Prophesie (Isa. 49. 4th and 6th compared) It is a Prophesie of Christ; at the 4th verse Christ saith, I have laboured in vain, I have spent my strength for nought, and in vain. Why did Christ say he had laboured in vain? He tells us the reason at the 6th verse; And he said, that is, the Lord said to him, It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayst be my salvation unto the end of the earth. Christ looked upon his la∣bour as labour in vain, if he had died to redeem the Jews only, and therefore, saith God, I will give thee for a light to the Gentiles, that thou mayst be my salvation to the end of the earth; and then, I hope, thou wilt not think thy labour in vain. Now when the Lord had granted Jesus Christ, that he should not only be salva∣tion to the Jews, but also to the ends of the earth, or to the Gentiles; he no longer said, I have laboured in vain, but thought himself well rewarded for all his cost and pains, for all that he did or suffered, to bring about and effect the salvation of man. Hope is in vain when we have, and get but little, expecting much.

Secondly, Hope it much more in vain, when we hope for much, and get nothing at all. As Peter said to Christ (Luke 5.5.) We have toyled all night, and have taken nothing. That's like fishing for Leviathan; such hope is utterly in vain. Such a vain hope the Church spake of (Jerem. 8.15.) We looked for peace (looking is an act of hope) and no good came, no good at all; that hope is vain, when we look for peace, and no good, no bene∣fit comes. And thus the Lord spake of his smiting in vain, (Jerem. 2.30.) In vain have I smitten your Children. Why in vain? they have received no correction, that is, they were never a whit the better for it, they were not amended by it. When God spends his rods upon us, and we neither cease to do evil, nor learn to do good, then he correcteth us in vain. And when he sends his word, and we receive no good by it, no instruction by it, then his word is in vain. To wash an Aethiopian, is the embleam of labour in vain, because, how much soever you wash him, he is not at all the whiter, nor is any change wrought in his complexion.

Thirdly, Hope is yet more in vain, when we look for good, and get hurt instead of good. The Prophet complained (Jerem. 8.15.) not only thus, We look for peace, and no good came; but (as it follows) for a time of health, and behold, trouble. But what was the time of health which they looked for, or what was the health which they looked for at that time? There is a two-fold health, a health of the body natural, and a health of the body po∣litick, which consists in prosperity and peace; for this health they looked, but behold trouble. So (Jer. 14.19.) We looked for peace; and there was no good; and for a time of healing, and behold trouble. Thus the Lords Vineyard, that is, the Church of the Jews disappointed the Lords expectation (Isa. 5.5.) when, while he looked for grapes, it brought forth wild grapes, that is, as 'tis explained (ver. 7.) Op∣pression instead of judgment, and instead of righteousness a cry. This was the quite contrary; and this is the worst way of having our hope in vain. It is said (Job 27.8.) What is the hope of the hy∣pocrite, though he hath gained, when God taketh away his soul? Suppose a hypocrite hath gained much in this world, yea, suppose he hath got or gained all the world, yet what is his hope when God taketh away his soul? then he will not only find no God, but much trouble, pain, and anguish, and wrath, and hell for ever∣more upon him. When Christ saith (Mat. 16.26.) What is a

man profited, if he shall gain the whole world, and lose his own soul? His meaning is not only this, that he shall have no profit at all, but he shall be utterly undone and broke for ever. How vain then is the hope of that man, yea, how vain a man is that, who hopes for profit or gain, in doing that which endangers the loss of his soul, much more that by which his soul is absolutely and for ever lost.

Thus hope is in vain; First, when we hope for much, and get little; Secondly, when we hope for much, and get nothing; Thirdly, when we hope for good, and get hurt. Now, in these two latter senses we are to take the meaning of God here. A man may hope by use of means to catch Leviathan, yet he gets nothing, yea, probably loseth much, or gets much hurt. Behold, the h••pe of him is in vain.

Hence note, First;

It is hope of gain that usually puts men upon action.

The Lord supposeth that they who undertake the taking of Le∣viathan, hope to gain much by taking him. 'Tis hope of attaining, that encourageth to doing. No man would be stirring, much less bestir himself about any business, were it not for hope of get∣ting. And as it is hope of attaining that puts upon doing, so it is hope of attaining that puts us upon suffering. Who would suffer for Jesus Christ, if he had not a hope of attaining somewhat bet∣ter than he can lose by his sufferings? therefore Jesus Christ hath set that hope before us. To suffer rightly for Jesus Christ, is so honourable, that we should suffer willingly, though we get no∣thing by it: yet he hath set a reward before us, a crown, by his Cross; he hath assured us all our losses, even our loss of life for his sake, shall turn to our gain and profit. Hope of attaining is the motive to every undertaking. No wise man will meddle with doing that, which is either impossible to be done, or altogether unprofitable when it is done. Were it not for hope, the heart would faint. First, in labouring. Secondly, in suffering. Third∣ly, in waiting. Hope is like a Helmet upon the head, when we are in danger of blows (2 Thes. 5.8.) and like an Anchor, both sure and stedfast, when we are in storms (Heb. 6.19.)

Secondly, The Lord having said before, Remember the battel, and do no more, adds, The hope of him is in vain.

Hence note;

It is a vain thing to go about that, which we see no ground of hope to have success in, to do good upon, or to get any good by.

As the Apostle exhorts us, To be stedfast and unmoveable, al∣wayes abounding in the work of the Lord, forasmuch as we know (true believers do know, and all men should know) that our la∣bour is not in vain in the Lord; so we have ground enough to de∣hort all men from those works, which we know, or may know, will be in vain. And if so,

Then, First, How vain a thing is it for any man to sin? Is there any thing to be gotten by sin? I may well say to sinners, as the Lord saith to Job, in the latter end of the 8th verse, Do no more, sin no more; your hope is in vain that think to gain by sin, that hope to make your selves rich, great or happy, by sin; Do no more, your hope is in vain. The Apostle puts the question (Rom. 6.21.) What fruit had you then in those things, whereof ye are now ashamed? Have you got any benefit by them? have you got any thing worth the getting? All that is gained by sin, will turn to loss at last. Samuel charged the Israelites upon this account (1 Sam. 12.21.) Turn ye not aside (that is, do not sin, do not turn from the Law of the Lord, do not depart from God, why?) for then should you go after vain things, which cannot profit nor de∣liver, for they are vain. If you turn aside from the wayes of God, to by-wayes; from the truths of God, to error; from the true wor∣ship of God, to idolatry; and from communion with God, to crea∣ture-comforts and contentments; you go after vain things which cannot profit. To be vain, and to be unprofitable, are the same thing. Take heed of sin, for you cannot make any profit of it, you cannot raise any true revenue out of it, you will one time or other be ashamed (as the Prophet speaks) of all those revenues; your hope that way is vain.

Secondly, Then how vain a thing is it to oppose the Church of God! Why? because there is no ground of hope for success in that attempt. The world hath been upon it all along, but they could never effect nor accomplish what they have imagined; they have done all, but prosper in it; they never had their end, which is the end or total destruction of the Church. Pharaoh would op∣pose and vex Israel, the Church of God, and keep them low; but

he could not attain his end, for the more he oppressed them, the more they multiplied; therefore all such are said to imagine a vain thing (Psal. 2.1, 2.) Why do the Heathen rage, and the peo∣ple imagine a vain thing? the Kings of the earth set themselves, and the Rulers take counsel together, against the Lord and against his anointed, but all in vain. Nothing less came of it, than what they imagined, or their imaginations came to nothing, yea, brought them to nothing. I (saith the Lord, Zach. 12.3.) will make Jerusalem a burdensome stone for all people; all that burden them∣selves with it, shall be cut in pieces. If any meddle with Jerusalem, they will find they lift at a very heavy stone, and that they med∣dle not with their match; they shall surely be not only over∣matcht, but overthrown at length, who do so. The Church is founded upon a rock, and the gates of hell shall not prevail against it (Mat. 16.18.) that is, neither the counsels nor confedera∣cies, neither the power nor the policy of men or devils, shall be able to prevail against it. The History of the Church, saith of Dioclesian a cruel persecuter, that for very vexation he gave up the Government of the Empire, because he saw he could not suppress Christianity by all his machinations against the Christians. And doubtless they in the Gospel (John 12.19.) were not a lit∣tle troub••ed, when they said among themselves, Perceive ye how we prevail nothing? Behold, the world is gone after him.

Thirdly, Note;

The loss of hope, or hope lost, is the greatest loss.

When God would shew mans worst condition, he saith, His hope is in vain; he doth not say, his labour is in vain, but, his hope is in vain; that pincheth most of all, and that's it which will pinch Hypocrites most at last, who were in hope of injoying God; but not only their labour, but their hope shall be in vain: when they come big with expectation, and say, Lord, Lord, we have done thus and thus; when, as the foolish Virgins, they shall knock boldly, and cry earnestly, Lord, Lord, open to us, the an∣swer given them will be only this, I know you not; that is, I know you not for mine, as you presumed your selves to be, even while you walked (not as mine, in wisdom, but) in your own folly. This loss of hope will grieve more than the loss of Heaven. As Christ told the Pharisees, You shall weep, and gnash your teeth, when you

see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you your selves thrust out. You thought that you should be saved above all men; but saith Christ, you shall be thrust out, and lose your hopes. This the Lord speaks, to shew the worst of their condition, who attempt to take Leviathan, Their hope shall be in vain.

In the latter part of the verse, the Lord gives us a farther ac∣count, why their hope is in vain.

Shall not a man be cast down at the sight of him?

Is there any hope of taking him, at whose very sight a man shall certainly be cast down? There is a twofold casting down.

First, a casting down by outward violence, when a man is thrust down (as we speak) by head and shoulders. Thus David cast down Goliah, by a sling and a stone.

Secondly, There is a casting down by inward trouble; as we usually say, such a man is mightily cast down. Trouble of spirit, heart-vexation, and fear, cast down many before any hand touch∣eth them. Christ speaking of Capernaum, saith (Luke 10.15.) And thou Capernaum, which art exalted to heaven, shalt be thrust down to hell. As if he had said, thou hast been high in thy expe∣ctations, and highly priviledged in thy enjoyments, having had the Gospel preached to thee; but thou shalt not only fall down, but thou shalt be thrust down into hell, with a kind of violence. When the Lord in the Text saith, Shall not one be cast down? we are to understand it of a casting down by the strong impression of astonishment and fear, of dread and trouble, seizing upon the mans spirit who comes near Leviathan, and therefore it followeth, Shall not one be cast down

At the sight of him?

A man shall no sooner see him, but he shall sink; and if so, then how little hope hath any one to grapple with him, and to take him? There is small hope of overcoming this Leviathan, when a man at his sight, or as far off as he can see him, is so afraid of him as to be cast down with fear. The very sight of a Whale is a terror to Mariners and Sea-men, they are afraid their Ship may be overturn'd and spoyled by him.

Some read the words thus; Will he be cast down even at the sight of him? and they give this meaning of it. Will the Levia∣than be cast down at the sight of a man, when he cometh pre∣pared to take him? Thou thinkest Leviathan a poor spirited fish; or that he will be afraid of thy looks, or to see thee, as other fishes are, who when they see or apprehend a man near, scuttle away, as we say; but thou wilt find Leviathan is a fish that will not be afraid at the sight of thee. This is a good sense, but I con∣ceive that before given more sutable; that the sight of Levia∣than, or a Leviathan, as soon as seen, is so terrible, that a man will be stricken with fear as soon as he seeth him, Shall not one be cast down at the sight of him?

Hence note, First;

The sight of the eye worketh much upon the heart.

The Lord saith not, Shall not one be cast down by the force of him, but, at the very sight of him. The eye hath a mighty operation upon the inward man, yea, upon the whole man; the eye hath a mighty force upon the heart as to three things.

First, It hath a mighty force upon the heart as to joy. If we see a person that we have a great deal of love for, how do we re∣joyce presently at the sight of him! 'Tis true also of things. It is said of Jacob (Gen. 45.27.) When he saw the wagons which Joseph had sent to carry him, his spirit revived; it put a new life into him, to see that which gave him much assurance, that he should see a person that was the desire of his eyes, his beloved son Joseph; it revived the old man, and made him even young a∣gain. And as a pleasing sight made old Jacob, as it were, begin to live again; so old Simeon rejoyced so much at the sight of Christ, that he had done with living, or had enough of it, and therefore said, Now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation; that is, he had seen Christ with the eye of his body, and he had a sight of Christ by the eye of his faith; this sight lifted him above all things seen. A sensitive sight of good, doth very much chear, refresh, and rejoyce the heart, much more an intellectual sight; how much doth the sight of faith re∣fresh the soul, and cause us to rejoyce! It is said of believers, They rejoyce with joy unspeakable and glorious, at the sight which

they have of Christ by faith (〈◊〉〈◊〉. 1.8.) Whom having not seen, ye love; in whom, though now you see him not, yet believing, ye re∣joyce with joy unspeakable and full of glory. Whom having not seen, that is, with bodily eyes; and, in whom, though you see him not, that is, sensitively, yet believing: What is believing? it is the sight of the soul. Faith gives the soul a view of Christ in all his excellency and glory, in his love and in his loveliness, in his righteousness and holiness: faith gets a view of Christ in all his beauty; and beholding him, we rejoyce with joy unspeakable. If the sight of the bodily eye causeth the soul to rejoyce, how much more the sight of the eye of faith! the eye of either fixed upon desirable objects, affects the heart with joy.

Secondly, The sight of the eye fixt upon sorrowful objects, af∣fects the heart with sorrow (Lam. 3.51.) Mine eye affects my heart, said lamenting Jeremiah; that is, seeing the calamities that are upon my people, I cannot but weep and mourn. Christ saith of the yet blinded and hardned Jews, They shall look on me whom they have pierced, and they shall mourn (Zach. 12.10.) They shall shed tears of true repentance, when they shall see him with an eye of sence, joyned with an eye of faith, whose blood they shed. Some of them saw him once with an eye of sense, without an eye of faith, and then they shed his blood; but when they shall see him with both, or only with an eye of faith, they shall mourn for shedding it. When good Nehemiah heard in what a ruinous condition the City Jerusalem was, he sate down, and wept, and imourned certain dayes (Neh. 1.4.) his ear affected his heart, how much more would his eye, had he been a spectator (as after∣wards he was) of those ruines!

Thirdly, The sight of the eye affects the heart with fear. There are some sights very dreadful; so saith the Text and Point, Shall not one be cast down at the sight of him? This leads to a se∣cond Note, which is this:

The Lord hath put a terribleness upon some creatures, with re∣spect to man.

Man is a terror to some creatures; yet others are a terror, or very terrible to man. Let us consider, and usefully remember this, for it is a fruit of sin. What is the reason we are cast down at the sight of any creature? we may thank our sins for it; all

our troublesom passions came in a•• ••hat door. Why is man afraid or seized with a kind of horror, at the sight of a Toad or Serpent? of a Bear or Lion loose? How comes it to pass, that man, whom God made Lord over all the creatures, doth fear any, especially so many of them? Is not this a consequent, yea, an effect of sin? When God made the Covenant with Noah (Gen. 9.2.) God blessed him and his sons, and said unto them, be fruitful and multi∣ply, and replenish the earth: and the fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the Sea; the fear and dread of you shall be upon them. 'Tis of the Lord that any of the creatures are afraid and stand in awe of us; we have deserved, that the very Sheep and Dove should be a terror to us. 'Tis of the Lord that the fear and dread of us is upon any creature, and 'tis from our sin that any creature is a fear and dread to us: It is a mercy that so many creatures are afraid of us; that any of the creatures stand in fear of us, is a fruit of the goodness of God; and that we are afraid of any creature, is a fruit of our sin. Let us make a good use of this word, Shall not one be afraid at the sight of him?

And hence we may infer;

If the sight of some creatures astonish us, how will the sight of God, of an angry God astonish us!

All the dread and terribleness that is in a Lion, or Bear, or Dragon, what is it to what is in God? With God is terrible Ma∣jesty. The terribleness of the most terrible deadly creature, yea, of death, the King of terrors, is but a scare-crow to the terri∣bleness of God; and it is God who hath planted terror in any creature, in man especially. What is the reason why Kings and inferiour Magistrates are so terrible to evil men? is it not because God hath planted such a terribleness in them, or hath cloathed them (with his own garment) terrible majesty towards evil do∣ers? (Rom. 13.3, 4.) Now I say, if some creatures are so terri∣ble, that a man is cast down at the sight of them, then how terrible is God! The Apostle John (Rev. 6.15, 16, 17.) represents a world of wicked ones, or all the wicked of the world, cast down at the sight of Jesus Christ; The Kings of the earth, & the great men, & the rich men, and the chief Captains, and the mighty men, and every bond∣man,

and every free-man, hid themselves in the dens and in the rocks of the mountains, and said to the mountains and rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand? Some are cast down at the sight of Le∣viathan, but all the unbelieving world shall be cast down at the sight of Christ; all the unbelieving Kings, Princes, and Poten∣tates of the world shall be cast down before Christ; O how dread∣ful will he be to them! and therefore (I would conclude with that) let us be cast down at the sight of sin, which hath caused the sight of the creature, and of God also, to be so dreadful to us. God had never been terrible to us, had it not been for sin; nor had the sight of any creature been terrible to us, had we not sinned. When Adam had sinned, then God was terrible to him, then presently he hid himself. O therefore be cast down at the sight of sin, which hath made both God and many creatures a terror, a casting down to us. How terrible this creature Leviathan is to man, appears further, by what the Lord saith next.

Vers. 10. None is so fierce that dare stir him up: who then is able to stand before me?

The former part of this verse, carrieth on the matter of the whole former verse, None is so fierce that dare stir him up; that is, Leviathan is a creature so fierce, so cruel, that none, how fierce soever, dare provoke him, no, nor awaken him. The words may be taken two wayes.

First, None dare stir him up when he is asleep.* 1.520

Secondly, No man dares challenge or provoke him when he is awake. The word rendred fierce, properly signifies cruel, because cruelty makes men fierce, or because fierce men are usually very cruel. None is so fierce as to stir him up.

Hence note, First;

There is no wisdom in provoking an enemy that is too strong for us.

Wise men, though bold, and possibly cruel too, yet when at∣tempts are exceeding dangerous, will not venture. Physicians will not stir some humours in the body, for it would be like stir∣ring of a fierce Lion that is asleep; they dare not provoke them,

but do all they can to attemper and allay them; to stir such a humour were to stir Leviathan. He hath more rashness than courage, who meddles with more than his match, or (as some say) conjures up a spirit, that he cannot lay again.

Secondly, Saith the Lord, none is so fierce or cruel that dare stir him up. He means not cruel to Leviathan, but to himself; none is so cruel to himself, as to go about to stir up Leviathan, because there is so much danger in that attempt.

Whence, Observe;

They who run themselves upon great dangers unadvisedly are cruel to themselves.

They are their own enemies, and the greatest enemies to them∣selves. How cruel then are sinners to their own souls, who are so fierce as daily to stir up Leviathan! (Prov. 6.32.) Whosoever committeth adultery with a woman hath no understanding; he that doth it destroyeth his own soul; surely then he is cruel to his own soul: he seems to be very kind to his harlot, but he is very un∣kind, yea, cruel to himself (Pro. 8.36.) He that sinneth against me (saith Wisdom) wrongeth his own soul: all they that hate me, love death. 'Tis Christ that speaks thus, he that sinneth against me, wrong∣eth his own soul, he is cruel to himself. Many, when they sin, do it to please themselves: O what a good turn do they hope to do themselves, when they venture upon unlawful pleasures or profits; But he that doth so, hateth me (saith Christ) and he that hateth me, loves death. How cruel is that man to his own life, that is in love with death; yet so in truth are they who love any sin, by sin∣ing. You may (as was toucht before) stir up and awaken a sleep∣py conscience, and conscience may be more terrible than Levia∣than; yea, by sin, you may awaken and stir up the sleeping ven∣geance of God, who is more than a thousand Leviathans, and con∣sciences. Once more remember, that possibly, by not stirring up your selves to take hold of God, you may stir up God to be an∣gry with you, as 'tis said (Isa. 64.6, 7.) Our iniquities like the wind have taken us away. What follows? And (or for) there is none that calleth upon thy name, that stirreth up himself to take hold of thee. Which words, as I apprehend, may be taken two ways. First, As shewing their sluggishness, that though their iniquities, that is, the punishment of their iniquities, carried them

away, or they were carried ••way as a punishment of their ini∣quities, yet they did not stir up themselves to call upon the name of God, nor to take hold of him. Secondly, As shewing the reason, why their iniquities carried them away, even, because they did not stir up themselves to take hold of God. Their not stirring up themselves to take hold of God, stirred up God against them. If we do not stir up our selves, especially, when at any time we are compassed about with sins and dangers, or with dangers procured and brought upon us by our sins, as with Levia∣thans, we may stir up God against us as a Leviathan. And there∣fore let us take heed, lest we be found fierce and cruel against our own souls, by sinning against God, or by not stirring up our selves to take hold of God; such neglects are full of provocations.

Hitherto we have had instruction concerning this Leviathan, how great, how stout, how fierce and cruel he is: now the Lord makes application. He hath been di••coursing about a huge tre∣mendous Sea-monster; but what is all this for? Surely, for very great use: And the Lord maketh use of it two ways.

First, In this verse, to shew his own irresistibleness. If none can stand before Leviathan, then who can stand before me?

Secondly, In the (11th verse) to shew his own independency, that he hath no need of any creature: Who hath prevented me that I should repay him? And all this the Lord makes good by that great assertion, for whatsoever is under the whole heaven is mine; this great Leviathan is mine to do what I will with him. This is the sum of that two-fold Application, which the Lord makes from the hitherto description of L••viathan; the first part whereof is expressed in the latter part of the 10th verse.

Who then is able to stand before me?

As is the Lord had said, no man is able to stand before me. If this creature, Leviathan, be so terrible, that no man is able to stand before him? then, who can stand before me? for all the strength and courage that Leviathan hath, I have given him, and 'tis nothing to what I have; 'tis not so much to me as a drop of the bucket, or a dust of the ballance, to the whole world. Can none stand before Leviathan? Who then can stand before me?

One Translation saith, Can you resist before my look?* 1.521 As God had said before, one shall be cast down at the sight of him, namely,

of Leviathan; so here, Can any man stand before me, or at the sight of me? Is any man able to abide my look, the majesty of my eye? Surely no. The sence is much the same with that of our reading, Who then is able to stand before me?

Hence, Observe;

Our inability to stand before mighty creatures, should mind us of our utter inability to stand before the Almighty God.

This is the most proper use that ever was made of a doctrine. The Lord made a promise (and it was a very wonderful promise which the Lord made) to Joshua (Josh. 1.5.) There shall not any man be able to stand before thee all the days of thy life. What a promise was here to a man! Joshua was indeed one of the wor∣thiest warriers that ever was upon the earth, and may well be reckoned, not only one of, but the cheif or most worthy, among the nine Worthies of the world, seing no man could stand be∣fore him, nor should, in way of opposition, all the days of his life. Now if the Lord promised such a power unto Joshua, and made it good, that none should be able to stand before him all the days of his life; then who among the children of men shall be able to stand before God? The Prophet Malachy speaking of Christs coming (Chap. 3.1.) saith, Behold he shall suddenly come into his Temple, even the Messenger of the Covenant. But what follows? (ver. 2.) Who may abide the day of his coming? If there was such a terribleness in Christs coming in the flesh, as to the spiritual power and effects of it, that the Prophet saith, Who may abide the day of his coming? O then, who shall be able to stand before Christ, when he shall come in glory to judge the earth? If they could not abide the day of his coming, when he came with refi∣ners fire, and fullers sope, how will they be able to stand before him, when he cometh with consuming fire! No man can stand be∣fore God, in any of these four ways.

First, In his own wisdom, to plead it out with God. If we plead with God, our wisdom will be found foolishness, and we our selves shall be confounded as fools. The Lord (saith Job, Chap. 12.17.) maketh the Judges fools. Judges are usually full of wisdom, yet God maketh even them fools. God in strict sense maketh none, nor would he have any made Judges, but the wise; yet he himself can make the wisest of them fools. And if so,

then there is no standing before God in our own wisdom.

Secondly, There is no standing before God in our own strength or power. Our strength is but weakness, yea, rottenn••ss to his, as the Prophet speaks (Isa. 5.24.) Their root shall be rottenness, and there blossome shall go up as the dust. Thus it is with all flesh; if they stand in their own strength, their root (which is their strength) shall be as rottenness, and their blossome (which is their beauty) shall go up as the dust.

Thirdly, There is no standing before God in our own righte∣ousness, to be acquitted, accepted, and justified. There are many deficiencies and flaw•• in our righteousness, therefore we can∣not stand before God in it; there is much unrighteousness in our righteousness, therefore we cannot stand before God in it; and how righteous (if I may so speak) soever our righteousness is, or may be, yet we cannot stand before God in it, because he hath appointed another righteousness, or the righteousness of another, even the righteousness of Jesus Christ, for us, to stand before him in.

So then, if we would stand before God, all these must be laid down; we must lay down our own wisdom, we must become fools, that we may be wise; we must lay down our own strength, we must become weak, that we may be strong; and we must lay down our own righteousness, and look upon our selves as guilty creatures, as condemned persons, as cast and lost, in our selves: we must have nothing, but the wisdom, and strength, and righte∣ousness of God to stand before God in, that is, we must stand be∣fore God by faith: God is not terrible to such, they may stand before God; the poorest sinner may stand before God in the wisdom, and strength, and righteousness of Jesus Christ. Thus we may answer the question; Who can stand before me? saith God: I can stand before thee, saith a believer; I can stand before thee with boldness, being quit of self-wisdom, strength and righteous∣ness, and looking to Christ Jesus for all.

How sweet, how gracious, and how delightful is the presence of God to an humble believing soul, to a broken-hearted sinner! The Lord saith, I will dwell with such a one; he shall not only come and stand before me, but I will come and sit down with him, I will take up my abode in an humble soul, in an empty soul. Who is able to stand before me? (saith God) None can in their own wisdom,

strength or righteousness, but in Christ we may. From hence we may more than conclude,

Fourthly, That there is no standing before God in our sins. God is terrible to sinners, that is, to those who continue in the love and practice of their sins: God is of purer eyes, than to behold and approve evil. David having spoken of those (Psal. 1.1.) that stand in the way of sinners, saith (at the 5th ver.) there is a stand∣ing for them in the Judgment. They that stand in the way of sinners, cannot stand at the Judgment-seat of God. Job said (Chap. 13.16.) A hypocrite shall not come before him, that is, he shall not come with acceptance before God. Though hy∣pocrites will thrust themselves into the presence of God, yet they shall not come before him; though now an hypocrite may come before God in any outward performance, yet not with any acceptance: and to be sure he shall not come before God in glo∣ry; and if he shall not come before him, how can he stand before him? The Lord will even blow him away. Only they that fall down before God are able to stand before him. We must fall down before God, in a sence of our own vileness and wretchedness, and then we shall be able to stand before him, and to behold his pleased face by an eye of faith: A stout sinner shall never stand before him. It is said (Zech. 3.1.) Joshua stood before the Angel of the Lord. He had much ado to keep his standing; why? because the Devil stood there to resist him, and pointed to his filthy garments: but the Angel pleaded with the Lord, to take away his filthy gar∣ments; and when they were taken away, then he was able to stand before God. It is said (Zech. 4.14.) which is conceived to be meant of Joshua and Zerubbabel) These are the two anointed ones, which stand before the Lord of the whole earth. And as they in the type, so all that are Olive-branches, that have the pure oil of the Spirit, may and shall stand before God. We become Olive-branches in Christ, having the oil, or the graces of the Spi∣rit, sent down into our hearts, according to the promise. Holy and humble souls, Olive-branches, they that are full of the grace and Spirit of our Lord Jesus, shall stand before God; but as for man himself, that is, man in himself, in his own wisdom, strength or righteousness, above all, in his sins and unrighteousness, can never stand before God. If he cannot stand before Leviathan? how can he stand before the Lord? This is a great Gospel truth

given in by himself, while he is treating of this sea-monster. There is no standing before God in our selves; there is no standing before God without a Mediator; and there is no Mediator but Jesus Christ, who is both God and Man, or God-man, for man to stand before God in.

Thus much of the first use or inference, which the Lord makes from all that he had said of Leviathan. The second inference followeth in the next verse.

Vers. 11. Who hath prevented me that I should repay him?

As in the former verse the Lord gave us instruction concerning his own all-sufficiency and irresistible power, Who can stand before me? So in this, he instructs us concerning his own absolute inde∣pendency, Who hath prevented me that I should repay him? Both which parts of the Application, the Lords shuts up with an As∣sertion of his universal soveraignty and lordship over all crea∣tures, in the close of this 11th verse, Whatsoever is under the whole heaven is mine.

Who hath prevented me that I should repay him?

Master Broughton renders, Who gave me any thing first,* 1.522 that I may pay him again. These words the Apostle Paul plainly alludes to (some conceive he quotes them) in the 35th verse of the 11th Chapter of his Epistle to the Romans, Who hath known the mind of the Lord? or who hath been his counseller? or who hath first given to him? and it shall be recompensed unto him again. So saith Saint Paul; and here the Lord himself saith, Who hath pre∣vented me that I should repay him? as much as to say, Who hath first given to me? and it shall be recompensed unto him again.

Who hath prevented me?

The Lord seems in these words,* 1.523 to make proclamation all the world over, to enquire among Angels and Men, who it is, or whe∣ther there be any one that can come forth and say, he hath pre∣vented him.

To prevent, is to be aforehand with another in courtesie or kind∣ness, in help or assistance. God prevents man in all these, but no man hath prevented God in any one of them. We may give a three-fold interpretation of this divine challenge.

First, Who hath prevented me, or who was afore-hand with me in the work of Creation? who helpt me to make Leviathan?

you see what a piece of work he is, how vast, how dreadful a crea∣ture he is: who helped me? or who gave me any help in the forming, or creating of him? Several expound this question of the Lords independency in the work of creation; none began to him, none directed him how to create, none counselled him what to create. The Apostle useth that word, Who hath been his counseller? No man hath been the Lords counseller, nor did he need any counsel, in or about any of his works. And as none were his counsellers to give him advice, so none were, his helpers to give him any assistance, to bring the work about; no hand hath been put to it, but his own; no hand was at it, nor in it, but his own. I am he (saith the Lord, Isa. 54.24.) that maketh all things, that stretcheth forth the heavens alone, that spreadeth a∣broad the earth by my self; I have done all alone, all by my self, the Angels did not help me. As God made the Angels without help, so he used not the help of Angels in making any thing else.

Secondly, Who hath prevented me, in governing and disposing the affairs of the world? I have had no counsel hitherto for that: And shall any now take upon them to teach me the art of govern∣ment.

Thirdly, In general, Who hath prevented me? that is, who hath done me any good office? who contributed the least benefit to me? to whom am I beholding for the least mite?

That I should repay him.

* 1.524That is, that I should be engaged to repay him. The word which we render to repay, signifies properly to make peace; be∣cause when debts are paid, and what is due discharged, then all is quiet, there is no matter of difference remaining. As if the Lord had said, If any one can produce any bill, or bond, or make proof, that I stand indebted to him, I am ready to satisfie him, and to discharge all my obligations. Who hath prevented me that I should repay him?

Hence note, First;

God will not be in any mans debt.

If any can make it good, that they have prevented him, that they have given him counsel or assistance in his works of creation and providence, or that they have done him the least courtesie, they shall receive to the full worth and value of it. What we do

in way of duty to the Lord, he is ready to reward us for it; we shall not lose our labour, though God be no gainer by it: And though it be through his grace, strength and assistance, that we do any good, yet we shall be rewarded as if we had done it alone. Surely, then God would not be in our debt, if we could do any thing alone, or that did in it self oblige him.

Secondly, Note;

God is afore-hand with us, not we with him.

The Lord prevents us, we do not prevent him: That's it which the Lord would then have Job, and now us to understand, by this question, Who hath prevented me? even that himself hath pre∣vented us all, and in all, by his grace and goodness, in any good we have received or done. David waited for this preventing grace (Psal. 59.10.) The God of my mercy shall prevent me, he shall let me see my desire upon mine enemies; he shall prevent, not only my endeavours, but even my desires and wishes. Yet what in this Psalm he professed an assurance of, in another Psalm (to shew that our assurance of mercy must not give a stop to duty) he puts into a prayer (Psal. 79.8.) O remember not against us former iniquities, let thy tender mercies speedily prevent us, for we are brought very low. The Lord hath preventing mercies for his people, in their low estate. Though we do not prevent the Lord, though we are not before-hand with him by our preparations and prayers, by our repentings and reformings in our low estate, yet he hath mercies ready and prepared for us; yea, though we come forth to meet the Lord (as we are advised, Amos 4.12.) humbling our selves before him, in prayers and tears, yet this doth not prevent the Lord, but he prevents us by his grace and favour, helping us to mourn and pray. And as the Lord alwayes prevents us by helping us to pray, so he sometimes prevents us with an answer to our prayers, before he helps us to pray (Isa. 65.24.) It shall come to pass, that before they call I will answer, and while they are yet speaking, I will hear; that is, they shall have an an∣swer to their prayers, before they have made their prayers: so that, when we have made many prayers, and have been long in prayer, much fasting and humbling our selves, yet mercy pre∣vents us. Mercy comes usually, before we are well fitted for mer∣cy, alwayes before we have merited or deserved it.

But saith not David (Psal. 88.13.) Ʋnto thee have I cryed, O Lord, and in the morning shall my prayer prevent thee. Here David seemed to be afore-hand with God. Who hath prevented me? saith God; yet David said, My prayer shall prevent thee. The meaning is only this, That David would pray very early and very earnestly, or that David would watch unto prayer, and so, if possible, even prevent God; not that his prayers did indeed prevent God, but he was resolved to set so hard to, and sit so close at the duty of prayer, that if such a thing could be, he would even prevent him, he would, as we may say, take God before he was awake, as the Psalmist spake elsewhere, Arise, O God, why sleepest thou? Their prayer may be said to prevent God, who pray early and earnestly, according to that of David (Psal. 5.3.) My voice shalt thou hear in the morning, O Lord, in the morning will I direct my prayer unto thee, and will look up. And a∣gain (Psal. 119.140.) Mine eyes prevent the night watches. He was at it very early, he sought the Lord very diligently. That's all we are to understand by such expressions; for the Lord is then afore-hand with us in mercies, when we are most early and most instant in our duties. The Lord, who is the beginning and the end, and who knows the end of all things from the beginning, of∣ten gives us our end, or what we aimed at in prayer, before we begin.

Thirdly, Note;

God is self-sufficient, he can do his whole work alone.

Take it in the instance of the Text, he needs no help to create Leviathan, nor needs he the help of any creature to destroy Le∣viathan; what he made without help, he can (as I may say) un∣make make without help. The Lord, who is all-sufficient to do any work, or bring what he pleaseth to pass for us, is also self-suffici∣ent, or able to do any work, or what he pleaseth, for himself, that is, to please himself. It is a great honour to God that he can command what he will, and whom he will, to help him in any of his works; but it is a far greater honour to the great God, that he needs not any help to do or bring about any of his works. When the Apostle had said, Who hath given to him? and it shall be recompenced unto him again? (Rom. 11.35.) He presently gives this reason (which is the point in hand) ver. 36.)

For of him are all things; that is, he is the sole efficient of all things, all things are from him, as from the first principle or mo∣ver; and he orders all things (as it followeth in the same verse) through him are all things.* 1.525 As of him are all things in their con∣stitution, so through him are all things in their dispensation. We have the work of creation in the first part of the verse, Of him are all things, and the work of providence in the latter, Through him are all things; that is, he dispenceth and disposeth all things. And thus spake the same Apostle to the great Philoso∣phers at Athens (Acts 17.28.) In him we live, and move, and have our being. As if it had been said, Of him are all things, and through him are all things; and therefore, to him are all things. All creatures turn about, as in a circle, to their Creator; all things end in him, or he is the end of all, as all things began in him, and by him.

This truth is a spring of comfort and consolation to all the faithful; or, from this general head many streams flow, which may both instruct and comfort the City of God. From hence we may learn, or be instructed,

First, Creatures, one or other, men or Angels, cannot merit any thing at the hand of God. Man gives God nothing, but what he first receives from him; for, who hath prevented him? therefore there's no merit, preventing-mercy excludes and shuts it out of doors.

Secondly, which followeth upon that, God is debtor to no crea∣ture; he oweth us nothing, we owe him all.* 1.526 Who hath prevented me? saith God. If we have any thing, we have it from him, but he hath nothing from us; therefore we are in his books, he is not at all in ours. All that God is indebted to us, is by his promises, which proceed freely from himself; we receive no good upon the worthiness of what we have done, but because he hath assured us we shall receive good if we do good, so and so, or are such and such. God gives us much, but retributes us nothing; all his rewards are free gifts, or pure alms.

Thirdly, God can do no creature any wrong. Man hath no right to any thing he hath inherent in, or, arising from himself; nor hath man obliged God at all to give him any thing: therefore he can do man no wrong, how little soever he gives him, or how much so∣ever he takes from him. So that, if any man shall say, he will not

contend with me by right, but by might, and shall complain that something is taken from him which he would not, or not given him which he would; what right hath any man to plead with God upon, who hath no right to any thing, but by the gift of God?

Fourthly, Then the grace of God to man, is altogether free. Ma∣ny expound this Scripture, as denying the fore-sight of mans works, or worthiness of his faith, or perseverance in grace, as to the grace of Election. God did not elect us, because he fore∣saw any worthiness in us,* 1.527 nor will he save us upon the desert of any thing done by us. The foundation-stone of Election, and the top∣stone of Salvation, are laid in free grace.

Fifthly, We have no reason to be discouraged, what deficiency so∣ever we see in the creature, as to any thing we desire God should do for us, forasmuch as none have prevented God, either with counsel or assistance in any of those great things which he hath already done, either for our selves or others. What cannot he do for us alone, who made Heaven and Earth alone! The Lord can begin and fi∣nish, how and when he pleaseth: He is a rock, and his work is perfect. As in spirituals, he is the Author and finisher of our faith, (Heb. 12.2.) so in temporals, he is the Author and finisher of all our comforts, deliverances and salvations. When we have no help at all in our selves, nor in any creature, there is enough to be had in God (Hosea 14.3.) With thee the fatherless find mercy; that is, they find mercy with thee (and if mercy, then help) who are as helpless as a fatherless child, they especially who look up∣on themselves as fatherless, what help and strength, what fathers or friends soever they have in this world, if God be not their help and strength, their friend and father. When we are convinced that only God can help us, when we have other helps, then God alone will help us, though we have no other helpers; as he pro∣mised Judah (Hosea 1.7.) I will have mercy upon the house of Judah, and will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battel, by horses nor by horse-men. As if the Lord had said, I will do all for Judah my self alone, though I could have others to do it by. It is seldome that God hath (as School-men speak) an immediate attingence upon any effect (he commonly useth instruments) yet he sometimes hath, and hath as often as himself pleaseth. As our mercies are alwayes of grace only, so sometimes they are wrought out by the power of God on∣ly:

And what power soever is seen working at them, 'tis his power that doth the work; his wheel is in every wheel.

Sixthly, What cause have we to magnifie the free grace and mighty power of God. He is able to do for us, though all oppose him; and he is willing to do for us, though none, nor we our selves prevent him. Such is the power of God, that he can over∣come all opposition in others, against what he hath a mind to do for us; and such is the freeness of his grace, that it over-passeth, or rather passeth by all those indispositions in us, which might cause him to forbear doing, or have no mind to do, any thing for us.

Seventhly, If none have prevented the Lord, if all the good we have, and all that we shall have, floweth freely to us, then we should be very thankful to God for every good we have re∣ceived, & very full of purposes to praise him for whatever we shall further receive. This Inference the Apostle makes in the last words of (Rom. 11.) Of him, and through him, and to him, are all things, to whom be glory for ever, Amen. Let us never be found sacrificing to our own net, nor burning incense to our own drag, as if by them our portion (in spirituals or temporals) were fat, and our meat plenteous. Let us put praise far from our selves, and say with the Psalmist, Not unto us, not unto us, but to thy name, O Lord, be praise and glory.

Lastly, Let us be very humble. The Lord puts this question to Job to humble him; & it was shewed in the beginning of the Chapter, that the design of God in presenting this vast creature Leviathan to the view or consideration of Job, was to humble him: for see∣ing the Lord hath made all things, and can do all things of him∣self, and doth them for himself, let us lye in the dust before him, let us take heed of pride, high thoughts, and boasting words, in any thing we have, and are; let us say (as the Apostle, Rom. 3.27.) Where is boasting? where is pride? he answers, It is exclu∣ded. But by what Law? why cannot boasting come in? is it kept out by the Law of works, by any thing that we have done? No, boasting would never be shut out, if we could do any thing of our selves; therefore, saith he, this comes to pass by the Law of faith, by casting our selves wholly upon God, both as to our justi∣fication and salvation. That God doth all things of himself, should render us nothing in our selves. Who hath prevented me that I should repay him?

The Lord having made these uses of what he had said concern∣ing Leviathan, proceeds to a general assertion (as was said) in the close of this 11th verse.

Whatsoever is under the whole heaven is mine.

* 1.528These words are interpreted by several of the Jewish writers, in connexion with what went before, thus: Who hath prevented me, and I will repay him? As if the Lord had said, Do not think that I have not enough by me to repay you, for your counsel and assi∣stance, if you dare say, I have had any from you; for, Whatsoever is under the whole heaven is mine. That's a good sense, shewing the Lords sufficiency to make good his offer. Some make great promises of what they will do, when they have not wherewithal to do it. Yet rather,

Secondly, We may expound this assertion, as carrying on the for∣mer Argument, or further to prove that no man can prevent the Lord, seeing all is his already. Whatsoever is under the whole heaven is mine (saith he) The creatures are all mine, I challenge all, I lay claim to all; whether therefore I give to one, or take from another, no man hath reason to question me, or to ask of me a reason, why I did or do so; for, all is my own. And when the Lord saith, Whatsoever is under the whole heaven is mine, his mean-is, not only that all under heaven, but that heaven it self, and all that is in heaven, is his also. The Lords Estate or Right, is not confined to the things which are under the heaven. So that, when he saith, Whatsoever is under the whole heaven is mine, he saith in effect, all is mine. Thus Moses expoundeth this assertion (Deut. 10.14.) Behold, the heaven, and the heaven of heavens is the Lords thy God, the earth also, with all that therein is. The rea∣son why the Lord speaks here only of this estate under heaven, is because he was discoursing with Job of this inferiour world, and the furniture of it; and it was enough for him to understand, as to the present debate, that all under heaven was the Lords: but in truth, not only is the Earth, the Sea, the Air, with all their fulness and furniture, the Lords, but the Heaven, and the Heaven of Heavens, is the Lords, with all their beauty and glory.

Hence note;

The Lord is the great proprietour of all things in this world.

Whatsoever is under the whole heaven is the Lords, or all is the Lords. First, by creation, he hath given all things their being. Secondly, all is the Lords by preservation, he keepeth all things in their being; Jesus Christ upholds all things by the word of his power (Heb. 1.3.) that is, by his powerful word. The same com∣manding word which gave all things their being in the beginning, hath hitherto preserved their being, and will to the end. And not only so, but, Thirdly, all things are his in possession, the Lord hath all in his hand: In whose hand soever the things of the world are, they are all in the Lords hand. As Abraham said, in his Treaty with the King of Sodom (Gen. 14.22.) I have lift up my hands to the most high God, the possessor of heaven and of earth (Psal. 24.1.) The earth is the Lords, and the fulness thereof, the world, and they that dwell therein; that is, they are all at his dispose. And again, The world is mine, and the fulness thereof, saith the Lord himself (Psal. 50.12.) and therefore, if I were hungry, that is, if I needed any thing, I would not tell thee, that is, complain to thee, or go a begging to thee, who art but a beggar; I can help my self, and take what and where I will. There is a fourth title, by which all things under heaven are the Lords, even by Redemption. The Lord hath restored the whole world to a kind of new life, by the death of his Son; Jesus Christ is the Saviour of all men, espe∣cially of them which believe (1 Tim. 4.10.) All have some be∣nefit by redemption; and so, whatsoever is under the whole hea∣ven, the whole Systome of heaven and earth, is the Lords by re∣demption; though the specialty of redemption be theirs only, and intended to them only who believe; who as they have a pecu∣liar portion (a Benjamins Mess) in the grace of redemption, so the Lord calleth them his peculiars (Exod. 19.5.) Ye shall be a peculiar treasure unto me, above all people, for all the earth is mine. And they are called the Lords portion (Deut. 32.9.) The Lords portion is his people, Jacob is the lot of his inheritance.

Thus, as all under the whole heaven is the Lords, so all is his by a fourfold title, by the titles of creation and sustentation, and possession and redemption. All things visible and invisible have been created, are sustained and possessed by him as their great

Lord; and all things visible have been redeemed by him from present perishing, and a world of them in this world, that they should never perish, but have everlasting life, John 3.16.

From this general Assertion, That whatsoever is under the whole heaven is the Lords, take these following Inferences.

First, Then the Devil is a lyar, a great lyar; for (Mat. 4.) in his last assault against Christ, he boasted that he would give him all the Kingdoms of the earth, and the glory of them, whereas the truth is, he hath not a shoe latchet at his dispose: While the De∣vil saith, all is mine, the truth is, nothing is his but a lye, of that he is the father. As he hath not given a being to the least worm; so he cannot dispose of the least worm, he is not worth a straw, for all is the Lords.

Secondly, Hence we learn, That there is a lying spirit in most of the children of men, even in all them who look upon any thing they have as their own. There is a sense in which we have a right to, and a propriety in what we have, and may call it ours; but that spirit which moves in most of the children of men, is a lying spirit, when they say, this and that is their own. David (Psal. 12.4.) brings in the wicked, saying, With our tongue will we prevail, our lips are our own, who is Lord over us? What, have not we, who have so many Lordships, the Lordship of our selves, the Lordship of that little piece of our selves, our lips? But were not their lips their own? not, in the sense they spake it, as if they were accountable to none for them; for their next word was, Who is Lord over us? Thus most do, they look upon their lips, and all the members of their body as their own; but what saith the Apostle (1 Cor. 6.20.) Glorifie God in your body, and in your spirit, which are Gods. And (vers. 19.) Ye are not your own. Your body is not your own, but it is the Lords; then much less are the things that you have your own; your Land is not your own, nor your cattel your own; the beasts of the earth are not your own, nor the fishes of the Sea your own; nor is a hair of your head your own, nor a pin upon your sleeve: they are all the Lords. Is it not then a lying spirit which possesseth very many among the children of men, who look upon themselves, and what they have, as their own? Their houses and lands are their own, their gold and silver are their own; who is Lord over them or theirs? O let such remember, that themselves, their houses and lands, their gold and

silver are the Lords, and that the Lord saith expressly, The silver is mine, and the gold is mine (Hag. 2.8.)

Thirdly, If all be the Lords, then the Lord is able to supply the wants of all who wait upon him, and to supply them plenti∣fully. The Lord supplieth the wants of all creatures. The Lord keepeth a great house he feedeth all that he hath made, he pro∣videth food for Leviathan, he satisfieth every living thing (Psal. 145, 16.) and (Psal. 115.16.) The heaven, even the heavens are the Lords, but the earth hath he given to the children of men; that is, whatsoever of the earth the children of men, that is, men in common, or mankind, have, the Lord hath given it to them; and seing his own children have need of it, surely he will not deny it them. The Lord (I say) hath given the earth to the children of men; and if the Lord hath bestowed the earth on men, as men, then much more hath he the earth to bestow upon his own chil∣dren. Christ in his Sermon upon the mount (Mat. 6.32.) assu∣reth them of it, Your heavenly father knoweth that ye have need of these things. Food and cloathing is in your fathers hand, your father is rich, he is rich indeed, and therefore he can supply your wants. If children do but remember, that their father hath such and such lands and houses, they think they shall be well provided for; how much more may a godly man say, my father hath a great deal of land, the whole earth is his, and therefore I shall be provided for? The Apostle improves this position twice (1 Cor. 10.) First, to mak•• use of our liberty, in eating whatso∣ever is fold in the shambles, asking no question for conscience sake; for (saith he) the earth is the Lords, and the fullness thereof (vers. 26.) He makes use of it, Secondly, to perswade us not to abuse our liberty (ver. 28.) But if any man say unto you, this is offered in sacrifice unto idols, eat not for his sake that shewed it (do not offend him) and for conscience sake (do not offend thy self) The earth is the Lords, and the fullness thereof. As if he had said, why shouldst thou trouble thy self or others, by eating such meat? seing there is enough to be had without running such a hazard, and thou mayst take thy choice all the world over, for the earth is the Lords.

Fourthly, This grand Assertion carrieth in it great encourage∣ment, to be much in the Lords work: Why? because he is able to give us a good reward. We shall not need to fear any loss of la∣bour in doing what we do for him, he can recompence us fully,

for all is his under the whole heaven; he is able to pay us well for any service we do him. Saul wondered why the Benjamites followed David (what's the matter? said he, 1 Sam. 22.7.) Hear ye Benjamites, will the Son of Jesse give every one of you fields and vineyards, and make you Captains of thousands, and Captains of hundreds? Can the Son of Jess do these things for you? It is a wonder that any should serve him, that hath nothing to bestow upon them; but who can wonder that the people of God should serve him, and stick close to his service, while they do but re∣member that he hath fields and vineyards, the silver and the gold, together with all the great offices and preferments, that he hath in his hand. This was the Motive which the Apostle used to edge his Exhortation (1 Cor. 15.5, 8.) Be ye stedfast and im∣movable, always abounding in the work of the Lord, for as much as ye know, that your labour shall not be in vain in the Lord. He saith as much (1 Tim. 4.8.) Godliness is profitable unto all things, ha∣ving the promise of the life that now is, and of that which is to come. Godliness hath the promise of a comfortable portion in this life, as well as of a full one in the life to come.

Fifthly, Fear not to lose for Christ. Do not fear to lose any thing under heaven for Christ, for whatsoever is under the whole heaven is Christs; he is able to make up all again. We need not wonder at that promise which is made by Christ, He that suffers loss of any thing for my name sake, shall receive a hundred-fold, now in this time (Mark. 10.36.) Not only dot•• the Lord promise a hundred fold, in sweet inward contentments in this time, to them who lose for him; but he is able to supply a hundred fold, even in this life, of the things of this life: and as he is able, so he will sure∣ly fulfill it, according to that promise, when he sees it fit to give, or us fit to receive such enjoyments. O, saith one, I may lose my lands, and I my trade, saith another, and I my liberty saith a third. As many fear and fly from suffering, because of the punishment of sense, so not a few, because of the punishment of loss; they are in danger of losing all, and they are not willing to lose any thing for Christ. Now, I may answer all, who upon that account, fear of loss, refuse to suffer for Christ, as the Prophet did that King of Judah (2 Chron. 25.9.) who, when he had word brought him from the Lord, that he must let go the Army of Israel, that he had hired against the Edomites, presently objected, But what

shall I do for the hundred talents of silver, that I have given to the Army? The man of God answered, The Lord is able to give thee much more than this: Do thou obey the Lords command, and do not trouble thy self about the hundred talents, the Lord is able to give thee more than this. This hath been the question of many, when called to suffer, What shall we do for the hundred talents? what shall we do for our worldly substance, and subsistence? what shall we do for a lively-hood? I may say as the Prophet then did, the Lord is able to give you abundantly more than what you lose for him.

Sixthly, As we should not fear to lose for the Lord's sake, so let us not forbear to give for the Lords sake. Some are afraid to give for the Lords sake, to supply the necessities of their bre∣thren; but remember, what you give to the poor, you lend to the Lord, and to such a Lord as hath all things under the whole hea∣ven for his. If we give, the Lord is able to repay us. The Apo∣stle makes use of this very argument (Phil. 4.18.19.) I have all, and abound, I am full, having received of Epaphroditus, the things which were sent from you, an odour of a sweet smell, a sa∣crifice acceptable, well pleasing to God. What follows? But my God shall supply all your needs, according to his riches in glory by Christ Jesus. Do not think you shall want, because of the sup∣ply you give to my wants; no, my God shall supply your wants or needs, according to his riches in glory, that is, according to his rich and glorious grace. There is no need to be supplied in the glory of the next life; but there is a glory in rich grace which readily and plentifully supplieth all our needs in this life.

Seventhly, If all under the whole heaven be the Lords? then all places are the Lords. This is comfort to those, who are at any time Gods out-casts; he can say to any place, as he did to Moab (Isa. 16.4.) Let mine out-casts dwell with thee, &c. All coun∣tries are the Lords, he can make room for his in any part of the world, for all the world is his. The Lord provided a place for the Church (Rev. 12.6, 14.) when she was cast out, The Church fled into the wilderness, where she had a place prepared of God. The wilderness was her troublesome condition, but the Lord provided a place for her then and there. The Lord can command a place for his any where; if not in one country, yet in another, because all the countries and kingdoms under heaven are his de∣mean;

he is Lord over all, blessed for evermore. Whatsoever is under the whole heaven is his, both in his possession, and at his disposition.

Eighthly, If all that is under the whole heaven be the Lords? then go to God for all (Phil. 4.5.) Let your moderation be known unto all men, the Lord is at hand; he is at hand as a Judge to right you, and he is at hand as a Father to provide for you; therefore be careful in nothing, but let your request be made known unto God by prayer and supplication. If you would have any thing of the earth, you must go to God for it, as well as for heaven it self.

Ninthly, If all things under the whole heaven be the Lords? then whatever good things you have under the whole heaven, ac∣knowledge the Lord as the Donor and Giver of them all (1 Chron. 29.14.) When David, together with the Princes and People of Israel, had offered so freely towards the building of the Temple, he said, Lord, who am I, and what is my people? that we should be able to offer so willingly after this sort, for all things come of thee, and of thine own have we given thee. He acknowledged the Lord as the giver of all, that himself and his people had given to the Lord.

Tenthly, Is all the Lords? then, use all as the Lords, and not as your own. Remember you are but Stewards; God hath a title paramount to all you have: do not use what is yours as your own, but as the Lords; you are but Stewards of the things you have in this world. The Lord rebuked Israel (Hos. 2.8, 9.) for use∣ing their riches, their corn and wine, otherwise than he had ap∣pointed; they did not use them as Stewards, they used all as Lords, not as the Lords: They thought it was their gold, and their silver, and their wine, and their oil, their wool, their flax, and they bestowed all upon an idol, and prepared all for Baal. See what the Lord saith in the next verse, Therefore will I return and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax. All these are mine, and you use them as your own, and bestow them upon Baal. Thus men bestow their gold and silver upon their lusts, upon their pride and intemperance, upon their revenge and uncleanness, yea, to adorn their idols; take heed of applying your possessions to wrong uses. God is the Lord of all, and he will have an account

of Lords, as they have of their Stewards, what they have done with all, for they are but Stewards.

In the Eleventh place, Then the Lord may give and take of all that is under heaven, when he pleaseth, and how he pleaseth, to whom he pleaseth, and from whom he pleaseth. May not he do what he will with his own? (Mat. 20.15.) If he gives to one, he giveth but his own; and if he takes from another, he taketh but his own; if he gives another much, and you but a little, you must be quiet and submit, he giveth but his own. If he give much of this worlds good to evil men? if he adorn and beautifie them with all outward blessings, who hath any thing to say against it? what though men, measuring things by their own reason, see no reason, yet let them know what he bestoweth, is of his own, not of any mans possession; and if he bestow great things upon the unworthy, he doth no wrong to those that are worthy, much less to those who are as unworthy as they: The benefits he bestows upon any are no wrong to others. Upon this ground the Lord commanded the Nations quietly to submit to Nebuchadnezzar King of Babilon (Jer. 27.4, 5, 6.) Thus shall ye say to your Ma∣sters (The Word was given by Jeremiah from the Lord to the Messengers of several Princes) I have made the earth, the man, and the beast that are upon the ground, by my out-stretched arm, and by my great power, and have given it unto whomsoever it seems meet unto me. And now I have given all these lands into the hand of Nebuchadnezzar, &c. And the beasts of the field have I also given to serve him: and all Nations shall serve him, &c. Thus if the Lord gives, he giveth his own, and if he takes all away from any, it is but his own; thus Job quieted his spirit at first, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord.

In the Twelfth place, If all be the Lords under the whole hea∣ven, then, be sure you pay your Land-lord your rent. Shall we live in the Lords house, and use the Lords land, and not pay him his rent? let us pay the Lord his rent, for we are all Tennants and Tennants at Will. Pay him his rent; you will say, what is that? It is the rent of praise and obedience; the Lord hath a service due to him for all.

In the Thirteenth place, Let all the godly rejoyce. All that is under the whole heaven is Gods, it is in the hand of their friend

and father; all their enemies are in the hand of the Lord, their tongues are the Lords, and their power is the Lords, and all they have is in the hand of the Lord; and therefore no wonder if David concluded (Psal. 144.15.) Happy are the people that are in such a case, yea, happy is that people whose God is the Lord, for they have him, who is Lord of all, of all under the whole hea∣ven.

Lastly, If all be the Lords under the whole heaven, then, let us above all things labour to assure an interest in the Lord. To be able to say the Lord is our God, is the surest way to a worldly estate; if we have him who hath all, we have all; as one said, If God be mine, then all is mine. 'Tis the happiness of all the peo∣ple of God, that God is theirs; This God is our God, we have waited for him. The Lord, who is our God, is the God of salvati∣on. Believers appropriate God to themselves; they do not stand talking of gold and of silver, of houses and lands, but, say they, God is our God. Keep close to God in Christ, and he will keep you. You cannot but have enough, when you have God, who hath all things under heaven, yea, and all things in heaven.

JOB, Chap. 41. Vers. 12, 13, 14, 15, 16, 17.

12. I will not conceal his parts, nor his power, nor his comely proportion.

13. Who can discover the face of his garment? or who can come to him with his double bridle?

14. Who can open the doors of his face? his teeth are terrible round about.

15. His scales are his pride, shut up together ••s with a close seal.

16. One is so near to another, that no air can come between them.

17. They are joyned one to another, they stick to∣gether that they cannot be sundred.

THe Lord having spoken both of the quantity or greatness, and of the quality or stoutness of Leviathan; having also, made application of both, in the former part of the Chapter, he now proceeds to a more particular description of him.

Vers. 22. I will not conceal his parts, nor his power, nor his comely proportion.

We have here God speaking, I (saith the Lord) will not conceal his parts. There is a two-fold opinion about the connection or dependance of this verse.

Some joyn it with the former, the eleventh verse; Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine. Now, in case any one should stand forth with that boldness as to tell the Lord, he had prevented him, he had been a fore-hand with God; Well, saith the Lord,* 1.529 if any will undertake this, if any man dares affirm, that he hath pre∣vented me, I will not conceal his parts, nor his power, nor his comely proportion, I will do him no wrong, I will not shadow, nor obscure his worth; I will set him forth in his fairest colours, or paint him to the life, in all that he is, in all that he can say, or do, or shew himself to be in such a contest with me, or in his under∣taking

me about this matter. And when that's done, I shall easi∣ly, and quickly convince him, or make him both see and confess, that he is a poor weakling, that he is nothing, or, if any thing, vile, compared with me: For if I do but oppose to him the parts, powers, and comliness of Leviathan, he will find himself over-matched. Thus, I say, some conceive the Lord referreth to the former words, as promising to him right, that should accept the challenge there made, and say, that he had prevented God, or had been aforehand with him.

* 1.530Others give it thus, if any man shall venture to answer my challenge, I will not conceal his lies (so the word, by us transla∣ted parts, is rendred, Chap. 11.3.) nor his boasting words, not the rhetorical ornaments, nor the comely proportion of his speech, in pleading and arguing with me; all which will be found upon trial, to be but lies, vain flourishes, and mear sophistical fal∣lacies.

But I rather take this verse as a general Preface to that which the Lord intended further to say, in the description of this mighty creature, Leviathan. As if he had said; O Job, that thou mayst be yet more fully convinced, how unable thou art to deal with this mighty fish; and mayst therein see, yet more clearly, how unable thou art to stand before my power, who have given both being and power to this creature, I shall go on, to give thee a more lively pi∣cture, a more particular narrative, a fuller character of him; and, as it were, anatomize this sea monster, in all his parts, powers, and proportions.

So then, in this context, and forward to the end of the 32d verse, we have the fourth part of the description of Leviathan, even, by the distinct parts of his body, together with the wonder∣ful powers, effects, and operations that appear in them; as acted by that courage, stoutness, and greatness of spirit, with which God have clothed him.

I will not conceal his parts.

The Hebrew is, I will not be silent about his parts. And when the Lord saith, I will not conceal, nor be silent, his meaning is, I will fully,* 1.531 largely, and evidently declare the parts, the power, and the comely proportion of Leviathan; I will view, as it were, all that is most observable in, and about him; I will do it exactly,

not slightly, or perfunctorily, but like an Oratour declare all his excellencies; I will not let slip, nor omit any thing that is mate∣rial or conducible to his commendation. So that, when the Lord saith, I will not conceal, he intends much more than he expresseth; As the Prophet also did (Isa. 62.1.) when he said, For Zions sake will I not hold my peace; meaning, that he would pour out his heart, and make a loud cry, in prayers and supplications for Zions sake. That's the import of his words, I will not hold my peace: As also, of those (vers. 6.) Ye that make mention of the Lord, or, ye that are the Lords remembrancers (in the concerns of Zion) keep not silence. The meaning is, speak much for Zion. A man doth not keep silence, nor hold his peace, who speaketh only a word or two. But the Lords remembrancers must speak to the full, much and often; they must urge him with many arguments, and plead hard, till he bring forth salvation in Zion. I urge this Scripture, as parallel to the Text in hand, where the Lord saith, I will not conceal, when his purpose was to speak copiously and largely.

And here the Lord setteth down three things concerning Le∣viathan, which he will not conceal;

First, His parts.

Secondly, His power.

Thirdly, His comely proportion. To these three heads, all that can be said of Leviathan is reducible.

I will not conceal his parts or members.* 1.532 This creature is made up of several heterogeneal parts or members. The word rendred parts properly signifieth the bar or bolt of a door, as also the boughs of a tree: There is a great elegancy in that metaphor, because the members of the body in any creature, are as so many boughs shot out from the stock of a tree. I will not conceal his parts.

But, what are the parts which the Lord mentions, or would not conceal?

I answer, The word parts, in our language and common speech, signifieth the inward abilities, and faculties of any man. We say, such a one is a man of excellent parts, or he hath good parts, that is, he is a wise man, an understanding man, a well-spoken man. But here in this place, the word parts notes only the limbs, members, and organs of the body, or the several pieces of the whole compages or frame of the body. Of these parts

the Lord speaketh in the following part of the Chapter. And he speaketh,

First, Of his skin (ver. 13.)

Secondly, Of his jaws and teeth (ver. 14.)

Thirdly, Of his scales (ver. 1••, 16, 17.)

Fourthly, Of his nostrils, eyes, and mouth (ver. 18, 19, 20, 21.)

Fifthly, Of his neck (ver. 22.)

Sixthly, Of his flesh all over (ver. 23.)

Seventhly, Of his heart (ver. 24.)

All these, if not more particular parts, the Lord mentions in this Chapter; and therefore he might well say, I will not con∣ceal his parts.

Nor his power.

Parts are one thing, and power is another. There may be great bodily parts, where there is but little power. That which mak∣eth parts excellent, is when they are full of power, or when out∣ward parts are accompanied with inward parts, which are the accomplishments of them. I will not conceal his power.

* 1.533The Hebrew is, The word or matter of his power. Master Broughton renders, I will not conceal the speech of strength, that is, the matter of his strength. The Hebrew word signifies, not only a word, but matter, or thing; I will not conceal the things of his power. These powers are expressed afterwards.

First, In his nostrils; By his neefings a light doth shine, in the former part of the 18th verse.

Secondly, In his eyes; They are like the eye-lids of the morn∣ing, in the latter part of the 18th verse.

Thirdly, In his mouth; Out of his mouth go burning lamps, and sparks of fire leap out (ver. 19.) Heat riseth out of the vital power of any creature: Leviathans heat is so great, that it is cal∣led fire; and from thence, smoke goeth out of his nostrils, as out of a seething-pot, or cauldron (ver. 20.) yea, his breath kindleth coals, and a flame goeth out of his mouth (ver. 21.) All these ex∣pressions shew the mighty heat within him.

Fourthly, In his neck (ver. 22.) In his neck remaineth strength. He hath not only a neck, but a strong neck.

Fifthly, In his heart (ver. 24.) His heart is as firm as a stone, yea, as hard as a piece of the nether mill-stone.

Sixthly, Such is his power, that he is terrible to others (v. 25.) When he raiseth up himself, the mighty are afraid. Yea,

Seventhly, Such is his power, That nothing can annoy him, the sword of him that layeth at him cannot hold, the spear, the dart, nor the habergeon (ver. 26.)

And Lastly, Such is his power, That he maketh the deep to boil like a pot, he maketh the sea like a pot of ointment: He maketh a path to shine after him: one would think the deep to be hoary (ver. 31, 32.) Thus the Lord describes, not only the parts, but the power of Leviathan. And in the Hebrew, the word is plural, powers, which intimates the greatness of his power, or that he is powerful in every part, each part being full of power.

There is a two-fold power. First, of strength. Secondly, of authority. Leviathan hath no power of authority, though he be called a King over all the children of pride. But he hath a mighty power of strength; That's here intended, I will not conceal his parts, nor his power,

Nor his comely proportion.

Or the grace of his disposition.* 1.534 That's the emphasis of the He∣brew. There is a two-fold disposition;

First, Of the mind, which we commonly call a mans dispo∣sition.

Secondly, Of the body, which consists in the right placing of the parts, their symetry order and proportion. Hence we tran∣slate fully, His comely proportion. Master Broughton renders it, The grace of his frame, that is, the due composition and feature of all the members of his body.

Some expound these words Ironically;* 1.535 As if when the Lord saith, I will not conceal his comely proportion, his meaning were his monstruous uncomliness. But by their leave; how great, or vast soever any creature is, there may be a comeliness, and proporti∣on, or a due disposition of the members of his body, as well as of a lesser, or little one. There are three things which make up the compleat natural comeliness of a creature. First, Distinction of members; there must be parts. Secondly, Strength, for the ex∣ercise of the parts. Thirdly, A due proportion of the parts one towards another; that's it which we properly call feature. There may be beauty, but no comeliness, without a due disposition or

proportion of parts; and where there is a due proportion of parts, there is comeliness, how great soever any creature is. All these concur in Leviathan; First, parts; Secondly, power; Third∣ly, proportion; and therefore he is, though a Monster for big∣ness, yet a comely creature. I will not conceal his parts, nor his power, nor his comely proportion.

Hence observe, First;

God hath bestowed excellent parts, power, and proportion, upon all his creatures, eminently upon some of them.

Whatsoever the Lord made, he made it (as 'tis said) in num∣ber, weight and measure, that is, exactly. The fowls of the Air, the beasts and creeping things of the Earth, the fishes of the Sea; all of them according to their kind, have excellent parts, power, and comeliness of proportion. David speaking this in general, brings it down to the particular under hand (Psal. 104.24.) O Lord, how manifold are thy works (that is, the works of Creation) in wisdom hast thou made them all (all of them, even to the very Fly, are wisely made, in wisdome hast thou made them all) the earth is full of thy riches, vers. 15. So is this great and wide Sea, wherein are things creeping innumerable, both small and great beasts; there go the Ships, there is that Leviathan, whom thou hast made to play therein. Leviathan is made in wisdom, or wisely made; the wisdom, as well as the power of the great God is visible, in the making and composure of him.

Secondly, Observe;

God is pleased to set forth, and in setting forth, the particular excellencies of natural creatures.

I will not (saith the Lord) conceal his parts, &c. God (who is without parts) is seen in the parts of every creature, and there∣fore he hath not concealed their parts. Men do not light a candle (saith Christ, Mat. 5.15.) and put it under a bushel, but on a can∣dlestick. God hath lighted a candle for us to see himself by, in making the parts of every creature, and he hath put that light on as many candlesticks, as he hath made discourses or discoveries of them in any part of the Scriptures; and that he hath done emi∣nently in the latter part of this Book of Job.

Now if God be thus pleased in declaring the parts of natural

creatures, How much more is he pleased in declaring the parts and excellencies, or those most excellent and amiable parts of the new creature! That is, the excellencies of man in his inner man. Da∣vid saith (Psal. 147.10, 11.) He delighteth not in the strength of the horse, he taketh not pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, in those that hope in his mer∣cy; and with them he is much taken: He is infinitely more pleas∣ed in speaking of their parts, and powers, and comely proportion, than in those of Leviathan, or of any the most comely and beau∣tiful creature in the world. Jesus Christ could not conceal the parts, the power, not the comely proportion of his Spouse, that is, of his Church (Cant. 4.1, 2, 3, 4.) Behold, thou art fair my love, behold, thou art fair, thou hast doves eyes within thy locks; thy hair is as a flock of goats that appear from mount Gilead; thy teeth are like a flock of sheep, that are even shorn, &c. Thy lips are like a thread of scarlet; thy speech is comely; thy temples are like a piece of a pomegranate within thy locks; thy neck is like the tower of David; thy breasts are like two young roes, that are twins, which feed among the Lillies. Thus Jesus Christ, you see, was so far from concealing, that he gave his divine rhetorick full scope to depaint all the lineaments, parts, powers, and comely proportion of his Spouse, the Church. Jesus Christ was so ravisht with the beauty which himself had put upon the Church, that like an amorous woo∣er, he could not (if I may so speak) contain himself from cry∣ing up her comely proportion. The rarest bodily beauty takes the heart, and affects the eye of Christ, no more than the gastly appearance of a rotting carcase, unless he see spiritual beauty there too; and where he sees that, he is highly pleased, though the body, where such a soul lodges, hath an appearance as little attractive or desirable, as that of a rotting carcase.

Thirdly, Consider the reason why the Lord insists so much in declaring the parts and powers of Leviathan; the reason was, that God might declare his own power: it was not for Leviathans sake that God declared his parts, &c. but that he might declare him∣self in Leviathan.

Hence note;

The parts, powers, and comely proportions of the creature, clear∣ly evidence the excellencies of God.

The Lord chiefly proclaimed his own name, when he proclaim∣ed the name of Leviathan (Rom. 1.20.) 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 Godhead. The unseen God hath made all things, that he may be seen in them. When he makes a Comment upon his own works, why is it? but that he may make a Comment upon himself, and ex∣pound his own glory in them. And as the excellencies of the Lord are seen in the works of creation, so in the works of provi∣dence; and he hath therefore made so many declarations of them to us, that his power, wisdom, and justice may shine through them to us (Psal. 75.1.) That thy name is neer, thy wondrous works declare. And he said to Pharaoh (Exod. 9.16.) For this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the earth. All that the Lord doth to, or in the creature, is to get himself a name, and a glory; there∣fore let us give God the glory of his power, wisdom and good∣ness in all his works.* 1.536 It was the saying of one of the Ancients, A Pagan may deny that there is a Christ, but a Pagan cannot deny Almighty God. A Pagan may deny Christ, for that's meerly mat∣ter of faith; but sense will lead a Pagan to believe there is a God, or some omnipotent power that hath wrought all these things. If we see a stream, that assures us there is a Spring or Fountain; if we see a goodly Palace built, that assures us it had a builder, a maker. And if the stream be full, what is the fountain? If the Palace built be great and magnificent, how great, how magnifi∣cent was the builder! Every house (as the Author to the Hebrews said upon another occasion, Chap. 3.4.) is builded by some man, but he that built all things is God.

Fourthly, Seeing the Lord is pleased to read such a natural Phylosophy Lecture upon this creature, we may take this Obser∣vation from it.

God would have man know the parts and powers of the crea∣tures.

Why doth the Lord in this book, speak at large of them, and of their powers, but that we may take notice of them, and under∣stand them? or that we should search and study them? What the Psalmist speaks concerning the works of providence, is true of the Lords works in nature (Psal. 111.2.) The works of the Lord are great. And (vers. 4.) He hath made his wonderful works to be remembred; that is, that they should be spoken of and memoriz'd. And therefore having said at the beginning of the second verse, The works of the Lord are great, he adds in the close of it, Sought out of all them that have pleasure therein. His work is honourable and glorious, &c. The works of God are to be searched to the bottom (though their bottom cannot be found) by all those that have pleasure, and delight either in God, or in his works; and they therefore search them out also, because they encrease and better their knowledge of God the Creator, by encreasing and better∣ing their knowledge about the creature.

From the whole verse we may infer,

First, If God will not conceal the parts, the power, and comli∣ness of his creatures, then let not us conceal the power, the glory, and the excellency of God: Yea, let us with heart and tongue declare the glorious perfections of God, how holy, how just, how wise, how merciful, how patient and long-suffering a God he is. When God makes the creature known to us, he would much more have us know himself, and make him known. Davids heart was set upon this duty (Psal. 9.14.) Thou hast lifted me up from the gates of death, that I may shew forth all thy praise, in the gates of the daugh∣ter of Sion. As if he had said, This, O Lord, was thy design in lifting me up from the gates of death, that is, from deadly dan∣gers, or killing diseases, that I might declare thy praise in Sions gates, or, that I might declare how praise-worthy thou art to all who come into the gates of Sion. And again (Psal. 118.17.) I shall not die, but live, and declare the works of the Lord. In the 40th Psalm, which is a Prophecy of Christ, he speaks in the words of the Text (vers. 10.) I have not hid thy righteousness within my heart, I have declared thy faithfulness and thy salvation, I have not concealed thy loving kindness and thy truth from the great con∣gregation.

As the Lord saith here concerning Leviathan, I will not conceal his parts, so saith the Prophet, I will not conceal his loving kindness and truth, &c. Which, as it is most true of Christ, whose work it was to do so, as also the end of all his works, so it shew∣eth what we ought to do, and what should be the end of all our works, not to conceal the righteousness and goodness of God, but declare them in the great congregation. And as Christ declared the glory of the Father, so should we the glory of Christ. We read the Church engaged in this. As I shewed before, Christ could not conceal the parts of the Church, so the Church could not conceal the parts of Christ (Cant. 5.9.) There the question is put to the Church; What is thy beloved more than an∣other beloved, that thou dost thus charge us? The Church being asked this question, will not conceal the parts, nor the power, nor the comely proportion of Christ her Beloved, but gives a copi∣ous Narrative of his gracious excellencies (vers. 10.) My Beloved is white and ruddy, the chiefest among ten thousand; his head is as most fine gold, his locks are bushy, and black as a Raven; his eyes are as the eyes of Doves by the rivers of waters, washed with milk, and fitly set; his cheeks are as a bed of spices, as sweet flowers; his lips like Lillies, dropping sweet smelling myrrh; his hands are as gold rings, set with Beryle; his belly is as bright Ivory, overlaid with Saphyres; his legs are as pillars of marble, set upon sockets of fine gold; his countenance is as Lebanon, excellent as the Cedars; his mouth is sweet, yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. Thus, as Christ con∣cealed not the parts of the Church, so the Church concealed not the parts, the power, and comely proportion of Christ. And did we more consider who Christ is, and what he is, both in himself, and unto us, we should be more, both in admiring within our selves, and in reporting to others, his parts, his power, and come∣ly proportion.

Secondly, If God hath not concealed the knowledge of his creatures from us, if he hath not concealed the parts, &c. of Le∣viathan from us, Then certainly he will not conceal the knowledge of himself, and of his Son, from us. We may get to heaven, or be saved, though we know not the creatures thus distinctly; but without the knowledge of God in Christ, we know no salvation (Acts 4.12.) If therefore the Lord hath acquainted us thus parti∣cularly

with the knowledge of the creatures, which is an inferior and not so necessary a knowledge, doubtless he hath acquainted us with the knowledge of himself, which is altogether necessary. This is life eternal, to know thee the only true God,* 1.537 and Jesus Christ whom thou hast sent (John 17.3.) It is an useful knowledge to know the creature, to know the Leviathan; but it is of absolute necessi∣ty to know God the Father, Son and Spirit. God hath not con∣cealed himself from us, nor his will from us, neither what he would have us do and believe, nor what he will do for us. The Apostle Paul could say to the Church at Ephesus, I have not shunned to declare to you the whole counsel of God (Acts 20.27.) The Lord hath not shunned to declare his counsel for our dire∣ction, for our instruction, for our caution, and for our consola∣tion; he will not conceal the knowledge of himself from us, in what is needful for us to know unto salvation.

The Lord having thus prefaced his purpose to declare the parts, &c. of Leviathan, comes in the next words to declare his parts.

Vers. 13. Who can discover (or uncover, as some) the face of his garment.

That is, his garment. The word rendred face is redundant. As to flie from the face of a man, is to flie from a man; and to flie from the face of the sword, is no more than to flie from the sword. The face of any thing strictly taken, is the superficies of a thing, or that which is uppermost. The face of the earth is the upper part of the earth, not the whole earth. But here the face of Le∣viathans garment, is his whole garment.

But then the question is, what is this garment?* 1.538 I may give you a fourfold answer.

First, Some learned Interpreters are of opinion, that the Sea it self is here intended by this garment, because the Whale doth, as it were, wrap himself in the waters, as we do in a garment. The Sea is his garment, saith Mr. Broughton; who can take that from him, and bring him to Land?

Secondly, Others conceive, that by this garment, we are to understand, the skin of the Leviathan. The natural garment of every creature is his skin. At first mans, not only natural, but only garment, was his skin, and afterward his artificial garment was made of skins. Who can discover the skin of the Leviathan? that is, who can fley off his skin, and so strip him of his garment?

* 1.539Thirdly, Others who interpret this garment, the skin, yet con∣ceive it spoken, not of the skin of his whole body, but the skin about his face, and which hangeth over his eyes, which no man is so hardy (unless he be fool-hardy) as to open and take away.

Fourthly, Some take these words as a proverbial speech, who can take away a piece of his skin, or touch his skin? As we com∣monly say of a proud and wrathful man, who dares touch him, or pull off so much as a single hair from his beard?

I shall pitch upon the second interpretation, that by the gar∣ment of Leviathan is meant his skin, which is his natural gar∣ment. There are many remarkable things spoken afterwards in this Chapter, about the skin of Leviathan; Here 'tis called his garment.

Whence note;

God hath given every creature some kind of garment or covering.

The Whale hath his garment; he could not abide the water without it. All trees and plants have a garment, the rind or bark; they could not abide the air without it. Every beast and bird hath a garment; they could not abide either heat or cold without it. 'Tis said of man in the state of innocency, that he was naked (Gen. 2.18.) And the man and the woman were both naked, and were not ashamed: yet they were not quite naked, they had a na∣tural garment, though not an artificial one, their skin; yea, they had a better natural garment than their skin, their innocency, and that was the reason, why they were not ashamed. Since the Fall, mans natural garment is not enough to keep him from either cold or shame, he must have an artificial garment over that; nor is any artificial garment, how thick, or rich, or costly, or fashionable so∣ever, enough to keep him from shame, he must have a spiritual one; he must (as the Apostle exhorts, Rom. 13.14.) Put on the Lord Jesus Christ; he must put on the new man, which after God is created in righteousness and true holiness (Eph. 4.24.) else he hath reason to be ashamed. All are naked, till they put on this garment, Christ and his Graces. And they that have put on this garment, shall be cloathed with the garment of joy and glory. Being cloathed thus, we shall not be found naked, as the Apostles word is (2 Cor. 5.3.) The Lord hath bestowed a garment upon

every creature, and upon man, garments of beauty and glory. Who can discover the face of his garment?

Or who can come to him with his double bridle?

There is much contending about the meaning of these words, or what is meant by this double bridle; but I shall not make any stay about it.

The text may be read thus: Who can come within his double bridle. The Geneva translation is near ours; Who can come to him with a double bridle? But what is this double bridle?

First, Some understand this double bridle as a part of Leviathan.* 1.540 Who can come to his double bridle? or into the doubling of his bri∣dle? As the verdure or greenness of grass is put for green grass, so (say some) the duplicature or doubling of his bridle, is nothing else but his double bridle, that is, his jaws or mouth, which have some resemblance to a bridle when they are opened, or at their end. Now according to this reading, the meaning is, who dares come within his lips or jaws, which look like a double bridle? Surely no man dares make such an adventure, seeing his jaws are so vast, or wide, and terrible, that it may even strike a man of cou∣rage with terror, or into a fit of trembling to look into them.

Secondly, Others (because the jaws are spoken of afterwards) understand this double bridle, of any thing which man may at∣tempt to put into his jaws to subdue him with; as if it had been said, who can coerce or bridle him, though he have never so strong a bridle, though he have a double bridle? The word ren∣dred bridle, properly signifies the reine of a bridle.* 1.541 There are two words by which a bridle is expressed, the one signifying the bit, which is put into the mouth of a horse, the other the nead-stall and reins, which a horseman holdeth in his hands. Here we may take it for the whole bridle, and that the strongest bridle, as we render, a double bridle: As if it had been said, who dares come neer Leviathan, as we commonly do to a horse, to put a bridle in∣to his mouth? who will undertake to halter or bridle him, with all his skill and strength? Thus the Relative His doth not respect Leviathan, but the man who comes to bridle him: And this is most probable, because, if by the double bridle we understand the jaws of Leviathan, this would be the same with what is spoken plainly in the next words.

Vers. 14. Who can open the doors of his face?

The Lord compareth the gaping jaws of Leviathan to doors, to which also the lips are compared in Scripture (Psal. 141.3.) Keep the door of my lips. As by a Metaphor our lips are called doors, so Leviathans jaws bear the similitude of a two-leav'd door; which, who can open? This seems to carry on the allusion to a horse, whose mouth must be opened before he can be bridled. Who can force Leviathan to gape, that he may put a bridle into his mouth? That which is said of him in the latter part of the verse, may make any one afraid to do so, for

His teeth are terrible round about, or terrour is round about his teeth.

His teeth are not to be meddled with, they are so terrible. As the holy Prophet said to Pashur, that false Prophet, Thy name shall be called Magor Missabib, terrour round about (Jer. 20.2.) So the teeth of the Leviathan are terrour round about.* 1.542 If any one come near him, he will see reason enough to be afraid. His teeth are terrible. Dread dwells round about his teeth; and why so? why are his teeth so terrible? Surely, because they are so hurtful, he being able to tear any man to pieces with, or to break a mans bones with his teeth.

Hence note;

That is terrible to us, which we perceive hurtful to us.

The teeth of Leviathan are terrible round about, because he can soon crush those that come near him with his teeth. Now, if that be terrible, which we see can hurt us? let us remember how terrible the unseen God is! His teeth (as I may say) are terrible round about. The Apostle tells us so, while he saith (2 Cor. 5.11.) Knowing the terrour of the Lord (that is, know∣ing how terrible the Lord is) we perswade men. God loves to save, but he can destroy us, sooner than Leviathan can crush us, were we between his teeth. The consideration of the terrible∣ness that is in any creature, should lead us to consider how terri∣ble the Lord is to those who provoke him. Are the teeth of a Leviathan, or the teeth and paws of a Lion te••rible? is the sting of a Serpent, or the poison of Aspes terrible? how terrible then

is the wrath of God! As what is sweet, and comfortable to us in the creature, should lead us to consider how surpassing sweet and com∣fortable God is; so that which is dreadful, and terrible in the crea∣ture, should lead us to consider how dreadful and terrible God is. And as it is good for us, often to say unto our selves, O how good is God! so to say, O how terrible is God! Yea, David would have us say so unto God (Psal. 66.3.) Say unto God (that is, acknowledge with admiration) how terrible art thou in thy works! And (ver. 5.) Come and see the works of God; he is ter∣rible in his doings toward the children of men. Yea, God is terri∣ble to his own people (Psal. 68.35.) O God! thou art terrible out of thy holy places, that is, out of the Church and Church as∣semblies: the Lord many times declares himself very terribly in those sacred assemblies. How terrible was God in his Church, when he devoured Nadab and Abihu with fire, for offering strange fire before him, which he commanded not! (Levit. 10.1, 2.) How terrible was the Lord out of his Church, when he struck Ananias and Saphira dead! (Acts 5.5, 10.) how ter∣rible was the Lord out of his holy place, the Church, to the Co∣rinthians! concerning whom the Apostle saith (1 Cor. 11.30.) For this cause (that is, their unworthy partaking of the Lords Supper) many are weak and sickly among you, and many sleep. God deals terribly with those who are not regardful of him, who prepare not themselves with due and reverential respect to his holiness, for holy duties. He is a jealous God, and he will not hold them guiltless (that is, he will hold them very guilty, or deal with them as with guilty persons) who take his Name in vain (Exod. 20.7.) When the Law was given, so terrible was the sight, that Mo∣ses said, I exceedingly fear and quake (Heb. 12.21.) The Lord appeared thus terrible at the giving of the Law, to shew how terrible he will be to sinners, who transgress the Law, and repent not of, nor turn from their sins and transgressions; yea, the Lord (for their trial) shews himself very terrible to good men, to broken-hearted and repenting sinners. Heman had long and sad experience of this (Psal. 88.15.) I am afflicted, and ready to dye from my youth up: while I suffer thy terrours, I am distracted. And for this Job made that grievous complaint (Chap. 6.4.) The arrows of the Almighty are within me, the poison whereof drinketh up my spirit, the terrours of God do set themselves in array

against me. Now if the Lord make such a terrible war upon Saints, if he terrifie them, even till he hath distracted them; how will he draw up his terrours as an army, or his army of ter∣rours, in battle array against the wicked and ungodly! How often doth the Lord express himself by terrible things against such? As he sometimes destroyeth sinners secretly, or without any appea∣rare: of terrour (Hosea 5.12.) I will be unto Ephraim as a moth. So often openly, he comes upon them as a Lion, or as a Bear, (Lament. 3.10.) He was unto me as a Bear lying in wait, and as a Lion in secret places. The Lion and Bear often lye close, and in secret places, to wait for their prey; but they no sooner get them within their reach or danger, but they rise up and devour them openly.

Again, if we are afraid to meddle with terrible things? how should we fear to meddle with sin! Sin hath terrible teeth, it will bite like a Serpent (Prov. 23.32.) and tear like a Lion. 'Tis sin that maketh all things terrible to us. God himself is not ter∣rible, but as we are sinners: sin hath made all things terrible, and troublesome to us that are so. The teeth of Leviathan had not been terrible to man, if man had not sinned against God. His teeth are terrible round about.

Beza seems to object from this part of the description of Le∣viathan, that the Whale cannot be meant by Leviathan, because the Whale hath no teeth.

I answer, First, Though Whales, catcht by our Sea-men, have no teeth properly taken, yet they have somewhat which is Ana∣logical to teeth, they have that in their mouths, which is as terri∣ble as teeth.

* 1.543And secondly, Naturalists tell us, and Beza himself confesseth, that there are many fishes of the Whaley kind, which have very terrible teeth. And though Bochartus insisteth much upon the teeth of the Crocodile, which for number are threescore, and for their nature terrible enough; yet he doth not at all improve this part of Leviathans description against the Whale, which, I sup∣pose, he would have done, had he found it unapplicable to the Whale.

Now as Leviathan is armed with teeth, as offensive weapons, to hurt others, and to be a terrour to them, so with desensive armes to secure himself from hurt, as it followeth,

Vers. 15, 16, 17. His scales are his pride, shut up together as with a close seal. One is so near to another, that no air can come between them. They are joyned one to another, they stick together, that they cannot be sundred.

In these three verses Leviathan is described. First, By the confidence which he hath in his scales; they are his pride, being like bucklers of brass. Secondly, By the natural closeness of his scales; so close they are, as if sealed, that no air can come between them. Thirdly, By the indissolubleness of his scales; they are joyned so fast one to another, that they cannot be sundred.

His scales are his pride.

The strong sheilds have pride, saith Master Broughton; that is, his scales, which are as so many sheilds for his defence, are his pride. The word is not elsewhere rendred scales, but strong pieces (Chap. 40.18.) and here it may be rendred, strong pieces of sheilds, scales resembling shields, both in their fashion and use.

His scales are his pride, that is, he is proud of his scales. What∣soever any man is proud of, may be called his pride. If a man be proud of his riches, then his riches are his pride; if of his parts, then his parts are his pride; if of his strength and beauty, then strength and beauty are his pride. Leviathan's scales are his pride, that is, he is proud of his scales.

Here again it is objected, as before about teeth, The Whale hath no scales, therefore Leviathan cannot be the Whale. The learned Bochartus insists much upon this argument against the Whale, proving also by many authorities (which is clear to sight in those carkasses of Crocodiles which are among us) that the Cro∣codile hath great and strong scales, and those very closely laid, or joyned together. The objection hath much weight in it,* 1.544 yet these two answers are given to it.

First, Though Whales taken in these parts of the world have no scales, properly so called, yet they have a very thick and hard skin, resembling scales. The skin of the Elephant, and of the Whale, is extream hard, and almost insensible, said the Oracle a∣mong Physitians.

* 1.545Secondly, It is reported, that some Whales, or Whales in some parts of the world, have huge scales. There was seen cast up upon the sea-shore (saith one) a monstrous fish, of fifty cubits long, which had scales all over of a cubit thick. These were strong scales indeed: and though we have not known or heard of any such in these parts of the world, yet who can say knowingly there are none such in any part of the world, as literally answer the description of Leviathans scales. I grant, that the three ex∣ceptions, which Bochartus takes against the testimony of Near∣chus are very considerable. First, That he stands alone, and is but a single witness. Secondly. That he doth not say he saw such a whale, but only heard it of certain Mariners, who said they saw such a one; which sort of men are not always to be credited. And he adds, Thirdly, That though Nearchus should have said, that himself had seen such a Whale, yet little credit were to be given him, he being an Author of no good credit. These con∣siderations, I confess, may somewhat weaken the testimony of Nearchus; yet I see no reason, why they should utterly infringe and disable it. For, first, one man may speak truth in it self, as well as two or three, though the testimony of one be not so au∣thentick to others, as the testimony of two or three. Secondly, ••hough some Mariners over-reach in their repo••ts, yet it doth not follow that they did so from whom that report came. And, Third∣ly, Though Nearchus be justly charged with failing, and falseness in some things, yet none can say, his whole book is nothing else but a bundle of lies. And if there be any truths in his writings, as, I suppose, no man will deny, but there are many; then why this report of a Whale, or mighty fish, of that kind, with great scales, may not be reckoned among the truths contained in his writings, rather than among the lies, let the Reader judge.

Now though it be questioned, what animal this Leviathan is? yet 'tis out of question, that he hath scales upon him, or that which amounts to scales; For (saith the Lord) His scales are his pride.

* 1.546Some render the words thus; The majesty of his scales is like strong shields. He is like a Curassier or an Horse-man, armed Cap-a-Pe, or all over. But I shall abide in our own reading, His scales are his pride, or his hight; his spirit is heightned by them.

Hence note, First;

There is a kind of pride in brutes and irrational creatures.

Pride strictly taken, is proper to man; yet there is more than a shadow of pride in brutes. Even as a man is proud of fine new cloaths, so is a horse of his trappings; or as a man is proud of a strong glistering shield, so is Leviathan of his scales. And I may safely say, that as some beasts are proudish, so all proud men, so far as they are proud, are brutish. It is not for want of grace only, but for want of a due exercise of reason, that any man is proud.

Secondly, Note;

Extraordinary attainments or injoyments, are occasions of pride.

Why are Leviathans scales his pride? 'Tis because they are so strong and close, that he thinks himself safe from all injuries un∣der their shelter. The word properly signifyeth a buckler of molten brass. They who are armed with such a defensive wea∣pon, fear neither sword nor spear. Any great injoyments or at∣tainments, are occasions of pride. The Peacock is proud of his feathers, and the horse of his strength; and men are proud of their riches and worldly abundance (1 Tim. 6.17.) Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches. Some good men, no sooner get a few golden scales, or their scales a little gilded, but they begin to be proud; therefore the Apostle gave Timothy that charge, to warn such rich men as professed the true faith of the Gospel, to take heed of high-mindedness. And as men are apt to be proud of their riches, so are women of their beauty, and the learned of their knowledge, and the wise of their understanding, and great men of their power, and godly men (if they have but gifts beyond their brethren) are apt to be proud of them: And as some are proud of the gifts given them by God, so many are proud of the gifts given by them to men, I mean, of their good deeds or works of charity. Salvation (saith the Apostle, Ephes. 2.9.) is not of works, least any man should boast. If salvation were by working (either by works of grace, or gracious works, towards God, or works of charity towards men) men would be boast∣ing, which is properly the work of pride. Again, men are very

apt to be proud of their priviledges. The Nation of the Jews, how proud were they of that priviledge, that they were Abra∣hams children, that they had the Law and Temple: Whence the Apostle left that serious admonition to the Gentiles (Rom. 11.20.) Because of unbelief they were broken off, and thou stand∣est by faith; be not high minded, but fear. Do not pride your selves in your priviledges as they did, lest you also be broken off as they are. Lastly, some have been proud, even of their graces; that of the Apostle argueth it (1 Cor. 4.6, 7.) Who hath made thee to differ? (thou hast grace, and another hath none; who hath made this difference between thee and him? hath not God?) what hast thou, that thou hast not received? why then dost thou boast as if thou hadst not received it? Even they that have re∣ceived grace, are in danger of boasting, as if they had not re∣ceived it. I may say, as of all proud men, so of all men, who are but toucht with pride, as here it is said of Leviathan, Their scales (some attainments or other) are their pride. And hence we may infer, If great attainments are an occasion of pride; then

Let us pray for an humble heart in high injoyments and attain∣ments. If you have strong scales, much strength about you, or in you, beg hard for humility; be not like Leviathan, let not your scales be your pride. His scales are his pride,

Shut up together as with a close or strait seal.

Things straitly sealed up, can hardly be parted. How close the scales of Leviathan are, is further shewed,

* 1.547Vers. 16. One is so near to another, that no air can come be∣tween.

The Lord doth not say, you cannot put a straw, or a hair be∣tween, but no air can come between. The air is the most subtile thing in nature; the air passeth through not only little cranies, but imperceptible pores; yet the juncture of Leviathans scales is so close, that the subtile air cannot pass between. The next verse is only an hightning of the same thing.

Vers. 17. They are joyned one to another, they stick together that they cannot be sundred.

Scales are lap't one over another, like the tiles of an house, they stick like boards glued. The Hebrew is, they are joyned a man

to his brother.* 1.548 'Tis common in that language to call two things joyned together a man and his brother, or a woman and her sister. Thus (Exod. 25.20.) And the cherubims shall stretch-forth their wings on high, covering the Mercy-seat with their wings, and their faces shall look one to another; The Hebrew is, shall look a man to his brother. Again (Exod. 26.5.) Moses giving directi∣on about the loops, for the curtains of the Tabernacle, saith, Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain, that is, in the coupling of the second, that the loops may take hold one of another; The Text is, a woman of her sister. Thus union is expressed, because 'tis sup∣posed a man and his brother, a woman and her sister, keep near to∣gether in love. Leviathans scales are joyned as close together as a man and his brother, or as a woman and her sister, that is, they are most closely joyned, or as some take the allusion, they stick together as prisoners, that are linked and chained one to another. This union or closeness of Leviathans scales, shews both his strength and his safety.

Hence note;

Ʋnity is a great means to keep any strong and safe.

How cometh Leviathan to be so safe? his scales are close to∣gether. If he had never so strong scales, were they not joyned to∣gether, they could be no safety to him; union makes every thing stronger and safer. A company of arrows, bound up together, how strong are they? by which Sylurus invited his Sons to unity. Ahab, no doubt, had very strong armour, armour of proof, but it had joynts in it (1 Kings 22.34.) And so, A certain man drew a bow at a venture, and smote the King of Israel between the joynts of his harness. Death, the deadly arrow, made its entrance at the joynts of his Armour. Weak things closely joyned together become strong, and strong things wanting union prove weak. Sa∣tan is the strong man Armed, and the Scriptures of truth tell us, that Satans kingdom is not devided, there is no casting out devils by Beelzebub. Satan and his agents stick together, as the scales of Leviathan, in opposing the kingdom of Jesus Christ (Psal. 83.5, 6, 7.) They have consulted together with one consent, they are confederate against thee. Gebal, and Ammon, and Amaleck, the Philistines, with the Inhabitants of Tyre, Assur also is joyned

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with them. These were all cleaving together, as close as the scales of Leviathan, in opposition to Israel. Herod and Pilate, once no good friends, laid down all their animosities, and cleaved close together, like the scales of Leviathan, to crucifie Christ; and so have evil men, in all ages, to hinder the progress of his kingdome. It is said (Revel. 17.12, 13.) of the ten horns (which are there expounded to be ten Kings) these have one mind. They who seldome agree in their own affairs, agree all in assisting the beast, as 'tis there said, These have one mind, and shall give their power and strength unto the beast. The Scripture takes no∣tice of this their union, not as a good thing, but as a strange thing; that ten Kings, of different nations, of different interests and dis∣positions, should agree in giving their power and strength, that is, their civil power, the power of their kingdoms to the beast; that is, to uphold his kingdom, which is, doubtless, the kingdom of Antichrist. How may this shame those, who profess a love to, and themselves subjects of the kingdom of Christ, for their divisions! Godly men should cleave together, as the scales of the Leviathan which cannot be sundred, in that which is good. And are not their differences and divisions, their distances and breaches to be lamented? which are so very great and wide, that not only the thin circumambient air, but gross circumventing bodies, may come between them. So far are they oftentimes from cleaving together, in duty to God and man, like the scales of Leviathan, that they hang together (as we say) like ropes of sand. The Evangelist Luke speaks of a time (Acts 4.32.) When all believers were like the scales of Leviathan, Then the multitude of them that believed (that is, all they that believed) were of one heart, and of one soul. Here they were not only joyn∣ed, like the scales of the Leviathan, but they were joyned, as if they were all but one scale. Godly men should carry it towards one another, as members of the same body, and acted by the same spirit. They who have relation to those seven ones mentioned (Ephes. 4.4, 5, 9.) should labour to be one, should be found endeavouring (as 'tis there said, ver. 3.) To keep the unity of the spirit, in the bond of peace.

Further, by way of allusion. The lusts of carnal men in ge∣neral, are like the scales of Leviathan, sticking so close to them, and one to another, that the Spirit of God, in the Ministery of

his word finds no passage between, till he makes one; yea, hard∣ness of heart, obstinacy and impenitency are expressed by this word (Lam. 3.65.) Give them, O Lord (saith he) hardness of heart, thy curse unto them. Give them sorrow of heart; so our translation renders it. The Hebrew is, Give them a shield upon their heart. The word is the very same, which is here translated scales, the scales of Leviathan being as so many shields, so strong and thick, that nothing can enter. It is sad, when we have scales on our eyes. It was said of Saul, when in that vision he was stricken blind, that before he received his sight, scales fell from his eyes. Ananias being sent to him, said (Acts 9.17.) Brother Saul, the Lord (even Jesus that appeared unto thee in the way as thou camest) hath sent me, that thou mightest receive thy sight, and be filled with the holy Ghost; and immediately there fell from his eyes, as it had been scales, &c. All men naturally have scales on their eyes. It is sad to have a scale on the eye, any thing that doth hinder the sight of spiritual things; but how sad is it to have scales on the heart also! To all impenitent persons, their lusts are as so many scales and shields upon their hearts; and they have so many scales upon their hearts, and those such hard ones, that nothing but an Almighty power can make entrance or impression. None are in so much danger, as they that are fenced and armed with these scales. It is best for man to open a naked breast, to receive every stroke which the sword of the Spirit, the Word of God, makes upon him.

JOB, Chap. 41. Vers. 18, 19, 20, 21, 22, 23, 24, 25.

18. By his neesings a light doth shine, and his eyes are like the eye-lids of the morning.

19. Out of his mouth go burning lamps, and sparks of fire leap out.

20. Out of his nostrils goeth smoak, as out of a seething pot, or caldron.

21. His breath kindleth coals, and a flame goeth out of his mouth.

22. In his neck remaineth strength, and sorrow is turned into joy before him.

23. The flakes of his flesh are joyned together, they are firm in themselves, they cannot be moved.

24. His heart is as firm as a stone, yea as hard as a piece of the nether mill-stone.

25. When he raiseth up himself, the mighty are a∣fraid; by reason of breakings they purifie them∣selves.

IN the former context, the Lord spake of the covering or skin, of the jaws and teeth, of the face and scales of this Leviathan. In this he proceeds yet further, to draw out the description of this vast creature.

First, By his strong neesings, vers. 18.

Secondly, By his shining eyes, in the latter part of that 18th verse.

Thirdly, By his flaming mouth (vers. 19.)

Fourthly, By his smoaking nostrils (vers. 20.)

Fifthly, By his fiery breath (vers. 21.)

Sixthly, By his stiff neck (vers. 22.)

Seventhly, By the firmnness of his flesh (vers. 23.)

Eighthly, By the firmness and hardness of his heart (vers. 24.)

Ninthly, By a twofold effect of all these, even upon the

mightiest of the sons of men, when he appears to them, or when they behold him in his motions.

First, He makes them afraid (vers. 25.)

Secondly, He causeth them to purifie themselves, in the close of that verse. In these particulars we have a prospect of the whole context. I shall but lightly touch at the most of them, and a lit∣tle insist upon the last, which we shall find most useful for instru∣ction and admonition.

The four first verses hold out, upon the matter, the same thing,* 1.549 namely, the fierce and furious spirit of Leviathan, discovered in his neesings, eyes, mouth, nostrils, breath, all which are expres∣sed by elegant metaphors, alluding to, or by comparisons made with light and fire, with lamps and sparks, with smoak and flame.

Vers. 18. By his neesings a light doth shine.

The first thing described in the former context,* 1.550 was Levia∣thans terrible head; the first in this, is the power of his brain. Naturalists teach us, that neesing is caused by the thin and sub∣tile vapours included in the ventricles of the brain, which nature striving to expel and put forth, causeth that which we call nee∣sing; So then, neesing is an effect of the expulsive faculty in the brain. The Jewish Rabbins have two observations about neesing.

First, They say, neesing is a good sign in prayer; and the rea∣son of it, as I conceive, is this, because it shews there is warmth and heat in the brain, and some fervency of spirit in the duty. That's the reason (I suppose) why they say neesing is a good sign in prayer.

Secondly, Both they and others say, Neesing is a good sign in a sick man. We say commonly, Neesing is a sign of health, it shews a vigour and quickness in the natural spirits, residing in the brain.

His neesings.

But what are these neesings of Leviathan? They who hold Leviathan to be the Crocodile, say,* 1.551 when he is sunning him∣self, or lyeth open with his face to the Sun, this causeth him to neese or sneese, and then his breath breaking out forcibly at his nostrils, is like a shining light. 'Tis said also, that the Whale

neesing,* 1.552 spouts out water, at those pipes or holes which he hath placed or made naturally upon his head or forehead (he hath a mouth (as it were) on the top of his head, not to eat with, but to spout out water with) as when a man neeseth, there comes out a vapour at his nostrils; so the Whale is supposed to neese, when he blows out showers of water through those pipes, up into the Air. The word by which the Whale is expressed in Latine, sig∣nifies this action, or, his spouting out water; and by these spoutings or neesings, we may say (as it followeth in the Text)

A light doth shine.

Because the water which he spouts up into the Air, with a great and vehement force, meeting, and as it were, mingling with the light there, looks like light, and hath a great brightness in it; so that this action of Leviathan, and the effect or concomitant of it, is as applicable to the Whale as to the Crocodile.

And his eyes are like the eye-lids of the morning, or, like the dawning of the day.

So we translate these words (Job 3.9.) Let it not (that is, let not the night in which I was conceived) see the dawning of the day, or (as the Margin hath it) the eye-lids of the morning. Levia∣thans eyes are said to be like the eye-lids of the morning, because of the lightsomeness of them. Christ saith (Mat. 6.22.) The light of the body is the eye. We may call it so in a double respect. First, because the eye is the most lightsom part of the body, or hath most light in it. Secondly, because the eye gives or lets in light to the whole body. They that want eyes, or their eye-sight, dwell in darkness. The eyes of Leviathan are not only light in themselves,* 1.553 but are like the eye-lids (that is, eyes) of the morning. But wherein doth this likeness consist? I answer, in two things.

First, His eyes are very great, in proportion to his head and body.

Secondly, His eyes are very clear. And so Leviathans eyes may be said to be like the eye-lids of the morning; First, in their greatness; Secondly, in their brightness or clearness. It is usual in Scripture to mention the morning light, when it would express the clearest light. The Prophet (Isa. 58.8.) assuring the Jews of

the greatest outward prosperity, in case they kept a true Fast, saith, Then shall thy light break forth as the morning. And when the Prophet Amos describes God, making the morning darkness (Chap. 4.13.) As also, turning the shadow of death into the morning (Chap. 5.8.) his meaning is, that the Lord can easily, and at pleasure, change a state of greatest prosperity, into adversity; and a state of deepest adversity, into clearest or highest prospe∣rity.

But some may say, if the Lord intended to set forth the ex∣ceeding clearness of Leviathans eyes, it might seem more proper to have compared them to the light at noon-day, than to the morning light.

I answer, Though the light at noon-day is clearer than that in the morning, considered in it self; yet considering the morning light, with respect to its neerness or neighbourhood to the fore∣going darkness, so we are more sensible of that than of the light at noon-day. Contraries placed neer together, illustrate each other. For, as soon as the morning appears, light conveys it self all over the Hemisphear, and makes a wonderful change in the Air. The morning light coming suddenly, and immediately af∣ter dismal darkness, affects us more than the light at noon-day,* 1.554 though greater and clearer. Leviathans eyes shine bright, even like the eye-lids or eyes, that is, the light of the morning. The Ancients give report, that Dragons and Serpents have flaming eyes.

This (saith Bochartus) is very true of the Crocodile, whose eyes are so bright, that the Egyptians used to paint a Crocodiles eye, when they would signifie the morning light; whereas great Authors write, that the eyes of the Whale are even covered with the weight of their eye-brows, or with fat, and are little bigger than the eyes of some sort of bullocks; whence it comes to pass, that the Whale losing his guide,* 1.555 dasheth against rocks and Sea-shallows. Thus he. To which I shall only oppose the testi∣mony of no inconsiderable Writer, who affirms of the Whales in the Seas of Norway, that their eyes in the night-time shine like a huge flame, so that the fisher-men, who are abroad at Sea, judge them to be great fires. And to what Bochartus saith of the Whale, that he is so dim-sighted when deep in the Sea, that he cannot find his way without a guide, I

may reply from his own shewing out of several Authors, that the Crocodile is no better at seeing when much under water, they teaching, that the Crocodiles eyes are dull while in the water, but out of the water very quick or sharp-sighted, as if then at last he recovered his eye-sight; and if so, he hath no advantage of the Whale in that particular.

Vers. 19. Out of his mouth go burning lamps, and sparks of fire leap out.

That is, somewhat goes out of his mou••h like burning lamps and sparks of fire. This is a demonstration of the extream natu∣ral heat of Leviathan: There's a continual fire in his mouth; then what is in the kitchin of his stomack, for the digestion and con∣coction 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.* 1.556 What is smoak? 'Tis 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 bow∣els, needs must smoak go out of his nostrils, which are as a dou∣ble 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.* 1.557 Le∣viathans heat is so vehement, that his breath kindleth coals. The Hebrew is, His soul or life kindleth coals. The soul and life of irra∣tional 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 com∣pared 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 compa∣red 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 burn∣ing 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 wa∣ter on fire, and turn the very billows of the Sea into burning flames.

Secondly, If the Lord hath put such a fierceness into this crea∣ture 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 founda∣tion 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 turn∣ed 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 Bo∣chartus makes this another argument against the Whale, and a little reflects upon Diodate, who joyning fully with him in opini∣on, that Leviathan is the Crocodile, yet lets 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, 'tis 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 elegancy of the Hebrew. So then, these words shew the great strength of Leviathan. A stiff or thick neck, signifies both strength of body, and stoutness of spirit. Naturalists say,* 1.558 those creatures are very strong, that are thick neckt, as Bulls, &c. and they are weak that have thin slender necks. The Scripture intimates the stiffness and unyieldingness of mans will to the commands of God, by the stiffness of his neck (Psalm. 75.5.) Lift not up your horn on high, speak not with a stiff neck; that is, with a neck that will not bow to the Lords yoak, nor obey his commands. Hum∣ble ones bow their heads to worship God, and yield their necks to his will. For though to bow down the head like a bull rush for a day, be not the Fast which God hath chosen (Isa. 58.5.) for that is but an out-side repentance, and they who do so, may still re∣main stiff-spirited and pertinacious in their sins; yet the bowing of the head hath in it the appearance of a bowed or humbled heart, and a stiff neck is the badge of a proud impenitent one. To speak with a stiff neck, is to speak arrogantly. Hannah in her Song (1 Sam. 2.3.) useth this language to the stiff ones of the world, Talk no more so exceeding proudly; let not arrogancy come out of your mouth: we put in the margin, let not hardness come out of your mouth; that is, let it not appear at your mouths, that your hearts are hard, that your spirits are high and stiff; speak no more as if you were Leviathans, as if you could not bow your necks. 'Tis good to have a neck strong to bear, but there is nothing worse than a strong neck that will not bow; yet the strength of Leviathans neck

seems rather to imply his courage than his pertinacy, as it follow∣eth, In his neck remaineth strength,

And sorrow is turned into joy before him.

There are three other readings of these words, which I shall name, and come to our own,

* 1.559First, Some thus, In his neck remaineth strength, and before him danceth fear. Several of the learned insist much upon this translation, and their meaning is this; all that come near Levia∣than, or within sight of him, are afraid; all the fish in the sea, and all the mariners upon the sea that see him, dance or hast away for fear, as if fear caused by him, triumphing over them, danced before them. He makes such a combustion by stirring the waters, and rolling in them, that be frights every living thing he meets with, none dare stand him.

Secondly, Master Broughton renders it thus, Before him danceth carefulness, that is, (as himself glosseth) he takes or hath no care, meeting with any fish to feed upon, that his taking thought is a glad∣ness. He is so strong, that he knows he can master all the fish that comes near him, and can have prey enough for the taking, to satisfie his vast stomack, and fill his belly; therefore he takes no care for tomorrow, before him danceth carefulness. Christ saith to his disciples, take no thought for the morrow: It were well if such carefulness danced before us, as Leviathans cares dance before him. We say of some men, they sing care away; and all carking, heart-cutting, and dividing cares, should even dance away be∣fore all men. The Apostles counsel is (1 Cor. 7.32.) I would have you without carefulness, as much as to say, let carefulness dance before you, or put it from you; use the means, and be not solicitous about successes or issues. The mo••e we live by faith, the less we live in care, or the more our cares dye; and they whose hearts are full of faith, cannot but have their heads emptied of cares. Some say, we have a great family, many bellies to fill, and backs to cloth, how can we be without carefulness? Consider one Leviathan needs more food than many families, yet he takes no care; God provides for him though he know it not, and will he not provide for those that know him? therefore let careful∣ness dance before you; That's a good reading for our use and comfort.

Thirdly, Others translate thus, before him passeth pennury.* 1.560 The meaning of that reading is; wheresoever Leviathan comes, he leaves nothing but pennury behind him, he devours all before him, and all little enough, scarce enough for him; all the fish he meets with all in the sea, he eats them up: the sea hardly affords enough to fill his huge belly, & satisfie his hungry appetite. As 'tis said of Behemoth, he thinks he can draw up Jordan, that is, all the waters of Jordan; so Leviathan thinks he can draw up the sea, that is, all the fish in the sea; so that, how much soever he meets with, he looks upon it as pennury, at most, as but enough for him. So that this translation, Before him passeth pennury, may have or bear these two interpretations: Either, First, That he makes all pennury where he comes; as its said of the Turkish wars, where the Grand Signiors horse treads, the grass will not grow, he treads down and spoils all; Or, as 'tis said in Scripture of those ene∣mies, The land was before them like the garden of Eden, and be∣hind them as a desolate wilderness. Or, Secondly, That he thinks all to be but pennury and scarcity (how plentiful soever it is) that is before him. That which may suffice many, is scarce a morsel, or a mouthful for him; as if all the fish in the sea could not serve him for a break-fast. As 'tis said of Alexander the Great, when he had conquered the known world, he was as hungry and sharp-set as ever, he looked upon all as pennury, and wished there were another world for him to conquer. Thus plenty is pennury to Leviathan, he is an unsatiable gulf: that's a third reading; our own saith,

Sorrow is turned into joy before him. The meaning, I conceive,* 1.561 is this, Leviathan is so strong and powerful, such strength remain∣eth in his neck, that nothing can daunt him, or bring down his spi∣rit, nothing can trouble him, much less terrifie him, he fears no∣thing, he fears none; and if any object of sorrow present it self to him, 'tis presently his joy. That which hath greatest matter of sorrow in it, is to him matter of sport, or he makes a sport of it, he even rejoyceth in the midst of those things that makes others sad; he either makes nothing of them, or no such thing of them as they appear to others: Sorrow is turned into joy before him. It is said of that Land-leviathan Alexander the Great before men∣tioned, that he even leaped for joy, when he was engaged in great dangers and hazardous attempts; then he would say exultingly,

Now I see danger suitable to the greatnss of my spirit.* 1.562 In such a sense it may be said here of Leviathan, sorrow is turned into joy before him. But whence was this? surely from his strength, and the confidence he had in it.

Hence note;

They who have great strength, think themselves above sorrow and danger.

Leviathan is so strong that sorrow is turned into joy before him; how full of joy, or how joyful then is he! as Christ saith (Mat. 6 23.) If the light that is in thee be darkness, how great is that darkness? so if our sorrow be turned into joy to us, how great is our joy? Some good men have found it so according to their faith, and most st••ong men hope it shall be so to them, ac∣cording to their pre umption. A st ong man rejoyceth to run a race, whereas a weak man is afraid of it; going is grievous to him, much more running. Whatsoever we have strength to do, if we have hearts also to do it, we rejoyce to do it; yea, we are so apt to rejoyce in our carnal strength of any kind, that the Lord by his Prophet (Jer. 9.23.) forbids it in every kind of strength, in strength of understanding, Let not the wise man glory in his wisdom; he forbids it also in strength of estate, Let not the rich man glory in his riches; and lastly, he forbids it in this particu∣lar strength of body, Let not the mighty man glory in his might. And there is great reason we should take heed of being found Leviathans in this, seing none have been more oppressed and weak∣ned with sorrow than they, who upon confidence in self-strength have thought themselves above it, or that it should certainly be turned into joy before them.

Further, It will not be unuseful to consider, That, as here it is said, Leviathans sorrow is turned into joy before him, so it is promised to, and the priviledge of, all true believers, to have their sorrows, or that their sorrows shall be turned into joy before them (John 16.20.) Verily, I say unto you (said Christ himself) that ye shall weep, and lament, and the world shall rejoyce (here's the case of Christs Disciples in this world, they shall weep and la∣ment, that is, they shall have cause to weep, and many times shall actually weep and lament) but your sorrow shall be turned into joy. As ye shall rejoyce in spirit under those dispensations which

have the greatest occasion and matter of sorrow in them, or as Eliphaz said (Job 5.22.) At destruction and famine ye shall laugh, ye shall laugh at destruction it self; so at last all the very matter of your sorrow shall be turned into joy. The most sorrowful things shall not now be able to swallow you up with sorrow, and at last you shall not know by any then present experience any sor∣rowful thing. All your tears shall be, not only wiped off from, but out of your eyes; Christ will then renew that miracle, in a metaphorical sense, which be once wrought in a natural, of which we read (John 2.) he will turn water into wine; the waters of sor∣row and tribulation, into the wine of joy and consolation. Which blessed priviledge is also clearly prophesied (Isa. 65.13, 14.)

Lastly, If by reason of Leviathans strength, his sorrow is turn∣ed into joy, surely the faithful, who have the Lord for their strength, may turn their sorrow into joy, into such joys, as none shall take from them, or turn back, or again into sorrows.

Thus far concerning the strength of Leviathans neck, and the effect of it, his joyful or merry life. The next words shew him strong all over, or in all the parts of his body.

Vers. 23. The flakes of his flesh are joyned together, they are firm in themselves, they cannot be moved.

This compactness of Leviathans flesh argues an universal strength. His flesh is so compact, as if it were a molten thing, or (as the word rendred firm in the latter pa••t of the verse signi∣fies) like brass, or bell-mettal moulton in a furnace, and cast into a body. Such is the force of the Hebrew.

The flakes of his flesh are joyned.

Though Leviathan be a fish, an inhabitant of the waters, yet the Scripture calls the bulk of his body flesh. So (Levit. 11.10, 11.) All that have not sins, nor scales in the seas, and in the ri∣vers, of all that move in the waters, they shall be even an abomi∣nation unto you, ye shall not eat of their flesh. In Scripture sence fish is flesh, the Apostle useth the same language (1 Cor. 15.39.) All flesh is not the same flesh (that is, it is not of the same kind) but there is one kind of flesh of men, and another flesh of beasts, another of fishes. The fish of the sea have flesh, as well as the beasts of the earth: And that which Job denied of his

flesh (Chap: 6.12.) we may affirm of Leviathans flesh, His strength is as the strength of stones, and his flesh as of brass. As the scales of Leviathan without, so now his whole flesh within, is spo∣ken of, as if it were made of solid brass. The very refuge, the vilest parts of his flesh (as the word which we translate flakes is rendred Amos 8.6.) are firm and strong, being joyned or glued fast together, as the Septuagint express the significancy of the word, by us rendred joyned. And as it followeth,

They are firm in themselves, they cannot be moved.

That is, one part of his flesh cannot be taken from the other, or he cannot be moved; that is, Leviathan is so strong, that nothing can stir him, or cause him to give ground, unless himself pleaseth. And as his flesh covering his bones is thus firm, so is his heart, co∣vered and defended by both.

Vers. 24. His heart is as firm as a stone, yea, as hard as a piece of the nether mill-stone.

* 1.563The heart is the principal internal part of any creature; and the flesh of the heart in every creature, is harder than the flesh of any other part of his body; the heart is a very compact and hard piece of flesh. And the Lord would have us know, that the heart of Leviathan is so hard, that the heart of any other crea∣ture, in comparison of his, may be called soft and tender. His heart

Is as firm as a stone.

That is, 'tis extraordinary hard; which is further intended by the last words of this verse,

Yea, as hard as a piece of the nether mill-stone.

Mills have two stones, an upper (which in Hebrew is express∣ed by a word, which signifies to ride, because it seems to ride (moving or turning round) upon the nether stone, which, because it bears the weight of the work in grinding, is the harder of the two, though both are very hard; as if it had been said, if any stone be harder than another, that's most like the heart of Levia∣than.

Now though this may have respect to the litteral or proper hardness of the flesh of Leviathans heart, yet we are not to stay in that sense; for there is a moral or metaphorical hardness, as well as a natural or proper hardness. The heart of one man is said to be hard, and the heart of another soft and tender, not be∣cause the natural flesh of one mans heart is hard, and anothers soft, but because of a moral hardness or tenderness in the heart of the one or other. There is no difference between them, in the body of a good and bad man, as to tenderness and hardness; but the soul-heart (if I may so speak) of the one, and of the other, differ exceedingly as to hardness and tenderness. The heart of e∣very good man (as to the spiritual constitution of it) is soft and tender; but the heart of every evil man is hard and stony. Again, a fearful man is said to have a soft heart, every little danger pierc∣eth it, or makes an impression upon it; but a man of courage and boldness is said to have a hard heart, or a heart of brass, nothing can daunt him: In this sense Leviathan hath a hard or firm heart, a heart of brass. The hardness of Leviathans heart,* 1.564 notes his cou∣rage, boldness, and stoutness; he is not timerous, like many o∣ther creatures; his heart is as uncapable of fear as a stone, and as impenetrable by any passion, as the nether mill-stone. So that, to say his heart is as hard as a stone, is all one as to say, He is fear∣less, or he is couragious. So then,

There is a threefold moral hardness of heart spoken of in Scripture.

First, Impenitency for sin, is often called hardness of heart. They who go on knowingly to sin against God, are bold daring men, they have hard hearts indeed: Such hearts have all men by na∣ture, and therefore God makes that promise to sinners, I will take away the heart of stone, and give a heart of flesh (Ezek. 36.26.)

Secondly, Unmercifulness or cruelty towards men, is called hardness of heart. We commonly say of such a man,* 1.565 he is a hard-hearted man; that is, he is a cruel and unmerciful man.

Thirdly, Couragiousness and stoutness in appearance of dan∣ger, may be called hardness of heart. A man of great courage, hath a heart hardned against all fears and dangers.

Leviathan hath a hard heart, in these two latter senses; he is cruel and unmerciful, he spares none, he swallows down all with∣out distinction, a Jonah and all, if he meet with him. The Whale

hath no mercy, and therefore may be said to have a hard heart.

Again, Leviathan is full of courage, he fears no colours (as we say) therefore he may well be said to have a hard heart.* 1.566 And those creatures which have the hardest hearts in a physical sense, are observed by Naturalists to be most daring and couragious.

Now, as Leviathan is thus fearless at the appearance of the greatest dangers, so when he appears, all are filled with fear. As he is altogether dreadless, according to the interpretation given of this verse, so he is altogether dreadful, according to the ex∣press tenour of the next.

Vers. 25. When he raiseth up himself, the mighty are afraid; by reason of breakings they purifie themselves.

We have had in the seven verses last opened, the description of Leviathan in many things, which cannot but render him an object of fear and terror; surely then, when he shews himself, all will be in a fright, even the mighty, who seem best fenced a∣gainst fear, as the Text speaks, When he raiseth up himself, the mighty are afraid.

When he raiseth up himself.

Whither? not out of the water, but in the water, or to the surface of the water; sometimes the Whale swims upon the top of the water. Now, when he raiseth up himself, or (as M••. Brough∣ton translates) at his stateliness, or (as another) both putting the word into a Noune, which we put into a Verb, At his excel∣lency

The mighty are afraid; by reason of breakings they purifie them∣selves.

In these words (as was shewed before) we have a double effect of Leviathans raising himself, in sight, or to the view of others.

The first effect is, The mighty are afraid.

The second is this, By reason of breakings they purifie them∣selves.

The mighty are afraid.

The Lord doth not say, When he raiseth up himself, the weak, and (as we say) hen-hearted cowards, but the mighty are afraid, the mighty of all sorts; not only mighty fishes, but mighty men: the stoutest Sea-men and Mariners, yea, Captains and Warriers at Sea, are afraid; and not only are they afraid when he raiseth up himself (like a moving mountain) but amazed with fear,* 1.567 and even struck dead with astonishment, The Hebrew word rendred mighty, may be carried beyond mighty men, even to Angels; and so the vulgar Latine reads it, When he lifts up himself, the Angels will be afraid. The word is applyed to the Angels all the Scrip∣ture over; it properly signifies strong or mighty ones. Angels are strong and mighty, they excel all other creatures in strength (Psal. 103.20.) If we take that translation, The Angels will be afraid, it is only to shew, that Leviathan is so terrible, that not only the fish in the Sea, and men on earth, but (if such a thing could be) the Angels of Heaven would be afraid of him. As Christ when he would set forth the efficacy of seduction, which shall be in the latter dayes, saith, False Prophets shall come, and deceive, if it were possible, the very elect (Mat. 24.24.) So this Leviathan would make the Angels afraid, if it were possible. As Ships in a storm at Sea, are said to mount up to the Heavens (Psal. 107.26.) though they alwayes keep upon the billows of the water; so by a like hy∣perbole, we may say, when Leviathan raiseth up himself, the Angels of heaven are afraid. But as the word often signifies an Angel, so it is commonly applied to men of might, strength, and courage. We translate indefinitely, the mighty, without deter∣mining it upon one or other sort of mighty ones; and so we may understand it of any among the visible creatures that are mighty. When he raiseth up himself, the mighty are afraid.

Hence Note, First;

Great dangers may put the stoutest into a fear.

Natural fear is a passion or perturbation of the mind, raised by the appearance, or our apprehension of some eminent or imminent evil, ready to take hold of us, or fall upon us. And as some are of so fear∣ful a nature, or are made so fearful by a secret judgement of God upon them, that they are afraid where no fear is (Psal. 53.5.) and

(being pursued with their own guilt) flee when no man pursueth (Prov. 28.1.) or (as another Scripture speaks) At the sound of a shaken leaf; so it is natural to all men to fear, in case of real and apparent danger, especially if the danger be like a Leviathan, very great, or if a Leviathan raise himself against them: And therefore Jesus Christ himself, being in our nature, and cloathed with flesh, though sinless flesh, began not only to be afraid, but amazed (Mark 14.33.) a little before his passion, when he saw that greatest Leviathan, the Devil, together with many great Leviathans, raising themselves to swallow him up.

And, if when a Leviathan raiseth up himself, the mighty are afraid, how shall the mighty be afraid, when God raiseth up him∣self! that's the design of God in this passage. The holy Pro∣phet gave this caution to all men (Zach. 2.13.) Be silent, O all flesh, before the Lord; for he is raised up out of his holy habitation. As if it had been said; the Lord now shews himself: he was be∣fore as one asleep, or laid down upon his bed, but now the Lord is raised up. What then? Be silent, O all flesh. The mightiest have reason then to be silent: How silent? There's a twofold si∣lence; First, from speaking; Secondly, from boasting. That charge in the Prophet is not to be understood of a silence from speaking, but from boasting; as if it had been said, Be in fear and reverence, for the Lord is raised up out of his holy habitation. Another Prophet tells us, that at the Lords appearances the migh∣ty shall tremble and be afraid (Isa. 2.19.) having said a little before, The loftiness of man shall be bowed down, and the haughti∣ness of man shall be made low, He adds, They shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth. When the Lord ariseth to shake this world by his judgements, he will make the mighty tremble, and run into the holes of the rocks, to hide themselves from his dreadful presence. If a creature, a Leviathan, causeth the mighty to fear when he ariseth, how much more may the mightiest of the world fear, when God ariseth! and therefore that prayer of David (Psal. 68.1.) Let God arise, let his enemies be scattered; let them that hate him, flee before him, may well be resolved into this conditio∣nal proposition; If God ariseth, his enemies shall be scattered, and all that hate him shall flee before him.

This may teach the mean and poor of the earth to fear him, who can make the mightiest afraid. When God is angry, the mighty cannot, then much less can mean underlings stand before him. When Leviathan raiseth himself, the mighty are afraid,

And by reason of breakings they purifie themselves.

Mr. Broughton saith, by reason of shiverings. But what are these shiverings or breakings? Leviathan breaks the waves and waters. The waves of the Sea,* 1.568 are expressed in the Hebrew tongue by a word which signifieth breakings, because they break them∣selves one against another; as also, possibly, because Ships are bro∣ken by the waves. And when 'tis here said, By reason of breakings they purifie themselves, the meaning may be this; by reason of the waves and troubled waters, which Leviathan makes when he be∣stirs or raiseth up himself, they purifie themselves. Nor doth Levi∣than break the waves and waters only, but whatever comes neer him he breaks and shivers to pieces; if a Ship be in his way, he breaks it, as some have been taught, to their cost, by sad experi∣ence. By reason of breakings

They purifie themselves.

The mighty are afraid when he raiseth himself up; and seeing him make such work, they purifie themselves. What's that? There are various understandings and expositions of this clause.* 1.569

First, The word rendred to purifie, properly signifies to erre, or to wander out of the way; and it notes, as outward erring or wandring, that of the body, when we know not whither to go, so inward wandring, that of the mind, when we know not what to do. The mind or understanding wanders often, and roves up and down, we know not whither. In this sense, several understand the words; By reason of breakings they wander, they are struck with such a fear and amazement, that they run about like men di∣stracted, and out of their wits; or, they (suppose it of Mari∣ners) know not how to guide the Ship, nor how to handle their sails and tacklings. Some chiefly insist upon this interpretation, By reason of breakings they wander, or know not what to do next to help or save themselves from perishing. A man in streights, usu∣ally saith, I know not what to do. They who are in much fear of suffering in any kind, seldom know what to do in any way, for

their own safety, and often take the unsafest way, running them∣selves further into danger, while they endeavour to escape it. This is a proper and profitable exposition; and we may note this from it.

Great fears causeth great distractions.

Every worldly fear hath somewhat of distraction in it; and in proportion to the fear, is the distraction: therefore great fear must needs cause great distraction. When men in a storm mount up to heaven, and go down again to the depths, 'tis said (Psal. 107.26, 27.) their soul is melted because of trouble, they reel to and fro, and stagger like a drunken man, and are at their wits end; their wit cannot go a step further with them, nor their reason conduct them any longer. We say in the margin, All their wisdom is swal∣lowed up. He that fears Leviathan will swallow him up, may soon find his wisdom swallowed up. Wise and mighty men may be mightily puzled in great dangers, and utterly disabled to make use, either of their wisdom or of their might. Good Jehoshaphat (2 Chron. 20.12.) when a great enemy was invading him, cry∣ed out, O our God, wilt thou not judge them? for we have no might against them, neither do we know what to do; we are bereft of counsel. Great dangers even unhinge our reason, and put it out of place. The Disciples of Christ in a storm (Mat. 8.25.) were not only like men at their wits end, but almost at their faiths end too, crying out, Lord save us, we perish; if thou help us not, we are all undone: And he said, why are ye fearful? O ye of little faith. There is nothing but faith can keep down the prevailings of fear, in great or prevailing dangers & breakings; and when once we are at our faiths end in a time of extremity, we shall soon be at our wits end also, yea, even quite out of our wits. A faithless man, is no match for little fears; & he that hath but a little faith, or is a man of little faith, may soon be over-matcht with great ones. As perfect love, either the actings of our perfect love to God, or the evidence and apprehensions of the perfect love of God to us, casteth out fear (1 Joh. 4.18.) that is, all that fear which hath torment in it; so also doth perfect faith in God, that is, a strong, a well-foundation'd, and a well and high-built faith. 'Tis either for want of faith, or for some want in faith, that mighty men by reason of breakings, are not only afraid, but wander, as uncertain of their way. That's the first reading.

Secondly, We say, They purifie themselves: What's that? there are two interpretations of this translation.

First, Some interpret it of a bodily distemper,* 1.570 coming upon the mighty by reason of their fear. In storms at sea passengers purge their stomacks, usually by vomiting, and sometimes by stool. Thus (I say) some expound this Text, that through ex∣treamity of fear, they are surprised with a suddein loosness. The Prophet speaking of a dreadful day, saith (Ezek. 7.17.) All knees shall be feeble, we put in the Margin, All knees shall go into the water; the meaning is (as all interpreters give it) they shall not be able to hold there water. And as some, upon a suddain assault of fear, cannot hold their water, so, neither can others their ordure. The reason of it is plain in nature, fear making a great dissipation of spirits, weakens the retentive faculty. Some look upon this, as a sense too low and mean for the intendment of this place, though in it self a truth. And therefore, 'tis enough to mention it; nor ought it to be left unmentioned, see∣ing it may humble us to consider unto what pitiful exigents mighty ones may be brought, when surprised with dangers. But;

Secondly, I conceive (and upon that I shall insist) these words,* 1.571 They purifie themselves, are rather to be taken morally; that is, mighty men, when they see themselves in such danger, mighty Leviathan raising himself, breaking all before him, what do they? they purifie themselves, that is, they betake themselves to prayer and repentance; and then they will purifie themselves in all hast, by confessing and vowing to put away their sins; then they will (in all hast) make their peace with God, this is a good interpretation. And the word which we translate here to purifie, is applied to this spiritual purifying, by confessing of sin, and tu••ning to God, and promises of amendment (Psalm. 51.7.) Purge (or purifie) me with hysop, and I shall be clean; only there 'tis Gods act, here mans. But as God doth purge us by pardon, so we may be said, to purge our selves by repentance, and earnest suing to God for pardon. And how usual is it, even with bad men, when they are in great danger, when they see nothing but death before them, then to fall a praying and repenting, then to confess their sins, and promise amendment, or to become new men. Thus by reason of breakings, when all is ready to be broken, loft, and spoiled, they purifie themselves.

Hence, Observe;

In great dangers; which threaten present death, or undoing at least, even common men will confess their sins, and make great shews or semblances of repentance.

When the mighty are afraid, when they are in trouble and mi∣sery, then they cry to God for mercy, and cry out upon their sins, as the procuring cause of their miseries and troubles. How good, how godly will they be for a fit (and it may work further) in a day of evil! It is said of the Marriners in a storm (Psal. 107.28.) Then they cry unto the Lord in their distresses. Even such Marriners, as seldom think of God, nor pray to him in a calm, being in a storm, fall a praying, they purifie thomselves: Now they are for repentance, now they will cast their sins over-board, seing themselves almost swallowed up by the raging sea. Thus (Jon. 1.4, 5.) When the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken: Then the Marriners were afraid; that was the first effect which the tempest wrought in them: and what was the next? that was a fit of devotion; They cryed every man to his God: Now they purified themselves by repentance and prayer. Were not these Marriners grown very good, when beset with evil? Thus many pray, repent, make lamentations over their sins, take up re∣solutions against their sins in a storm; then, or thus, even carnal, ignorant, common men will purifie themselves in times of great danger. We say well, true repentances is never too late, but late repentance is seldome true. We may say also, Repentance in a storm is good, but repentance in a storm it not always good; real dangers may produce but false, feniged, and forced repentance. And they who repent only when they are in, or because they are in a storm, were never good as yet, nor will they continue in that goodness, which then they make shew of. As a godly man puri∣fies himself when he sees a storm, so he purifies himself in a calm too, or when he is in greatest safety. And if we do not purifie our selves in a calm, as well as in a storm, our repentance is but the repentance of Heathen Marriners. Be in a calm, what you are in a storm; be when you see Lambs, what you were when you see or saw Leviathans.

Secondly, Observe;

It is a duty to repent when we see great dangers, or (as the Text speaks) great breakings.

To be sure, we ought to repent in a time of trouble: We are to repent at all times, but then most: Be careful you leave not that work undone at any time, but do it very carefully at such a time. It is said of those that were scorched with great heat (Revel. 16.9.) they blasphemod the Name of God, which hath power over those plagues, and they repented not to give him glory. And of othe s under the fifth vial (ver. 11.) They blasphemed the God of heaven, because of their plagues, and of their sores, and repented not of their deeds. It was the character of that bad King Ahaz, that in the time of his distress he sinned yet more. What! sin in a storm! sin when God is scorching, plaguing, and distressing us! This is not only greatest impenitency, but highest impuden∣cy, or most senseless stupidity. Such are like him, of whom So∣lomon speaks (Prov. 23.33, 34.) They are as he that lieth down in the midst of the sea, or as he that lieth (sleeping 'tis meant) upon the top of a mast; where, by any strong blast of wind, or great sway and yawing of the ship, he may be tumbled into the deep.

There are two things we should do, when we see breakings or great dangers, ready to break us.

First, We should hold fast all the good we have, if we have any. When we are like to lose all outward good things, and that which is better than any or all of them, our lives, we have reason to hold fast all our spiritual and inward good things, the truths of God, our faith in God, our love to God, and all his ways.

Secondly, If as yet we have not really taken hold of God, and good things, 'tis high time for us do it, when we can no longer hold, but must let go all our loved good things of this life, and even our beloved life.

Thirdly, We should in a day of evil, Let go all that is evil, that is, purifie our selves, our consciences, our lives, our hearts, our hands, from all our sins, from all that is sinful; then, if ever, let us be found in the practice of that Apostical counsel (Jam. 4.8.) Cleanse your hands ye sinners, and purifie your hearts ye

double minded. They surely are minded, or resolved to be filthy still, and never to purifie either heart or hand, who do not set their minds to purifie themselves from evil, in an evil day. When the Lord breaks us by any judgment or visitation, then 'tis high time for us to break off our sins by righteousness, as Daniel advised Nebuchadnezzar (chap. 4.27.)

JOB, Chap. 41. Vers. 26, 27, 28, 29, 30, 31, 32, 33, 34.

26. The sword of him that layeth at him cannot hold: the spear, the dart, nor the harbergeon.

27. He esteemeth iron as straw, and brass as rotten wood.

28. The arrow cannot make him flee: sling-stones are turned with him into stubble.

29. Darts are counted as stubble: he laugheth at the shaking of a spear.

30. Sharp stones are under him: he spreadeth sharp∣pointed things upon the mire.

31. He make the deep to boil like a pot: he maketh the sea like a pot of ointment.

32 He maketh a path to shine after him; one would think the deep to be hoary.

33. Ʋpon the earth there is not his like: who is made without fear.

34. He beholdeth all high things: he is a king over all the children of pride.

IN the former context, we have had an accurate delineation of the several parts of this mighty creature Leviathan, together with their wonderful operations and effects, even to the terrify∣ing of mighty men, and the putting them upon speedy prepara∣tions for death, at his appearance.

In this the Lord gives proof.

First, Of the imperitrableness, or impregnableness of the scales, skin, and flesh of this Leviathan.

Secondly, Of the greatness of his courage, stomack, and spi∣rit, in the midst of greatest dangers and oppositions; both which are shewed in the 26, 27, 28, and 29. verses of this context; which are all of a sence, and therefore I shall very briefly pass through them.

Vers. 26. The sword of him that layeth at him cannot hold.

We have in the compass of these four verses, as it were a whole magazine of armes, of war-like instruments and engines. Armes are of two sorts.

• First, Offensive.
• Secondly, Defensive.

Offensive armes are likewise of two sorts.

First, Such as we strike with, or make use of at hand; of which sort we reckon the sword and the spear.

Secondly, Such as are used at a distance; of which sort are ar∣rows, and darts, and sling-stones: All these offensive weapons are here expresly mentioned. And likewise we have here defen∣sive armes, with which we cover and shelter the body, in a time of battle or danger, from taking hurt; of which sort the helmet is a piece of armour for the head, and the habergeon or breast∣plate, for the fore-part of the body. So that here (I say) we have all sorts of armes. And as we have all sorts of armes brought together, so we have the unprofitableness or unserviceableness of them all, or their utter insufficiency to hurt Leviathan, or to save any man harmless, or from being hurt by him, as will appear, while I run over and touch upon these words.

The sword of him that layeth at him cannot hold.

The sword is an offensive weapon, with which we assault our adversary at hand. Now though a man doth lay at Leviathan with a sword, that is, useth his utmost skill and strength to make the sword enter, yet it cannot hold, or, as the Hebrew is,* 1.572 will not stand or abide; It will either be broken or dulled, and the edge of it turned and abated, or it will rebound without leaving any impression. Master Broughton renders, The sword of him that layeth at him will not fasten. As if God had said; if any be so

bold as to come near, with a sword in his hand, to strike Levia∣than, it is to no purpose, for such is the strength of his natural ar∣mour, such the hardness of his scales and skin, he is so protected, fenced, and fortified with these, that the sword can do him no more hurt than a thrust or stroke with a bull-rush. The sword can∣not enter.

No, nor the spear.

That's another offensive hand-weapon, which we use at hand.

No, nor the dart.

That's another offensive weapon, which we use at a distance. Some put these two, the spear and the dart, into one, conceiving that by these two,* 1.573 we are to understand not a spear and a dart distinctly, but a darting-spear, or the spear that goeth forth: For there are two sorts of spears. There are some spears which are held fast in the hand of him that assaults. There are another sort of spears, called Javelins, which are cast out of the hand. Thus some (I say) conceive that we are to put these two words into one; Nor can the darting spear, or Javelin (which is cast out of a mans hand against an enemy with greatest force) enter to wound him.

Nor the habergeon.

As if he had said; not only cannot these offensive weapons, spear, and dart, or the darting-spear, hurt Leviathan; but those armes which a man puts on to save himself from hurt, cannot protect him: Leviathan will be too hard for him; though he weareth a Coat of Male, an habergeon, though he be clothed all over with iron, back and breast, Cap-a-Pe, yet Leviathan can easily crush him, he can rend his corslet, as if it were but a rotten-ragg, and tear it off as easily as a wisp of straw; for, as it followeth,

Vers. 27. He esteemeth iron as straw, and brass as rotten-wood.

That is, he makes no more of iron and brass, than we do of a straw, or of a piece of rotten-wood, which crumbles between our fingers, and is broken with the least strain. You may as soon wound him with a straw, as with a sword, and pierce his

Buckler-scales, by throwing a rotten stick at him, as well as by casting a dart or javelin at him; he slights all your artillery, as if he had reason to do it, and fully understood that his skin and scales were an armour of proof against all assaults.

Vers. 28. The arrow cannot make him flee.

Arrows are notable weapons used at a distance, which being shot from a strong bow, and drawn home by a strong arm, wound deeply and deadly; yet Leviathan regards not whole showers of arrows poured upon him. The Hebrew elegancy gives it thus, The sons of the bow cannot make him flee. Master! Broughtons translation holds the metaphor untranslated, The bows child drives him not away. Arrows are sometimes called the sons of the bow, and sometimes they are called the sons of the quiver (Lament. 3.13.) because arrows are first taken out of a quiver, where they are kept, and so are, as it were, children of the quiver; and then arrows are put upon the string of the bow, and being shot out of it, may be called also sons of the bow. Arrows come out of the quiver and the bow, as children from parents. And as in this Scripture, arrows are called children, so in another, children are compared to arrows (Psal. 127.4.) As arrows are in the hand of a mighty man, so are children of the youth; happy is the man that hath his quiver full of them, that is, who hath many children. Here (by the way) give me leave to mind the Reader, that 'tis usual in Scripture to call any thing that comes out of, or proceeds from another, its son or child. Thus corn is called the son of the floore (Isa. 21.10.) O my threshing, and the corn of my floor; the Hebrew is, O my threshing, and the son of my floor. Corn is called the son of the floor, because it comes from the floor, where it is thresh∣ed and delivered by the force of the flail, out of the husk or chaff in which it was bred, and lay as a child in his mothers womb. Thus also sparks which come from the coal, are called sons of the coal (Job 5.7.) According to this frequent Hebraisme, arrows are here called the sons of the bow. The arrow cannot make him flee. Though arrows fly at Leviathan, he scorns to flee from ar∣rows, he will stir no more when you shoot a feathered arrow at him, than if you shot only a feather at him. And as he contemns arrows, so

Sling-stones are turned with him into stubble.

Bows and slings were of great use in war, before the invention of guns. Those Benjamites were famous, who, as the holy Histo∣ry reports them, could sling stones at a hairs breadth, and not miss (Judg. 20.16.) David went out against Goliah the Giant, weaponed only with a sling, and five stones. Slings are no contem∣ptible weapons, seing with a sling-stone David overthrew Goliah the Philistine, who made the whole host of Israel tremble. Yet sling-stones, with this Sea-goliah, Leviathan, are turned into stubble, that is, he even blows them away like stubble, nor cares he at all for their blows. When the Psalmist would shew how easily the Lord could subdue the enemies of Israel, he prayeth against them in this manner (Psal. 83.13.) Make them, O my God, as a wheel, and as the stubble before the wind, that is, render them weak, and altogether unable to do mischief. The Prophet describes the easie overthrow of the wicked enemy, by this metaphor (Isa. 40.24.) The whirl-wind shall take them away as stubble. And when the Prophet would shew how mighty the Lord assisted Abraham against his enemies, he saith (Isa. 42.2.) He gave them as the dust to his sword, and as driven stubble to his bow. Now as in all these Scriptures it appears from this similitude, how unable the strongest are to stand before the Lord, so, when the Lord would shew how impregnable this Leviathan is, he saith, Sling-stones are no more to him than stubble; yea, and he doubles it,

Vers. 29. Darts are counted as stubble.

We had darts in the 26th verse, yet the original words differ; and 'tis very probable, that as the words differ, so the weapons, intended by them, differed also, though now unknown to us, and so we want names for them, or know not how to name them with a difference.* 1.574 Some interpret the word in distinction from the former, not for darts cast out of a mans hand, but for stones dart∣ed out of engines. The Ancients used engines, which cast pon∣derous stones, with mighty violence against walls and towers, to batter them down, as we do now with ordnance or great guns. Some have queried, whether great guns were not used in that time The word may bear it: But plainly it may signifie an engine out of which stones were slung. These Leviathan counts as stubble, yea,

He laugheth at the shaking of the spear.* 1.575

To shake a spear, is as it were, to threaten one with a spear; and so to brandish a sword against an enemy, is to defie him, or to bid him do his worst, or it tells him that you will do your best to overcome and conquer him. Leviathan scorns when any threa∣ten him with their weapons in hand. If you shake your spear at him, he laughs at it; that is, he slights it, he regards it not. 'Tis the same word which is used (Job 39.22.) concerning the horse, at fear he mock••th or laugheth; that is, he laughs at those things which give occasion, yea, just cause of fear, and are indeed such as most are afraid of. So doth Leviathan, He laughs at the shaking of the spear. Eliphaz saith of a godly man (Job 5.22.) at de∣struction and famine he shall laugh. The godly man is so fortified with a promise and assurance of protection and provision by God, that neither sword nor famine can daunt his spirit, yea, he, as it were, laughs at them, as Leviathan at the shaking of a spear.

Thus I have passed, or posted rather, through these four verses, the general sense of them all being the same, and that to shew that Leviathan is so armed by nature, that no artificial arms can hurt him.

This part also of Leviathans description, is taken by Bochartus as a further proof, that the Leviathan here spoken of, is the Cro∣codile, whose scales are not penetrable by the force of any wea∣pon; whereas (saith he) the skin of the Whale gives passage to the forcible stroke or thrust of any sharp-edged, or sharp-point∣ed instrument.

For answer to this, I have no more to say than what hath been said, at the 15th, 16th and 17th verses of this Chapter, concern∣ing the scales of Leviathan, to which I refer the Reader; and shall pass on, when I have given three or four hints, by way of im∣provement from the whole.

First, If the Lord hath made a creature that no weapon can hurt, then surely the Lord himself is exalted above all hurt from the crea∣ture; as it is said in another place of this Book (Chap. 35.6.) If thou sinnest, what dost thou against him? or if thy transgressi∣ons be multiplyed, what dost thou unto him? that is, thou canst not hurt God with thy sin. Though men by sin lay at him, as with sword and spear, though they throw their sling-stones of blasphe∣my

at him, they cannot hurt him. Gamaliel (Acts 5.39.) gives warning against this; take heed what ye do, refrain from these men, lest haply ye be found, even to fight against God. They fight against God, who set themselves to do mischief; but what mischief soe∣ver they do to men, or among men, they can do none to God, their weapons reach him not. As Solomon tells us (Prov. 21.30.) There is no wisdom nor counsel against the Lord; so there is no wea∣pon against the Lord: Sword, and spear, and dart, whether materi∣al or metaphorical, are but stubble before him. And as the Lord himself is beyond the reach of weapons, and the rage of man, so are they who are under the Lords protection; therefore it is said of the Church (Isa. 54.17.) No weapon formed against thee shall prosper; that is, it shall not have the intended effect of the Smith that made it (as that Scripture speaks) nor of the hand that weilds it. The sword of him that layeth at the Church of God, shall not hold; the spear, the dart, nor the habergeon. As none are so much assaulted as the Church, so none are so well armed and de∣fended.

Secondly, As no offensive weapon can hurt the Lord, so no defensive weapon can shelter us from hurt, if under the wrath of the Lord. Though we have got an Habergeon, though we have scales or bucklers like Leviathan, yet the Lord hath a sword, a spear, a dart, that can strike through them, that is, through all the defences of the most hardned sinners in the world. There is no shelter to be found, nor defence to be made against the weapons of divine wrath, but only in and by Jesus Christ. God is a shield and Buckler, a Helmet and an Habergeon for belie∣vers, against all offensive weapons of men or devils; but where shall unbelievers find a shield or a buckler to secure themselves against the offensive weapons of God!

Again, some in allegorizing this Scripture, say, that Leviathan is an emblem of the Devil. Now, though it be a truth, that no outward weapon, no sword nor dart can terrifie or hurt the De∣vil, yet the Lord hath furnished us with weapons that can pierce the Devil, that Leviathan, and defend us from his power (Eph. 6.14, 15, 16.) The sword of the Spirit, the Word of God, will wound that old Leviathan; the Breast-plate of Righteous∣ness, the Helmet of Salvation, the Shield of Faith, will pre∣serve us from woundings, in the midst of all his fiery darts. How

soon would the Devil, that cunning, and cursed, and cruel Dart∣er and Archer, wound our souls to death, with his fiery darts and poysonous arrows, if the Lord had not given us a shield, a breast-plate, and an helmet, more impenetrable than the scales of Leviathan!

Lastly, This description of Leviathan, carrieth in it a fit resem∣blance of a hardned sinner, of a sinner resolved upon his evil wayes. Some sinners come at last to such a hardness, that they are like Leviathan, nothing will pierce them; the sword of the Spi∣rit doth not enter them. Though you lay at them with all your might in the Ministry of the Word, though you cast darts, and shoot arrows of terrible threatnings against them, they esteem them but straw and stubble; sin hath so hardned them, that they (as we may express it) are Sermon-proof, threatning-proof, yea, judgement-proof too, as to amendment by them, though they are broken and perish under them. Let God say what he will in his Word, or do what he will in his works, they regard it not; they laugh at the shaking of these spears. As a man that hath ar∣mour of proof, cares not for sword or spears, fears not an arrow nor a bullet; so 'tis in a spiritual sense with resolv∣ed sinners: God having as a just judgement for former sins, given them a shield upon their hearts (as the word signifieth, Lam 3.65.) which we render sorrow of heart, and put in the margin obstinacy, that is, hardness of heart, they then account reproofs, threats, admonitions, the most terrible words in all the armoury of God, no more than a straw or rotten wood. Woe to these Leviathans, to those who harden their hearts against the Word of God. Who hath hardned himself against the Word of the Lord, and prospered? And let all such know, that (as the A∣postle speaks, 2 Cor. 10.4.) The weapons of our warfare are not carnal (that is, weak, dull, edgeless, pointless tools) but mighty through God, &c. And that, though now they prevail not to con∣version, yet they will prevail to condemnation; and that while they go on to sin, they are but going (as Solomon speaks of the young wanton, Prov. 7.22.) As an Ox goeth to the slaughter, or as a fool to the correction of the stocks, till a dart strike through his liver. God will have a dart at last, which shall enter, a dart which those Leviathans shall not count stubble, nor find to be so.

The Lord proceeds to describe Leviathan, and, as we may con∣ceive,

to give a further demonstration of the hardness of his scales and skin.

Vers. 30. Sharp stones are under him, he spreadeth sharpe pointed things upon the mire.

Mr. Broughton reads it, His underneath-places be as sharp-sheards. The word rendred Sharp stones, properly signifies the sharp pieces of a pot-s••••••rd; that is, stones or other hard things, as sharp and pricking as the pieces of a broken pot-sheard. We may expound this verse two wayes.

First, As being a proof of the hardness and firmness of Levia∣thans skin and flesh; so hard they are, that he can lye down and rest himself upon hard and sharp stones, even upon the sharp tops of rocks in the Sea, as we lye down upon our beds. Sharp stones are under him, but he feels them not; which may be the meaning also of the next words.

He spreadeth sharp pointed things upon the mire.

That is, Leviathan like some hardy man, or iron-sides, scorns to lye soft on the ouze or mire, but laying, as it were, sharp stones upon it, shews what he can endure without hurt. And so I con∣ceive these words, He spreadeth sharp-pointed things upon the mire, may be thus understood and read, He spreadeth himself upon sharp-pointed things, as if it were upon the mire.

Secondly, We may expound this verse as to the falling off of darts cast, and stones slung at him, or as to the breaking of swords and spears upon his scales, when assaulted with them. As if it had been said, If you cast darts, or sling stones at him, they do not enter, but drop down under him; or, if you assail him with sword and spear, the sword breaks, the spears point is snapt off, and falls under his body. Thus he spreadeth sharp pointed things upon the mire, or spreadeth the mire all over with sharp pointed things. As after a well-fought battel at Land, we may see the field spread over with pieces of swords and spears, and other broken weapons; so is the bottom of the Sea (could you see to the bottom of it) after a skirmish, or day of battel with Leviathan. This is a pro∣bable sense, but I rather take the former, as shewing the hardness of his skin and scales, by his insensibleness of any sharp or hard thing that he rests himself upon.

All that I shall add is this: It were well for us, if in this case we could be like Leviathan, if we could harden our selves, or inure our selves to hardships, to lye with sharp stones under us. Surely our flesh is much too tender and soft, and our skin too de∣licate for the endurance of a lodging upon hard stones, and sharp pointed things. The Apostle gives a sutable word of advice to Timothy (2 Tim. 2.6.) Do thou endure hardship, as a good souldier of Jesus Christ. We should labour to endure hardship, and to fare hard, and to lye hard. Edmond, a Saxon King in this Land, was called Iron-sides. I fear there are few Iron-sides among us, such I mean, as are fit and ready to endure hardship, to suffer hard things at Christs call, and for his Name sake: We should be con∣tent, as the Church once was (Psal. 68.30.) to lye among the pots, yea, as Leviathan, upon the pot-sheards, in that behalf. The old Martyrs were patient, while they lodged in a coal-house, and russeled among the straw. Though the Lord doth not exercise with such hardships, yet 'tis the duty of every Christian to get his heart into readiness and willingness to endure them. Though all the followers of Christ are not honoured with sufferings for him; yet they who have nor, at least who pray not that they may have, a spirit of suffering, are not worthy to follow him, nor to be called his Disciples, (Mat. 10.38. Mat. 16.24. Luke 14.26.)

Vers. 31. He maketh the deep to boyl like a pot, he maketh the Sea like a pot of ointment.

As Leviathan troubles Sea-men, so he troubles the Sea;* 1.576 he macerates and vexeth the waters, he disturbs the whole Ocean where he is, or wheresoever he comes. This is illustrated by a double similitude; First, of a boyling pot, He maketh the deep like a boyling pot. Secondly, He maketh the Sea like a pot of oint∣ment: Or, as Mr. Broughton renders it, He sets the Sea as a spicers Kettle; that is, all in a sume and foam. Spices mingled in a ket∣tle to make ointment, boyl vehemently upon the fire; any li∣quor boyling is moved, and the more it boyles, the more it moves. Thus Leviathan blustring in the deep, causeth it to look like a boyling pot, or like a pot of ointment. This shews the force of Leviathan; he makes such a bussel, that he, as it were, raiseth a

storm in the Sea: a fiercely boyling pot over the fire, much re∣sembles the Sea when the waves foam, and the waters are enra∣ged by the winds. The mighty power of God is set forth in Scri∣pture, calming the Sea when 'tis stormy, and raising storms when it is calm, as might be shewed in many Scriptures. Leviathan can trouble the Sea, when God hath made it quiet; but he can∣not quiet nor calm it, when God hath made it stormy. Leviathan is of a turbulent nature, and he deals only in storms; his restless spirit will not let the Sea rest, he makes it boyl like a pot, &c.

That which is said of Leviathan in his turmoiling the Sea, may well represent the spirit of wicked men, who in this are like Le∣viathan; they (as the Prophet speaks (Isa. 57.20.) are like the troubled Sea, when it cannot rest; and as themselves are like the troubled Sea, having continual tumultuations in their own breasts, so they often make others like a troubled Sea.

I shall not here omit what the learned Bochartus takes notice of in this verse, both for and against his Assertion, That Levia∣than is the Crocodile.

First, Though it cannot be denied, that the Whale makes a greater stir in the Sea, and troubles the waters more than the Crocodile (the Whale being much the greater of the two) yet he conceives the latter part of the verse (where 'tis said, He makes the Sea like a pot of ointment) very peculiar to the Crocodile. For (saith he) many Writers commend the fragrancy or sweet smell which the Crocodile sends forth, much like that of musk, or the Arabian spices, insomuch that some think Amber-greese is ta∣ken from that Animal. And hence he concludes, it may well be said, that he (where he comes) makes the Sea like a pot of oint∣ment, which gives a fragrant smell, then especially when stirred, as Leviathan is here said to stir. This is indeed a rare ob∣servation, and such as Bochartus might well say, he could not e∣nough admire, that the Ancients should give no hint at all of; his testimonies for it, being from Authors of somewhat a late date, which the Reader may peruse for his fuller observation, if he please. I would not raise any suspition about the truth of the thing, which Bochartus saith cannot but be true, it being assert∣ed by the unanimous vote of people of all Nations, Indians, A∣rabians, Egyptians, Assyrians and Americans.

All that I shall say to it, is only this, That the Text in Job hav∣ing

this scope to describe the turbulency of Leviathan in the Sea, seems not to respect the savour or smell of the pot of ointment, but only the troubled motion or ebullition of it, when 'tis boyl∣ing over the fire: And in that respect, the Whale maketh the Sea like a pot of boyling ointment, as much as, yea, more than the Crocodile.

The second thing which Bochartus takes notice of in this verse, is an objection which may be raised from it, against his opinion. The Lord speaks of Leviathan, as being in the Sea, and (which is a word of the same significancy) in the deep. Now, the Croco∣dile is not a Sea-animal, but a River-animal, therefore Levia∣than is not a Crocodile. To this he answers,

First, That the River Nilus is called the Egyptian Sea (Isa. 11.15.) and quotes a Jewish Doctor, who expounds it so. To this I may reply, That other learned men (and among them the late Annotators upon our English Bible) deny that exposition, and are very confident, that by the Egyptian Sea, is meant (not Ni∣lus, but) the Red Sea, which out of the main Ocean shoots into the Land, in form and fashion of a tongue.

Secondly, He answers, that not only the River Nilus, and the Lakes adjoyning to it, which abound with Crocodiles, but seve∣ral other great Lakes, both in holy Writ, and by many Writers, are called Seas; and therefore he concludes, the argument will not hold, that by the name Leviathan the Crocodile cannot be signified, because the Sea is here assigned as the seat or habitation of Leviathan.

I grant this is is not a concluding argument against the Croco∣dile, yet from these words we may gather a probable argument for the Whale; for as the word Sea is taken sometimes in a large sense, for great Rivers and Lakes where Crocodiles are, so in strict and proper sense, it alwayes signifies the Ocean, where Cro∣codiles are not. And the Scripture tells us, that the proper place appointed by God for the most proper Leviathans seat, is not the Sea, in a large and improper sense, but in that which is most strict and proper, even that which is called the great and wide Sea (Psal. 104.24, 25.) as was shewed before. And that we have reason to believe, that God spake to Job of and about the most proper and eminent of all those animals, which by Scripture allowance may be called Leviathan, was there also shewed. And if so, then we

must necessarily understand the great and wide Sea, by that Deep in the Text, which Leviathan maketh to boyl like a pot, and by that Sea also, which he (by his boysterous motion) makes like a pot of ointment.

Thus the Lord in this verse, hath told us what work Leviathan makes when he is below in the deep, and raising himself towards the surface of the Sea; in the next he tells us, what he doth when he swims aloft.

Vers. 32. He maketh a path to shine after him, &c.

That is, he swims with such force and violence neer the sur∣face of the water, that you may see a plain path behind him; he makes a great foam or froth upon the waters, which shines like a beaten way.

'Tis good in one sense, to make a path shine after us; that is, by the holiness and righteousness of our lives. The path of the righteous shines as the morning light (Prov. 4.18.) A righteous man walketh not in dark, black, defiled, filthy pathes; his are paths of light, and such as lead to that blessed inheritance among the Saints in light. But the path of an unrighteous man, shines only like Leviathans path, with an ugly foam or froth, or at best, 'tis but like the shining of a pinching frost, or of an aged head, which is not whiteness,* 1.577 but hoariness, and so 'tis still like Levia∣thans path; as it followeth in the latter part of the verse.

One would think the deep to be hoary.

The word signifies the hoariness of the head of an old man. When we grow old, our hair changeth colour, and the head is hoary. Leviathan makes such a foamy path, that one would think the Sea gray-headed, or that a hoary frost covered the Sea. That metaphor was often used by the old Poets.

All I shall say from this verse, is, to take notice of the good providence of God, that this hurtful and dangerous creature Le∣viathan gives such warning where he is. While he lies below in the Sea he can do no hurt; and as often as he raiseth himself up, he makes a path to shine, he makes the Sea hoary, by which we may the more easily discover and avoid him; whereas otherwise, he might do mischief unawares, or easily surprize the unwary pas∣senger. 'Tis mercy, when they who, like Leviathan, are able to

do much hurt, make such a path shine after them, as gives any an opportunity to escape them, and keep out of danger. Thus we have as it were, the picture of Leviathan, drawn by the hand of God himself: And from all, it appears that he is a very None-such, or that his fellow is not to be found, he hath no equal in the visible world, such another is no where to be had.

Thus the Lord concludes.

Vers. 33, 34. Ʋpon the earth is not his like, who is made without fear: he beholdeth all high things: he is a King over all the children of pride.

These two verses contain the close of all; they are, as it were, the Epilogue, the Epiphonema, or closing words, with which the Lord shuts up his whole discourse about this creature. (As if he had said, Why should I wade further in a description of him by par∣ticulars? I will say all, I will wind up all in a word; he is such a one, as in the earth there is not his like. Or, as if the Lord had said to Job, I told thee before of Behemoth, that he is the chief of my ways; yet he comes far short of Leviathan, for upon earth there is not his like. Leviathan is not only the chief in his own domi∣nion, among the fishes of the sea, but also among the beasts of the earth, the strongest and stoutest of which are not to be compared with him.

Before I proceed with the opening of these two verses, ac∣cording to our translation, which generally holds out Leviathan to be the Whale; and before I touch some other translations, which bear the same interpretation, I shall propose the transla∣tion and interpretation given by the learned Bochartus, which accommodates these two concluding verses fully to the Croco∣dile. His translation runs thus, and so doth his interpretation, as followeth,

There is not his like upon the dust, so made,* 1.578 that he should not be bruised (or broken) He translates the Hebrew (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) not as we, upon the earth, but, upon the dust, thereby implying that a creeping thing is here intended by Leviathan: For (saith he) the feet of the Crocodile are so short, that he rather creepeth than goeth; and therefore he may well be reckoned among creeping things: And hence Serpents (being creeping things) are call∣ed Serpents of the dust (Deut. 32.24.) Now though the Cro∣codile

be a creeping thing, yet he differs from ordinary creeping things and Serpents; for they may easily be trodden upon and bruised, as the Lord said to Adam concerning the Serpent (the Devil) it (that is, Christ the seed of the woman) shall bruise thy head (Gen. 3.15.) But the Crocodile is made that he should not be bruised, that is, he is so made, by reason of his implanted strength, and the hardness of his scales, that he cannot be bruis∣ed nor crusht.* 1.579 Others (saith he) render the latter part of the verse, Made that he should not fear, or to be without fear. But I had rather keep the primary and proper signification of the word or verb (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) because it is not altogether true of the Croco∣dile, that he is without fear; some Authours writing of him, that he flies from those that assault him boldly, and is very bold upon those that are afraid of him, and fly from him. But even the same thing (saith he) may be said of Whales, who ('tis known) hasten away upon the hearing of any noise, or crashing sound.* 1.580 Thus upon the 24th verse.

His translation of the 25th is near ours in the words of it. More∣over he despiseth whatsoever is high, he is a King above all the sons of elation or hight. Besides (saith he) that the Crocodile hath many things, upon the account of which he is to be preferred be∣fore other creeping creatures; he also despiseth whatsoever is high, even the sons of highness, that is, those animals who have higher, or taller bodies, and longer legs than he, by the help of which they are raised up on high, even over these he kings it, being confident he hath greater strength than they: For how high soever they lift up themselves, yet he can easily bring down the greatest of them flat to the ground, with one stroak of his tail, and then kill them, and tear them to pieces. And that the Cro∣codile doth thus conquer,* 1.581 and king it over, the stoutest and proud∣est beasts, the learned Authour gives many proofs, from the au∣thority both of ancient and late Writers. So then (as he concludes) those animals which are higher and taller in stature than the Cro∣codile, are those sons of elation or pride (as Job 28.8.) and so stand opposed to reptiles or animals creeping on the dust, spoken of in the former verse. Thus far the learned Bochartus gives us his translation and understanding of these two verses, compleating the description of Leviathan.

I shall now consider our own translation.

Ʋpon the earth is not his like.

But in what is it, that Leviathan exceeds all creatures on earth? so that he hath not his like, or there is no comparison to him, as some render the words.

I answer, In these two things, both which appear by what hath been said before, and one of them is exprest in that which follows.

First, There is none like him for greatness.

Secondly, There is none like him for his fearlesness or stout∣ness, and therefore it is said, he is made without fear:* 1.582 As if the Lord had said, There is no creature upon earth so stout, but may be made afraid, the very Lion may be skared. Naturalists speak of some ways, whereby the Lion is made afraid, but nothing can make Leviathan afraid, he is made (as one translation hath it) That he should fear nothing, or no man, neither one nor other. And as he feareth none, so all are or have reason to fear him; but when the most dreadful things appear, there is not the least appearance of dread in him. Is not Leviathan full of cou∣rage, seing he is altogether fearless? Where there is no fear there is nothing but courage, or courage at the height. It hath been noted in history, concerning several great men of the world, that notwithstanding all their greatness, they have been very full of fear, they especially, who have been either unrighteous or cruel in the exercise of their power: But Leviathan, though he be great, and cruel too, yet he hath no fear. Fear (as was said be∣fore) is that trouble of mind, which seizeth upon us at the appre∣hension of some impending, or near-hand danger. Leviathan is, not said to be without fear, as they who are not apprehensive of danger, but as they, who though they see and apprehend great danger near them, yet fear it not. Ʋpon the earth is not his like, who is made without fear. From the former part the verse,

Observe, First;

It is of God that the creatures are disposed into several ranks and degrees, that one exceeds and excells another.

In some things there is a likeness among all creatures, and there may be something wherein one exceeds them all, and hath none like him; that it is so, is of God. Some men are so bad, that

they have not their like; it was said of Ahab, there was none like him. There are also men so good, that there are none like them, as the Lord said to Satan of Job (Chap. 1.8.) Hast thou not considered my servant Job, that there is none like him in the earth. There God spake of Job with respect to his holiness and righteousness, as here of Leviathan, with respect to his greatness and fearless∣ness; Ʋpon the earth there is not his like. Now as it is of the Devil, that any are beyond all others in wickedness; so it is of the Lord, that any exceed others in goodness, in holiness, in patience, in righteousness, in faith, in faithfulness, in fruitfulness; this is by special dispensation from the Lord. It is also of the Lord, that any among the irrational creatures exceed their fellows, as was further shewed concerning Behemoth, from those words in the fortieth Chapter, He is the chief of the ways of God; and as here it is said of Leviathan, There is none like him, who is made without fear.

Hence note, Secondly;

It is of God that one creature is less fearful than another.

As the outward composure of the creature is of God, so also is the inward disposition. Some creatures are (as I may say) no∣thing but fear; such is the Hare; whence we speak proverbially, as fearful as a Hare. The Hart is a goodly creature, yet a little dog will make a hundred of them run. But there are other crea∣tures, that may be said to have no fear at all; Solomon gives that character of a Lion (Prov. 30.30.) There are three things which go well, yea four, that are comely in going, a Lion which is strong∣est among beasts, and turneth not away from any, that is, fears not any. And as among irrational creatures, one is more fearless than another, so it is among men; one is of a fearful spirit, and another of a couragious spirit. This also is of God, yet there are special and particular reasons, why some men are fuller of fear than others.

Again, when the Lord would express the perfection of this creature, he saith, He is made without fear.

Hence note, Thirdly;

The less fear, the more perfection, unless it be of that fear which is our perfection, the fear of God: then indeed the more fear the more perfection.

We may distinguish of fear: There is godly fear, and natu∣ral fear. The less natural fear, the more perfection; but the more godly fear: The more perfection; the more we fear God, the more perfect we are; but the less of natural fear, or fear of the creature we have, the more perfect we are. The perfection of the godly is often exprest by being above, or by being delivered from fear (Psal. 91.5.) Thou shalt not be afraid for the terrour by night, nor for the arrow that flyeth by day. The Lord saith to many, fear; but there are but few of whom he saith, and for whom he undertakes, that they shall not fear; especially, in a time of such great fear, as is spoken of in that 91st Psalm, a time of Plague, and that in the heat, when the slain of the Lord are many, and men fall by thousands on the one hand, and on the other. Trust in God is the special qualification of the person, who stands under the protection of that promise in the Psalm last mentioned. And the same promise is made to a man fearing God (Psal. 112.7.) No evil tidings shall make him afraid. David professed this gracious fearlessness (Psal. 46.2.) Al∣though the earth be removed, and the hills be carried into the midst of the sea, yet will not I fear. And again (Psal. 23.4.) Though I walk through the valley of the shadow of death, I will fear no evil. 'Tis the perfection of a man not to fear outward dangers; therefore Christ rebuked his Disciples (Mat. 8.28.) Wherefore did ye fear, O ye, of little faith? Their faith was very little, else their fear would not have been so great. Now as it is thus in man; the less of natural fear, the greater is his perfection: so also among other creatures, it is a note of their perfection, to be made without fear; for it shews the greatness of their courage, as also of their strength. And, this is absolutely the perfection of God, whose infinite insuperable power and strength, is an∣swered with a most constant serenity and immutability of mind, who as he wants nothing, so he fears nothing. Thus our transla∣tion carrieth the verse: I shall touch upon a second, before I part with it.

* 1.583His dominion is not over the dust: he is made without fear. The reason of this variety of translation is, because the word which we render [like] signifies power or dominion; and the reason why the same word signifies to have power, as also to compare or be like, is, because those things which are great above others, use to be the matter of comparison: And hence it is, that as we, and others, render, upon earth none is like him, or to be compared to him; so others, taking the word strictly and properly, say, his dominion or magistracy is not upon the earth.

The text thus read, shews the Lords great goodness to men upon the earth; that having made such a huge, vast, dreadful creature, he hath not given him any power or dominion upon the land, but by his providence hath shut him up in the sea, where he can do less hurt: for if Leviathan, or a creature of his bigness and power, should live upon the land, there were no living by him, either for man or beast. As it is an argument of Gods care of, and benignity to mankind, that those land creatures, Lions, Tygers, &c. which destroy and prey upon others, are so ordered, that in the day time, they retire to their dens (Psal. 104.22.) and when night comes, then they go abroad: God shuts them up in the day time, when they might do most hurt, or hinder man from doing good, that is, the duties of his calling abroad in the open fields. (ver. 23.) 'Tis also a great part of the wisdom and good provi∣dence of God, to shut up the Leviathan within the bounds of the sea; his power, his dominion is not over the dust, or upon the land. The Author of this translation glosseth it thus: How small a mat∣ter were it, saith he, to say, that Leviathan hath not his like upon earth; far another thing is here intended or handled. Here Di∣vine providence is hinted to us, which gives laws and limits to earth and sea, and to all things contained in them: He hath not formed, nor fitted the body of Leviathan with members of use upon the earth; therefore the sea is his dominion, not the land. This is a truth, and a useful consideration.

Yet, I conceive, the Lord doth here rather highten the power of Leviathan, by saying, He hath not his like on earth. For it be∣ing taken for granted that he hath not his like in the sea, nothing could be said more to set forth his greatness than this, that he hath not his like at land. And some of the Hebrew Doctors say,

the Lord spake thus, because beasts on the land are stronger than fish in the sea; and they give a reason for it, upon a Philosophi∣cal ground, because much moisture weakens. Therefore the wonderful, even, preternatural strength of Leviathan appears in this; that he being a water animal, should yet be both bigger and stronger than any best of the earth. Ʋpon the earth there is not his like, who is made without fear. Which, as it is here assert∣ed, so it is demonstrated in the following words.

Vers. 34. He beholdeth all high things: he is King over all the children of pride.

There is a three-fold interpretation of those words, in the for∣mer part of this verse, He beholdeth all high things: Understand∣ing by the Relative [He] Leviathan (for there is another reading which I shall touch in the close.)

First, These words may be expounded, as an argument of the mighty courage of Leviathan. He (as it was said before) is made without fear, for he beholdeth all high things; that is, let things or persons be never so high, never so great, never so formidable, he beholdeth them boldly; he doth not wink and look, but with open face beholds the most high and terrible things,* 1.584 for (as it is said before) he is made without fear.

Secondly, He beholdeth all high things, that is, he beholdeth them with disdain, as if this were a signification of the match∣less pride of Leviathan: He looks upon high things, how high soever they are, as his underlings, or as if they were not good enough for him, to bestow a look, or a cast of his eye upon. He is (as one gives his character) pride throughout, or nothing else but a piece of pride, extreamly proud.* 1.585 Thus to behold is to contemn, and in that sence we find it used in many Scriptures; so some expound that (Cant. 1.6.) Look not upon me, because I am black, because the sun hath looked upon me, that is, do not con∣temn me (saith the Church) because of my blackness by persecu∣tion. So (Job 37.24.) He (that is, God) respecteth not any that are wise of heart: The Lord looks upon the wisest men of the world, as unworthy of a look; he looks upon them as infi∣nitely below him; and if any are proud of their wisdom, he looks upon them with disdain, he beholds them, and despiseth them and their wisdom. It is said of Goliah (1 Sam. 18.42.)

when David came to him, he beheld him and disdained him, that is, he beheld him with disdain: When the Giant looked about, and saw David a youth, he disdained him as no match for him. Leviathan is such a Goliah, He beholdeth all high things, be they never so high, with a kind of disdain.

Hence, Note;

They who are great in any kind, are very apt to despise others, or to look upon them with disdain, as if they were nothing to them.

Looks of disdain, despising looks, are very common in the world. With what a disdainful eye did the Pharisee behold the Publican (Luke 18.9, 11.) I am not as other men are, Extortio∣ners, Ʋnjust, Adulterers, or even as this Publican, this pittiful fellow. Pride in self, is always accompanied with contempt of others, and causeth it. The Title of that Parable in the 16th of Luke is, He spake this Parable, to certain that trusted in them∣selves, that they were righteous, and despised others. 'Tis the spi∣rit of a Leviathan, he beholds all high things, how much more low things with disdain. Yet,

Thirdly, Some expound these words as an argument, not of the pride,* 1.586 but greatness and nobleness of Leviathans spirit, who as he is the highest of elementary animals, so he beholds all high things, he will not meddle with inferiour matters, they are below him. Great men are for great matters. The Heathens said of their Jupiter, He had no leisure to attend upon, or have to do with small affairs. Small matters will not go down with Leviathan, he is al∣wayes looking at great. Such is the spirit of worldly men; they like Leviathan, behold all high things; not the high things of Hea∣ven, but the high things of earth; they are not heavenly-minded, but high-minded. A godly man is heavenly-minded, a carnal man is high-minded. David professed (Psal. 131.1.) Lord, my heart is not haughty, nor mine eyes lofty, neither do I exercise my self in great matters, in things too high for me. What was too high for a King? for a David? yet King David said, his heart was not haughty, nor his eyes lofty, looking at high things; he looked at those things which concerned his duty, to serve God, and his ge∣neration, by the will of God, or as God would have him (Acts 13.36.) he was heavenly-minded, and not high-minded. Solo∣mon speaks of a generation (Prov. 30.13.) O how lofty are their

eyes, and their eye-lids are lifted up. What generation was this?* 1.587 It was the generation of proud, vain, men; O how lofty are their eyes! who can tell how lofty they are! no mean thing will con∣tent them. They have such a hunger after high things, that no∣thing low is food for them. A godly man is not satisfied with matters which are truly low and small (to him the greatest things in the world are so) yet the lower, the lesser, the least things of this world will serve his turn, as to contentation with them. Leviathan beholdeth all high things, and therefore as it follow∣eth,

He is a King over all the children of pride.

That is, he is the chief of all proud ones.

Master Broughton renders it thus, he is a King over all wild kind. And a Modern Interpreter abroad,* 1.588 rendring the Hebrew word, by a Latine feminine, saith, she is a Queen over all the wild kind, or over all savage beasts. Thus several render it, according to the strict words of the Hebrew, he is a King over all wild beasts. The Septuagint translate, he is a King over all that are in, or that inhabit the waters; others, that move upon the earth, as the learned Reader may see in the margin. Now, because those wild ones, of one kind or another, are proud, and prouder than tame beasts; therefore we render, He is a King over all the children of pride: That's an Hebraisme, children of pride, for proud children, or for those that are extreamly proud. They who excel in any thing are ellegantly called the children of it, as if they were be∣gotten by it, or born of it; they bear the likeness of it, as chil∣dren do of a parent. Some persons (as Leviathan here) are so like pride, that they may well be called children of pride, as if pride it self had begotten them, and were their father, or the mo∣ther that brought them forth and nursed them, or brought them up.

But why is Leviathan called a King over all the children of pride?

I conceive the chief reason to be that which I shall give in this Observation, because

Leviathan hath more to be proud of, than the proudest of the world.

They that have most to be proud of in nature, have not so

much to be proud of as Leviathan. What had any natural man (as to the body) to be proud of in comparison of him? is he proud of his strength? 'tis weakness to the strength of Levia∣than. Is he proud of his comeliness, or the exact composure of his body? Leviathan excels him in that. In many particulars Leviathan hath that in him, which may occasion pride, or him to be proud beyond thousands. And we may conceive, that the reason why the Lord brings this in the close, is to humble Job, who had carried it too proudly,* 1.589 and stoutly towards God. And therefore Job was specially to beware of this, lest the Devil, who desired to tempt him, should prevail upon him, by suggesting proud and high thoughts of himself, and so make him a subject of his own kingdom; for he is that mystical Leviathan, who kings it to purpose over the children of pride. As if the Lord had said to Job, Lay down all thoughts and words, which have any sa∣vour or tincture of pride. Wilt thou be proud of this, or that, or any thing? know that in his kind, I have given more to Leviathan to be proud of, than to thee: And consider under whom thou art to reckon thy self, if thou art lifted up in pride, even under Leviathan, for he is a King over all the children of pride. And though Levi∣athan be exceeding proud and haughty, yet I can quickly bring him down; surely, then I can bring thee down, yet more than hi∣therto I have done. Therefore, O Job, do not contend any more with me, be not unquiet under my hand, who am indeed thy King.

* 1.590This leads me to another reading of the verse, which makes the antecedent to he, not Leviathan, not the Devil, but God him∣self.

He that beholdeth all high things, is a King over all the children of pride; That is, God, who beholdeth all high things, and is higher than the highest (Eccles. 5.8.) he is above the proudest men. So then these words, he beholdeth all high things, having the Relative That supplyed, are a circumlocution of God. God indeed be∣holds all high things, and high persons: Let men be never so high God beholds them. And as he beholdeth all things, so he is higher than the highest things, he is a King over all the children of pride, who are the highest among men, or high above all men in their own conceit. The Lord, as a King, can rule and over-rule the proud, he can bring down their high looks; the Lord said to Job (which may give some light to this interpretation) when he would

stir him up, to consider himself what he was able to do, and to do his best (chap. 40.12.) Look on every one that is proud, and bring him low. Canst thou do it? canst thou look on every one that is proud, and bring him low? Thou canst not, but I can. God beholdeth all high things, he hath them all before him, and is a King over them; he can make the proudest, and stoutest, and greatest that are in the world stoop to him. That Great Mo∣narch Nebuchadnezzar, who lorded it over the greatest of the world in his days, was at last brought to confess, that the Lord was a King over all the children of pride (Dan. 4.37.) Now I Nebuchadnezzar praise, and extol, and honour the King of heaven, all whose works are truth, and his ways are judgment, and those that walk in pride he is able to abase. In this sence God is a King over all the children of pride.

Now though the words, according to the sense given of this last reading, may safely be applied to God; yet as most among late Interpreters understand them literally of Leviathan, so many of the antients, who have written upon this Book, turn this whole description of Leviathan into an Allegory of the Devil (as was toucht before) and to make it out they have run into many need∣less speculations. But I conceive, though it be true, that many things spoken of Leviathan are applicable to the Devil, as also to Tyrants, to Antichrist, and all wicked men; and some, who are very sparing in urging the Allegory, yet grant we may, when we read what is said of Leviathan, reflect upon the Devil, and consi∣der what a mighty power he hath to do mischief, if the goodness and power of God did not restrain him: Yet 'tis safest to keep to the plain sense, and not to busie our selves much in transforming the holy Scriptures into Allegories, in which some have been over-bold; nor should any venture to draw Allegories, but out of a natural meaning, as the Apostle Paul did in the 4th Chapter of his Epistle to the Galathians.

I shall only adde, that as from the nature of this Leviathan (supposed to be the Whale) we may receive many instructions; so the Lord doth sometimes Preach or Prophesie to whole Nati∣ons by him, that is, he gives warning by him to Nations, of some great things which shall come to pass among them. 'Tis the ob∣servation of an Interpreter upon this place. God (saith he) pro∣phesies

to people and nations by the Whale or Leviathan.* 1.591 And as other places (he was a Germane) so we, have had warnings by him; for (saith he) in the year 1620, there was a Whale cast upon the shore of a great river far within the land, twenty and five ells long and a half, immediately before the great wars, changes, and troubles which befel Germany. Hence he infers, when these mighty fishes come into places which are out of their way and road, or when God casts them upon unwonted shores, it fore∣shews some unwonted thing, or that God will bring guests among them, that they never thought of.

Thus I have done with this long and large description, which the Lord makes of Leviathan. There remains only one chapter more, which gives us the full effect and issue of all the dealings of God with Job, and of his speakings to Job, about Behemoth and Leviathan: All was to humble him; and we shall see him deeply humbled, and eminently restored, in the next chapter.

JOB, Chap. 42. Vers. 1, 2, 3, 4, 5, 6.

1. Then Job answered the Lord and said,

2. I know that thou canst do every thing, and that no thought can be with-holden from thee.

3. Who is he that hideth counsel without knowledg? therefore have I uttered that I understood not, things too wonderful for me, which I knew not.

4. Hear I beseech thee, and I will speak; I will de∣mand of thee, and declare thou unto me.

5. I have heard of thee, by the hearing of the ear; but now mine eye seeth thee:

6. Wherefore I abhor my self, and repent in dust and ashes.

THis Chapter is the conclusion of the whole Hi∣story and Book of Job; it consisteth of three ge∣neral parts.

First, Of Jobs deep and sincere humiliation before the Lord, in these six verses.

Secondly, Of the reconciliation of Jobs three friends to the Lord, or of their attonement and peace made with the Lord (vers. 7, 8, 9.)

Thirdly, Of Jobs restitution, by the wonderful goodness, and powerful hand of the Lord, to as good, yea, to a better estate tahn he had before; from the tenth verse, inclusively, to the end of the Chapter.

The words under hand, contain the first part of the Chapter, and I call them Jobs humiliation before the Lord; and in that we may consider these two general parts.

First, Jobs Testimony concerning God.

Secondly, His Charge brought against himself.

His Testimony concerning God we have in the second verse, & that is twofold, or he commends and exalts God in two of his most glorious attributes.

First, About his Omnipotency, That thou canst do every thing.

Secondly, About his Omnisciency (as most expound the words) And that no thought can be with-holden from thee.

Jobs Charge or Accusation which he brought against himself, hath these four things in it,

First, The Confession of his own ignorance and rashness in the third verse, Who is he that hideth counsel without knowledge? I have spoken (saith he) things which I understood not, things too wonderful for me, which I knew not: Thus he chargeth himself with rashness and ignorance.

Secondly, The Submission of himself to the better instruction and teaching of God, or to what God should be pleased yet fur∣ther to reveal unto him at the 4th verse, Hear, I beseech thee, and I will speak, I will demand of thee, and declare thou unto me. He begs yet a word more with God, and he begs a word more from God, or that God would speak a word more to him.

Thirdly, A Thankful Acknowledgment, that he had already received much more light from God, than formerly he had attain∣ed to, at the 5th verse, I have heard of thee, by the hearing of the ear (I had a knowledg of thee, O God, before) but now (saith he) mine eye seeth thee, now I have more knowledg, and clearer light concerning thee than ever I had before.

Fourthly, The Issue or Effect of all this, and that is his repen∣tance, Wherefore I abhor my self, and repent in dust and ashes. Thus we have both the general parts of the whole Chapter, and the more particular resolution of this first part, which I call Jobs humiliation. And in this manner he humbled himself before the Lord (as followeth.

Vers. 1. Then Job answered the Lord, and said.

These are the words of the Divine Historian, connecting this Chapter with the former. And all that I shall say upon this first

first verse, shall be but to Answer this Question.

How came it to pass, that Job answered the Lord again, seing he had professed before (chap. 40.5.) that he would answer no more? Once have I spoken, but I will not answer; yea, twice, but I will proceed no further. There Job seemed to take up a re∣solution to answer no more; how is it then, that here this Chap∣ter beginneth with, Then Job answered the Lord and said?

I shall give a three-fold answer to this doubt.

First, Thus; we may conceive, Job, in the former promise, that he would answer no more, meant it of such a kind of answer as he had given the Lord, and his friends before; he would an∣swer no more in that way, or after that sort; and so it was not an absolute resolve not to answer, but not to answer as he had done: As if he had said, I will answer no more, justifying my self, no, nor so much as excusing my self, or taking off the weight of any charge the Lord hath brought against me: There being such a change in his answer, he may very well be said to answer no more; for he answered no more, as once he did. The best and safest way of justifying and excusing our selves, is to lay our selves at the foot of God: A confession of, or a charging our selves with our sins is the best way of acquitting our selves before God from our sins; I mean, 'tis the best that we can do to justifie or acquit our selves.

Secondly, we may answer thus. 'Tis true, Job said he would answer no more, but it is as true that the Lord commanded him to answer again (chap. 40.1.) For when Job had said there at the fifth verse, Once have I spoken, but I will not answer, yea, twice, but I will proceed no further: The Lord saith at the (7th verse) Gird up thy loyns like a man: I will demand of thee, and declare thou unto me. God called him forth, and bad him speak, I have somewhat to say to thee, and do thou answer me; so that the Lord took off Job, or released him from that bond, that he had put upon himself: Thou hast said, thou wilt answer no more, but I will have thee an∣swer yet more. Now though we take up a resolve to do, or not to do such a thing, yet a word from God must over-rule us. As a word from God must over-rule us, not to do what we have re∣solved to do; so a word from God must over-rule us, to do that which we have resolved not to do.

Thirdly, The Lord had not only given Job a command to an∣swer, but inclined, and moved his heart to answer. The reason why Job resolved not to answer, was the lowness of his own spirit, and the terror of the Lord that was upon him. The majesty and dread of the Lord put him upon a resolve for silence; but now some favour appearing, and the Lord giving him hopes of a gracious acceptance, he was encouraged to speak, and had a freedom of speech restored to him, and accordingly he answered the Lord. Thus we may salve Jobs credit from lightness, much more from a lie; though after he had said, he would answer no more, we find him answering again, Then Job answered the Lord and said.

The Lord having set forth his own infinite power and wisdom, in that long and accurate speech, which he made out of the whirl∣wind, concerning his works of creation and providence; especi∣ally, by his discourse about that unparallel'd pair, Behemoth and Leviathan, the greatest of living creatures upon the land, and in the sea: I say, the Lord having by this discourse humbled Job, he saw, and was convinced there was no disputing with God, nor en∣quiring into, much less complaining of, or murmuring at his secret counsels and judgments; he now saw, it was not for him to call God to an account about any of his dealings and proceedings, as sometimes he had done, but rather to adore them: and therefore he submits, and answers only with exalting God, and abasing him∣self. He begins with the exaltation of God, Then Job answered the Lord and said.

Vers. 2. I know that thou canst do every thing.

That's his first word; and it teacheth us, That, when we begin to have high and great thoughts of God, we cannot but have low and mean thoughts of our selves. Our own humiliation begins at the exaltation of God; and our self-emptiness and weakness, at the sight of his fulness and Almightiness. Thus Job began his hu∣miliation, I know that thou canst do every thing.

This verse exalts God both in his omnipotency, and in his omni∣sciency.* 1.592 'Tis a short, yet a full confession of his faith in this mat∣ter; and though it were short, yet it pleased God much and fully, because Job uttered it in much faith. A few words please God, where he seeth much faith.

First, He confesseth Gods Omnipotency, I know that thou canst do every thing.

I know.

The word notes a certain knowledge, such a knowledge as leaveth no place for doubting, nor for an uncertain opinionating. I know, is as much as, I am assured: As Jacob said to Joseph, when he told him Manasseh was his first born (Gen. 48.19.) I know it, my son, I know it, &c. As if he had said, I do not lay my right hand upon the younger by mistake, but choice; I know very well which is the first-born, and I know what I do, in laying my right hand upon the younger. Thus saith Job here, I know that thou canst do every thing. This great truth is fixed and fully settled upon my heart; and I urge my self with all my might now, to give thee the glory of it, though sometimes under my grievous pains and undue passions, I have obscured it, and spoken as if I doubted, or were not well assured of it. I know,

That thou canst do every thing.

The word rendred canst do notes two things; First, Might;* 1.593 Secondly, Right, to do all things. For indeed, we can do no more than we have a right to do.

Again, It signifies not only a power of doing, but a prevailing power of doing, or a conquering power, a power that overcomes all difficulties, and removes all obstacles or obstructions; such a power is intended in this word. We have it in a proper name (Prov. 30.1.) The words of Agur, the son of Jakeh, even the prophesie. The man spake unto Ithiel, even unto Ithiel and Ucal: Under both these names, Ithiel and Ʋcal, some conceive Christ is to be understood: he is Ithiel, which signifies (as Ema∣nuel) God with us; and he is Ʋcal, that is, powerful and al∣mighty. When the Prophet Jeremiah would shew how strongly that people were bent to sin, he speaks to them all as one man (Jer. 3.5.) Behold, thou hast spoken, and done evil, as thou couldst; that is, thou hast put forth thy utmost Can, thou hast done as much evil as thou canst. As here, Job saith of the Lord, Thou canst do all things. So said the Prophet of the people, Thou hast spoken, and done evil, as thou couldst. A godly man sins, but he doth not sin as he can, he doth not lay his utmost strength,

nor set his shoulders to it; but an evil man doth evil as he can, he serves his lust as he should serve God, with all his might. I urge that place only to note the force of the word, I know that thou canst do

Every thing.

That is, every thing which is fit for, and becoming thy Maje∣sty to do, every thing which is good, every thing which is just, every thing which doth not reflect dishonour upon thy name, eve∣ry thing that is not a contradiction to thy self. Thus, take things of what kind you will, God can do them; and take things in what degree you will, God can do them: he can do, not only little things, but great things, yea, the greatest things. Great and lit∣tle make no matter of difference with God. As if Job had said, O Lord, I know and acknowledge there is nothing too hard for thee, yea, nothing is hard to thee; and that as thy counsels and decrees are altogether wise and just, so thou hast power enough to execute and bring them about. Thou canst do

Every thing.

There is no bound to the power of God, except his own will. God will not do every thing that he can, but he can do every thing that he willeth: nothing can stop the power of God in do∣ing, where his will is to do. Thou canst do every thing.

Or we may take it thus, God can do every thing; that is, eve∣ry thing that he hath said he will do, every thing that he hath en∣gaged himself to do by promise, or by prophesie; he hath power to do what he hath said or fore-shewed shall be done. Thus Job gives glory to God, and begins as David (Psal. 59.16, 17.) to sing of the power of the Lord, as well as of his mercy. I will sing of thy power; unto thee, O my strength, will I sing. Here Job sings of the power of God, I know that thou canst do every thing. The words have no difficulty in them; only when Job saith here, I know that thou canst do every thing, it may be questioned,

Did not Job know this before? yea, had not Job said as much as this before? that God could do every thing. In several passages of the ninth and twelfth Chapters, he said as much as this, and more cannot be said of God. We have said every thing of God, when once we have said, he can do every thing. There Job cryes

up the power of God, together with his wisdom (vers. 4. &c.) He is wise in heart, and mighty in strength; who hath hardned him∣self against him and prospered? If any ask, what can God do? Job answers, He can remove the mountains, and overturn them in his anger, he shaketh the earth out of its place, he commandeth the Sun, and it riseth not, and sealeth up the Stars, he alone spreadeth out the heavens, and treadeth upon the waves of the Sea. All these are speakings forth of the Almightiness of God; and he that can do these things, surely can do all things. Now seeing Job was there so much upon this point before, how is it that here he saith, I know that thou canst do every thing? as if this were some new matter which he was not acquainted with before, or had never ut∣tered.

I answer, it is true, Job knew this before, but he did not know it before as he knew it now: Though he knew the Lords power before, and spake of it, yet the trouble of his spirit, and the an∣guish of his soul under his sufferings, did very much darken him as to this knowledge; and therefore when Job saith, I know that thou canst do every thing, this knowing is not to be understood as opposed to ignorance only, as if Job knew this now, and did not know it at all before; but knowing here is opposed to a lesser de∣gree of knowledge, or knowing here imports a higher and greater degree of knowledge than ever he had before concerning the power of God. Job spake sometimes before, as if he knew little of this great truth, and he much detracted from the absolute power of God over all creatures by his complainings, especially that he and other innocent ones were afflicted; as also, by his earn∣est desire of knowing why he was afflicted, being innocent, there∣by intimating, that he was not so well satisfied in the dealing of God with him, nor had wholly resigned up himself to the soveraign power and will of God, to be disposed of at his pleasure; so that in this short confession Job seems to speak more largely, thus; Now at length, O Lord, I know more fully than ever, that thou hast a most just right and power to command and dispose of all things, and that thou both dost and mayst effect whatsoever pleaseth thee; nor ought any to murmur at, much less resist thy counsels or dealings, seeing every thing is, and cannot but be just and righteous which thou dost. We conclude then, Job knew this truth before, but not as he knew it now.

Hence note, First;

Knowledge is a growing thing.

And it were well if we were all found growing in knowledge. That's the Apostle Peters charge (2 Epist. 3.18.) Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. He puts both together. There is a growth in knowledge as well as in grace; and in proportion to our spiritual growth in knowledge, is our growth in grace: for, though many grow much in notional and speculative knowledge, who grow little in grace; yet they cannot but grow much in grace, who grow much in spiritual and experimental knowledge. As a godly man groweth in knowledge, so in grace too. Knowledge is a growing thing. The rising and en∣creasing waters of the Sanctuary were a type of the encreasings of knowledge; those waters were first to the ancles, and then to the knees, and then to the loyns, and then to the neck. And as knowledge increaseth, with respect to the several times and states of the Church (for so that place (Ezek. 47.3, 4, 5.) is to be be understood) so it is a truth, that there is an increase of know∣ledge, with respect to the state of every particular believer; his knowledge is first to the ancles, and then to the knees, and then to the loyns, and then to the neck. As some points to be known are so easie or shallow, that (according to that clear and common similitude) a Lamb may wade through them; others so difficult and deep, that an Elephant may swim in them: so the degree of knowledge in the same person, which at one time was very small and shallow, at another time may be swelled into a great deep, and he called a man of deep knowledge. We have a gene∣ral promise of such an increase (Isa. 11.9.) The earth shall be full of the knowledge of the Lord, as the waters cover the Sea; that is, there shall be a wonderful increase of knowledge. That's also the import of Daniels Prophesie (Chap. 12.4) Many shall run to and fro, and knowledge shall be increased. Particular persons shall improve in knowledge, and so shall the whole Church. So then, this increase of knowledge is of two sorts; First, it is a knowledge of more things; and, Secondly, of every thing more.

We should labour to know more truths; we must thus add to our knowledge. For, though it be true, that every believer hath

received the anointing, whereby he knoweth all things that are of absolute necessity (1 John 2.20.) yet he may come to the know∣ledge of more things which are exceeding useful and helpful to him.

Secondly, We should labour to know every thing more, as in the Text. Job knew before that God was omnipotent, and could do all things; but now he knew it more, and so much more, that the knowledge which he had before might be called ignorance, com∣pared with the knowledge which he had now received. Then we increase our knowledge fully, when we get the knowledge of more things, and of every thing more.

Again, we should labour to increase, as in speculative, so in ex∣perimental knowledge. Speculative knowledge alone, goes no further than the notion of what we know; experimental know∣ledge finds and feels the power of what we know, it subjects us, or makes us subject to what we know; the motions of the Will follow the light and dictate of the Understanding. This is the best knowledge: Knowledge which is felt and acted, is better than that which is heard and declared. What the Apostle John said of himself, and his fellow Apostles, who were personally pre∣sent with Christ while here on earth, with respect to their sensi∣tive knowledge of him, is most true of the spiritual and expe∣rimental knowledge which believers have of Christ now in hea∣ven, and they absent from him (1 John 1.1.) That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, that declare we unto you; we declare that unto you which we have seen and felt. 'Tis a blessed thing, when we can say, that the things which we declare to others, we have felt them, and even handled them our selves. Many (as our usual ex∣pression is) handle Texts, and handle truths learnedly and excel∣lently in a discourse, who never handled, no nor so much as toucht them by any experience of their sweetness or efficacy, either in their hearts or lives.

Further, consider in what way Job came to this proficiency in knowledge; he had been a great while in the School of affliction, before he said, I know, and I know to purpose, that thou canst do every thing.

Hence note;

Afflictions and sufferings are a special means to increase our knowledge, and wise us in the things of God.

The godly never increase more in knowledge, than under the Cross, under afflictions of one kind or another. David saith (Psal. 119.71.) It is good for me that I have been afflicted, that I might learn thy statutes. Did not David know the Statutes of God before? doubtless he did; he was all-along trained up in the statutes of God; but when God took him into the School of affliction, then he lea••nt the Statutes of God much better. Let us consider what profiting we find at any time under affliction, as to the knowledge of God, and of our selves; if we do not bet∣ter our knowledge by one cross, we may expect to meet with an∣other, and another, till matters mend with us. Solomon saith, (Prov. 27.22.) Though thou shouldst bray a fool in a morter, among wheat, with a pestle, yet will not his foolishness depart from him; that is, an obstinate sinner (he is the fool there spoken of) though extreamly afflicted, is not bettered: but a godly man profits by his affliction, both as to the departure and riddance of his folly, as also to his growth in spiritual experimental knowledge.

Once more (which will give us a third note) Job was not only in affliction, but God taught him in his affliction; Job had not on∣ly a rod upon his back, but a tutor by his side. His three friends had been long with him, and spoken much to him, but he learnt little by them. When Elihu had been speaking to him, he yield∣ed somewhat to him, though not fully; but when once God un∣dertook to tutor and instruct him, Job learned amain, and profit∣ed greatly in knowledge.

Hence note;

Then we profit indeed under afflictions, when God teacheth us in our afflictions.

If we have nothing but the rod, we profit not by the rod; yea, if we have nothing but the Word, we shall never profit by the Word. It is the Spirit given with the Word, and the Spirit given with the rod, by which we profit under both, or either. (Psal. 94.12.) Blessed is the man (saith David) whom thou cha∣stenest, and teachest out of thy Law. Chastning and divine teach∣ing

must go together, else there will be no profiting by chastning. God was Jobs teacher as well as his chastner; Job received many lessons from God, he taught him quire through the 38th and 39th Chapters, and he taught him quite through two Chap∣ters more, before he said, I know that thou canst do every thing. Thus far of Jobs knowledge. Let us a little consider the first object of it here expressed, the omnipotence of God, I know

That thou canst do every thing.

Hence observe, First;

God is good at any work.

That is, at any work that is good; he can do every such thing, nothing comes amiss to him. Among men, one man can do this thing, and another can do that thing, and a third can do more than either; but where will you find a man that can do every thing? One man is for counsel, another for action; one man can build a house, and another can till the ground; several men have their several arts and mysteries, and it is well if one man can do any one thing well: But God is for all. We have a saying (and 'tis a great truth) He that will be doing of every thing,* 1.594 is no great doer in any thing; that is, he never excels in any. But as the Lord can do every thing, so he is exact and perfect in every thing that he doth. The best creature is only a particular good, but God is an universal good; there is every good in God: all the good that is scattered in the creature, is eminently in him. Now as God is an universal good, so he is an universal Agent; he is in working, as he is in Being; He can do every thing for us, as well as be every thing to us. We need not fear if we bring this or that thing to God, that he hath no skill in it, as it is with men; if you bring this thing to a man, he is excellent at it; but bring another thing, and he knoweth not how to turn his hand to it: but whatsoever we have to do, if it be according to the will of God, he hath power and wisdom enough to do it. The Lord had power enough to give a being to all creatures; and hath he not power enough to do all things in and about the creature? cannot he preserve in all dangers, and provide in all wants? cannot he furnish with all gifts, and give success? cannot he overthrow the high, and exalt the low? cannot be restrain the wrathful, and subdue the obstinate?

cannot he weaken the strong, and strengthen the weak? cannot he make fools wise, and wise men foolish? surely he can do all these things, for he can do every thing.

Secondly, from these words take that grand assertion.

God is omnipotent, his power is infinite.

This is a principle, one of the great principles of Religion, an Article of Faith; yet I shall not enlarge upon it, having met with it in other places of this book. Only consider here, how Job infers this principle; he infers it from the discourse which the Lord was pleased to have with him, in the four former Chapters, wherein the Lord told him of many things that he had done; I have done this and that in the heavens above, and in the earth be∣low, I have made Behemeth and Leviathan: God had told him of his doings;* 1.595 whence Job inferred, I know thou canst do eve∣ry thing. He doth not make this conclusion by way of induction (there is such a way of argumentation in Logick) but by dedu∣ction. God hath done this and that, and the other, therefore he can do all things; if he can do this, what cannot he do? if he can make and subdue Behemoth, what cannot he do? and if he can make and master Leviathan, what cannot he do? Christ (Luke 5.20.) argueth his omnipotency or Godhead in the same manner; for having healed a poor man, and said unto him, Man, thy sins are forgiven thee, the Pharisees were very much offended with that word, saying, Who is this that speaketh blasphemy? who can forgive sins but God alone? Christ knowing their thoughts, said, What reason ye in your hearts? whether is it easier to say, thy sins are forgiven thee, or to say, rise up and walk? I have heal∣ed the man; doth not that argue a divine power? why may not I then say, Thy sins are forgiven thee? He that can by his own might do one mighty or miraculous thing, can do all things. Such is the power of God, that, as I said before, he hath no limit to it, but his own will.

And seeing the will of God is the limit of his power, let us take heed of desiring him who can do every thing, to do any thing for us, which is not according to his will. Let us bound our desires; let us take heed of saying, this is our desire, and God can do every thing, therefore this which we desire. Consider, is your desire according to the will of God. We cannot urge God with his Omnipotency, to do any thing that is our desire, if we are

not first clear in it, that our desire is agreeable to his will: Unless we have a rule for our desire, or we desire by rule, we can have no well-grounded confidence, that God will do that for us, which we desire. God is almighty, not to do what we will or forge in our brain, but to do what himself willeth. Papists say, the bread is turned into the very body of Christ; but say we, we see, and feel, and tast but bread: They presently fly to this, God is able to do all things, or he can do every thing; this is, to abuse the Omnipo∣tency of God: Hath the Scripture declared any such thing? yea, hath not the Scripture declared the quite contrary, that Sacraments are but signs of things, not the things themselves. This is my body, said Christ; but he said not, my body is this. Christ willed that his body should be represented by bread; he will not that bread should be changed into his body. The power of God must not be urged beyond his will. He have no revelation of the will of God, that he will transubstantiate the bread at the holy supper into the body of Christ; but he hath given it as a sacred sym∣bole of Christs crucified and broken body, upon which we are to feed by faith.

That God can do whatsoever he willeth, hath a two-fold use.

First, Of comfort, to all true believers,* 1.596 who stand in the grace of the Covenant. That nothing is too hard for God, is a marve∣lous Consolation to us in all our hardships. When God promi∣sed Abraham a Son in his old age (Gen. 18.) what a hard task was here for God? Sarah could not believe it, she laughed; but what saith the Lord? Is any thing too hard for me? he present∣ly urgeth his own power, where he had declared his will. Whatsoever God hath declared to be his will, either as to particular persons, or the whole Church; it matters not how hard it is, if we have but his will for it. As Christ will at last Change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself (Phil. 3.21.) so according to that working, he is able to change and subdue all things to and according to his own will. When the Jews were to be carried into captivity to Babylon, the Lord commanded Jeremy to make purchase of a field in Anathoth (Jer. 32.7, 8, 9.) Now Jeremy might object; behold, the Chaldaeans are come to the City to take it; and shall I go and buy land? Is this a time to make purchases? is this a

time to buy land, when the City is ready to be taken, and the whole land like to be lost? yes, saith God, Buy the field for money, seal the evidences, and take witnesses; for thus saith the God of Israel (vers. 15.) houses, and fields, and vineyards shall be possessed again in this land. Am not I able to bring you back again? And therefore after Jeremy had confessed in prayer to the Lord (vers. 17.) Nothing is too hard for thee (The Hebrew is, hidden from thee, or wonderful to thee; because hard things are hidden from us, strange and wonderful to us. The Prophet, I say, having said this to the Lord in prayer) the Lord said to him (vers. 27.) Is any thing too hard for me? And to the same point, the Lord spake again (Zech. 8.6.) Thus saith the Lord of hosts, if it be marvellous in the eyes of the remnant of this people (name∣ly, that Jerusalem should be restored) should it also be marvellous in mine eyes, saith the Lord of hosts, to perform what was said (ver. 4.) There shall yet old men, and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age, and the streets of the City shall be full of boys and girls, playing in the streets thereof. Who could beleive this? but it was the will of God it should be so: And therefore he said, If it be marvellous in your eyes, should it be so in mine eyes? You think this can never be brought about. But must it needs be mar∣vellous in my eyes, because it is so in yours? or (as the margin hath it) must it needs be hard or difficult to me, because 'tis so to you? The same word which signifies marvellous, signifies dif∣ficult, because that which is difficult and hard we marvel at: But saith the Lord, because this thing is marvellous in your eyes, must it be so in mine, who can do every thing? And we may conceive, that when Job spake thus, he began to have some hope of his re∣stauration. He had lost all, children, and health, and strength, and estate, all was gone, and he many times gave up all for gone, and spake despairingly, as to a restitution; but now God having spoken of what he had done, Jobs faith and hope revived in these words, I know that thou canst do every thing; and among other things thou canst restore all to me again, thou canst give me as much health and strength of body, as many children, as full an estate, as ever I had.

Secondly, This truth is matter of great terrour to the wicked. As God can strengthen the weak, so he can weaken the strong; and,

as he can raise up the godly, so he can easily pull down the un∣godly; as he can fill up the vallies, so he can level the mountains. Thus the Lord spake (Ezek. 17.24.) All the trees of the field shall know, that I the Lord have brought down the high tree, have exalted the low tree, have dryed up the green tree, and have made the dry tree to flourish; I the Lord have spoken, and have done it. It must needs be terrible to the wicked, that God can do what he will, seing his will is to destroy them, except they repent and turn to him; he hath power enough to do it, and his will is to do it; what then can hinder his doing it, but their repentance for what they have done. There are no sons of Zerviah too hard for him, who can do every thing.

Again, from the second notion of these words, Thou canst do every thing, that is, thou hast right as well as might to do every thing.

Observe,

The Lord may do, he hath an unquestionable right to do what∣soever he is pleased to do.

God gives a law to all others for their actions, but he is the law to himself. He can do every thing of right he willeth, as well as he hath might to do what he will.

Then let none complain, that God hath done them wrong, for every thing is right which God doth. Job had failed in this, by speeches reflecting upon the justice of God in his dealings with him; and therefore we may conceive, that in this confession, I know thou canst do every thing, he chiefly aimed at this, to give God the glory of his justice: As if he had said, Though thou, O Lord, layest thy hand heavy upon an innocent person, and strippest him of all that he hath; though thou, O Lord, makest a wicked man to flourish in this world, and fillest him with outward felicity; yet all ought to rest in thy will, for this thou canst do of right, being absolute Lord over all. I (said Job) know that thou canst do every thing.

And that no thought can be with-holden from thee.

Master Broughton renders, that no wisdom was with-holden from thee; which he thus glosseth. Thou hast made all things in perfect wisdom, to shew thy eternal power and God-head. The same

word signifies both wisdom and thought,* 1.597 and well it may; for un∣less we have wise thoughts in our selves, we can never shew wisdom, either in our words or actions towards others. There is a difference amongst Interpreters, whose thought we are here to understand, when Job saith, No thought can be with-holden from thee.

First, Many very worthy and learned men, are of opinion, that by thought, we are to understand the thought of God, Gods own thought; and so these words are but the carrying on of the same thing, or a further explication what was said before, I know that thou canst do every thing; that is, whatsoever is in thy thought or in thy heart to do; no power in the world can with-hold thee from doing it; no thought, that is, not any one of thy thoughts, can be with-holden from thee, that is, from thy fulfilling it, or bringing it to pass: what thou hast in thy mind, thou wilt perform with thy hand: If thou hast but a thought to do such a thing, thou canst not be hindered of thy thought, it shall be done.

The words hold out a very glorious truth concerning God, if we take thought in this sense; and as it is a great truth in it self, so it is a very useful one to us.

The Observation is this;

Whatsoever God hath a thought to do, he will do it, he cannot be hindered in the effect of a thought.

As none of Gods thoughts are vain, so none of them are in vain or ineffectual, they all reach their end (Isa. 43.13.) I will work, and who shall lett it? God will work if he hath but a thought to work; and if all the Powers in the world set themselves against him, they shall not be able to disappoint any one of his thoughts (Prtv. 19.21.) There are many devices in a mans heart, yet the counsel of the Lord shall stand; that is, there are many thoughts in mans heart opposite to the counsel and thought of God. Men think this and that, they make up many things in their thoughts, yet can make nothing of them, because against the thoughts of God; for all the devices that are in mans heart, can∣not hinder the effect of Gods counsel, his counsel shall stand fast and firm, without any bowing, without any bending, while their devices fall and are utterly broken. The conclusion of wise So∣lomon is (Prov. 21.30.) There is no wisdom, nor understanding,

nor counsel against the Lord. Let men take or give counsel as long as they will against the Lord, they cannot avoid the effect of his counsels. We have both these, the standing of the Lords coun∣sel, and the overthrowing of all counsels that are against him, in that one Scripture (Psal. 33.10, 11.) The Lord bringeth the counsel of the heathen to nought, he maketh the devices of the people of none effect: The counsel of the Lord standeth for ever, the thoughts of his heart to all generations. God never lost a thought: all come to pass. This sheweth the mighty efficacy of the coun∣sel of God; this is more than can be said of any man or men in the world; the wisest and greatest, have had many thoughts with∣holden from them. They have thought to do this and that, but could not effect it, nor bring it about (Psal. 146.4.) Their thoughts perish; they have a great many plots in their heads, but they prove not; they often live to see their own thoughts dye. Their thoughts perish, not only when they dye, but they live to see them perish and dye. The Prophet (Isa. 44.25.) sheweth how the Lord frustrates the counsels of men, and turneth them backward; he shews also, that without him they cannot go for∣ward (Lamen. 3.37.) Who is he that saith and it cometh to pass, when the Lord commandeth it not?

But some may object, the Lord speaketh of the builders of Ba∣bel, as Job here speaketh of him (Gen. 11.6.) Behold the people is one, and they have all one language, and this they begin to do, and now nothing will be restrained from them which they have imagined to do; as if he had said, there will be no with-holding of them from their thoughts.

'Tis very true, amongst men there was nothing to stop them; they being all as one man, and of one mind, would have accom∣plished any thing that they did imagine: but though there was nothing upon earth, nothing among men, that could restrain them, yet God could do it, and he did it; he confounded their lan∣guage, and one brought morter, when he should have brought brick; and another brought stones, when he should have brought timber; they thought to build a tower that should reach as high as heaven, they would be drowned no more; but they and their thoughts were soon scattered and blown away.

This point hath in it also abundance of comfort (as the former) for take thought for the thought of God, and it runs parallel with

what I spake before, of the work of God; he can do every thing, every thing that is in his thought to do; we may take fresh comfort from it. Can no thought be with-holden from God? what a comfort is this to all that he hath good thoughts of, or thoughts for good. The heart of God is full of good thoughts to his peo∣ple, though he many times speaks hard words to them, and doth hard things against them, yet he hath good thoughts concerning them (Psal. 40.5.) Many, O Lord, my God, are thy wonderful works which thou hast done, and thy thoughts which thou hast to us∣ward: Thoughts to us-ward are thoughts for us, that is, thoughts of good intended us. Now hath the Lord many good thoughts for us, and none of these shall be with-holden; is not this comfort? When the Church of the Jews was in Babilon, the Lord dealt very hardly with them, though not so hardly as they deserved. But what were his thoughts (Jer. 29.11.) I know the thoughts that I think towards you (you do not know the thoughts that I have towards you, but I do: what are they?) thoughts of peace, and not of evil, to give you an expected end, that is, the end which you ex∣pect and wait for. What a mercy is this, that no thought of God can be with-holden, whenas he hath so many thoughts of mercy and good things to his people!

Again, I might shew how dreadful this is to wicked men, for the Lord hath nothing but thoughts of revenge and evil towards them: But 'tis enough to hint it.

Before I pass from this interpretation, some may object. If all the thoughts of God shall be brought to pass, and none can with∣hold them, if God will do what he hath a purpose to do; then what need we trouble our selves so much in prayer? For if God hath any thoughts of good to us, it shall be done; but if not, we cannot bring it to pass by prayer: And so some urge, what need we repent and humble our selves, the thoughts of God shall be fulfilled. To this, I say, in general, take heed of such reasonings; for as they are very absurd and reasonless, so they are very dange∣rous, and leave us remediless. More particularly,

I answer, thus; Though God hath thoughts and purposes of good to his people, yet whatsoever good he will do for his peo∣ple, he will be sought unto to do it for them; and therefore prayer, repentance, and humiliation, are needful to bring forth thoughts of good from God to us. And though not man can hin∣der

the bringing to pass of any of his thoughts, yet we may help their birth and bringing forth. So much of the first interpretation of these words.

And that no thought can be with-holden from thee.

Secondly, no thought, that is, no thought of man can be with∣holden from thee; thou knowest the thoughts of every one, what they are, of what kind they are. The Latine translation is express, There is no thought secret to thee.

Some read the whole verse thus. Thou knowest that thou canst do thing every, and no thought is hidden to thee. As if Job had said, O Lord, as none know what thy power is better than thy self, or as none know like thy self what thou canst do, even that thou canst do all things, so none know better than thy self, not I my self, what my thought, or opinion, or faith rather is, con∣cerning thy power and self-sufficiency to do all things. Which manner of speech importeth the deep submission of himself unto God, or a kind of demission, or letting of himself down into God, while he saith nothing expressly of himself, or what his thoughts were of Gods power; but refers all to God, as knowing him and his mind fully, and subjects himself wholly to his testimony. So that he seems to call God to witness, or appeals to God as a wit∣ness of the sincerity of his heart, in the acknowledgment which he made of his All-sufficiency, as the Apostle Peter, of his love to Christ, when so often pressed him, even a third time, with that searching question, Simon, son of Jonas, lovest thou me? Lord, thou knowest all things, thou knowest that I love thee (John 21.17.) Peter would not be confident, that he loved Christ more then those; but referred himself, in that matter, to the judgment of Christ, who knew all things, and himself, both as to the truth and degree of his affections to him perfectly. Thus said Job, thou know∣est (and I acknowledge) that no thought can be with-holden from thee; therefore not mine.

Hence, note;

Our very thoughts are plain to God; neither is there any way of concealing our thoughts from him.

We cannot put our thoughts into a secret place where God can∣not see them; we cannot with-hold them from God, as we easily may from man, if we can but hold our tongues, and not let our thoughts drop out of our mouths in words. (Psal. 139.2.) The

Lord knoweth our thoughts afar off. He knew what thoughts there were in the hearts of the Jews (Jer. 4.14.) O Jerusalem, wash thine heart from wickedness, that thou maist be saved: how long shall thy vain thoughts lodge within thee! These vain thoughts, were thoughts about their continuance in that peaceable condition, that the ene∣my should never come to molest them, or they should never come into the hand of the enemy; as others afterwards had vain thoughts, that they should be speedily delivered out of their hands. First, They had vain thoughts, that they should never go into captivity. And Secondly, They had as vain thoughts, that they should be presently delivered out of captivity: These are your vain thoughts, and these I know, saith God. Our thoughts are as open to God, as our works; all our thoughts, good and bad, are alike known to God: He knoweth our good thoughts, and the thoughts which we have to do good. If we have a thought of good to any man, the Lord knoweth it; and if we have a thought for evil to any man, the Lord knoweth it. The Lord knoweth not only what thoughts are evil in their own nature, but what are detrimentally evil unto others. Thus spake distressed Jeremy, in the person of the whole Jewish Church (Lament. 3.60, 61, 62.) Thou hast seen all their vengeance, and all their imaginati∣ons against me. Thou hast heard their reproach, O Lord, and all their imaginations against me, and their devices against me all the day long. The Lord knoweth all the good thoughts that others have for us, and all the evil thoughts which they have against us: Now,

If no thought of ours can be with-holden from God, then keep guard, and watch over your thoughts; hold your thoughts in good order, for you cannot with-hold your disorderly thoughts from God; bring every thought into captivity to the obedience of Christ (2 Cor. 10.5.)

Secondly, If the Lord knoweth all our thoughts? then certain∣ly all good thoughts shall be rewarded, as well as good words, yea, even as well as good deeds. As the Lord will not lose a good thought (which was shewed in the former point) so we shall not lose a good thought; God will reward them fully, for he knoweth them fully. There was a good thought in Davids heart, to build the Lord a temple, and the Lord said (as Solomon his Son reports it, 1 Kings 8.18.) Whereas it was in thy heart to build a house to my name, thou didst well that it was in thine heart, I take it as

well, as if thou hadst done it. God takes notice of our thoughts. And therefore this is comfort when we can do but little, yet God knows what we would do, what work our thoughts are at; and our thoughts are our best and choicest works, they are the first-born of the soul. Wicked men may do works, and speak words, good for the matter, but they cannot properly think good thoughts.

Thirdly, if the Lord knoweth our thoughts, then evil thoughts shall not go unpunished. When the Lord brought the deluge up∣on the old world, we find him speaking thus (Gen. 6.5.) God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil conti∣nually. God spake not of their works, but of the imagination of their hearts, their thoughts. The Apostle counsel'd Simon Magus to repent of his wickedness, and pray God,* 1.598 if perhaps the thought of his heart might be forgiven him (Acts 8.22.) There lieth the danger; take heed of evil thoughts: we are in as much danger by them, as by the worst evil actions. Take heed, First, of proud thoughts; though pride blossom not, that is, though it appear not openly, nor hang out its flag in words and works, yet take heed of it. Secondly, take heed of wanton and adulterous thoughts, though you act not wantonly, nor commit adultery. Thirdly, take heed of covetous thoughts, though you proceed not to covetous practices. Fourthly, of envious thoughts, or of being troubled at the good of your neighbours, though you hinder not his good. Fifthly, take heed of revengeful thoughts, or of devising evil a∣gainst your neighbour, though you hurt him not, nor bring evil upon him. Sixthly, take heed of hard thoughts of God, whatso∣ever his dealings be with you. Though you murmur not, though you speak not hard words of his dealing with you, yet if you think hardly of him, and question his justice or goodness in your hearts, he takes notice of it. Seventhly, take heed of discontentful thoughts with your own condition, though sad and bitter. This was Jobs sin, and it is conceived that he spake thus, as acknow∣ledging that he lay open before God, as knowing all his thoughts of discontent. Eighthly, above all, take heed of blasphemous thoughts of God, which the devil hoped to bring Job too. Take heed of these and of every every evil thought, though not acted, knowing also, that every evil act hath its evil thought belonging

to it, and that no thought can be with-holden from God.

Thus much for the first part of Jobs humiliation, his exalting of God in his omnipotency, and in his omnisciency; he is omni∣potent, he can do every thing, nor can any of his thoughts be with-holden from him, by any power of man; he is omnisci∣ent, no man can with-hold or hide his own thoughts from God.

Job having made that great acknowledgement of the power and knowledge of God, I know thou canst do every thing, nei∣ther can any thought be with-holden from thee, comes to the con∣fession of his own weakness and ignorance.

Vers. 3. Who is he that hideth counsel without knowledge? there∣fore have I uttered that I understood not.

Who is he?

That is, what manner of man is he? or what is he for a man? what a man hath he been?

That hideth counsel.

We had these words at the second verse of the 38th Chapter, where the Lord said chidingly to Job, Who is this that darkneth counsel by words without knowledge? Here Job saith humbly to God, Who is this that hideth counsel? There is some change in the words; little, if any, in the sense. There the Lord said, Who is he that darkneth? Here Job saith, Who is he that hideth? &c. both may be taken as intending the same thing, darkning and hiding being of a like signification, and things in the dark can no more be seen, than things hidden. Yet some Jewish Writers con∣ceive, that Job here doth somewhat abate what the Lord spake, or did extenuate the matter, as to his own faultiness and miscarriage; As if he indeed granted, that he had hid or concealed the coun∣sel of God, but would be excused in this, that he had darkned it. This is a nice difference, and I doubt not but the spirit of Job was so low and graciously humbled, that he spake with the most and highest fervency, to humble himself, when he said, Who is he that hideth counsel? But how had Job hid the counsel of God?

I answer, First; He had hid the counsel of God by not decla∣ring it so much or so fully as he ought, David prophecying of

Christ, saith (Psal. 40.10.) I have not hid thy righteousness with∣in my heart, I have declared thy faithfulness and thy salvation. What is meant by not hiding, in the former part of the verse, is expres∣sed by declaring, in the latter part of it; and when he saith, I have declared, his meaning is, I have amply and clearly made known thy faithfulness. So that, because Job had not so clearly as he should declared the righteousness, or the righteous counsels of God concerning him, and his dealings with him, he may be said to have hid the counsel of God. While we do not magnifie God, we lessen him; while we do not declare, to the utmost, his power, we hide it; and therefore Job thus chargeth himself, Who is he that hideth?

Or we may take it thus, more distinctly; Job hid the counsel of God,

First, by being so much in setting forth his own innocency. How much he insisted upon that argument, hath been shewed be∣fore from other places of this book. While we set forth our selves, we obscure God. Job should have been less in his own commen∣dation, and more in the praises of God.

Secondly, Job may be said to have hid the counsel of God, be∣cause he was so much in amplifying and aggravating his own suffer∣ings, not well considering the counsel of God in laying those sufferings upon him: Had he duly weighed the counsel of God in afflicting him, he would have proceeded as he began (Chap. 1. 21.) to bless God, both in and for his affliction.

Thirdly, He may be said to have hid the counsel of God, be∣cause he expostulated with God, as severe towards him in his af∣flictions; as if Gods counsel had been only to put him to pain. Such complainings of the living man, Jeremiah chockt, while he said of God (Lam. 3.33.) He doth not afflict willingly, nor grieve the children of men. As it is not in the heart or counsel of God to afflict men with his heart (as the words there imports) so not to break their hearts (unless with godly sorrow for their sin) by af∣fliction. Therefore Job speaking so much of Gods severity, hid the counsel of God, which was only to try his graces and his good∣ness, and graciously to do him good in the latter end. Who is this that hideth counsel.

Without knowledge? Or, for want of knowledge.

But, was Job an ignorant man? was he without knowledge? No, but he had not a right knowledge of the counsel of God con∣cerning himself; which though it was some excuse to him, yet it did not altogether excuse, nor acquit him from the fault. Who is he that hideth counsel without knowledge? I shall not stay upon observations from this verse, because I did it at the second verse of the 38th Chapter. I shall only consider that difference among Interpreters about this word counsel, to whom it doth refer.

* 1.599First, some refer it to Job, and conceive that he chargeth him∣self with this error, that he had hid his own counsel from God, or that he thought his counsel was hidden from him. The Septua∣gint render it plainly to this sense, Who is he that hideth counsel from thee? No man can hide the counsels, nor the most secret in∣tendments of his soul from God; all things, even the thoughts of the heart, are naked and manifest before his eyes, with whom we have to do. 'Tis best for us to reveal our selves to him, from whom we cannot with all our skill and cunning conceal our selves, as was further shewed from the latter interpretation of those words in the former verse, No thought can be with-holden from thee.

But we may fully discharge Job of this, for he often professed that his most secret wayes were known to God, yea, that the way of his and every mans heart, was known to God (Chap. 10.19.) If I sin, then thou markest me. Read also Chap. 16.19. Chap. 31. vers. 1. And if we look back to the 5th verse of the first Chapter, there 'tis reported of Job, that he offered sacrifice for his children after their feastings; for (saith he) it may be that my sons have sinned, and cursed God in their hearts. He knew, if it were but a sin in their hearts, God took notice of it; and there∣fore doubtless he had the same apprehension of his own heart-sins.

Secondly, others who take it for Jobs own counsel, give this sense; Who is he that hideth counsel without knowledge? As if he had said, I am the man that have hid my counsel, or my own mean∣ing, for want of due knowledge how to express it. Many hide the truth of their own apprehensions and opinions, in the darkness or confusedness of their expressions. Some have a clear notion of

things in their head, yet cannot bring it out, and so hide coun∣sel for want of knowledge to make it known. This interpretation carrieth a fair sense for Jobs excuse, acquitting him of any wilful or purposed speaking amiss: he had better things in his mind than he sometimes uttered, or he wanted skill rightly to utter his own mind, and so darkned counsel without, or for want of know∣ledge.

But I rather adhere to those, who take counsel here, for the counsel or purpose of God in afflicting Job so grievously, and leaving him entangled in the bryars of those troublesom and in∣tricate disputes with his friends, who came to comfort him.

Thus Job speaking in the third person, intends himself (which manner of speaking is frequent in Scripture) Who is he? &c. that is, I am he that have hid counsel without knowledge. For doubtless Job did well attend those words of God in the 38th Chapter (vers. 2.) Who is this that darkneth counsel by words without know∣legde? And being struck with them, confesseth here, that God had met with him in those words. And hence read these words of Job with an additional preface, as if they were a repetition of Gods words, Thou hast said, who is he that hideth counsel without knowledge? That is, thou hast said, that some body hideth coun∣sel without knowledge, and I acknowledge 'tis I, I am he; and so he falls down convinced before the Lord, as David before Na∣than, telling him in the name of the Lord, Thou art the man.* 1.600 I confess it, said David, I am the man, I have sinned; so saith Job, I am the man, I have hid counsel by words without know¦ledge.

Some understand this his hiding, to be only his forbearing to ut∣ter and celebrate the praise of God in his counsel, or the pur∣pose of Gods providence towards him. But I conceive the fault which he confesseth here, is not a bare reticency, or his not speak∣ing of the counsel of God, but his not speaking rightly, or be∣comingly, of his counsel; which agrees fully with what followeth, where Job speaks in the first person, or in his own person, and takes the charge home to, and upon himself.

Therefore have I uttered that I understood not, &c.

Mr. Broughton renders, Therefore have I talked that I have not understood.

The Hebrew word rendred understood, imports a distinct know∣ledge of things (Prov. 14.8.) The wisdom of the prudent, is to understand his way; that is, to know what to do, and how or in what manner to do every duty in all the changes of his life. Thus the Angel Gabriel was commanded concerning Daniel (Dan. 8.16.) Make this man to understand the vision; that is, whom it concerns, when and in what manner it shall take effect, and be fulfilled. Such an understanding as this Job had not of the things which he had uttered; and therefore confesseth, I have uttered that I understood not, I have spoken (as we say) I knew not what; which may refer to such like passages as are in the former part of this Book (Job 19.7, 8.) Behold, I cry out of wrong, but I am not heard; I cry aloud, but there is no judgement: He hath fenced up my way, that I cannot pass, and he hath set darkness in my paths. Job did not well understand himself when he spake thus;* 1.601 and there are several other such extravagant speeches of his, up and down this Book. And doubtless he did not barely confess that he had erred in speaking, nor did he only acknowledge that he had not used such reverence as became him, in speaking to God, but that he had spoken such things as were scandalous, and gave just matter of offence, and at which several of his friends did actual∣ly take offence. At best he might well acknowledge he had rash∣ly uttered things that he did not fully understand.

Thus Job, who thought he had spoken wisely enough, while man spake to him, and he spake to men, now hearing God speak, and he speaking to God, doth more wisely confess that himself was not wise, and that his light was but darkness concerning the works of God, much more concerning his counsel in those works. As if he had said, I have spoken many things of God, and of his excellencies in this dispute with my friends; yet I have hidden, or not hit, but slipt that which I should have most insisted upon and studied to make manifest, even the soveraignty of God over me, and all that I am or have; as also, the counsel, aim and intention of God in laying his hand so sorely upon me: but now being better informed about the reason of Gods dealings with me, I confess I have uttered that I understood not,

Things too wonderful for me, which I knew not.

Job was a man of great understanding; yet here were things too

wonderful for him. What were they? The counsel of God, the nature of God: these are past finding out. There are wonders in God which man cannot apprehend, much less comprehend. Job spake of things far above his reach, even of wonderful things; and therefore no wonder if he spake unduly of them. I (saith he) have uttered things too wonderful for me, which I knew not. Job here confesseth, that he wanted knowledge; and we know (though he were a mirror of patience) that many impatient speeches pas∣sed from him. Now, here we have the root of all that impatience which this good man shewed in his afflictions; he had not a clear knowledge about the counsel or meaning of God in afflicting him.

Hence note;

Impatience flows from ignorance.

Did we understand these two things; First, our own sinfulness; Secondly, the soveraignty of God; we should never be impa∣tient. Did we understand our own sinfulness, that we have de∣served greater evils than any the Lord hath laid upon us; and did we understand the Lords soveraignty, that he may lay upon us what sufferings he pleaseth, though we had not sinned (for we are wholly his, and he may do with his own what he will) did we (I say) understand and meditate upon these two things, it would quiet our minds in the greatest storms of adversity, and be a pre∣servative against all impatience. But if with these two, we con∣sider a third thing; that the end which the Lord hath in bringing sufferings upon his people, is to do them good, how unreason∣able a thing will impatience appear? shall we be impatient at our profit! If we are well instructed in this great truth, that all things work together for good to them that love God, and are the cal∣led according to his purpose (Rom. 8.28.) Where is there any room for impatience, in those who are effectually called, and tru∣ly love God! Impatience floweth from ignorance.

Again, in that Job confesseth himself to be the man that hid the counsels of God, when he had only been speaking unadvised∣ly of them,

Note;

He that speaketh improperly and unskilfully of the counsel or things of God, hideth them.

When in discourses about divine truths, we do not advance the honour of God, we, as it were, cast a vail upon it. Not to do what we ought, is to do what we ought not; our omissions of good, may be censured as commissions of evil. We should display and magnifie the wisdom of God in all his dealings with us, and dispensations towards us, else we do unwisely.

Thirdly, Job chargeth it upon himself as a fault, that he utter∣ed what he knew not.

Hence note;

Our words and our understandings should go both together.

Let us take heed of venting with our tongues, what we have not in some good degree reached with our understandings. The understanding should give light to the tongue; nor need we any other light to speak by, but that of the understanding. True light cannot shine out of our mouths, if there be much darkness in our minds. How shall we utter knowledge, if we have it not? (Psal. 147.7.) God is the King in all the earth: sing ye praises with understanding. In singing praises, as there is an exercise of our affections, so there should be of our understanding also. The A∣postle puts it twice in those duties of prayer and praise (1 Cor. 14.15.) I will pray with the Spirit, and will pray with under∣standing also; I will sing with the Spirit, and I will sing with the understanding also. A word should not go out of our mouths, but such as the understanding dictates and directs: better not to speak, than speak what we know not. If we understand not what we speak, we seldom edifie others, never our selves. As the tongues of some utter things above their experiences and affections, so do the tongues of others utter words beyond their judgements.

Fourthly, When Job spake, he thought he had spoken very well, yet now he is convinced of his weakness and mistakes in what he spake.

Hence note,

Good-meaning men may sometimes arrogate, and pretend to more knowledg, than cometh to their share.

They may think they know the truth in a better manner and measure than indeed they do: Our opinion of our selves is often greater than our knowledg of other matters; and we may soon imagine we know that, which indeed we know not. The Apostle saith (1 Cor. 8.2.) If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. He that really know∣eth any thing, as he ought, cannot but have thoughts that he knoweth it; but he that thinketh, that is, is much, or proudly think∣ing that he knoweth any thing, doth only think so, for he know∣eth nothing as he ought, that is, really, groundedly, and effectu∣ally.

Fifthly, Observe;

God will bring his servants at last to see how short they are of that knowledg, which they sometimes presume to have.

Job thought he had more knowledg than he indeed had, and God made him see it. 'Tis a work of great goodness in God, to shew us how defective we are both in knowledge and goodness. We are full of self, till God convinceth us of our self-emptiness; we are full of self-wisdom, and self-strength, and self-righteousness, till the Lord convinceth us, that our wis∣dom is folly, our strength weakness, our righteousness an unclean thing, and sheweth us, yea causeth us to recieve and take Christ for our righteousness, strength, and wisdom. God did not leave Job till he had brought him out of, and off from himself, as to whatsoever he had too high an opinion of, or any confidence in himself.

Again, Job was upon his humiliation before God; he had not any gross sin to charge himself with (for he stood still upon his in∣tegrity, as he had done before; nor was Job mistaken in that point, he had not lived in any gross sin) That which he charged himself with, was want of knowledg, and his erro••, in managing his cause towards God arising from it.

Hence note,

Sixthly, Our ignorance and errors, are to be confessed and be∣wailed before the Lord, and we to be deeply humbled for them.

What though we have not any open wickedness to charge our selves with? what though the world cannot charge us, nor we our selves, with any foul and black-fac'd enormities; yet have we not errors, have we not ignorances, have we not weaknesses to con∣fess? Jobs eye had none of those beams in it; but he began to see the moates in his eye, and repented of his shortness in know∣ledg, and of his rashness in language. Though great sins call loudest for repentance, yet the least sin, even a sin of ignorance, calleth us to repentance also; and wo to those who knowingly neg∣lect, or stop their ears against that call. When David was only stag∣ger'd at the providence of God giving prosperity to the wicked, & so spake unadvisedly with his lips (as Job in a parallel case did) Psal. 73.13, 14.) Verily, I have cleansed my heart in vain, and washed my hands in innocency: For all the day long have I been plagued and chastened every morning. Yet as soon as he recovered out of this temptation, how deeply did he charge himself (ver. 22.) So foolish was I, and ignorant; I was as a beast before thee. Why did he then call himself a fool, a beast? was it for adultery and murder, which were once his sins? no, but for ignorance and rashness. David called himself a beast, in judging of the dealings of God by sense, not for living in any beastly sen∣suality. Let us remember, and not lightly pass it over, that though we have not (which rarely we have not) gross sins to con∣fess, yet we have ignorances and errors too too many. The same David said and prayed (Psal. 19.12.) Who can understand his er∣rors? cleanse thou me from secret faults, that is, from those faults and errors which I do not understand; yea, cleanse me from this fault, that I have not a better understanding. As he there pray∣ed to be kept from the dominion (and so from the guilt) of pre∣sumptuous sins, that is, of sins committed against the light of knowledg, so to be cleansed from the guilt of his secret sins, that is, of sins committed without his knowledg. Thus a godly man acknowledgeth his weaknesses, and lies low before God, in sense of them, when he hath not great and gross sins to be humbled for.

Seventhly, As Job was now discovering his former ignorance; so, upon an increase of knowledge, he was growing up into a clearer light about the things of God, than he had manifested in his for∣mer discourses.

Hence note;

It is a good degree of knowledg and understanding, to be con∣vinced that we know and understand little.

As to be conscious of our weakness, is a great part of our strength; so, to be sensible of our ignorance is a good degree of knowledg. Agur said of himself (Prov. 30.2.) Surely I am more brutish than any man, and have not the understanding of a man; I neither learned wisdom, nor have the knowledg of the holy. This good man was none of the ignorant ones, he had knowledg in a large measure, and was growing into a further light, while he thus bewailed his own darkness. Davids knowledg was then clearest, when he made that confession, So ignorant was I.

Eighthly, When was it that Job saw he knew little? It was when God was come nearer to him, when God had been dealing with him, and speaking to him.

Hence note;

No man knoweth what a nothing he is in knowledge, and grace, and goodness, till the Lord is pleased to reveal him∣self to him.

It is upon some eminent discovery of God to us, that we see we have little grace, righteousness, or knowledg. While we com∣pare our selves with our selves, or compare our selves with others below our selves, we have high thoughts of our selves; but when we compare our selves with God, who is infinitely above us, we are little, we are nothing, we are little or nothing in our own eyes; when God appears in his fulness to us, we appear empty to our selves.

Lastly, From those words, Things too wonderful for me, which I knew not. These wonderful things being the dealings of God with him, according to the counsel of God concerning him,

Note,

Ninthly, The dealings of God with men are wonderful.

Not only the decrees of God from eternity, but the works of God in time, are full of wonder; nor can his works in time be otherwise, seeing they bear the express image, and are the issue of those eternal decrees. Jesus Christ is called wonderful, coun∣seller (Isa. 9.6.) and he is wonderful in his counsels: As the works of God in us, so his works towards us are called wonderful. (Pal. 40.5.) Many, O Lord, my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward. The works of God (as of man too) are the birth of his thoughts, and the thoughts of God about the birth of man, have many wonders in them. David said (Psal. 139, 6.) Such knowledg is too won∣derful for me, it is high, I cannot attain unto it. What knowledg was it that he could not attain unto? The context tells us, it was the knowledg of Gods knowledg, concerning the formation of his body, before he was born (ver. 14, 15▪ 16.) I will praise thee, for I am fearfully and wonderfully made, &c. Again, the Prophet having described the various courses and methods which God useth in humbling sinners, by afflictions and tribulations, which are shadowed under those Metaphors and Allegorical expressions of Plowing and Harrowing, and the different ways of Threshing out the Corn, by the staff, or the rod, or the wheel. The Spirit of God doth not there intend the husband-mans work alone, in which yet there is much of God, and his teachings: The Prophet (I say) having done this, concludes (Isa. 28.29.) This also com∣eth forth from the Lord of Hosts, who is wonderful in counsel, and excellent in working. And as there are wonders in the works of God, which are the fulfilling of his secret and hidden counsel; so there are wonders in the Word of God, which is his reveal∣ed and open counsel (Psal. 119.18.) Open thou mine eyes, that I may behold wondrous things out of thy Law. The Law is wonderful; but the Gospel is, as it were, a continued wonder, and we shall be for ever wondring at, and admiring the grace and goodness of God discovered, therein when we come to heaven; and now, as we see further into the mistery of Christ, we do it too (1 Cor. 2.7.) We speak the wisdom of God in a mistery, even the hidden wisdom which God ordained before the world. Eye hath not seen,

nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. They are won∣derful things, which man, by all his natural wisdom, cannot attain unto. Philosophers, who pry into all the secrets of nature, can∣not understand these supernatural secrets, how long soever they stand prying upon them: And though Job had been long consider∣ing of, and speaking about those things of God, which the eye often sees, and the ear heard, yea, which he himself (to his grief) had felt; yet he saw reason enough at last to say, that even those things, in the whole compass of them, exceeded his reason; I (said he) have uttered that I understood not, things too wonderful for me which I knew not.

Job having thus acknowledged his want of knowledg, and the weakness of his understanding in the misteries of providence, ap∣plieth himself to God for instruction in the next verse.

Vers. 4. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.

This is Jobs humble petition; and it consisteth of two parts.

First, That God would not reject, but give ear to a poor crea∣ture, burdened with the sense of his infirmities, in his addresses to him; Hear, I beseech thee, and I will speak, or as Mr. Brough∣ton renders, Oh, hear me, when I do speak.

Secondly, That God would admit him under his tuition, and instruct him, while he waited for advice and counsel: I will de∣mand of thee, and declare thou unto me; Lord, teach thou me. Job speaketh submissively as became a learner; he is not now what he was, he comes to God in another manner, than he had done before;

Hear, I beseech thee, and I will speak.

As if he had said; I have formerly desired to plead my cause with thee (Chap. 13.22.) and thou hast justly checkt, and chid me for it (Chap. 38.3. Chap. 40.2.) as if I presumed I could teach thee; but now I see my error, I submit, and earnestly desire to be taught by thee. I have spoken heretofore otherwise than I ought, and otherwise than I purpose to speak hereafter: I spake before in a challenging strain (Chap. 13.22.) Then call thou, and I will answer: or let me speak, and answer thou me. There Job seemed

to challenge God, to be either opponent or respondent, and he would argue, or dispute it out with him. But here, though his words are near the same in sound, yet his sence is far different; Hear, I beseech thee, and I will speak:

I will demand of thee, and declare thou unto me.

There is a two-fold demanding; First, as a Disputant; Se∣condly, as a Supplicant. Job would now demand as a Suppli∣cant unto God,* 1.602 not as a Disputant with God. We may be said to demand or enquire of God, when we consult his word, not hu∣mane reason. It an innocent person (as Job) be afflicted; where shall he enquire the reason of it? if he only respect his affliction, and compare that with his own innocency, he will quickly mur∣mure at, and complain of the dealings of God with him: But if he look to the Word of God, which tells him that God is a So∣veraign Lord, and that God hath promised, not only to be with his in trouble, but that their troubles shall work their comforts; he will not only be patient under, but glory in his tribulati∣ons.

* 1.603The Hebrew word which we translate, demand, may well be rendred petition or crave: The common sense of the word de∣mand seems too high for Jobs spirit and condition. Master Broughton renders, I will make petition unto thee, or an humble suit unto thee; as if he had said, I will pray for, and beg this favour of thee, that thou wouldst teach and inform me better. It is not an authoritative demand,* 1.604 which is a kind of command, but a submis∣sive demand; this demanding is the asking of a question, not the requiring of a right. He that asks a question, implyeth that he stands in need of information, and that he is desirous to learn; And to put questions to a wise man is half wisdom. I will demand, or put questions unto thee:

Declare thou unto me.

The Hebrew is, make me to know, make me a knowing man. As if Job had said; Lord, if thou wilt teach me, I shall soon get know∣ledg and understanding; and therefore I resign my self wholly to thy teachings. The true submission of mans will to Gods will, is to hearken to the counsel or wisdom of God, and not to sit down in our own.

But as it was questioned at the first verse, how Job could an∣swer, seeing he had said I will answer no more; so here it may be questioned, why the Lord spake no more to Job, seeing here he desired to receive further instruction from him?

I answer, First, Job made this suit to God, upon this condition, that God would please to enform him, if he saw need, or should think fit to do it. Secondly, Job spake this doctrinally to shew what he and others ought to desire & submit to, even the teachings of God. Thirdly, I answer, that the Lord seeing his submission, saw there was no need of speaking any further to him, but broke up the whole disputation, determining for Job, and giving him the day against his three friends, as will appear further in the sequel of the Chapter.

From this verse,

Observe,

First, The sence of our wants puts us upon prayer.

When Job was sensible that he wanted understanding and knowledge, he came to God for it. Give me to understand, cause me to know. True and fervent prayer floweth from a sence of our wants. If we see not our selves in need, why should we pray? And when really we shall have no need (as in heaven) there will be no need of prayer; all will be praise, and all shall be in everlasting praises.

Secondly, The person to whom Job maketh his application for teaching, being God himself,

Note;

We know nothing of God, nor of our selves aright, till God teacheth us, till he declareth and maketh it known to us.

Every good gift, and every perfect gift, is from above, and cometh down from the father of lights, &c. (Jam. 1.17.) As no man can either make or redeem himself, so no man can teach or instruct himself. What we know of God, we know, from God? 'Tis in his light that we see light. The light may shine round about us, and we see it not; unless God enlighten us, as well as send us the light, we are never the better. As in conver∣sion, the Lord first opens the eyes, and then turns from darkness to light (Acts 26.18.) So under every dispensation, we are in the

dark, till God opens our eyes, and give us (by his own immediate or mediate teachings) light about it.

Thirdly, note;

If we desire God should teach us, or if we would be taught of God, we must ask it of him.

We find the godly often putting up this request to God. Da∣vid was much in this petition (Psal. 119.33, 34.) Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end: Give me understanding, and I shall keep thy law. He did not only desire God that he would teach him, but give him a faculty, to receive his teachings (vers. 35.) Make me to go in the path of thy commandement. See how the Psalmist joyneth these petitions to∣gether. First, Teach me the way of thy statutes. Secondly, Give me understanding; as if he had said, else thy teachings will do no good. Thirdly, Make me to go in the path of thy commandement; as if he had said, though I understand thy statutes, yet, unless thou help me, I shall not be able to walk in them, no, nor to take one right step in them; therefore, Make me to go in the path of thy commandement. Again (Psal. 143.10.) Teach me to do thy will, for thou art my God; thy spirit is good, lead me into the land of up∣rightness. As the Lord teacheth us our way, and hath promised to teach us always, in all things needful for us to know and do; so he hath taught us by the written practise of many, as well as by his written precept, that we must pray for his teaching.

Fourthly, Job was humbling himself, and now he begs of God, that he would teach him.

Hence note;

Humble souls desire and give up themselves wholly to be taught by God.

They hang upon his mouth for instruction, and renounce their own wisdom. Eliphaz gave Job that advice (Chap. 22.22.) Ac∣quaint thy self now with him, and be at peace, and good shall come unto thee: Receive, I pray thee, thee law from his mouth, and lay up his words in thy heart.

Fifthly, In that Job prays for teaching in this form, according to the Hebrew, make me to know,

Observe;

The teachings of God are effectual, they make us know.

Men may teach others knowledge, but they cannot make them know. God can make a very dullard quick of understanding. Men may instruct the understanding, but they cannot give under∣standing; God doth both. The teachings of God are effectual to all purposes. First, to enlighten the ignorant. Secondly, to con∣vince gain-sayers. Thirdly, to convert sinners. Fourthly, to com∣fort those that are sorrowful. Fifthly, to resolve such as are doubt∣ful. Sixthly, to encourage the fearful. And, Seventhly, to raise up and recover those that are fallen. Thus Job is become a pe∣titioner to the Lord for instruction, having confessed his own ig∣norance and weakness. And that he had formerly profited under the teachings of God, and was now in a further way of profiting, is evident by that which followeth.

Vers. 5. I have heard of thee by the hearing of the ear, but now mine eye seeth thee.

Job had no sooner asked for teaching, but God taught him, though not formally and explicitely as he desired, yet really and effectually, as he needed. For, this verse seems to be a real an∣swer to the petition he made in the former verse; and in it Job asserts two things.

First, That he had heard of God by the hearing of the ear.

Secondly, That now his eye did see him.

There are two opinions about the general sense of this verse, and I shall conclude in a third.

First, Some conceive these discoveries of God to Job, were on∣ly, inward to his soul; so that when he saith, I have heard of thee by the hearing of the ear, but now mine eye seeth thee, we are not to understand him, as if he had had any visible appearance of God, but that these words may be taken,

First, as a comparison between a slight hearing, when the mind is not intent upon what the ear heareth; and a serious hearing, which brings the mind fully into the ear. As if Job had formerly been a careless hearer, but now an attentive one; and so the know∣ledge which Job had of God formerly, was little compared with his present knowledge. He had a knowledge of God by hearing only

before, but his mind was not intent upon it; he heard only with the hearing of his ear, but his eye did not see; that is, he had not a clear sight or knowledge, which is an intellectual sight of the things which he heard. But doubtless, Job was no slight hearer of the word in former times; he did not hear the word in the dayes of his prosperity, as if he had only (as we say) given it the hear∣ing: for, had he not seriously hearkned to the voice of God in those dayes, he had never obtained such a testimony as God gave of him, towards the end of those dayes; yea, this very phrase, I have heard of thee, by the hearing of the ear, implyeth serious and attentive hearing.

Secondly, Others who deny any visible manifestation of God to Job, grant that the first part of the verse, notes serious hearing and receiving of the word, the latter more; so that here, say they, is a comparison between that lesser light or knowledge which Job had of the will of God before, and that fuller light which he got upon this discourse which the Lord had with him; the former be∣ing but as of a matter heard, this as of things seen. The Scrip∣ture sometimes calls clear knowledge sight: So that, look how much that which we see with our bodily eyes, is clearer to us than that whereof we have only heard the report; by so much the know∣ledge which Job had now of the things of God, especially about the whole mystery of Gods dealing with him, was clearer and fuller than what he had before, even as if he now saw what be∣fore he only heard. As we say, One eye-witness, is better than ten ear-witnesses; so one eying of the word of God (the eye of the mind fully and distinctly taken in what is heard) is better than ten earings of it; that is, when little or nothing is taken in at the ear, but a sound of words: For then only we may be said to know divine things, by the seeing of the eye, when we know them not only from without by the report of others, but from experience within our selves. The Apostle saith of those, who took joyfully the spoyling of their goods for the truths sake, They knew in themselves, that they had in heaven a better and a more en∣during substance (Heb. 10.34.) that is, they had even got a sight of that heavenly enduring substance. Hence in Scripture, vision is applied to spiritual things heard; and we are said to see the Word of God (Jer. 2.31.) O generation, see ye the Word of the Lord; have I been a wilderness? &c. As if the Lord had said, Ye

have heard it before, but now see it. Seeing notes the highest know∣ledge; then we see what we hear, when we fully understand what we have heard. Thus they expound this Text, who judge there was no outward vision at all, but that Jobs seeing was only spiri∣tual and intellectual.

Secondly, Others affirm, that Job had an outward apparition, and that the eye of his sense was affected. And concerning this,

First, Some are so much of this opinion, that they say Christ appeared in humane shape to Job, as he did to many of the holy Patriarks and Prophets of old; which apparitions are by the An∣cients called preludes to his incarnation. And some Jewish Writers tell us, that Job upon this sight of God, had a spirit of prophesie given him; but they need not insist upon that, for se∣veral have had apparitions, who were no Prophets.

Secondly, others say, the appearance of God to Job was only in or by a cloud, with the whirlwind. But that he had a vision or sight of God one way or other, is asserted, as by many of the Jewish Writers, so by most of the Christian Ancients.

And doubtless, when the Lord spake to him out of the whirl∣wind, he had a vision, or an extraordinary manifestation of God, even to his eye: Not that God in himself can be seen, No man hath seen God at any time (1 John 4.12.) It is reported by the Jewish Writers, that the Prophet Isaiah was sawn asunder by his own Nation, for saying, that he had seen the Lord (Isa. 6.1.) I saw the Lord sitting upon a throne, high and lifted up. This they counted blasphemy, and put him to death for it, say some: yet others say, he was put to death for his plainness in reproving the Princes and people of Israel, in those words (Isa. 1.10.) Hear the word of the Lord ye Rulers of Sodom, give ear to the Law of our God, ye people of Gomorrah. But of that by the way. I say, God in himself cannot be seen; he is seen only by those visible demonstrations of his presence, which he is pleased to make of himself, as here he spake to Job out of the whirl∣wind.

I conceive we may take in both; so that when Job speaketh of his hearing by the ear, he intends that teaching which he had in former times by the Ministry of his Ancestors: And that, when he saith, But now mine eye seeth thee, he intends that teaching

which he had from the present appearance of God to him for his instruction and humiliation; I have heard of thee by the hearing of the ear, but now mine eye seeth thee. As if he had said, Lord, here∣tofore I heard of thee, for I was religiously brought up; I had Pa∣rents and Ancestors, who declared to me who the Lord was; and I heard many things of thee, which took impression upon my heart heretofore: but I never had such an impression as in this tempest, I never heard God speaking thus immediately to me; nor did he ever give me any such visible demonstration of his presence, as he hath vouchsafed me at this time, speaking out of the whirlwind. And from all we may conclude, that as Job had a powerful illumina∣tion of the Spirit, so an outward apparition of the Glory and Ma∣jesty of God, or of Gods glorious Majesty to convince and hum∣ble him. So that, though Job had a saving knowledge of God for∣merly, yet this discourse of God with him, and discovery of God to him, had made him a better Scholar than all his earthly teachers. I have heard of thee by the hearing of the ear,

But now mine eye seeth thee.

That is, now I have as clear a sight or knowledge of thy mind and will, of thy justice and goodness, of thy power and sove∣raignty, as if I had seen thee with mine eyes, and had seen or looked into thy heart. Or thus: Not only hast thou graciously instructed me, by speaking so much to me, but thou hast mani∣fested thy self present with me, by an aspectable sign, Mine eye hath seen thee; that is, thou hast given me to see that which as∣sures me thou art neer unto me, namely, the Cloud, out of which thou hast been pleased to speak and make known thy mind to me, who am but dust and ashes.

The Lord may be seen these four wayes;

First, In his Word. Secondly, In his works. Thirdly, In out∣ward apparitions. Fourthly, And above all, God is seen in his Son, our Lord Jesus Christ, whom the Apostle calls (Heb. 1.3.) The brightness of his glory, and the express image of his person; and in whose face the light of the knowledge of God shineth (2 Cor. 4.6.) And hence Christ saith (John 14.9.) He that hath seen me, hath seen the father. The invisible father is seen in his Son, who was made visible in our flesh, John 1.18. Thus God may be seen. But in his nature God is altogether invisible,

he cannot be seen. Moses saw him that is invisible (Heb. 11.27.) that is, he saw him by an eye of faith, who is invisible to the eye of sense. I have heard of thee by the hearing of the ear, but now mine eye seeth thee.

Hence note, First;

It is a great mercy, and much to be acknowledged, that we have the word of God sounding in our ears.

Faith cometh by hearing (Rom. 10.17.) The Prophet saith (Isa. 55.3.) Hear, and your soul shall live. Now if faith and life come by hearing; to have the word of God sounding in our ears, must needs be a great mercy. Though to have the word only sounding in our ear, will do no man good, yet 'tis good to hear that joy∣ful sound. Though that sad Prophesie mentioned by Christ (Mat. 13.14.) be fulfilled in many, By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive; Yet he said to his faithful followers (vers. 16.) Blessed are your eyes, for they see, and your ears, for they hear. They receive a blessing by hearing, whose ears are blessed when they hear. O how many souls are blessing God, that ever they heard of himself and his Son, our Lord Jesus Christ, by the hearing of the ear. To have an ear to hear, is a common blessing; but to have an hearing ear, or to hear by the hearing of the ear, is a special blessing.

Observe, Secondly;

We should hear the Word very diligently.

That phrase, I have heard of thee by the hearing of the ear (as the Hebrew Writers note) signifieth a very attentive hearing. Every hearing is not an hearing with the ear, nor every seeing like that we intend, when a man saith, I saw it with my eyes. One may see and not see, hear and not hear. The Word of God is to be heard with a hearing. Such doublings in Scripture have a great emphasis in them. As when the Lord saith, They are cursed with a curse, it notes a great and a certain curse is coming; so to hear by the hearing of the ear, implyeth fruitful hearing, and a laying up of that in the mind which hath been heard (Psal. 44.1.) We have heard with our ears, O God, our fathers have told us, what work thou didst in their dayes, in the times of old. They who thus hear with their ears, treasure up in their hearts, and do with their

hands what they have heard. The Lord charged Ezekiel (Chap. 44.5.) Son of man, mark well and behold with thine eyes, and hear with thine ears, all that I say unto thee; that is, mind diligently what I shew and say unto thee. The Lord called for the exercise of both senses, in attending to what he spake to the Prophet: He did not only say, Hear with thine ears, but see with thine eyes; that is, hear as if thou didst even see that which thou hearest. For though possibly the Lord presented somewhat to the eye of the Prophet, as well as he spake to his ear, yet the former notion may well be taken in, yea, and intended in that command. Many hear as if they had no ears, and see as if they had no eyes. One of the Ancients taking notice of that, saith, Such kind of hearers are like Malchus in the Gospel, who had his ear cut off. From those words, But now mine eye seeth thee, taken distinctly,

Observe, Thirdly;

God revealeth himself more clearly and fully at one time, than at another.

Seeing is somewhat more than hearing, though it be atten∣tive hearing. As the full and clear manifestation which we shall have of God in the next life, is expressed by seeing, and called vision; so the fullest and clearest apprehension which we have of God, and the things of God in this life, is a degree of seeing both him and them, 'tis the sight of faith, and may also be called vision. A true and strong believer tasts, and feels, and sees the truths of the Gospel which he hath heard; his faith (which is the eye of his soul) is the evidence of those things to him which are not seen, nor can be seen by an eye of sense: He by the help of the Holy Ghost looks stedfastly into heaven, and (with this eye) seeth the glory of God, and Jesus standing at the right hand of God (in his measure) as blessed Stephen did (Acts 7.55.) This sight of God and spirituals, hath three things in it beyond that ordinary, though real knowledge, which comes in by the hearing of the ear. First, a surpassing clearness. Secondly, an undoubt∣ed certainty. Thirdly, a ravishing sweetness, and the overflow∣ings of consolation.

Fourthly, Note;

According to the measure of Gods revealing himself to us, such is the measure of our profiting in the knowledge of God.

The word is spoken to all, in the publick Ministry of it, it is scat∣tered upon all; but they only learn to know God & themselves tru∣ly, to whom God doth inwardly reveal it, & whose hearts he touch∣eth and openeth by his Spirit. Every man (saith Christ, John 6.45.) That hath heard & learned of the father, cometh unto me; that is, All that are taught of God, believe on me. And the more any learn of the father, the more they come to, & abide the more closely with the Son. Job understood more of God, and the mind of God more, in all those questions he put to him, concerning the heavens, the earth, the Sea, concerning the beasts of the earth, and the fowls of the Air, concerning Behemoth and Leviathan, than ever he did before. The more immediate and extraordinary revela∣tions of God, are alwayes accompanied with notable effects: And though few profit in knowledge, according to the measure of the mediate and ordinary Revelation, yet probably the more re∣velation we have of that kind, the more we profit.

Fifthly, Job had these great discoveries after God had kept him long in affliction.

Hence note;

God doth usually reveal himself most to his people after great sufferings.

Hence some are of opinion, that in these words Job pointed at his two states. First, that of his prosperity; then he heard of God only by the hearing of the ear. Secondly, Of his adversity; then his eye saw him, that is, he greatly profited in the knowledge of him. There are two things which God usually bestows upon his people in the day of, or soon after their affliction; First, more cordials and consolations: He gives that strong drink to those that are ready to perish, that wine unto those that be of heavy hearts, He bids them drink and forget their poverty, and remem∣ber their misery no more; as Solomons metaphors may well im∣port (Prov. 31.6, 7.) Secondly, as the Lord gives more conso∣lation in such a day, so more illumination; the head is bettered by it as well as the heart. Many have got much inward light or

knowledge, both of God and of themselves, of their mercies and of their duties, by being, or after they have been brought into much outward darkness. Davids experience taught him this, else he had never said (Psal. 119.71.) It is good for me that I have been afflicted, that I might learn thy statutes. He had never learn∣ed, either to know the Statutes of God better, or to keep them better by his affliction, if God had not been with him, and reveal∣ed himself further to him in the day of his affliction.

Lastly, Note;

When God manifests himself much to any man, great impres∣sions are left upon him.

As will appear further in opening the next verse.

Vers. 6. Wherefore I abhor my self, and repent in dust and ashes.

This verse concludes that part of the Chapter, which I call Jobs humiliation. He made confession before of his own igno∣rance, uttering things that he understood not, things too won∣derful for him, which he knew not; he confessed also the great goodness of God to him, in that he had both heard of him by the hearing of the ear, and also that his eye had seen him: from all which he inferr'd this resolve of deepest self-abasement before God.

Wherefore I abhor my self, and repent in dust and ashes.

This word (wherefore) is diligently to be attended, for 'tis the hinge upon which the whole matter turneth. This wherefore, may have a double reference.

First, To the sight which he had gained of his own folly, weak∣ness and vileness, of which having made confession in the former words, he adds wherefore; that is, for as much as I am thus con∣vinced of mine own sinfulness, I abhor my self, and repent in dust and ashes.

Secondly, This wherefore, may have reference to those higher, clearer and fuller manifestations of God to him. He had heard of God by the hearing of the ear, there was much in that; but now his eye had seen him, he had a light or a discovery of the excel∣lency and Majesty of God, as much surpassing and exceeding what

formerly he had, as eye-sight doth the hearing of the ear: Where∣fore, the light being come thus fully in upon him, concerning the glory, soveraignty, goodness, faithfulness, and all-sufficiency of God, he cryeth out,

I abhorr my self, &c.

The Hebrew word signifieth the greatest disgust against him∣self, a kind of reprobating himself,* 1.605 or (as we speak) a turning of his stomack, at the thought and remembrance of what he had said and was. Some render, wherefore, I reprehend or reprove my self: but to abhor our selves is more than to reprehend or reprove our selves. Others, I reject, I despise, I slight my self, I turn away from my self. All these renderings shew to how little or low an account Job was now come in his own sight: Our read∣ing, I abhor, takes in all the rest and more. The Lord useth this word negatively concerning his people (Levit. 26.11.) I will set my tabernacle amongst you, and my soul shall not abhor you; the meaning is, my soul shall greatly delight in you: And at the 15^th verse of the same chapter, affirmatively of them, If you shall despise my statutes, or if your soul abhor my judgments, then, &c. despising is less than abhorring. To abhor the judgments of God, is to cast them not only out of our affections, but out of our judgment too, and to judge them unworthy or unfit to be owned and obeyed. Again, at the 30^th verse of same chapter, I will destroy your high places, and cut down your images, and cast your carcasses upon the carcasses of your idols, and my soul shall abhor you; that is, I will manifest the utmost and highest of my displea∣sure against you. Once more in the same chapter, When they be in the land of their enemies, I will not cast them away, neither will I abhor them. To abhor is to cast away, and to look upon a person or a people as cast-aways. Read also (Deut. 7.26. Deut. 23.7. Psal. 5.6. Psal. 129.163. Prov. 24.24. Jerem. 14.21. Amos 5.10. chap. 6.8. Zech. 11.8.) from all which texts we may collect the weight and great significancy of this word. To abhor things or persons, imports the deepest displicency or dislike towards either. I (saith Job) abhor

My self.

The word (my self) is here supplyed by our translators. The

Hebrew is only this, wherefore I abhor, leaving us to suppose what he did abhor: Our translators make the suppliment thus, I abhor my self, that is, whatsoever may be called my self, self-wisdom, self-righteousness, self-strength, self-ends, and I would see the end of sinful-self. Another translation saith, I abhor those for∣mer things,* 1.606 that is, whatsoever I formerly thought or spake amiss. I do not only dislike them, I do not only retract and recant them, but I abhor them. And if you would know what those former things were, which here he renounceth and abhorreth, you may take it in these seven words.

First, I abhor, that ever I cursed the day of my birth.

Secondly, I abhor, that I wished so often for death, that I wooed the grave, and so ha••tily called for my return to the dust in the day of my affliction.

Thirdly, I abhor, that ever I despaired of my restauration, or that I gave up my self as a man utterly lost for this world.

Fourthly, I abhor, that I used so many complaints of the seve∣rity of the Lords dealings with me.

Fifthly, I abhor, that I was so bold, as to desire to plead with God.

Sixthly, I abhor, that I was so much in setting out my own righteousness and innocency.

Seventhly, I abhor, that ever I spake any word, which should in the least darken or reflect upon the goodness, mercy, faithful∣ness, righteousness, and soveraignity of God in his dispensations towards me. These are the things which had unwarily passed him in the heat of disputation with his friends, and these he now abhorreth. Take it either way, I abhor my self, or these things, it comes all to one; for the truth is, he did abhor himself for those things, which he had spoken with so much imprudence and impatience, while he was under the hand of God. I abhor my self (neither is that all)

And repent.

Job was not only affected to abhorrence, but to repentance. The word translated repent,* 1.607 signifies two contrary things in Scrip∣ture.

First, To grieve, which is proper to repentance; sorrow and repentance ought to go together.

Secondly, To comfort or to take comfort; thus it is rendered (Gen. 24.67.) Isaac was comforted concerning the death of his mother (2 Sam. 13.39.) David was comforted concerning Amnon. (Psal. 77.2.) In the day of my trouble I sought the Lord, my sore ran in the night and ceased not; my soul refused to be comforted. It may seem strange, that the same word which signifies sorrow and repentance, should signifie also comfort and to be comforted: but sorrow and comfort meet in true repentance; godly sorrow doth not hinder, much less quite exclude, and shut out joy in God. Re∣pentance is ushered in by godly sorrow, and grief of heart for sin, and it concludes with comfort and joy of heart in God who pardoneth sinners; and therefore the same word which signifies to repent, may well signifie both to grieve and to take comfort. Repentance is a change from a bad state to a good, and a turning from the worst of evils, sin, to the chiefest good, God himself; and therefore must needs be followed, if not accompanied with much sweetness and comfort.* 1.608 A Greek translator renders it ex∣pressly so in this place, Wherefore I abhor my self, and take com∣fort in dust and ashes; and doubtless, while Job was repenting in floods of sorrow, his comforts came flowing in. There is a laugh∣ter, in the midst of which the heart is sorrowful, and the end of that mirth is heaviness (saith Solom, Prov. 14.13.) and there is a sorrow (that's a blessed sorrow) in the midst of which the heart laughs, and the end of which heaviness is mirth.

To repent (in the general nature of it) is to change both the mind and way, and so take up new principles and new practices. A man that truly repenteth, is not the same man he was before he repent∣ed; he can say, I am not I. And as in true repentance there is a change from a bad to a good mind, and from a perverse, to a right and righteous way; so in repentance, there is a change from a troubled to a quiet mind, and from a painful to a pleasant and de∣lightful way. So then, there is a two-fold change in repentance; First, A change of the mind from sin. Secondly, A change in the mind from sorrow. Many are the griefs and gripes, the trou∣bles and perplexities, with which the conscience of an awakened sinner is followeth, till he hath unburdened himself by confession and repentance; when once he hath truly done so, how great is his peace! & how sweet are his consolations! And therefore, when the Apostle saith (2 Cor. 7.10.) Godly sorrow worketh repentance to sal∣vation,

not to be repented of; his meaning is, the repentance which it works is matter of great rejoycing, or fills the soul of an hum∣bled believing sinner with great joy.

I abhor my self (saith Job) and repent. But how did Job re∣pent? his was no ordinary repentance, therefore, he adds, I re∣pent,

In dust and ashes.

That is, either;

First, Throwing my self upon the ground, (Jer. 6.26. Jer. 25.34. 2 Sam. 12.16.) or,

Secondly, Sitting upon the ground in the dust, as (Job 2.8. Isa. 58.5. Jonah 3.6.) or,

Thirdly, Casting dust upon my head (Job 2.12.) Dust cast upon the head was the embleme of an afflicted heart. And to sit in the dust, or to cast dust upon the head was anciently the cere∣monial part of repentance. Job doth not leave that out, I repent (saith he) in dust and ashes;* 1.609 and so some express it, I repent with outward wonted ceremonies. But, I conceive, we need not take it strictly; to repent in dust and ashes, being only a proverbial speech, implying very great, solemn, and serious repentance.

There is another rendring of this latter part of the verse, thus, I repent, as looking upon, or accounting my self dust and ashes; 'tis an argument of much humility and humiliation to do so. Abraham gave himself no higher a title before the Lord (Gen. 18.27.) I have begun to speak, who am but dust and ashes. If we take it thus, I abhor my self, and repent, looking upon my self but as dust and ashes, it is a good sence also, and reacheth the purpose which Job was upon, or which was upon Jobs spirit in that day and duty of repentance. There is no difficulty in the words, they yield many useful observations: Wherefore I abhor my self.

First, As the word wherefore refers to that signal discovery which Job had of God, who did not only manifest himself to him by the hearing of the ear, but by the seeing of the eye, that is more fully than before;

Observe;

The clearer manifestations we have of God, the greater and deeper are our humiliations.

Job saw more of the power, more of the soveraignity, more of the holiness of God in himself, and more of his goodness to him,* 1.610 than he had done before; and therefore he abhor'd himself. That place is parallel to this (Isa. 6.) where, as soon as the Lord had declared himself in his holiness and glory, the Prophet cried out (ver. 5.) Wo is me, for I am undone, because I am a man of un∣clean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts; that is, my bodily eyes have see the signs of his presence, and the eye of my soul is so over-prest, with the present weight of his glory, that I cannot (in this frail condition) bear it, but must sink under it; Wo is me, I am undone. As the wicked shall at last cry, wo and alass, at the angry presence of God, and shall in∣deed be undone for ever: So a godly man may now cry, Wo is me, at any unusual appearance of the holiness and glory of God, and cry out, I am undone, I know not how to bear it. Isaiah was not only a Prophet, and a true Prophet, but a very holy Prophet, an Evangelical Prophet, one that spake glorious things of Christ to come, yet he had never seen so much of God before, nor was he ever so deeply humbled before, he never cried out before, I am undone; which word implieth the greatest sence of his own nothingness, vileness, and wretchedness. The true reason why men carry it so high at any time with God, is, because their notions and apprehensions of God, fall so infinitely below him. Did we know God more, how should we fear before him, and stand as men astonished at the presence of his majesty! It is our darkness about God which emboldens us bey••nd our bounds, or the line of creatures. The Prophet Habakkuk faith of himself (chap. 3.16.) When I heard, my belly trembled, my lips quivered at the voice, rottenness entered into my bones, and I trembled in my self, that I might rest in the day of trouble. When I heard, that is, when God revealed himself to me by that speech at the 2d verse of the chapter, O Lord, I have heard thy speech, and was afraid; then said he (at the 16. verse) When I heard, my belly trembled. The reason why carnal men and hypocrites carry it so stoutly before God, is, because they know not God aright;

they may boast of their knowledge; but as the Apostle saith (1 Cor. 8.2.) He that thinketh he knoweth any thing knoweth nothing as he ought. The Scripture tells us, what that knowledge is which a carnal man hath of God: He knows God in his own light, not in the light of God; or he judgeth what God is, by what him∣self is (Psal. 50.21.) Thou thoughtest that I was altogether such a one as thy self. Not that he thought God was a man; he had not such gross thoughts of God: but he thought God, as to his ho∣liness, was such a one as himself, who was indeed, notwithstand∣ing his pretentions to holiness, a very unholy, a meer carnal man. When the Lord said to him, Thou thoughtest that I was altogether such a one as thy self; it is, as if he had said, Thou measuredst me by thy self, and because such things pleased thee, thou wouldst needs conclude that they pleased me too. Had men a clear knowledge of God, as he hath revealed himself, they would soon be convinced, that God is not only not altogether, but not at all such a one as themselves. We never see how imperfect we are, till we see our selves in the light of Gods perfection: and when we duely see our selves in that glass, we greatly abhor our selves; for we cannot but see much deformity in our selves,* 1.611 when we be∣hold the beauty and glory of God. And, as when we behold that beauty, we shall abhor our selves for our deformity and de∣filements; so we shall be daily mending and cleansing our selves from them, according to that matchless beauty which we behold in him. As we have departed from God by our unlikeness, so we shall get nearer to him by getting more of his image and likeness.

Secondly, This wherefore in the Text refers to the fight that Job had of himself, as well as of God. When Job saw more of himself, or himself more, then he said, I abhor my self.

Hence, Observe;

The more we see and know our selves, the more we shall be abased, and lye low in our selves, and abhor our selves.

The reason why we are so proud of our selves, is, because we are so ignorant of our selves. Did we know our own ignorance and mis-understandings, as Job now at last did, we should strike sail and come lower; much more, did we know all those abomina∣tions that are in our hearts, did we know what pride, and cove∣ousness, and earthly-mindedness lye there, what inordinate creature, love what passions lye there, what envy lyeth

there; did we understand how deceitful and false our hearts are, both towards God, our selves, and towards one another, we should abhor our selves exceedingly. There are two things which we should study, that we may walk humbly. First, To know God; Secondly, To know our selves. A Hea∣then said that word (know thy self) came down from heaven; and did we once know our selves aright, what frail, and blind, and sin∣ful creatures we are, how humble and heavenly should we be! rightly to know that we are creatures would cause us to live more like new creatures. David s eing some men do things so unlike men (Psal. 9.20.) prayed thus, Put them in fear, O Lord, that the Nations may know themselves to be but men. There are such in the world as know not themselves to be but men; they behave themselves as if they were gods, and not men, as if they were all-sufficient, or as if all their sufficiency proceeded of themselves, and they the founders of their own greatness and power. The Assyrian said in plain terms, I will be like unto the most high, (Isa. 14.14.) I do not reckon my self amongst mortals. There are many, who never attained that Assyrian Princes height, who yet have much of his spirit, and speak as if they knew themselves to be more than men, at least, as if they knew not themselves to be but men, nor considered themselves as frail, dying, and accountable creatures. Did we remember that we are but creatures, that we are the work of Gods hand, this would keep us low and humble; but did we know what sinful polluted creatures we are, we should soon come, not only to a lower esti∣mate, but an utter abhorrence of our selves. We over-think our selves, because we do not know our selves; we over-rate our selves, because we do not understand our selves. Even Job was too high in his own thoughts, in his own books, till he came to know and understand, that he had uttered things that he knew not, that he understood not. Wherefore,

I abhor my self, and repent in dust and ashes.

Observe, Thirdly;

True repentance is joyned with self-abhorrence, and with an abhorrence of all that we do, of all that we are.

True repentance is joyned with an abhorrence,

First, Of sinful self, or of our selves for sin. The Prophet speaking of their repentance, who had gone a whoring from God,

saith (Ezek. 6.9.) They shall loath themselves for the evils which they have committed in all their abominations. And when the Lord had promised to bring the children of Israel to their own land, he tells them, what work they shall be at there (Ezek. 20.43.) There shall you remember your ways and doings, wherein you have been defiled, and ye shall loath your selves in your own sight, for all the evils that ye have committed. Once more in that Prophet, (chap. 36.31.) Then shall ye remember your own evil ways, and your doings that were not good, and shall loath your selves in your own sight for your iniquities, and for your abominations. In all these Scriptures we have loathing of self for sin and evil done. And as there is a loathing of sinful self in true repentance, so

Secondly, Of righteous self, or a loathing of our selves in the good, in the best, that we have done. We may soon see that in the best of our duties, which will stir up this self-abhorrence, or which gives us cause enough to abhor our selves. So Job did as to all the glitter of his moral vertues, of which he spake so much before in several places, especially in the 31. chapter. He that truly repents, doth not only abhor his sin, so as never to commit it again; but he abhorreth his righteousness, so as never to trust in it at all. Thus the Apostle spake (Phil. 3.7, 8.) I count all things but loss for the excellency of the knowledge of Christ. What did he account loss? not only the evil that he had done, but all the good that he had done; he accounted that but dung, that he might be found in Christ, not having his own righteousness, which is of the law. Self-righteousness is gold, and to be embraced in conversation; but 'tis dung, and to be abhorred in justification. Job abhorred his own righteousness from the beginning of this dispute in that point, though he spake so much of it (chap. 9.31.) If I wash my self with snow water, and make my hands never so clean, yet shalt thou plung me in the ditch, and mine own cloaths shall abhor me, or (as in the Margin) my own cloaths shall make me to be abhorred. What means he by his cloaths? Surely, not the cloaths that were upon his body, but his moral cloathing, his own works of righteousness, according to the law. These cloaths (saith he) will make me to be abhorred; I see, I cannot be accep∣ted in them, nor justified by them. Job was clear in that before; but now he doth not only abhor his own righteousness, as to trust∣ing in it, but as to talking so much of it, or so much as to talk of

it. Christ saith, Let not thy left hand know what thy right hand doth; that is, take not much notice of thy own good deeds. As a re∣penting person will not touch at all with his former evil deeds, so he will not talk, nor take much notice of his own good deeds. The best of himself is little to himself.

Before I pass this point, it may be enquired, First, what this self-abhorrence, which accompanies true repentance, works in those that have it, with respect to sin, or sinful self.

I answer, It works these five things.

First, A dislike of sinful self; he grows into a distast with sin, it relisheth not his renewed palate, and so will not (like unsa∣voury meat) go down with him.

Secondly, A hatred of sinful self. 'Tis but an easie step from di∣stast and dislike to hatred. That soon falls under our displeasure which pleaseth us not. No sooner did Amnon dislike his sister Tamar, whom he inordinately liked a little before, but the Text saith (2 Sam. 13.15.) He hated her exceedingly, so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her.

Thirdly, An indignation against sinful self. The spirit of a true penitent riseth against sin, as against an open enemy, or a false friend (2 Cor. 7.11.)

Fourthly, An utter aversation, or alienation from sinfull self. As they who live in sin are averse and alienated from the life of God, that is, from holiness; so they who repent of sin, are alie∣nated and turned away from the sins of their former life.

Fifthly and lastly, An opposition against sin. There is not bare∣ly a turning away from it, but a war against it, a desire to destroy and mortifie it, to do it (as I may say) the greatest mischief we can. Thus dislike is followed with hatred, and hatred with indig∣nation, and indignation with aversation, and aversation with op∣position, wrought and rising up in a penitent soul against sin.

But, Secondly, it may be asked, why doth a repenting soul ab∣hor sinful self?

I answer, He doth it upon these four considerations.

First, Because it appears to him as a filthy thing (Ezek. 16.5. Psal. 38.7. Prov. 12.22.) All which Scriptures shew, that as sin is a filthy thing in it self, so it appeareth such to a repenting soul. They that love their sins, look upon them as fine things, or

as their beauty: but to a repenting soul, nothing appeareth more dirty and filthy; and who abhors not that which is so to him?

Secondly, A repenting soul looketh upon sin as a hurtful thing to him. We naturally turn from, and abhor that which is so. We abhor the poyson of a Toad, and the sting of a Serpent: To taste the one, or to be bitten by the other, is no more deadly to the body, than sin is to the soul.

Thirdly, A repenting soul is sick, very sick of his sins, they have burdened his conscience, as unwholsom food doth the stomack. Now, if a man abhors that which hath made him stomack-sick, much more will he abhor that which hath indeed, and not so much from the quantity as from the quality and nature of it, made him conscience-sick.

Fourthly, A repenting person hath vomited or cast up his sins by an humble confession of them alwayes to God, and in some cases to men (Repentance is the souls vomit.) Now, as any man loaths his own vomit; so a man truly repenting, loaths the sin which he hath thus vomited. Upon all these accounts a repenting soul loaths sinful self, or sin in himself.

Thirdly, But why doth a repenting soul abhor righteous self? I answer,

First, Because he is convinced, that self-righteousness is a weak imperfect thing, even in sanctification; and therefore he is so far from boasting of it, or trusting in it, that he hath a kind of abhorrence of it.

Secondly, He seeth, that as to justification it is a filthy abomi∣nable thing (Isa. 64.6.) All our righteousness are as filthy rags. And as he abhors it, because 'tis unfit and incompetent in it self for that use, so because 'tis utterly inconsistent with the tenour of the Gospel, wherein God hath removed all mans righteous∣ness, how pure soever it may be, from that use, and directed us to look only to the righteousness of Christ for that use, which the Apostle calls the righteousness of God (Rom. 10.3.) and that in a twofold respect. First, because 'tis that which the wisdom of God the Father hath provided for us; and, Secondly, which the worthiness of God the Son hath wrought out and procured for us.

Take two or three Inferences from the general Observation thus far prosecuted,

That true repentance is joyned with self abhorrence.

First, Then self-admirers are no repenters. They are at the furthest remove from abhorring themselves, who admire them∣selves.

Secondly, Self-justifiers, are no true repenters. Christ told the Pharisees (Luke 16.15.) Ye are they which justifie your selves. They are far from abhorring themselves, who justifie themselves; such surely are highly pleased with themselves, and have much confidence in themselves, therefore very far from self-abhor∣rence.

Thirdly, What shall I say of their repentance, who instead of abhorring themselves, abhor others? (Luke 18.9.) Christ spake a Parable unto certain which trusted in themselves that they were righteous, and despised others, and presently instanced in the Pharisee, who despised the poor Publican, and called him in con∣tempt, This Publican; he would (as we say) hardly touch him with a pair of tongs. They that despise others, are usually, if not alwayes, much pleased with themselves.

Fourthly, If these self-boasters, and self-admirers, &c. are not repenters, then, do they repent who are so far from abhorring sinful self, and righteous self, that they take pleasure in sin and un∣righteousness, whether their own or others? The Apostle speaks of such (Rom. 1.32.) Who knowing the judgement of God, that they which commit such things, are worthy of death, not only do the same, but have pleasure in them that do them. That's a dreadful word (2 Thes. 2.12.) That they all might be damned, who be∣lieve not the truth, but had pleasure in unrighteousness. O how far are they from abhorring their own righteousness, who take plea∣sure in unrighteousness! How are they puffed up with that which hath but a shew of righteousness, who please themselves with that which is really unrighteous!

Fifthly, If true repentance be accompanied with self-abhor∣rence, then do they repent, who return to those sins which they say they have repented of? do you think the dog loaths his vo∣mit, when you see him go back and lick it up again? (2 Pet. 2.22.) When once the Jews loathed or abhorred Manna, they had no mind to eat of it, though it was Angels food. When Job loath∣ed his life, he said, he would live no longer (Chap. 7.16.) I

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loath it, I would not live alwayes; that is, not at all, not an hour longer in this world. He that is weary of his life, thinks, to live but a day, or a little longer, is to live alwayes, or that his life will never end. Thus, if a man doth truly loath and abhor his sin, he will not return to it again, though it hath been as sweet to him as Manna, yea, as life it self. I do not say, that he who loaths and abhors his sin, can never relapse into the same sin, or be overta∣ken with it again; but this I say, he that truly repents, never de∣lights in sin again, he never goeth back to it, and licketh it up as a dog his vomit. A good man may fall into the same sin, but he never returneth to the same sin; he may be overtaken with the same sin, but he never taketh up the same sin again. That's the Apostles word (Gal. 6.1.) If any of you be overtaken with a fault, &c. A good man may be overtaken with the same fault, but he never taketh up that fault, nor runs a course in that sin again.

I shall only add these two words, for the working of our souls to this self-abhorrence.

First, The more we abhor our selves, the more God delight∣eth in us; the more we are displeased with our sins, the more is he pleased with our persons, the worse, the viler we are in our own eyes, the better we are, and the more beautiful in the eye of God.

Secondly, Unless we abhor our selves, God will abhor us. I may say, unless we so repent as to abhor our selves, God will ab∣hor our very repentance. There is no true repentance, without some degree of self-abhorrence; yea, of self-condemnation. Let us not take up this word repentance too easily, that is, when we know not what this word self-abhorrence meaneth. We defile this holy, this precious thing called repentance, when our hearts are not fully taken off from that or thole sins, of which we say we re∣pent. All such would have that go for repentance towards God, which indeed is but a mocking of God, and can never be joyned (from which true repentance cannot be separated) with faith to∣ward our Lord Jesus Christ (Acts 20.21.) I abhor my self (said Job)

And repent in dust and ashes.

I shall here give somewhat about the nature of repentance in

general, and then gather up those particular Observations which arise from these words about it.

Repentance is a grace of the Gospel wrought in the heart of a sinner by the Word and Spirit, turning the whole man from all sin, to God, in the sincere and universal obedience of his holy will.

In this description of repentance, we have four things consi∣derable.

First, The nature of it, or what it is, A grace of the Gospel.

Secondly, The seat of it, or where it is wrought, The heart of a sinner.

Thirdly, The means by which it is wrought, and that twofold. First, Instrumental, The Word. Secondly, Principal, The Spirit.

Fourthly, The issue or effect of it, Conversion or turning; wherein two things are to be taken notice of. First, the term from which the turn is made, Sin, and all sin. Secondly, the term to which the turn is made, God; thus explained, In the sincere or universal obedience of his holy will, or in the practice of eve∣ry known duty.

First (I say) Repentance is a grace of the Gospel. Some possibly may say, Job was before the Gospel. I answer, no; The Go∣spel was published long before Job was born, even as soon as God promised the seed of the woman (Christ Jesus) should bruise the Serpents head (Gen. 3.15.)

The whole body of Gospel duty moves upon these two feet, Faith and Repentance. Some have questioned, which of these two graces hath the precedency, or takes the first step in the motion of the soul heaven-ward? All that I shall say in answer to it, is, First, that where these two graces are mentioned together in Scripture, usually repentance is named first, because it appears first, and is most visible to us in its actings; yet Faith is to be un∣derstood first, because without that no man can come to Christ as a true penitent, for pardon of sin and reconciliation unto God. Secondly, in those Scriptures, where true saving repentance is spoken of alone, it supposeth faith also; and where true saving faith only is spoken of, it necessarily implyeth true repentance.

This repentance is so much a grace of the Gospel, that the first Sermon that ever was preacht at the approach of Christ, or at the

opening of the Gospel in the new Testament, was, Repent ye, for the Kingdom of heaven is at hand (Mat. 3.2.) And the end or design of the first Sacrament or seal of the Gospel-covenant, is expressed to be repentance (Mat. 3.11.) I baptize you with water unto repentance; yea, the first word of the first Sermon (upon record) which Christ himself preached in person, was, Repent (Mat. 4.17.) From that time Jesus began to preach, and to say, repent. This also was the substance of the Apostles Sermons, when first sent forth by Christ to preach the Gospel (Mark 6.12.) They went out and preached, that men should repent. The first word of counsel which the Apostle Peter gave to the Jews, crying out, men and brethren, what shall we do, was, Repent (Acts 2.38.) And the Apostle Paul saith, that the whole of his work in preach∣ing the Gospel, was his testifying both to Jews and Gentiles, re∣pentance toward God, and faith toward our Lord Jesus Christ (Act. 20.21.) 'Tis through the Gospel only, that repentance is pos∣sible. And this appears two wayes.

First, Because we have not a liberty to repent, or we are not admitted to repent, but by the Gospel. We find no place for re∣pentance in the Law strictly taken, or as opposed to the Gospel. The Law speaks thus (Gal. 3.10.) Cursed is every one that con∣tinueth not in all things, that are written in the book of the Law, to do them. Where we see, First, the Law requires personal obedi∣ence; every one must do for himself. Secondly, The Law requires perpetual obedience, every one that continueth not doing. Thirdly, The Law requires universal obedience, every one that continueth not in all things. If any one continue not at all times in all things (saith the Law) or if he fail but once in any one thing, he is gone for ever, he is cursed. The Law doth not say, if a man continue not to do all, let him repent; that admits no second thoughts, but claps the curse presently upon the offender. If Adam as soon as he had eaten of the forbidden tree, had bewailed his sin, and said, I repent, no favour could have been shewed him, while under the Law.

Secondly, Under the Law there is no ability given for repen∣tance. All the promises of a broken heart, and of godly sorrow, are appendants of the Gospel. This spiritual curse which falls upon the soul sinning under the Law, is impenitency for sin. Death in sin, is the punishment of sin; and therefore when Adam had

sinned, he never gave the least intimation of, nor shewed the least inclination to repentance; all he did, was to hide himself from God among the trees of the garden, and to hide his sin from God (as well as he could) by vain excuses; he had not a heart to mourn for his sin, nor a tongue to confess it, till the Promise came, and the Gospel was published, and then (though his repentance be not mentioned, yet) doubtless he repented. And hence the Apostle concludes Apostates from the profession which they once made of Christ, under an utter impossibily of repentance (Heb. 6.4, 5, 6.) And the reason why the fallen Angels never repent∣ed, was because they had no Mediator, nor did Jesus Christ take their nature on him (Heb. 2.16.) Thus far of the first thing in the description of repentance, the general nature of it; 'tis a grace of the Gospel.

Secondly, Consider the seat or subject of it, where 'tis wrought, the heart of a sinner. Repentance is heart-work, or it is a work upon the heart: There repentance began in those converts (Act. 2.37.) whom the Apostle Peter advised to a thorough work of re∣pentance (vers. 38.) The promise of repentance runs in this te∣nour, I will take away (saith the Lord, Ezek. 36.26.) the heart of stone out of your flesh, and give you an heart of flesh. When David said (Psal. 51.17.) A broken and contrite heart (he means only a repenting heart) O God thou wilt not despise. As faith is wrought in the heart, and with the heart man believeth (Rom. 10.10.) so repentance is wrought in the heart, and with the heart man repenteth. Neither a weeping eye, nor a confessing tongue, nor (in case of wrong done to man) a restoring hand, will be taken for repentance, without a broken heart.

Thirdly, Consider the means by which saving repentance, or repentance to salvation, is wrought. 1st. the Word; 2ly. the Spirit. The Word of God is the usual, the ordinary instrument in the hand, that is, in the power of the Spirit of God, working repen∣tance in the heart of man. The word of a Philosopher, with all his reasonings; the word of an Orator, with all his flourishings, cannot do it: only the Word of God spoken in plainness and simplicity, hath strength and efficacy to do it. The Word is compared to a fire, which melts the hardest heart; 'tis also in the same place (Jer. 23.29.) compared to a hammer, which breaketh the rock in pieces. The Word passing through the ear,

pierceth the heart (Acts 2.27.) Now when they heard this, they were pricked in their heart. And when, even the devils Devotio∣nists, they that used curious arts, burnt their books (Acts 19.19.) it is said (vers. 20.) so mightily grew the Word of God and prevailed. The word of God cloathed with the Spirit, hath (as to this matter) a fourfold operation. First, to awaken a drowsie soul (Eph. 5.14.) Secondly, to enlighten a dark soul (Acts 26.18.) Thirdly, to convince a gain-saying soul. Fourthly, to convert a wandring soul (Acts 26.18. 1 Thes. 1.9.) Till the soul is awa∣kened, it cannot be enlightned; till it is enlightned, it cannot be convinced; till it is convinced, it cannot be converted; and until it is all this, it hath not truly repented. For,

Fourthly, (as was said in the description first laid down) the effect of true repentance, is the turning of the whole man from all sin to God. All the members of the body, the hand, the foot, the eyes, the ears, the tongue, are turned; all the faculties of the soul, the understanding, will, affections, are turned from all sin: First, of what kind soever, whether of omission or commis∣sion against God, neighbour, self. Secondly, of what degree so∣ever; little, as well as great; appearances of evil, as well as appa∣rent evils.

Further, as in repentance there is a turning from sin, so unto God, in the sincere obedience of his whole will. We read in Scripture, First, of Gods returning to us; Secondly, of our re∣turning to God: both are acts of repentance. When God returns to us, he repents of the evil of trouble brought, or threatned to be brought upon us; and when we return to God, that's a fruit of our repentance, for the evil of sin committed against him. Unless our repentance bring us neerer to God, we (as we say) are never the neer for our repentance; that is, our repentance is not good, nor shall we have any good by it. The Prophet found Israels re∣pentance defective in this (Hos. 7.16.) They return, but not to the most high. Some in repenting, return only to self; that is, their own peace, interest and advantage, is all that moves them to it, or is designed and aimed at by them in it; they mind not the glory of God, nor his reparation in honour, which hath been by their sin greatly impaired. The Lord was down-right with Israel in this (Jer. 4.1.) If thou wilt return, O Israel, saith the Lord, return unto me; intimating, that Israel used to make some kind of

repenting turns, but short of God; they minded not God sincere∣ly in them, but the removal of some rod or trouble that was come, or which they feared was coming upon them. They return to God in repenting, who repent with a holy resolve upon their hearts to obey God, and with a longing desire to enjoy God all the days of their life.

Thus upon the occasion of Jobs saying, I repent, I have briefly opened the duty of repentance, of such a repentance as without all peradventure Job was then exercised in: His was the grace of repentance, his repentance was wrought in his heart, chiefly by the immediate word and speakings of God to him; He turned fully in it from all his passions and expostulations with God (which were at that time his special sin) to a meek, quiet submission to the will of God, and a resting in his dispensations. All this was wrapped up in this short word, I repent.

Further, consider, when Job said, I repent in dust and ashes; he was not then to begin his repentance, he had repented long be∣fore; yet then he began a new work of repentance, or then he re∣newed his repentance.

Hence note, First;

New sinnings call for new repentings.

As the new leakings of a ship calls for new pumpings and re∣pairs; so, I say, new sins call for new repentings. There is a first repentance, and there is a second repentance: First Repentance is our coming out of a state of sin, of which Christ spake (Mat. 11.20, 21.) Then began he to upbraid the Cities, wherein most of his mighty works were done, because they repented not: Wo unto you Chorazin, and wo unto you Bethsaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes; that is, they had come out of their sins. Those converts in the Acts of the Apostles (chap. 2.38.) repented, that is, they came out of a sinful state. Now, as there is a repentance, which I call our coming out of a state of sin; so there is a repentance, which is a coming off from this and that act of sin; and this is the repentance which Job was upon.

Again; this repentance, as to acts of sin, is two-fold. First, Our ordinary and every days repentance. Secondly, Our extra∣ordinary repentance. When we have fallen greatly, when we have sinned extraordinary, of when the Lord brings any extraordinary judgment upon us, then the Lord expects extraordinary repen∣tance: such was Davids repentance in the 51. Psalm, and such was Jobs repentance here; as it was in general for sin, so for some extraordinary sinful failings.

Secondly, Consider what was Jobs sin? Job was no vile per∣son, he had committed no gross acts of wickedness. If you would know what Jobs sin was, it was impatience under Gods dealings with him, and his distrustfulness as to Gods delivering of him; yet even his were great sins.

Hence note;

Not only gross sins, murder, adultery, and the oppression of our neighbours are great sins; but impatiency under the hand of God, and unwary speeches concerning the dealings of God with us, are great sins.

Every great sin is not a gross sin. Drunkenness, and swearing and adultery, and murder, are gross sins; but impatience under afflictions and unbelief, not resting upon God in an evil day, these are great sins, though not gross sins. Remember, not only are gross sins great sins; but many sins, which appear not to the eye, nor to the ear, may yet be great sins, especially, as to the person that committeth them.

Thirdly, note;

Not gross sins only, but slips of the tongue, and impatiency under Gods hand are to be repented of.

Job not only acknowledged these to be sins, but repenteth of these; nor had he any other matter to repent of. When we are under some great sickness, or any other affliction, as we are to re∣pent of former sins, so let us repent of our sickness and affliction-sins, that is of impatience, or any unwary speeches in our afflicti∣on. These Job repented of.

Again; how did Job repent? It was in dust and ashes.

Hence Observe, Fourthly;

Open sins must have open repentance.

That's intended by repenting in dust and ashes. We are not bound to repent openly of all our sins; but in in these two cases we are. First, When we have done any thing that hath openly dishonoured God. Secondly, When we have scandalized or of∣fended others. In these cases we must repent openly, so far, that they who are concerned may have a testimony of our repentance. When Job repented in dust and ashes, he (like those servants of Benhadad, who came with ropes about their necks) testified that he deserved to be thrown into the dust, or to be burnt to ashes. We can neither edifie nor satisfie such as are grieved by our sins, un∣less our repentance be visible, and we appear repenting. As the light (of our zeal) must so shine before men, that they may see our good works; so the light of our repentance must so shine before men, that they may see us humbled for, and turning from our evil works, and glorifie our father which is in heaven.

Fifthly, Note;

We may testifie our repentance by outward signs.

Here was not only the reallity of repentance, but the ceremo∣ny of it. There are many outward signs of repentance spoken of in Scripture: Such are, First, Smiting upon the thigh; thus Ephraim is described repenting (Jerem. 31.19.) Secondly, Smiting upon the breast; so the Publican is described repenting (Luke 18.13.) He smote upon his breast, and said, God be merci∣ful to me a sinner. Thirdly, Laying aside our ornaments; thus the Lord commanded the Israelites (Exod. 33.5.) Put off thy ornaments from thee, that I may know to do unto thee; as if God had said, humble thy self openly and repent. F••urthly, The putting on of sack-cloth; this the Jews were called to do (Isa. 22.12.) Fifthly, Holding down the head. The Jews (Isa. 58.5.) were not reproved for doing that, but because they did it like a bull-rush, only when a storm was upon them: Sixthly, Renting the garment, and walking softly. So did Ahab (1 Kings 21.27.) Seventhly, as in the text Job saith he did, sitting in dust and ashes. I do not say these, or the like, are absolutely necessa∣ry to repentance, but they are lawful, and have their use. When

the Prophet (Joel 2.13.) said, Rent your hearts, not your gar∣ments, that is, rent your hearts, rather than your garments; it was not a prohibition, but a direction: or if rent your gar∣ments, be sure you rent your hearts also, else all your outward modes of repentance are in vain and insignificant.* 1.612 Some Popish Writers make the essence of repentance to consist in these or such like outward signs; but though we deny that, yet we grant these may be signs of true repentance: For as to bow the knee is not to pray, although he that prayeth usually boweth the knees, as a sign of an humble heart in prayer; so to sit in the dust and weep, is not to repent, although the truly penitent, usually do so. The essence of repentance consists in a broken heart for sin, and in breaking off the course and custome of sin, turning to God fully.

Further, this outward ceremony of sitting in dust and ashes, intimates the greatness of Jobs repentance, or that he repented greatly, under a deep sense of, and with bitter mournings for his former miscarriages in the time of his affliction.

Hence note, Sixthly;

A soul truly humbled maketh a very serzous work of repen∣tance.

* 1.613It is a common thing to say, I repent; but few know what it is to repent in dust and ashes. They who repent indeed, judge, arraign and condemn themselves as at Gods tribunal, they put their mouths in the very dust. Repentan••e is heart work, and deep work▪ they who are brought in a spiritual sense to dust and ashes, find it so. Though some sinners corrupt themselves and their ways, more deeply than others, yet all sin is of a deep dye, and corrupts deeply, and therefore calls for deep, for heart-deep mournings and repentings in dust and ashes.

Note, Seventhly;

God will not give over dealing with his sinning servants, till he hath brought them to true contrition for their sins.

How long was Job dealt with by his friends, and by Elihu, and by God himself, before his heart was wrought into this frame and temper, to repent in dust and ashes? It was long before he un∣derstood that God might break in innocent person to pieces, and give no account why. God did not give over afflicting Job, till

he came to that acknowledgment. Job said (Chap. 40.4.) I am vile; and it might be thought, that had been repentance sufficient: But though Job was then brought low, yet he was not brought low enough: he cryed, I am vile, but till God spake to him of Behemoth and Leviathan he repented not in dust and ashes. Ephraim said (Jer. 31.18, 19.) Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turn∣ed; thou art the Lord my God. Surely, after that I was turned, I repented; and after that I was instructed, I smote upon my thigh, I was ashamed, yea, even confounded, because I did bear the reproach of my youth. The Lord never left smiting Ephraim, till he made him smite upon his thigh. If we do not come home in the work of repentance, by words, God will fetch us home with his rods.

In the eighth place; If we consider this repentance of Job, with what followeth presently upon it, his restauration,

Observe;

When we are deeply humbled and brought low, we are near our exaltation.

When Job lay in dust and ashes, God was about to set him up∣on a mountain, a mountain of prosperity, and that a higher one than ever he was upon before (Psal. 126.5, 6.) They that sow in tears, shall reap in joy; they that go forth weeping, bearing precious seed, shall doubtless come again with rejoycing, bringing their sheaves with them. Therefore take the Apostles counsel (1 Pet. 5.6.) Humble your selves under the mighty hand of God (and what then?) he will exalt you in due time. The due time of our lifting up is at hand, when we are laid low and sincerely humbled under the hand of God. Jobs humiliation and restauration did almost synchronize, or come near in time together.

Ninthly, Note;

True repentance endeth in true joy.

The word which signifies to be grieved, signifieth also to re∣joyce; and Job found it so, he was comforted as soon as fully humbled. Repentance issueth in joy three ways.

First, There is joy in heaven when a sinner repenteth (Luke 15.7.) As he that found his lost sheep brought it home, and re∣joyced in it more than over the ninety and nine that did not go astray: So (saith Christ) there is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons that need no repentance. True sorrow on earth maketh joy in heaven.

Secondly, There is joy in the Church; The godly on earth rejoyce at the known repentance of a sinner. When the prodi∣gal son came home, his father said to his discontented brother, It was meet that we should make merry and be glad; for this thy bro∣ther was dead, and is alive again, he was lost, and is found. The Apostle greatly rejoyced at the repentance of the Corinthians (2 Cor. 7.9.) Now I rejoyce, not that ye were made sorry, but that you sorrowed to repentance. Their sorrow occasion'd his joy, yet not that, but their repentance was the cause of it. There is no better joy on earth, than that which ariseth out of the dust of re∣penting sorrows. As the Apostle John had no greater joy than to hear that his (spiritual) children walked in the truth (Ephes. 3.4.) So, what greater joy can we have, than to see any who had gone astray from, returning to the truth?

Thirdly, Repentance issueth in joy chiefly to the soul repent∣ing. If other mens repentance causeth our joy, our own will cause it much more (2 Cor. 7.10.) Godly sorrow worketh repen∣tance to salvation, not to be repented of. The Apostles meaning is more than he speaks; repentance not to be repented of, is repen∣tance to be rejoyced and gloried in. We cannot take comfort in our sins, but we may take much comfort in repenting for our sins, as that repentance is joyned with faith in Christ, who hath given us power to repent, and who is for himself to be rejoyced in.

Lastly, Take this general note from the whole matter.

The speakings of God to man, whether mediate or immediate, are mighty and effectual.

The speaking of man to man barely can do nothing, but the speaking of man to man in the power of God will do much; how much more if God himself speak! God spake to Job, and these mighty effects followed.

First, Self-abhorrence.

Secondly, Deep repentance.

Thirdly, Full submission to the will of God.

Fourthly, A readiness to testifie, by all due means, how vile, how miserable he was; yet cleaving fast to, and depending fully upon God, by faith in the promise, for mercy, peace, and par∣don.

Fifthly, A change both of mind and manners, both in thought, word and way. Job thought no more as he had done, he spake no more as he had done, he acted no more as he had done in that condition, he was another manner of man than before; a good man he was before, but now a better; he came out of the fire of that affliction, and off from the heat of that long disputation, as gold well refined.

So much of this verse, which concludes the first part of the chapter, Jobs humiliation: the second followeth, his friends re∣conciliation both to God and himself.

The Reader may here please to take notice, that from the be∣ginning of the third chapter to this place, the writing is in verse; the latter part of the chapter and book is prose.

JOB, Chap. 42. Vers. 7, 8, 9.

7. And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, my wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.

8. Therefore take unto you now seven bullocks, and seven rams, and go to my servant Job, and offer up for your selves a burnt-offering, and my ser∣vant Job shall pray for you, for him will I accept, lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.

9. So Eliphaz the Temanite, and Bildad the Shu∣hite, and Zophar the Naamathite went, and did according as the Lord commanded them: the Lord also accepted Job.

THese three verses contain the second part of the chapter, in which the Lord,

First, Reproves Jobs three friends (ver. 7.)

Secondly, Directs them what to do for the making up of the breach, or for their reconciliation (ver. 8.)

Thirdly, Accepts them; that is, Job, praying for them, the breach was healed, and they reconciled (ver. 9.)

So then, here God appeareth as a Judge of the cause, and as a moderator of the controversie between Job and his friends; and he appeared as a gracious judge, ready to be reconciled to those whom he had blamed, and reproved for their folly and misappre∣hensions of him, in his afflicting providences towards Job.

Vers. 7. And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, my wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath.

In this verse we have the divine Judgement given in Jobs case, and in it there are four things considerable.

First, The time or season of it, thus exprest; And it was so, that after the Lord had spoken these words unto Job.

Secondly, The manner of it; The Lord said, he declared his mind.

Thirdly, The special person with whom the Lord dealt, and whom he chose out to declare his mind respectively to the other two; Eliphaz the Temanite.

Fourthly, The decree or judgement it self, in which we may consider two things.

First, The matter of it; My wrath (saith the Lord) is kindled against thee, and thy two friends; I am not pleased with any of you, yea, I am highly displeased, My wrath is kindled.

Secondly, The ground of it, plainly exprest in these words; For ye have not spoken of me the thing that is right, as my servant Job hath. As if the Lord had said, if you would know the rea∣son why I am so angry, 'tis this; Ye have not spoken of me the thing that is right, as my servant Job hath.

Thus we have the state of these three verses, and the parts of this seventh, wherein God appeareth as a determiner of this long disputed controversie, between Job and his three friends.

And it was so, that after the Lord had spoken these words un∣to Job.

Here is the time when the Lord gave this judgement, that's the first thing to be considered in this verse; and it may be que∣stioned, whether the Lord gave this Judgement immediately after he had concluded his speech with Job, and Job had made his con∣fession to the Lord? or whether there were some space of time between? The word after may be either presently after, or a good while after; here is no express limitation of the time, it being only said, After the Lord had spoken these words unto Job.

Some conceive it was a good while after God had done with Job, that he took his friends to task, and they ground it upon those words, in the 8th verse, Take unto you seven Bullocks, and seven Rams, and go to my servant Job: And it is said at the 9th verse, That they went and did according to what the Lord had comman∣ded. Hence they collect, that Jobs friends were either returned quite home, or far upon their way, when the Lord spake this.

But this reason hath no force in it, to prove that Jobs friends were absent; and therefore I rather conclude, that God spake to, and gave this judgement of Jobs friends (as it were) upon the place, as soon as he had done with Job; for 'tis more than proba∣ble, that Jobs friends stayed to hear both Elihu's speech, and the discourse which the Lord made to Job out of the whirlwind; and that as soon as he had done, and Job submitted, he presently pas∣sed this sentence for the comfort of Job, and for the conviction of his friends.

So then, as soon as the Lord had spoken these words, and fi∣nished his business with Job, when he had humbled Job, when Job had repented and confessed his fault, in uttering things that he understood not, God proceeded presently to deal with Jobs three friends. There are three things which give evidence to this.

First, The Lord would not let them continue long in their hard opinion of Job.

Secondly, If they had continued any long time unreproved, they might possibly have gloried as if they had got the victory, and had the better of Job.

Thirdly, They might have raised some undue report of Job, and have blamed him among others where they came, as they had done to his face; therefore, the Lord to prevent their con∣tinuing in any hard opinion of Job, or that they had got the bet∣ter of Job, or to stop their mouths from giving forth any hard words of Job, presently called them to an account, gave them to understand, that they had spoken amiss, and he, as it were, with the same breath comforted Job, and convicted his three friends.

Hence note, First;

God doth every thing in its proper season.

That which is seasonably done, is doubly done. Words in sea∣son,

are like apples of gold, in pictures of silver; and therefore the Lord, who knows all seasons, will do and speak in season, and take the fittest season for every work and word, for every thing he either doth or saith. This should teach us to mind the due timing, both of our actions and speeches, especially of our reproofs; we should not let those who have committed a fault, go too long unreproved, lest they think themselves faultless, and that we approve them, or at least that their fault is small, and al∣most faultless. We must not suffer sin upon our brother (Lev. 19.17.) But it may be said, how shall we hinder it? That Text tells us how, Thou shalt in any wise rebuke him. Though a man that is rebuked may keep his sin upon him, and continue in it, notwith∣standing our severest and discreetest rebukes; yet he that rebukes a sinning brother, doth not suffer sin upon him, but hath done his duty, and used the means appointed by God for the removing of it. And as we should not let the Sun go down upon our wrath a∣gainst other men, nor give place to the devil in our selves (Eph. 4.26.27.) so we should not suffer the Sun to go down upon the sin of other men, nor give place to the devil in them, by our for∣bearance to rebuke them for their sin. Thus the Lord dealt with Jobs three friends; he speedily reproved them for their error, in not speaking of him the thing that was right.

Further consider, The Lord begins with Job, and then pro∣ceeds to deal with his friends; Job had the first reproof, his friends the second.

Hence note;

The Lord reproves them first, whom he respects most, who are dearest to him.

We cannot shew our selves more friendly to any man, than by an early reproof of his error, or as the word is (Lev. 19.17.) by not suffering sin upon him. 'Tis a mercy (when we reprove not our selves) to meet with a reproof (though late) from others; but to be soon reproved, is much mercy. Every good, the sooner it comes to us, the better it is. To be helpt out of sin-evil, is a great good; and therefore, when we are in a fault with others, 'tis a priviledge to be reproved before others, and with all possible speed to be brought unto repentance. The Apostle Peter saith (1 Pet. 4.17.) Judgement begins at the house of God. The Lord judgeth his own

house, before he judgeth the world: and it is in mercy to his own house, that he doth so; for when God judgeth those of his house, he chastneth them, that they should not be condemned with the world (1 Cor. 10.32.) And as God usually begins to judge his own house before he judgeth the world, so the neerer and dearer any of his house are to him, the sooner he begins with them; as here, Jobs three friends, Eliphaz, Bildad and Zophar, were of Gods house, but Job was more eminent than any of them, and therefore God reproved him, before he reproved them. It was so, that after the Lord had spoken these words unto Job,

The Lord said to Eliphaz the Temanite, my wrath is kindled against thee, &c.

The Lord said.

These words contain the second thing to be considered in this verse, to wit, the manner of proceeding, He said; that is, he openly declared it, he did not whisper it in the ear of Eliphaz, he did not speak it to him inwardly by his Spirit (there are inward reproofs, conscience-checks) he did not speak to him in his sleep, or in a dream (that opinion of one upon this place, that God re∣proved Eliphaz in a dream, is but a dream) but openly, that all might hear, and so the innocency of Job, and the fault of his friends, might be manifest to all. Some are of opinion, that the Lord said this to Eliphaz out of the whirlwind, as he spake to Job. And though I do not assert that, yet it cannot be denied, but that as such a manner of speaking did best suit the Majesty of God, so the matter spoken, which was a sore reproof, in which the Lord manifested much displeasure. The Lord said, openly and and angerly

To Eliphaz the Temanite.

He spake not to Bildad, nor to Zophar, but to Eliphaz the Te∣manite. But why did the Lord direct his speech to him perso∣nally, and by name, while the business concerned them all? I might answer as some do, because what any one of them said to Job, was as if said by them all: And though their opinions differed, yet their persons did not, all three agreeing in this (though upon several grounds) to oppose Job. And therefore the Lord in speak∣ing to one, spake to them all.

But I shall give three other Reasons for it, and from each a Note.

First, Eliphaz was the elder man, the graver person, as all a∣gree, and therefore God reproved him personally.

Note this from it;

The elder and greater any are, the greater is their offence, when they offend, though others offend with them.

When many are in a fault, the chiefs or heads of them are most faulty, and deserve chiefly to hear of it. When Israel had committed that great sin in Baal-peor (Numb. 25.4.) The Lord said, Hang up the heads of the people before me, that is, the chiefs of the people. So, in proportion, when the Lord came to deal with these three, he fell upon Eliphaz first, as the more eminent or first of the three.

Secondly, as Eliphaz was the elder or first of the three, so he began first with Job; he was not only the first and chief in person, but he was the first and chief speaker.

Hence note;

They who are first in a fault, shall be first in reproof.

It is dangerous to follow, or be a second in a bad matter, but more, to begin and be leader.

Thirdly, Eliphaz was more sharp with, and violent against Job, than the other two, and therefore the Lord began with him.

Hence note;

The deeper any are in a fault, of any kind, and the more of the heart appeareth in it, the worse it is, the more blame∣worthy are they, and they shall be more blamed for it.

All the three friends of Job did much mistake him, but the spirit of Eliphaz was hottest, therefore the Lord culled him out first. The Lord said to Eliphaz the Temanite.

What said the Lord?

My wrath is kindled against thee, and against thy two friends.

My wrath is kindled.

These words are used by Elihu (Chap. 32.2, 3.) Then was kindled the wrath of Elihu, the son of Barachel the Buzite; against Job was his wrath kindled, and against his three friends was his wrath kindled. Here the Lord taketh up the same words con∣cerning Eliphaz, My wrath is kindled against thee & thy two friends. Elihu's wrath was kindled, not only against Jobs friends, but a∣gainst Job himself; but the Lords wrath was kindled only against Jobs three friends, not against Job. He indeed displeased God, and was sharply reproved by him; but the wrath of God was not kindled against him. 'Tis useful to consider the difference be∣tween Gods judgement and mans, both as to things and persons. Elihu thought Job was faulty as his friends, and therefore his wrath was kindled, as against his three friends, so against him too; but the Lord thought otherwise, and therefore said to Eliphaz, My wrath is kindled against thee and thy two friends; he said not so to Job.

Again, consider the Lord spake much with Job, but he spake little with his friends, he did not vouchsafe them any long dis∣course; and the words he spake to them, were very hot words; he in few words (as angry men use to do) told them their own.

Once more consider, the difference of the Lords dealing with him and them. The Lord fetcht a great compass to reprove Job, as Nathan the Prophet did to reprove King David; but he told his friends at first word, My wrath is kindled against you. Though they were good men, yet not so dear to God as Job, and therefore he dealt in a more fatherly and favourable way with Job, than with them;* 1.614 they had only hot words, My wrath is kindled against you, &c. I am more than angry. As the coals of spiritual love (spoken of, Cant. 8.6.) so the coals of divine wrath are coals of fire, which hath a most vehement flame. There are seven words in the Hebrew language which signifie anger, and this notes the most vehement of them all.

My wrath is kindled.

The Latine words Ira and Irasco, seem to be derived from it. The word is sometimes applied to grief (there is a kind of fire in grief.) Thus 'tis said (1 Sam. 15.11.) It grieved Samuel, and

he cryed unto the Lord all night. Samuel was vehemently grieved, becau••e of the ill performance of Saul in his expedition against the Amalakites. 'Tis also translated to fret (Psal. 37.8, 9.) Fret not thy self in any wise to do evil; fretting hath its burning.

My wrath (saith the Lord) is kindled.

There is a wrath of God, which is not kindled, as I may say, it is not blown up, 'tis covered in the ashes of his patience and forbearance; but here, saith God, My wrath is kindled. This is spoken by God after the manner of men. God feels no change by wrath or anger, no impression is made on him by any passion: Wrath in God, notes only his change of dispensations towards man, not any in himself. When he acts like a man whose wrath is greatly kindled, then 'tis said, his wrath is kindled; as when he acteth like a man that sheweth much love, it may be said, his love is kindled.

Further, when God saith, My wrath is kindled, it implieth there is some great provocation given him by man, as in the pre∣sent case Eliphaz and his two friends had done. The Lord threat∣ned a sinful Land with brimstone, and salt, and burning, like the overthrow of Sodom and Gomorrah; and, this being executed, all Nations shall say, wherefore hath the Lord done thus unto this Land? what meaneth the heat of this great anger? Then men shall say, because they have forsaken the Covenant of the Lord God of their Fathers, &c. (Deut. 29.23, 24, 25.) The wrath of God is never kindled till blown, and that which bloweth it up is mans sin; nor doth the ordinary sins of man kindle the wrath of God, for then it must be alwayes kindled, even against the best of men. Doubt∣less, when the Lord said in the Text to Eliphaz, My wrath is kindled against thee and thy two friends, there was somewhat ex∣traordinary in their sin, which kindled it; and therefore the Lord directed them an extraordinary way (as to circumstances) for the querching of it, and the making of their peace.

But here it may be questioned, why did the Lord say his wrath was kindled only against Eliphaz and his two friends? had he no∣thing to say against Elihu? he had spoken as harshly to Job as any of them, yet Elihu was not at all reproved, much less was the wrath of God kindled against him.

I answer, 'Tis true, Elihu spake very hard words of Job; yet we may say four things of Elihu, which might exempt him from

this blame which fell upon those three.

First, He did not speak with, nor discover a bitter spirit, as they did.

Secondly, Elihu objected not against Job his former life, nor charged him as having done wickedly towards man, or hypocri∣tically towards God; he only condemned him for present mis∣carriages under his trouble, for impatience and unquietness of spirit under the cross.

Thirdly, That which Elihu chiefly objected against Job was, the justifying of himself rather than God (as he speaks at the be∣ginning of the 32d. Chapter) not the maintaining of his own innocency, nor the justifying of himself before men. Indeed Job failed while he insisted so much upon that point, that he seemed more careful to clear himself, than to justifie God.

Fourthly, When Elihu spake hardly, it was more out of a true zeal to defend the justice of God in afflicting him, than to tax him with injustice. Now because Elihu did not carry it with a bitter spirit, and hit the mark much better than his friends (though in some things he also shot wide and misunderstood Job) therefore the blame fell only upon Jobs three friends, and not upon Elihu; The Lord said to Eliphaz, my wrath is kindled against thee, and against thy two friends; but his wrath went no further.

Hence note, First;

The Lord knows how to declare wrath as well as love, dis∣pleasure as well as favour.

He hath a store of wrath as well as of love, and that is kind∣led when he is highly displeased.

Secondly, Note;

Sin causeth kindlings or discoveries of divine wrath.

Had it not been for sin, the Lord had never declared any wrath in the world, nothing had gone out from him but kindness and love, favours and mercies. Wrath is revealed from heaven against all unrighteousness, and against unrighteousness only (Rom. 1.18.) Unrighteousness kindleth wrath, sin is the kindle-coal. When we see wrath or displeasure going out, we may conclude sin is gone out. Moses said to Aaron (Numb. 16.46.) Take a Censer, and

put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them, for there is wrath gone out from the Lord, the plague is begun. Now as in this latter part of the chapter, Moses shews that wrath was gone out against that people from the Lord; so in the former part of it he shews, that sin, and that a great sin, was gone out from that people against the Lord.

Thirdly, Note;

The Lord sometimes declareth wrath, even against those whom he loveth.

Wrath may fall upon good men; such were these friends of Job. All the Elect, whilest they remain unconverted or uncalled, are called Children of wrath (Ephes. 2.3.) Though they are in the everlasting love of God, yet they are children of wrath, as to their present condition, whilst in a state of nature and unreconci∣led to God. Now, as the children of God, are children of wrath, before their conversion; so, when any great sin is committed after conversion, they are in some sense under wrath; and the Lord declareth wrath against them, till the breach be healed, and their peace sued out. It is dangerous continuing for a moment in any sin unrepented of, or we not going unto God by Jesus Christ for pardon. When once the wrath of God is kindled, how far it may burn, who knoweth? There is no safety under guilt; Therefore kiss the son lest he be angry, and ye perish from the way, when his wrath is kindled but a little: blessed are they that put their trust in him (Psal. 2.12.) My wrath is kindled against thee, and thy two friends. Why?

Because ye have not spoken that which is right of me.

Hence note, Fourthly;

When the Lord is angry he will shew cause of his anger.

God is not angry (as men often are) without cause. When Jo∣nah was angry, the Lord said unto him, Dost thou well to be angry? Yea, saith he, that I do, I have reason enough (thought he) to be angry, though there was no true reason at all for it. But when the Lord is angry, he always hath reason enough, and he some∣times giveth his reason. That the Lord doth us good, is from free

grace: there is no reason in us, why he doth us good; as he told the people of Israel, I did this, and that for you, not be∣cause ye were more than others (either in weight or number) but because I loved you: but when the Lord afflicts his people, he tells them the reason, 'tis for your sins, or to purge you from your sins; and sometimes pointeth them to the special sins, for which he punisheth them, and from which he would have them purged. As here he did Eliphaz, and his two friends.

Ye have not spoken of me the thing that is right, as my servant Job hath.

The Lord doth not charge them with any evil actings, but with undue speakings; Ye have not spoken of me the thing that is right.

Hence note;

Failings in speech, or in what we say, may kindle wrath, as well as failings in what we do.

Further, The Lord doth not charge them with speaking soul and filthy things, they had only spoken the thing that was not right. A little failing in speech, or in what we say concerning God and his ways, may kindle wrath.

* 1.615Ye have not spoken of me, that is, concerning me, or concern∣ing my proceedings with Job, the thing that is right.

The Hebrew is, To me, ye have not spoken to me the thing that is right. God was not only the subject of whom they spake, but the object to whom they spake; this whole disputation being transacted as in the presence of God, and both Job and his friends appealing to him, as the Judge and Moderator of it. Hence the Septuagint render, ye have not spoken before me the thing that is right: As if God had said, all that ye have spoken hath been in my presence, I being witness, yea, I being Judge; yet ye spake not right. Did we remember that whatsoever we speak, as well as whatsoever we do, is before God, and must come under his judgment, we would be more careful both to do and to speak (which these men did not) the thing that is right. Ye have not spoken of me

The thing that is right.

The Hebrew is but one word, and it may be taken two ways.* 1.616 First, For rightness in matter. Secondly, In manner. Our tran∣slation refers to the matter; ye have not spoken of me the thing that is right. Yet they failed (as the word implieth) in their manner of speaking also; they handled Gods cause unhandsomely, they spake not as they ought, as well as what they ought not, to a poor afflicted creature; they spake not with that tenderness, pity, and compassionateness as became them, to a man in that pitiful case.

But though the Lord might say in both these senses, Ye have not spoken of me the thing that is right, yet he said not (as the Septuagint over-rashly render) Ye have not spoken of me any thing that is right; nor doth the Lord charge them absolutely, as not speaking right of him, but with a modification, or comparatively, Ye have not spoken of me the thing that is right,

As my servant Job hath.

As if he had said, Job hath been condemned by you, and yet Job hath spoken better than you, righter than you; though he hath had his failings in speaking, yet ye have failed more than he.

But it may be questioned, what was it that they did not speak right, and what was it that Job spake righter than they.

I answer, They had not spoken so right as he,

First, About the doctrine of Gods providence, by which he governs all things, and distributes good and evil, that is, prosperi∣ty and adversity, to the sons of men.

Secondly, They had not spoken so right as he, taking up the signs or tokens of the love and hatred of God from his outward dispensations.

Thirdly, They censured Job as a sinful doer in former times, and that now his sin had found him out, because at that time he was so great a sufferer. These things were not right.

Or thus, Jobs friends did not speak right.

First, In judging that God was angry with him, because he af∣flicted him.

Secondly, Nor did they speak right in judging Job wicked, be∣cause afflicted; they spake many right things about the justice and

power of God, but they did not hit Jobs case right: They thought and concluded, that if Job had not been a great sinner, God would not have afflicted him at all, at least, not so greatly: They supposed God could not justly afflict Job as he had done, had Job been a just man. This was not right; they did not well consider, First, That God may afflict a just man out of Soveraign∣ty. Secondly, They did not well consider, that God hath other ends and reasons in afflicting than for iniquity; and therefore they knew not how to justifie the proceedings of God, but by condemning Job, which there was no necessity to do. So then, their great errour and mistake was in resolving this question affir∣matively, Whether he that is greatly afflicted, be a great sinner? or whether the severe judgments of God light only upon ungodly men? Their affimation of this, was enough to make Job despair, and did provoke him to utter several very passionate and unfitting speeches.

For though Job spake many things right, yet not all right. God judged him according to the tendency and scope of his spirit and speech, not according to the accidents and suddein extravagancies of either. Job spake right,

First, In affirming constantly, that God did not afflict him for his sin.

Secondly, That his afflictions were no signs of Gods displea∣sure against him, nor of his wickedness against God. Yet Job did not speak all nor always right: He failed,

First, When he spake impatiently of his own sufferings.

Secondly, When he spake so boldly to God, asking (as it were) an account of his doings and dealings with him.

Thirdly, He spake not right (though that was right which he spake) when he spake so much of his own righteousness, thereby (though not purposely, yet) according to the apprehension of others, reflecting upon the righteousness of God. In these things and more (which have been noted in opening this book) Job spake not right of God; yet righter than Eliphaz and his two friends, and therefore the Lord told them, Ye have not spoken of me the thing that is right, as my servant Job hath.

Further, To answer the question, and to clear the whole mat∣ter, we must take notice.

First, In what Job, and his three friends agreed.

Secondly, In what they disagreed.

They all agreed, first, in This, that all the afflictions which befal man in this life, fall within the sight and certain knowledge of God.

Secondly, they all agreed, That God is the author and effici∣ent cause, the orderer and disposer of all the afflictions that befal man.

Thirdly, they all agree, That God neither doth, nor can do wrong to any man, whatsoever affliction he layeth upon him, or how long soever he continueth it upon him. Thus far they all spake right things, and agreed in what they spake.

But Jobs friends held other opinions, wherein he totally dissent∣ed from them.

First, That, whosoever is good, and doth good, shall receive a present good reward.

Secondly, That whosoever is evil, and doth evil, shall receive present punishment. So that, if any wicked man prosper, it is but for a while, sudden mischief will overtake him: And if any god∣ly man be afflicted, it is but for a while, his affliction will soon end, and he return to a flourishing condition in this life. From these premises they concluded, that whosoever is afflicted, and continueth long under affliction, certainly that man is wicked, and thereupon they judged Job to be such a one.

But Job held this right position against them all, That the pro∣vidence of God dispenceth outward good and evil so indifferently to good and bad men, that no unerring judgment can possibly be made of any mans spiritual state, by his outside or temporal state: This Job stuck close to, as was shewed more fully in the Preface to the Second Part.

I conclude then, That neither did Eliphaz and his two friends, fail so much in speaking, as to speak nothing right of God (yea, there was somewhat right in every thing they spake of God) nei∣ther did Job speak so right, as to speak nothing amiss of God. Now God, who knew exactly who spake rightest, determined the matter for Job: Ye have not spoken of me the thing that is right, as my servant Job hath.

Yet before I pass from these words, it may be questioned, and some make it a great question, Whether we are to understand this sentence and determination of God (preferring what Job had spoken of him, before what Eliphaz and his two friends had spoken of him)

in reference to all that Job had spoken of him, in way of assertion, throughout the whole dispute, when his soul was heated and grieved; or, of what he spake towards the latter end, in a cooler temper, when his soul was humbled?

The Jewish Doctors (who for the most part are very severe against, and censorious of Job) expound this sentence of God, as if it respected only what Job spake at the beginning of the 40th chapter (ver. 3, 4, 5.) Then Job answered the Lord, and said, behold, I am vile, what shall I answer thee? Once have I spoken, but I will not answer; yea, twice, but I will proceed no fur∣ther. And what he spake at the 42d chapter (ver. 1, 2.) Then Job answered the Lord, and said, I know that thou canst do every thing, and that no thought can be with-holden from thee, &c. Concluding (ver. 6.) Wherefore I abhor my self, and repent in dust and ashes. In these places, say they, Job spake righter than his friends, but not so in the whole body of his discourse. Some others possibly have concurred (though I have seen but one, and him only in Manuscript) with the Rabbins, in this censure; affirm∣ing, that Jobs opinion was the worst of all the four, yea, that it was little less than blasphemy, taking men off from, at least, dis∣couraging them in ways of godliness, while he affirmed peremp∣torily (chap. 9.22, 23.) He (that is, God) destroyeth the per∣fect, and the wicked: if the scourge stay suddenly, he laugheth at the tryal of the innocent. This assertion of his concerning God (and of this, his whole discourse with his three friends savoured) was not (say they) so right as theirs: and therefore they restrain those words of God, Ye have not spoken of me the thing that is right, as my servant Job, to what Job spake in the chapters men∣tioned, when he was upon his repentance; but will not allow them to reach to, or be meant of what he spake of God, in the course of his former dispute with his friends.

But I shall close and joyn with those, who refer the words of this final judgment which God gave upon this matter, to what Job spake of God from first to last; and that they are not to be li∣mited to what Job spake after God had humbled him, by speaking to him out of the whirlwind.

I grant (as hath been said) Job spake unduely more than once, in the days of his anguish and sore affliction; for which Elihu re∣proved him sharply (chap. 34, ver. 35, 36, 37. chap. 35.16.)

And so did God himself (chap. 38.2. chap. 40.1, 2, 8.) Nor did Job in the issue spare, much less flatter himself, as if he had spoken nothing amiss, but humbly confessed his error and igno∣rance in speaking (chap. 40.4, 5. chap. 42.3, and 6.) Wherefore I abhor my self, and repent, &c. even, because in the extremity of my pains, I spake so unadvisedly with my lips.

I grant also, that Job spake much more rightly, or rightest of God, after God had humbled him and brought down his spirit by that dreadful dispensation out of the whirlwind.

Yet, I say, Job spake more rightly of God during his affliction, than Eliphaz and his two friends had done; which, as it may appear by that brief account or survey of their opinions a little before given, so I shall adde somewhat more towards the making of it yet more apparent.

For, First, That assertion laid down (chap. 9.22, 23.) He destroy∣eth the perfect and the wicked, &c. which hath raised so much dust, and is judged by some as a quench-coal to all piety and reli∣gion; and which occasion'd the Jewish Writers to say, that Job sought to turn the charger the bottome upward; that his mouth was full of gravel, that he began his speech with cursing, and con∣tinued it with blaspheming: That assertion, I say, is no more than Solomon hath given us (Eccles. 9.1, 2.) All things come alike to all; and there is one event to the righteous and the wicked. Now Job spake this in his first answer to Bildad, which was almost at the beginning of the dispute.

Secondly, Job spake altogether right of God, and of his pro∣vidence towards himself and others all along; while he constantly maintained, First, That he was not afflicted for any wickedness committed by him, in the former passages of his life. Secondly, That outward good is not always the portion of the good, nor out∣ward evil the portion of evil men always in this life. Thirdly, That God is not unrighteous, though he exercise the righteous with grievous troubles all their days, and heap worldly blessings upon the wicked all the days of this life. Fourthly, That we are not to take measure of, nor estimate the goodness or badness of any mans person, by the good or bad days which pass over his head in this life. Fifthly, That no mans happiness or unhappiness, is to be judged by what befals him in this life. Job spake right, and righter of God than Eliphaz and his two friends, in all these par∣ticulars.

And whereas he sometimes acted impatiently, and spake uncomely, blotting a good cause with passionate and hasty words, such as ignorant and evil men might make an ill use of, and draw to the patronage of their prophanity; these proceeded not out of the abundance of his heart, but from the abundance of his pains under the heavy hand of God. And when he seemed to tax the judgment of God, it was not any affirmation that God was un∣just or unequal in it; but an expostulation with him about it, or, as some express it, a confession of his own ignorance, and an earnest desire of clearer light and better information concerning the way of it.

But if we consider the sum of what Eliphaz and his two friends spake of God; we shall find Eliphaz in this great mistake, affirm∣ing, that all the sufferings and afflictions which befal man in this world, are laid upon him by God as a punishment for sin. And all three joyned in two other mistakes. First, That all wicked men, sooner or later, are visibly punished for their sin in this life. Se∣condly, That though a good man may possibly suffer grievous af∣flictions in this life, yet God always delivers him out of them, before he departs this life. Hence it must needs follow, that if a man for long continuance of time, especially, if all his life long he continue in great calamity, that man must be judged wicked, though no apparant wickedness can be charged upon him, nor proved against him. Upon these unsound principles, they were all confident to infer against Job, that he was an hypocrite, and that all those troubles which befel him, were inflicted by the righteous hand of God as a punishment for his sin.

Now if this be the sum of what they spake, we have reason enough to answer the question proposed, That the Lords decisive sentence between Job and his friends, respecteth what Job spake of or to God, throughout the book, and is not to be understood only of what he spake towards the close of it; Ye have not spoken of me the thing that is right,

As my servant Job hath.

There are two parts of a Judges office. First, To condemn the guilty. Secondly, To acquit the innocent. God the great Judge doth both here; the first, in the former words; the second, in these: Yea, the Lord doth not only acquit, but own Job in the

close of all, as his servant. The Lord said to Satan in the first chapter, Hast thou considered my servant Job; and here he con∣cludes (after Satan had done his worst to make Job quit the ser∣vice of God) in the same stile, my servant Job; as if the Lord had said, Job shall wear my livery still, he is my servant still.

Several useful observations issue from this latter part of the verse, which I shall briefly hint.

First, Who were these that had not spoken aright? they were wise, grave, and learned men, yea, they were godly men too.

Hence note,

Wise, learned, and good men may err.

They may err in judgment, and in speech. Jobs friends spake many truths, but did not apply them truly to Jobs case. The best men may not only miss, but mistake their mark. They who are in the light, yea, who are light in the Lord, have yet some dark∣ness in them, and may both do and speak from that darkness (such was the case of these men in the text.) David may be understood of good men, in a degree, as well as of bad men, when he said (Psal. 62.9.) Men of low degree are vanity, and men of high de∣gree are a lie: they are so, both actively and passively; they may be deceived, and they may deceive. As when the Lord of old heark∣ened and heard, they (that is, all wicked men) spake not aright, no man repented of his wickedness, saying, what have I done? (Jer. 8.6.) So when the Lord hearkens and hears at this day, they, that is, all good men, speak not aright in all things, neither of him, nor of what he hath done.

Secondly, Consider who it was that God vindicated in this matter? It was his servant Job.

Hence note;

God will sooner or later, one time or other, vindicate the credit of his faithful servants.

He will (as we speak proverbially) set the saddle upon the right horse; and make it appear before men and angels, who have done and spoken right, yea, who rightest. Let patience under sufferance have its perfect work, for God will give a perfect judgment of every mans word and work (Psal. 37.6.)

Thirdly, Note;

The Lords knowledge is infinite and unerring.

He knoweth who hath the better, who is in the right: He could tell Eliphaz and his two friends, that though they had spoken some things right, yet not all, nor so right as Job. The Lord (as we say) can cleave a hair in any controversie, and tell every one where he is out, whether in opinion or practise. God is light, and in him is no darkness at all (1 John. 1.5.) Our light is but little, and 'tis mingled with much darkness; our light is dark, and will be so, till we come to that inheritance among the Saints in light. But Gods light is all light, altogether light, both concerning things and persons.

Fourthly, What Eliphaz and his friends spake, that was not right, concerned Job immediately; they spake very glorious things of God out of his case: yet the Lord saith not, Ye have not spoken of Job the thing that is right, but, Ye have not spoken of me the thing that is right.

Hence note;

God takes himself concerned in what is spoken amiss, of or con∣cerning his servants.

Jobs friends looked upon themselves as strong witnesses, yea, as great Advocates for God; and doubtless, they intended no less than a plea for God, in what they spake to and against Job: yet because they in many things grieved, and in some things wronged his servant Job, therefore saith God, ye have not spoken of me the thing that is right. The Lord will say, in the great day, to the wicked, about their neglects of duty to his faithful ones, In-as-much as ye did it not to one of the least of these, ye did it not to me (Mat. 25.45.) In-as-much as ye have not fed and cloathed these, ye have not fed nor cloathed me. Now, as the Lord taketh all the neglects of good to his people, to himself; so the Lord taketh all that evil which any speak of his people, to himself: He (saith God) that speaketh amiss of mine, speaketh amiss of me. The Lord accounteth himself interested in all that good or evil, which is done and spoken to his people; and he is very angry when any thing is mis-spoken of, or misapplied to them, though with respect to himself, or as a service unto himself.

Fifthly, Consider, Jobs friends spake many excellent truths; yet saith the Lord, ye have not spoken of me the thing that is right, as my servant Job hath.

Hence note;

The Lord is greatly displeased, when truth, or that which is right in it self, is wrong applied.

Jobs friends were mostly right in their Doctrine, but often out in their Uses; all their open assertions had some truth in them, but so had not all their secret Inferences. God will not bear it, to have truths put to any ill use, especially this, to grieve and dis∣courage any of his suffering servants. To speak of the holiness, justice and righteousness of God, so as to terrifie an afflicted soul, is to make a bad improvement of the best things: 'Tis a fly in the box of ointment. Dead flies (saith Solomon, Eccles. 10.1.) cause the ointment of the Apothecary to send forth a stinking sa∣vour; so doth a little folly him that is in reputation for wisdom and honour. Jobs friends were in reputation for wisdom and honour; yet this little folly sent forth an ill savour in the Lords nostrils, and caused him to say, Ye have not spoken of me the thing that is right.

Sixthly, Jobs friends certainly meant well, and had a zeal for God; yet God was angry, and said, they had not spoken right.

Hence note;

Our good intentions, yea, zeal for God, will not bear us out when we do or speak amiss.

These men had a zeal for God, else Job had not said as once he did, Will ye lye for God? Though they did not knowingly speak a lye, yet a lye was in what they spake; and therefore their speaking for God would not bear them out.

Seventhly, The Lord said to Jobs friends, Ye have not spoken of me the thing that is right, as my servant Job hath. Though Job spake some things amiss, yet the Lord did not charge him with them, as he did his friends.

Hence note;

The Lord over-looketh many failings, and will not upbraid his servants with them.

Job had his failings; but the Lord took no notice of them, but made a determination in his case, as if he had spoken right in all things. The Lord will not flatter his servants when they fail, yet he is very favourable to them, even when they fail; he told Job plainly enough, that he had darkned counsel by words with∣out knowledge, while he asked him, who did it? (Chap. 38.2.) He intimated also, that Job had contended with him, and repro∣ved him, that he had (consequentially) attempted to disannul his Judgement, and condemn him (Chap. 40.2, 8.) yet here when the Lord came to make up the matter between Job and his friends, he spake as if he had forgot both his own censures of him, and the occasion of them. Holy David acknowledged (Psal. 130.3.) If thou Lord shouldst mark iniquities, O Lord, who shall stand! The Lord doth not mark iniquity where he seeth much integrity; the Lord doth not mark every arrow that flies beside the mark, when he seeth the mark was honestly aimed at. We say, he may be a good Archer that doth not hit the white, if he come but somewhat near it; he indeed is a bungler that misseth the Butt. Job aimed at, and came neer the mark, though he did not alwayes hit it. The Lord will give a good testimony of us, if we aim right at, though we sometimes miss the mark. It is said of Zachariah and Eliza∣beth (Luke 1.6.) They were both righteous. There's not a word spoken of their failings, though doubtless they had their failings, both as to the Ordinances and Commandements of God.

Eighthly, The Lords wrath being kindled against Jobs friends, we might expect he would thunder upon them; yet he only saith, Ye have not spoken of me the thing that is right.

Hence observe;

The Lord dealeth mildly with sinners.

He did not give wrathful words, though his wrath was kindled; he did not call Eliphaz and his friends Hereticks, nor tell them they had belyed him, and slandered his proceedings; he did not aggravate their fault by grievous words, he did not upbraid them particularly: but, without bitterness or hard reflections, com∣prehended their all faults in one general soft word, Ye have not spoken of me the thing that is right. This should be our pat∣tern in dealing with an offending brother: whereas many, if a

brother do but differ from them a little, if he do not say as they say, and concur with them fully in opinion, are ready to censure him hardly, and give him reproachful language. The Apostles rule is (Gal. 6.1.) Brethren, if a man be overtaken in a fault, ye that are spiritual restore such a one in the spirit of meekness, con∣sidering thy self, lest thou also be tempted. God who is above all temptation, meekly restored these faulty men; yea, though his wrath was kindled against them, yet his speech was mild and cool, only saying (and what less could he say, if he said any thing) Ye have not spoken of me the thing that is right,

As my servant Job.

Why doth the Lord call Job his servant? Surely at once to put an honour upon him, and to comfort him. Eliphaz and his two friends were Gods servants; yet because of their miscarriage in that service, God did not own them at that time as such. God was wont to call David his servant at every turn; yet when he had numbred the people, Nathan was sent to him with a hard mes∣sage, and is bid, Go, and say unto David, not, my servant David (2 Sam. 24.12.)

Hence note, Ninthly;

God honours man much, by owning him as his servant.

To serve the Lord, is as much our priviledge as our duty; and when the Lord calleth us to his service, he rather puts a favour up-us, than a burden. The Lord is the highest master, and they are highly honoured who are his servants. It is an honour to serve Kings and Princes: what is it then to serve the King of Kings, the Prince of the Kings of the earth! as Jesus Christ is called (Rev. 1.5.) 'Tis also profitable as well as honourable, to serve the Lord; for he is the best master, his work is the best wo••k, and his wages is the best wages. And not only so, but 'tis easie to be the Lords servant; for as he expects we should do his work, so we may expect help and strength, hearts and hands from him to do it. If the Lord doth but own us for his servants, we shall not faint at his work, whether it be doing or suffering work. God upheld his servant Job in, and carryed him through all those try∣als and troubles, which would have sunk him a thousand times, had not he stood by him and assisted him. The Lord is a master

in Covenant with his servants, and that a Covenant of grace, in which every command hath a promise annexed to it; and that not only a promise of reward, when we have done it, but of strength to do it: and if so, then we may conclude it easie as well as ho∣honourable and profitable, to serve the Lord. Therefore

Let us labour to approve our selves the Lords servants. And if any ask, who is the Lords servant? I answer,

Fi••st, He is the Lords servant that doth the Lords work; His servants we are, whom we obey; he is our master whose work we do. It is good for us to consider whose work we are about. Jesus Christ was the fathers servant in that great undertaking, the re∣demption of lost man. Now, all his work on earth was his fa∣thers work (John 9.4.) I (said he) must work the work of him that sent me. Unless we are in the Lords work, and doing the Lords will, we cannot be reckoned among his servants.

Secondly, If you are the Lords servants, then as you do the Lords work, so you are ready to do all his work. He is not a ser∣vant that doth what he pleaseth. Some say, they will do the Lords work, but they pick and chuse, they do this, and leave the other undone: He is the Lords servant, that goeth through all the Lords work. If we do easie work, and refuse hard work; if we refuse that work which displeaseth the world, and chuse only that which is pleasing to the world, we serve not the Lord, but the world and our selves. Here is the tryal, when we do what God willeth, whether the world will it, and like it, yea, or no. The Lord said of David, He is my servant (and what will he do?) he will do all my will; that is, he will not stick at any of my work.

Thirdly, If ye are the Lords servants, as ye will do all his work, so no wo••k but his; you will not do the work of the flesh, you will not do any work for man, in opposition to the work of God. In subordination to the will of God, we should readily do the work of man. In serving men thus, we are also the servants of God. But he that is the Lords servant, will not do any work for man which contradicteth or crosseth the service of God. Christ saith expresly, No man serveth two Masters; ye cannot serve God and Mammon (Mat. 6.24.) We may serve many Ma∣sters, if they command the same thing, or things subordinate; but we cannot serve two Masters if their commands interfere and clash one with the other, as the work of God and Mammon doth.

And thus the Apostles caution is to be understood (1 Cor. 7.23.) Ye are bought with a price: be not ye the servants of men.

Fourthly, If ye are the Lords servants, as ye do the Lords work, and all his work, and only his work, so ye will do his work willingly. All the Lords servants are free men, his servants are sons; they do not serve as slaves, but as children; and God dealeth with them as a Father, more than as a Master. Consider, have ye a free spirit for the service of God? His servants find themselves indeed constrained to serve him, but they do not serve him by constraint; they are constrained by love, not by base fear to serve him.

Fifthly, If ye are the Lords servants, ye do his work for his sake; the will of the Lord is as much the reason why ye do his work, as the rule by which ye do it. Should we do never so much of that which is materially the Lords work, unless we do it because it is his work, we are not his servants in doing it. He that doth the Lords work for self-ends only or chiefly, is not the Lords servant, but his own.

Sixthly, If ye are the Lords servants, ye have resolved to be his servants for ever; your ears are bored at his post, and ye have have said (as the servant under the Law that loved his Master, Exod. 21.5, 6.) Ye will not go out free. It was so with Job; he was the Lords servant before his rrouble, and he was so at the end of his troubles. The Lord doth not take servants for months and for years; we must be his everlasting servants, alwayes his ser∣vants, if his servants at all. And this should rejoyce our souls, that we are and shall be for ever in the Lords work. To serve the Lord, is better than to rule the world. God is so good a Master, that we shall never have any, the least, occasion to desire a change; and he is so sure a Master, that we need not fear it.

Lastly, Though the Lord said, his wrath was kindled against Eliphaz and his two friends, yet in the very next words he is di∣recting them how to make their peace, and return, or be recei∣ved again into his favour.

Hence note;

God often manifests more displeasure, than ever he intends to act.

Yea, when ever he manifests displeasure against his children,

it is that he might not act it. Nineveh was threatned with de∣struction, that repenting it might not be destroyed. Sinners of all sorts are threatned with death and damnation, that believing, they may be saved and live. What could Eliphaz and his two friends expect, when the Lord said, My wrath is kindled, but that his wrath should have swallowed them up, and consumed them in a moment? Solomon saith (Prov. 16.14.) The wrath of a King is as messengers of death, and like the roaring of a Lion (Prov. 19.12.) much more is the wrath of God like the roaring of a Lion, and as the messengers of death. But, though the Lord told Jobs friends of wrath, and of kindled wrath, yet he only, First, reproved them mildly; and, Secondly, instead of blowing up that fire, sheweth or directeth them how to quench it, and get into the Sun-shine of his favour; as will appear further in the verse.

Vers. 8. Therefore take unto you now seven Bullocks, and se∣ven Rams, and go to my servant Job, and offer up for your selves a burnt-offering, and my servant Job shall pray for you, for him will I accept, lest I deal with you after your folly, in that ye have not spoken of me the thing that is right, like my servant Job.

This verse holds out the counsel or direction which the Lord gave Eliphaz and his two friends for the making of their peace, and the reconciling of themselves to his Majesty, whose wrath was kindled against them. And here the Lord directs them to a twofold means of their reconciliation.

First, The offering up of a sacrifice, in which we may consider two things.

First, The matter of the sacrifice, or what was to be sacrificed, Bullocks and Rams.

Secondly, The quantity or number of the sacrifice, seven and seven, seven Bullocks and seven Rams; such was the matter, such the quantity of the sacrifice which they were commanded to of∣fer.

Secondly, The Lord directs Eliphaz and his two friends to ap∣ply themselves unto Job, and desire his intercession for them; Go to my servant Job, and my servant Job shall pray for you. To this direction the Lord subjoyns two things,

First, An incouragement by a gracious promise, in these words; For him will I accept.

Secondly, A threat, in case they should neglect or refuse to go and perform this duty, laid down in the close of the verse; Lest I deal with you according to your folly, in that ye have not spoken of me the thing which is right, like my servant Job.

These are the particulars considerable in this 8th verse.

Therefore take unto you seven Bullocks and seven Rams.

The Lord spake this to Eliphaz and his two friends. The word of illation, Therefore, at the beginning of the verse, refers to the word For, at the latter end of the former verse. As if the Lord had said unto them, Because ye have sinned against me, and pro∣voked me to anger, so that my wrath is kindled by your not speaking of me the thing that is right; therefore I advise you (and be ye sure at your peril, to follow my advice; I advise you) for the making up of this breach, and the recovery of my favour, to take unto you seven Bullocks and seven Rams.

Take unto you.

Some conceive that these words, Ʋnto you, are redundant, yet doubtless they carry a clear sense, as they stand in the Text, Take unto you; that is, for your use and behoof in this great service, Take unto you

Seven Bullocks and seven Rams.

This was a great sacrifice, and it was so under a twofold con∣sideration.

First, As to the matter of the sacrifice, bullocks and rams were great cattle, there were sacrifices of lesser matters. We read in the law of Moses, of a pair of turtle doves, and two young pigeons for a sacrifice; these, the poorer sort under the law, did offer with acceptation, whereas rich and great men (and such were these Eliphaz and his two friends in their time) were com∣manded to bring great and richer sacrifices. The rich (as Solomon exhorts, Prov. 3.9.) were to honour the Lord with their substance, and with the first fruits of their increase. These rich men were to bring bullocks and rams, a great sacrifice in the matter of it.

* 1.617Secondly, It was a great sacrifice, if we consider the number, seven bullocks, and seven rams. One bullock was a sacrifice, and one ram was a sacrifice, but here God commanded seven of each. Seven is a number of perfection, and of plenitude; se∣ven is a great number, and seven is a perfect number: it is often used mystically or enigmatically, to note perfection. The Lord made all things in six days, and rested the seventh; seven days made up a compleat week, and seven years are a week of years. We read of A candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps which were on the top thereof (Zech. 4.2.) We read also of the seven spirits (Revel. 1.4) and of seven golden candlesticks (Rev. 1.12.) These were mysterious sevens, and there are many more mentioned in Scripture, which to insist upon, would make too great a digression from the purpose of the text under hand, where we have seven bullocks and seven rams, which make up and imply a great and perfect sacrifice; as the law of Moses also directed in some cases (Levit, 23.18.) And ye shall offer with the bread seven lambs without blemish. So (1 Chron. 15.26.) When the Lord helped the Levites that bare the Arke of the Covenant of the Lord, they offered seven bullocks, and seven rams. Again (2 Chron. 29.21) They brought seven bullocks, and seven rams, and seven lambs, and seven he-goats for a sin-offering, for the kingdom, and for the sanctuary, and for Judah. Balaam incited and hired to curse Israel said unto Balak (Num. 21.1.) Build me here seven altars, s prepare me here seven seven oxen, and rams, He would needs imitate them whom he desired to ruin, and offer a full sa∣crifice that he might curse them fully. The greatest sacrifice for number that we read of, was at the dedication of the Temple, where the offering of the King was two and twenty thousand oxen, and an hundred and twenty thousand (htep (l Kings 8.63.) We read also of great sacrifices (1 Chron. 29.21. 2 Chron. 17.11. and Chap. 30.24.) There were greater sacrifices than seven, yet seven was a great sacrifice. Some Interpreters conceive, that every one of the three was to offr seven bullocks, and seven rams; that had been a very great sacrifice, but in that the Text is silent. The law of Moses appointed (Levit. 4.3.) that if a Priest committed a sin of ignorance, he should bring a young bullock without blemish unto the Lord for a sin-offering. Thelaw required

no more for a sin of ignorance in a Priest, and if the whole con∣gregation were guilty of a sin of ignorance, their ossering was no more (ver. 13, 14.) and if a Ruler had committed a sin of igno∣rance, the law required only a kid of the goats, a male without blemish (ver. 23.) and if any one of the common people com∣mitted a sin of ignorance they were to bring a kid of the goat, a female (ver. 28.) So that whereas the law required but one bul∣lock for the sin of ignorance in a Priest, and but one bullock for the whole congregation; and for a Ruler, but a kid of the goats, a male; and for any common person, but a kid of the goats, a fe∣male: Here Jobs friends were commanded by the Lord to offer up seven bullocks, and seven rams for the expiation of their sin, which doubtless was only a sin of ignorance. This plainly signi∣fied, that the Lord was highly displeased with them for their harsh judgment, and uncharitable censures of his servant Job; and to let them know, that their doing so, could not be excused by their good intentions, and zeal for God.

Thus we see, what the sacrifice was, both for kind and number. The next words tell us, what they must do with their sacrifice.

Go to my servant Job (faith God)

Why to Job? several reasons may be given, why they should go to Job; I shall name five or six.

First, Because they had wronged Job, and therefore they must be reconciled to him.

Secondly, Because God would have them understand, that himself, notwithstanding their ill opinion of Job, approved him as a good man, yea, as a man far exceeding them in godliness, though they had judged him an hypocrite, or an ungodly man. Thus the Lord sent them to Job, that they might eat their words, and receive a full conviction of their error.

Thirdly, God would have them go to his servant Job, to make them sensible, that the favour he intended them, was very much for Jobs sake, and that they must, in part, be beholding to Job for it.

Fourthly, The Lord sent them to Job, that he might give a high evidence of his grace, especially, of his charity in forgetting injuries, and requiting good for evil. His friends had reproached him ten times, and grieved his spirit very much, yet he must

shew how ready he was to forgive them, and pray that they might be forgiven.

Fifthly, God would have them to go to Job, that they might know that Job was reconciled to them as well as himself.

Sixthly, God would have them go to Job, that this might hum∣ble them, or that they might shew their humility and submission. It was a great piece of self-denial, for them to go to Job, after such a contest; and entreat him to speak for them, of whom they had spoken so hardly, and with whom they had long con∣tended so bitterly. Thus the Lord tried both Job and them; the Lord tried Jobs charity, and their humility. We are hardly brought to confess that we have wronged others, or have been out and mistaken our selves. 'Tis no easie matter for a man to ac∣knowledge himself overcome; 'tis extream hard to become a suppliant to one, whom we lately despised and trampled upon. All this is his hard meat, and not easily digested; yet Eliphaz and his two friends must digest all this, before they could acceptably obey the Lords command, in going to his servant Job.

Nor was it an easie matter, for Job to forget so many affronts and unkindnesses, as he had received from his friends. ' Tis hard for a man that hath been wronged and reproached, yea, condemn∣ed, to pass air by, and not only embrace his opposers and re∣proachers, but pray and solicite for them. Thus the Lord, in sending them to Job, took tryal both of Job and them. The Lord commanding them to supplicate him, whom they had offended, and expecting that he should make suit and supplication for them who had offended him; put both their graces to it, and in a most sweet and gracious way, at once healed the breach, which had been between Job and them, as also that between them and him∣self. Who ever took up a difference more sweetly, or reunited dissenting brethren thus wisely? Go to my servant Job,

And offer up for your selves a burnt-offering.

That is, those seven bullocks, and seven rams.

Here (as was said before) was the facrifice; but who was the Priest? The text saith, Offer up for your selves, which may in∣timate that, that as they were to offer a sacrifice for themselves, so, that they themselves offered it. But as Interpreters gene∣rally,

so I conceive Job was the Priest, who offered it in their be∣half, We read (chap. 1.5.) that Job offered sacrifices for his children, and there it was shewed that he was the Priest. Every sacrifice must be offered by a Priest; the people brought the sa∣crifice unto him to offer for them. No sacrifice is acceptable without a Priest: Therefore Jesus Christ, who was our sacrifice, was a Priest also, none could offer him but himself, he was both sa∣crifice, and Priest, and Altar. So then, whereas the Text saith, they were to offer a burnt-offering for themselves, the meaning is, they were to bring it unto Job, and he to offer it for them. The Priest offered, and Israel offered; that is, Israel offered by the Priest; they brought the matter of the sacrifice to the Priest, and the Priest slew and presented the sacrifice to the Lord. It is one thing to offer, another thing to slay the sacrifice. They offered a sacrifice who brought it, or at their cost caused it to be brought to the holy place; and this any of the people might do. They of∣fer it upon the Altar to the Lord, who were especially appointed thereunto: These were the Priests only. Before the Ceremonial law, as given by God to Moses, the Priest-hood lay in the eldest or father of the family, upon which account Job was a Priest; whereas afterwards, the Priest-hood was settled in the family of Aaron, and it was forbidden to any, but one of hs line, to offer sacrifice.

So that, when the Lord said to Eliphaz and his two friends, Go to my servant Job, and offer up for your selves a burnt-offering, he directed them to Job,* 1.618 as having the honour of Priest-hood in him, and so the power of doing it for them, or in their behalf. Offer up for your selves

A burnt-offering.

That is, a sacrifice wholly consumed by fire. The Hebrew is very elegant, make an ascentton to ascend. The whole burnt-offer∣ing was the most perfect offering; and therefore the Hebrews ex∣press it by a word that signifieth the perfect consumption of it in the fire, and so the ascention of it to heaven in smoke and va∣pour, as a sweet odour in the nostrils of the Lord, as the Apostle speaks (Ephes. 5.1.) and as David (Psal. 141.2.) A part of many sacrifices was saved to feast upon afterwards, as the harlot spake (Prov. 7.14.) I have peace-offerings with me; this day

have I payed my vows: but the burnt-offering was wholly con∣sumed, and sent up unto the Lord. Go to my servant Job, and offer up for your selves a burnt-offering.

Hence note;

First, The Lord is very ready to forgive; and to be at peace with those that have offended him.

Though the fire of his wrath be kindled (as it is said in the former verse) yet he is willing to have it quenched. The Pro∣phet Micah (chap. 7.18.) makes this report of God, He re∣taineth not his anger for ever, that is, he retaineth it but a little while, he is speedily pacified, and forgives; and sometimes (as here) he forgives, without any higher signification of his anger than a bare rebuke. The Lord did not lay the least mul••t, the least chastning or affliction upon Eliphaz and his two friends, though his wrath was kindled against them. I grant, it is not so always; some smart sorely, and pay dearly for their errors. When the anger of the Lord was kindled against Aaron and Miriam (Num. 12.9.) for speaking against Moses (as those three had against Job) he was not then so easily pacified; for, first, it is said in the close of the 9th verse, he departed, and (ver. 10.) the cloud departed from off the tabernacle; here was much displeasure, yet not all, for it fol∣loweth, and behold Miriam became leprous, white as snow. In this case God was angry with two that had spoken against a ser∣vant of his; and they felt more than a bare rebuke, here was a blow given, and that a sore one. The Lord deals gently with some sinners, that none may despair; and severely with others, though his servants, that none may presume.

Only let us remember, that when the Lord at any time doth chasten and rebuke his servants for sin with great severity, he doth not drive them away, nor discourage them, but would have them look to him for pardon and healing. When he judgeth them (as the Apostle speaks, 1 Cor. 11.32.) he doth not condemn them; or if we call it a condemnation, yet he doth not condemn them with the world, nor as he condemns the world. God condemns the unbelieving world to destruction, but he condemns his servants only for their humiliation. The goodness of God appears much in these two things.

First, In his flowness to anger, his mercy doth even clog his justice, and gives it leaden feet, it comes slowly.

Secondly, In his readiness to show mercy. The Scripture saith he is slow to wrath, and ready to forgive; his goodness doth even adde wings to his mercy, causing it to fly swiftly, to the relief of sensible and humbled sinners; or (as one of the Ancients expresseth, he sharpneth the sword of his justice with the oile of his mercy; and so it becomes a healing, as well as a wounding, sword.

Secondly, In that the Lord himself gave this direction, Take unto you seven bullocks, and seven rams, &c.

Observe;

God, against whom we sin, sheweth us the way to get peace, and the pardon of our sins.

When man sinned at first, or when the first man fell into sin, there he had lain for ever, if the Lord had not shewed him a way out: Had it been left to man to devise a way to recover himself when he was fallen, his fall had been irrecoverable, he had never found how to get at once his sin pardoned, and the ju∣stice of God satisfied. This was the Lords own invention (and it was the most noble and excellent one, that ever was in the world) he shewed fallen man at first how to get up; and here he gave di∣rection to these fallen men, what to do that they might: The Lord, who was their Judge, was also their Counsellor.

Thirdly, Consider the particular way of their peace-making, it was by sacrifice, Take unto you seven bullocks, and seven rams, &c.

Hence note;

Sacrifices for sin were appointed and commanded by God, not devised by man.

Sacrifices have been from the beginning. Cain and Abel brought their offerings unto the Lord (Gen. 4.3, 4.) Noah, also, builded an altar unto the Lord, and offered burnt-offerings on the altar (Gen. 8.20.) Abraham offered the ram for a burnt-offering (Gen. 22.13.) Now though the law for sacrifices was not for∣mally given in those times, yet it was really given. All those elder sacrifices were of the Lords appointment, and by his dire∣ction, as well as those in and after the days of Moses. There is no expiating of sin against God, by the inventions of man. Hea∣thens offered sacrifices to their Idol-gods, imitating the worship

of the true God (The Devil is Gods ape.) Typical sacrifices were of God, for the taking away of the sin of man: And so was the true sacrifice, the Lord Jesus Christ; when he (that is, Christ) said, sacrifice and offering, and burnt-offering, and offering for sin, thou wouldst not (that is, thou wouldst not have those legal sacri∣fices, nor didst ever intend to have them, as satisfactions to thy offended justice, ultimately to rest in them) then said he (that is, Christ) Lo, I come to do thy will, O God (Heb. 10.8, 9.) It was the will of God, that Jesus Christ should be the expiatory sacri∣fice for the sin of man; by the which will (v. 10.) We are sanctified through the offering of the body of Jesus Christ once for all. The sacri∣fice of Christ himself had not saved us, if it had not been of Gods appointment; nor could any sacrifice have so much as shadowed the way or means of our salvation, if God had not appointed it.

Fourthly, Consider the purpose for which the Lord command∣ed Eliphaz, &c. to offer their sacrifice, it was to make an attone∣ment for their sin.

Hence Observe;

Sin must have a sacrifice.

There was never any way in the world, from first to last, to help a sinner but by a sacrifice; and who was the sacrifice? Surely Jesus Christ was the sacrifice; it was not the blood of bulls and goats, of bullocks and rams, that could take away sin, as the Apostle argueth at large in the Epistle to the Hebrews, these could never take away sin, these only pointed at Jesus Christ, who alone did it, by bearing our sins, and by being made a sacrifice for them. To typifie or shew this, we read in the law of Moses, that the sin of the offender was laid upon the sacrifice; and a sacrifice for sin, was called sin by the Prophet, long before Christ came (Dan. 9.24.) He shall make an end of sin, that is, when Christ shall come in the flesh, he shall make an end of all sacrifices for sin; and so the Apostle called it after Christ was come, and had suffered in the flesh (2 Cor. 5.21.) He made him to be sin (that is, a sacrifice for sin) for us, who knew no sin, that we might be made the righteousness of God in him. The sacrifice was called sin, because the sin of the person who brought it, and in whose behalf it was offered, was laid upon the sacrifice; there was as it were a translation of the sin, from the person to the sacrifice. In which sence Luther is to be un∣derstood,

when he said, Jesus Christ was the greatest sinner in the world; not that he had any sin in his nature, or any sin in his life, but because he had the sins of all that are or shall be saved, laid upon him; as the Prophet spake (Isa. 53.6.) The Lord hath laid upon him the iniquity of us all; or (as our Margin hath it) He hath made the iniquity of us all to meet on him. And there is no atone∣ment for sin, but by a sacrifice. So the Lord ordained the offering up of a whole burnt-offering for the taking away of sin, that sinners might see what they had deserved, even to die; and not only so, but to be wholly burnt and consumed in the fire of his wrath. Im∣penitent sinners shall be consumed in fire, that shall never be ex∣tinguished, nor ever extinguish them; they shall abide in an e∣ver-living death, or in an ever-dying life. They who rest not upon the sacrifice of Christ, once offered, must be a sacrifice them∣selves, alwayes offered to the justice and wrath of God.

Here it may be questioned, why the Lord commanded them to offer seven Bullocks and seven Rams? what could the blood of seven do more than the blood of one?

I answer, First; This being a great sacrifice, possibly the Lord commanded it, thereby to intimate the greatness of their sin. Two things chiefly shew the greatness of a sin. First, the great∣ness of the punishment laid upon the sinner. Secondly, the great∣ness of the means used for the healing of that breach which sin hath made.

I answer, Secondly, the number seven being a Symbol of perfection (as was said before) figured the perfect sacrifice of Jesus Christ, who by one offering, hath for ever perfected them that are sanctified (Heb. 10.14.) A perfect number of sacrifices was fittest to shadow the infinite perfection of that one sacrifice, which makes, and which only makes all the comers thereunto perfect. For though a person under the Law having offered his sacrifice, was no more reckoned guilty of that sin by men; yet his conscience did still accuse him of, and charge him with sin, and therefore sacrifices were renewed (Heb. 10.1, 2.) nor could the accusings of conscience be quieted, but by looking to Christ by faith, whom the sacrifice shadowed, and the sacrificer was to point at.

Fifthly, In that the Lord sent Eliphaz and his two friends un∣to Job with their sacrifice,

Observe;

We must reconcile our selves to those we have wronged, before we can look to be reconciled unto God, against whom we have sinned, or to be accepted of him in any service.

The counsel of Christ directs to this (Mat. 5.23, 24.) If thou bringest thy gift unto the Altar, and there remembrest that thy brother hath ought against thee, leave there thy gift before the Al∣tar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. This general command of Christ, is the same in effect, with what the Lord here long before gave parti∣cularly and personally to Eliphaz and his two friends; they must first go and be reconciled to Job, and then offer their sacrifice. This the Apostle also gave in charge (1 Tim. 2.8.) I will there∣fore, that men pray every where, holding up holy hands; but how? without wrath and doubting. There are two things required, if we look to be accepted of God in any service. First, Faith. Second∣ly, Love or charity. There must be faith, else we cannot lift up holy hands without doubting: There must be love, else we cannot lift up holy hands without wrath. They who are suing for, and ex∣pecting favour and mercy from God, have need to discharge them∣selves of all wrath and revenge towards man. With what face can any expect favour from God, who will not acknowledge wherein they have wronged man?

Sixthly, Observe;

God is very tender of the credit of his faithful servants; he will not be reconciled, unless they are righted.

Job had been wronged, no man more, by the censures of his friends; and God was so tender of his honour and reputation, that his friends must make him reparation, before God will accept their sacrifice. One reason why God is so tender of the credit of his servants, is, because they are tender of his, and will undergo any wrong, rather than his Name shall be blasphemed or wronged. As God will himself honour them, who honour him (1 Sam. 2.30.) so he will one time or other, some way or other, retrench and cast back upon men, all that dishonor which they have received from men, or cause them to take it off, and wipe them clean whom they have undeservedly aspersed.

Observe, Seventhly;

God will humble proud and high spirits, and make them submit to those whom they have wronged.

There is a twofold submission, which is the duty of a Christi∣an. First, to God (James 4.7.) Secondly, to man; and this is twofold.

First, To those that are over us, and above us, in power (Rom. 13.1. Tit. 3.1.) And thus not only are subjects to submit to Magistrates; but all of a lower degree, are to submit to their su∣periours, servants to their Masters, wives to their Husbands, children to their parents.

Secondly, There is a submission to those that are wronged by us; and though they be our inferiours, yet (in this sense) we are to submit to them, that is, acknowledge that we have wronged them. The Apostle James intimates such a submission (Chap. 5.16.) and the Apostle Paul speaks it plainly (Eph. 5.21.) Sub∣mitting your selves to one another in the fear of God. Here is a mutual submission, a submission in case of wrong (and doubtless that rule of Scripture is extendible to other cases) not only of equals one to another, but of superiours to inferiours. Our spirits like not this, we hardly submit to those that we have wronged; but there's no remedy, we must. Some say they will submit to God, but they cannot submit to man, they cannot stoop to that. Let such remember, that without this submission, even to an inferiour whom we have knowingly wronged, or are made to know (which was the case here) that we have wronged, we cannot hopefully apply to God for peace and reconciliation.

Eighthly, Observe;

They that are wronged by others, must forgive them their wrongs.

God sent Eliphaz and his two friends to Job, not only that they should acknowledge they had wronged him, but that Job might free∣ly and fully testifie (so far as concerned him) his forgiveness of that wrong. As it is the duty of them that have wronged others to sub∣mit to them in the acknowledgement of it; so they that are wrong∣ed, ought to forgive & receive them in that submission. We must forgive, as we look to be forgiven (Mat. 6.12.) We cannot pray

believingly, that God would forgive us the guilt of our iniquity committed against himself or others, unless we forgive others the injury which they have done us.

Observe, Ninthly;

Good men are ready to give and take satisfaction in point of wrong.

Jobs friends had done him wrong; and as they (good men) were ready to give satisfaction, so Job (good man) was as ready to take it. Many wrong others, but will give no satisfaction; many are wronged by others, and will take no satisfaction, nothing will quiet or appease them. Jobs friends and himself were highly to be commended, that they were willing to give, and he to take satisfaction. The Apostle urgeth this (Eph. 4.26, 27.) Be an∣gry and sin not, let not the Sun go down upon your wrath, neither give place to the devil. They give up their hearts as lodging-cham∣bers to the devil, who let the Sun go down upon their wrath; therefore it followeth (vers. 31.32.) Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice, and be ye kind one to another, tender-hearted, forgiv∣ing one another, even as God for Christ sake hath forgiven you. They that know what it is to be forgiven by God, they that know what need they have continually of Gods forgiving grace & mercy, will be as ready to accept satisfaction, as any can be to give it. This was eminent in Job, as will appear further in opening the next words in this verse. Go to my servant Job, and offer up for your selves a burnt-offering,

And my servant Job shall pray for you.

How eminent Job was in prayer, and how available his prayers or intercessions were for others, may be collected from that in the Prophet (Ezek. 14.14.) where he is joyned with Noah and Da∣niel. Job being here called to pray for his friends, was put upon another piece of the Priestly Office. There were two parts of the Priestly Office, and Job is adorned with them both. First, the Priest was to offer sacrifice. Secondly, to pray for the people. Je∣sus Christ filled up both these parts of the Priestly office for us. First, he offered himself a sacrifice for us. Secondly, he interce∣ded, yea, he ever liveth to make intercession for us (Heb. 7.25.)

Job, as in offering up a sacrifice, so in praying for his faulty friends, was a type of Christ; My servant Job shall pray for you. But for what should he pray in their behalf? Surely, that their sin might be forgiven, and they find favour with God,

The word here rendred to Pray for, is elegant and significant,* 1.619 implying a forinsecal act, when an advocate in Court moves the Judge in behalf of an offender; so that when the Lord saith, My servant Job shall pray for you, his meaning is, he shall deprecate the wrath and vengeance that your sin hath deserved, and entreat my favour for you, and seek your peace with me. My servant Job shall pray for you.

Hence observe, First;

It is a duty to pray for those that have wronged us.

Not only is it a duty to forgive them, and be reconciled to them; but to pray for them, and heartily wish their good. The Apostle James having said (Chap. 5.16.) Confess your faults one to another; presently adds, Pray for one another: yea, Christ commands us to pray for the good, not only of those that con∣fess they have wronged us, and desire reconciliation to us, but to pray for our enemies, that is, such as still hate us, and conti∣nue to contrive all the mischief they can against us. It is a duty, not only to pray for them that acknowledge their fault, but for the•• also who go on in their fault against us; enemies do so. Bless them that curse you, do good to them that hate you, pray for them that despitefully use you and persecute you. These are Christs, not only counsels, but commands (Mat. 5.44.) Even for them we should pray, that God would pardon their sin, turn their hearts, and give them repentance, which is the best we can pray for them.

Again, the Lord saith, My servant Job shall pray for you.

Hence observe, Secondly;

God undertakes and gives his word for a good man, that he will do his duty.

God having spoken to Job about this matter, undertook for his performance; My servant Job shall pray for you, I will put it into his heart to do it. The Lord may very well be bound for a good man, that he shall do his duty, because, as he hath promised,

so he will help him to do his duty. Thus the Lord engaged for Abraham (Gen. 18.19.) Shall I hide from Abraham the thing that I am doing? I know Abraham (I am well enough acquainted with Abraham) that he will command his children and his houshold after him, and they shall keep the way of the Lord. I know him, I will be surety for him. The Lord speaks with confidence concerning his people, that they will do this and that, they will humble themselves before him, and that they will forgive and pray for their enemies; he knows they will do all these things, be∣cause he knows he hath given them power and a heart to do them. The Apostle was confident of the obedience of the Church of Galatia (Gal. 5.10.) I have (saith he) co fidence in you, through the Lord, that you will be none otherwise minded. When the A∣postle undertook that they should do their duty, he did it respe∣ctively to a divine assistance and presence with them; I have con∣fidence in you (not in your selves, but) through the Lord, &c. but God undertakes absolutely, My servant Job shall pray for you.

Thirdly, Note;

The prayers and intercessions of the righteous, prevail much with God.

The Lord having assured them that his servant Job should pray for them, tells them in the next words, Him will I accept; which intimates, that his p••ayers should have a great power with God for them (James 5.16.) The effectual fervent prayer of a righte∣ous man availeth much; and it doth so in a twofold respect.

First, For him••elf. A godly man gets much good of God in his own case, by prayer.

Secondly, It prevails very much with God, in respect of others. 'Tis a great honour with which the Lord crowns the prayers of his faithful servants, that they prevail, not only for themselves, but for others. Thus the Lord spake to Abimelech (Gen. 20.7) Now therefore restore this man (meaning Abraham) his wife, for he is a Prophet, and he shall pray for thee. And his prayer was answered. When the Lord had smitten Miriam with the Leprosie, Moses cryed unto the Lord, saying, heal her now, O God, I beseech thee; and she was healed (Numb. 12.13.) Thus Samuels prayer prevailed (1 Sam. 7.9.) And Samuel took a sucking Lamb, and offered it up for a burnt-offering, and Samuel cryed unto the Lord for Israel (not for himself, but for Israel) and the Lord heard him. And in the

twelfth Chapter of the same Book (vers. 19.) the people beg∣ged prayers of Samuel; And all the people said unto Samuel, pray for thy servants unto the Lord thy God, that we die not. And at the 23d verse, Samuel said, As for me, God forbid that I should sin against the Lord, in ceasing to pray for you, but I will teach you the good and the right way; and he prayed for them, and the Lord spared the people at that time. Not to pray for others, proceeds from uncharitableness: not to desire the prayers of others, pro∣ceeds either from ignorance, not knowing of what value the pray∣ers of others, who are godly, are; or from pride, that we will not be beholding to others for their prayers. It is a great mercy to have the prayers of good men going for us.

Fourthly, Note;

The prayers of others may prevail with God, when our own cannot.

Eliphaz and his two friends were good men, yet the Lord did not give answer to them, but to the prayers of Job. The prayers of others may be answered, when ours are not, in a dou∣ble respect.

First, Others may be in a better p••aying frame than our selves. Every one that is in a praying state, is not alwayes in a praying frame, especially not in such a praying frame as another may be in; another may be in a better praying frame, and so may pre∣vail more for us, than we for our selves.

Secondly, Some other persons may be more accepted with God, than we; some are, as it were, favourites with God. God shews favour to all his servants, but all his servants are not his favourites: Moses was a favourite, Abraham was a favourite, God called him his friend; and Job was a favourite. The Lord shews favour to many, who yet are not his favourites. Kings and P••in∣ces shew favour to all their faithful subjects, yet but one (possi∣bly) is a Favourite. The Lords chief favourite, is his Son Jesus Christ, he hath his ear continually: I knew, said Christ (John 11.42.) that thou hearest me alwayes. Now, as Christ is a favourite above all men; so among good men, some have favour with God above others. A King will hear a favourite, when he will not a common person. Our Annotators upon this very place, tell us out of Mr. Fox, that when Sir John Gostwich had falsely accused

Arch-Bishop Cranmer to King Henry the VIII, he would not hear him, nor be reconciled to him, till Cranmer himself, whom he had wronged, came and spake for him. Thus the Lord will not be reconciled to some, till the wronged party intercedes for them. Yet we must remember, that the power or effect of all our prayers, depends upon Jesus Christ alone; by him it is, that any have access to the father, and he is the way to the holiest, the beloved, in whom God is well pleased, whom he heareth always, and through whom God heareth his best beloved favourites on earth.

Observe, Fifthly;

It is a great mercy to have the prayers of a good man going for us.

The Lord told not Eliphaz and his two friends, of any thing else that Job should do for them, he only saith, Job my servant shall pray for you. If the Lord doth but stir up the heart of a Job, of a Moses, of a Jacob, a Wrestler in prayer, to pray for us, who knows what mercy we may receive by it! And therefore, when the Lord forbids his favourites to pray for a people, as some∣times he doth, it is a sign that such are in a very sad condition, yea, that their case is desperate. Jeremiah was a mighty man with the Lord in prayer, and the Lord said to him (Jer. 14.11.) Pray not to me for this people for good. Jeremiah was forward to pray for them, but the Lord stopt him, Pray no more; not that the Lord disliked his prayer; but, because he was resolved not to forgive them, though he prayed for them, therefore he said, pray not. The Lord would not let such precious waters run wast, as the prayers of Jeremiah were. They are in a remediless, ill con∣dition, of whom the Lord saith, pray not for them. Of such the Apostle spake (1 John 5.16.) If any man see his brother sin a sin not unto death, he shall ask and God shall give him life. There is a sin unto death, I say not that he shall pray for it. The pardon of a sin unto death is not to be prayed for. Every sin deserves death, but every sin is not unto death: They who sin so, are past prayer; and in how woful a plight are they, whose sins are past prayers! They who have been much in prayer themselves, and afterwards fall off from, or walk contrary unto their prayers, come at last to this miserable issue, that either they give over praying for them∣selves, or others are stopt from praying for them. And though an

outward bar be not laid upon their friends prayer, as in Israels case, yet there may be a bar upon the spirit of such as used to pray for them. It is a bad sign, when the Lord shuts up the heart from praying for any one; and it is a sign of mercy, when the Lord inlargeth the heart of any that are godly to pray for others.

Sixthly, Observe;

Prayer for another doth not profit him, unless he be faithful himself.

I ground it upon the text, Job shall pray for you; but you must carry a sacrifice, which implied their faith; and they must carry a sacrifice to Job, and that implied their repentance; and both implied that they prayed for themselves also. It is in vain to offer a sacrifice without faith and repentance (being in this frame) My servant Job shall pray for you.* 1.620 The prayer of faith prevails not for those that go on in their unbelief and impeniten∣cy. Job prayed for his friends; and they repenting and believing, he prevailed for them. The reason why the Prophet Jeremiah, in the place before mentioned, as also (chap. 7.16.) was com∣manded not to pray for that people, was, because they were a hardened people in their sins, and therefore his prayers could do them no good. Yea, the Lord told him (cha. 15.2.) that though not only he, but other great favourites joyned in prayer for them, it should do them no good. Though Moses and Samuel stood before me, my mind could not be towards this people. The reason why those eminent favourites, and mighty men in prayer, could do no good, was (as was said before) because they were unbelieving, and hardned in their sins, as appears upon the place. The Prophet Ezekiel speaks the same thing (chap. 14.14.) Though these three men, Noah, Daniel, and Job (this Job that we have in the text) were in it, they should deliver but their own souls by their righte∣ousness, saith the Lord. Jobs prayers obtained good for his friends; but the children of Israel were in such a condition, that though Noah, Daniel, and Job were praying for them, they should get no good by it; their sins were so high, and their hearts so hard, that the prayers of the holiest men in the world could not prevail with God for mercy.

It cannot be denied, but the prayers of a godly man may profit a wicked man, an unbeliever, an impenitent person, for his con∣version to the faith, and the bringing of him to repentance; but they profit not any man, who as he hath not faith, so continues in his unbelief.

Yet, I grant, that the prayers of a believer may profit such an unbeliever, as to the avoiding of some temporal evil, or as to the obtaining of some temporal good; as is clear in Abrahams pray∣er for Abimelech (Gen. 20.7.) But how much soever a godly man prayeth for the pardon of a wicked mans sin, or the salvation of his soul, he shall never be pardoned or saved, unless himself repent and believe. They who never pray in faith for them∣selves, shall not get favour with God, by any prayer of faith made by others for them.

Now as from this, and such like Scriptures, it appears, that the prayers of godly men, for good men here on earth, are very plea∣sing unto the Lord, and receive great answers: So they do ab∣surdly, who, from this Scripture infer, that the Saints departed pray for us, as if they knew or understood our condition; and they do more absurdly, who living here on earth, pray to the Saints in heaven to pray for them. The Scripture speaks nothing of prayers to departed Saints, nor of departed Saints praying for us; the Scripture speaks only of the living on earth, praying for those that live on earth. Job was alive in the body, and so were those three men, to whom the Lord said, My servant Job shall pray for you.

The Lord having assured Eliphaz and his two friends, that Job would pray for them, giveth them encou••agement to go and desi••e his prayers, by a gracious promise.

For (saith he) him will I accept; and threatneth them in case they should forbear, in the next words, Lest I deal with you ac∣cording to your folly, in that ye have not spoken of me the thing that is right, like my servant Job.

First, Of the gracious promise, him will I accept. The He∣brew saith, his face will I lift up. Acceptation with God is the lifting up of the face of man; then man lifteth up his face with boldness when he is accepted with God. When God refused to accept Cain and his offering, his countena••ce fell, or was cast down (Gen. 4.5.) Unless the Lord lift up the light of his counte∣nance

upon us, as David prayed (Psal. 4.6.) we cannot with any comfort, much less with true confidence, lift up our face or coun∣tenance unto God. That's the significancy of the word.

Him will I accept.

God is no accepter of persons, as the word is often used in Scripture (Deut. 10.17.) The Lord is a great God, mighty and terrible, which regardeth not persons. It is the same phrase in the Hebrew, with this in the Text, he lifteth not up faces, that is, the Lord doth not accept persons upon any outward respect.

First, The Lord doth not accept persons for their personable∣ness, as I may say; the Lord doth not delight in any mans legs, his delight is in them that fear him (Psal. 147.10, 11.) he doth not accept men for their goodly stature, as he told Samuel, when he would needs have poured the oile upon the first-born of the Sons of Jesse (1 Sam. 16.7.) Look not on his countenance, or on the height of his stature, because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. 'Tis the beauty of holiness and integrity in the heart, not the beauty of fairness upon the face, with which God is taken; 'tis a lowly mind, not a high stature, which God accepts.

Secondly, The Lord is no accepter of persons, as to the nati∣on or country where they were born or live. Thus the Apostle Peter spake (Acts 10.35.) I perceive, that God is no respecter of persons; but in every Nation, he that feareth him and worketh righteousness, is accepted with him. God doth not prefer Jews before Gentiles, Barbarians or Scythians: that a man had his birth in this or that Nation, neither helps nor hinders acceptation with God.

Thirdly, The Lord accepteth no mans person for his riches (Prov. 11.4.) Riches profit not in the day of wrath. No mans person is acceptable to God for his purse, or his penny, no not at all.

Fou••thly, The Lord ••ccepteth no mans person for his worldly greatness, honour and dignity; He poureth contempt upon Princes (Psal. 107.40.) The day of the Lord is against the hills and mountains (Isa. 2.14.) The great God regardeth not any man meerly for greatness; the Lord accepts no mans person upon these

or any such like accounts: He only accepts the persons of those that fear him, and do his will.

* 1.621The Lords acceptance of any person, in the sense of this pro∣mise concerning Job, is, First, To shew favour and manifest af∣fection to him. Secondly, To honour a••d highly esteem him. Thirdly, (Which is here specially intended) to answer his pray∣ers, and grant his requests, not only for himself, but for others. When a person is once accepted, his prayers shall not be denied, nor suffer a repulse. The Lord accepteth persons, as a King the persons of those loyal Subjects, who come to intreat his favour and pardon for those that have offended him, and rebelled against him; he grants their suit, and treats them fairly. In this sense the Lord maketh promise to Eliphaz and his two friends, that he will accept Job.

Hence, Observe;

First, It is a very high favour and priviledge to be accepted of God.

Him will I accept, saith the Lord, of Job. This was a favour beyond all the favours, that follow after in the close of the book, about the doubling of his estate. If Jacob (Gen 32.20.) was so taken with a hope of acceptance by his brother Esau; Per∣adventure he will accept me; If when he was accepted by Esau, he said (chap. 33.10.) I have seen thy face, as though I had seen the face of God, and thou wast pleased with me: Then, how much more should we rejoyce in this assurance, that God hath ac∣cepted of us, and that he is pleased with us! If the Apostle (Rom. 15.3.) prayed so earnestly, and desired others to strive with him in prayer to God, that his service, which he had for Je∣rusalem, might be accepted of the Saints; then how much more should we pray, that our services may be accepted of God, and rejoyce when they are accepted! The Apostle made it his chief work, to get acceptation with God (2 Cor. 5.9.) Wherefore we labour, that whether present or absent (that is, whether living or dying) we may be accepted with him; we are ambitious of divine acceptation. The word which we translate labour, noteth a la∣bouring after honour, which ambitious men labour much after, implying that to be accepted with the Lord is a very high honour, indeed the highest honour.

There is a two-fold acceptation. First, Of our persons. Se∣condly, Of our services. The former is the ground of the lat∣ter, and Jesus Christ is the foundation of both (Ephes. 1.6.) He through glorious grace hath made us accepted in the beloved. Jesus Christ is so dearly beloved of the father, that he is called, The Beloved, as if only beloved. The acceptation of our services is often promised in Scripture, as a high favou•• (Exod. 28.38. Ezek. 20.40, 41. Isa. 56.7.) This Moses prayed for in the behalf of the Tribe of Levy, which Tribe was appointed to offer sacrifice, and to pray for the people, (Deut. 33.11.) Bless Lord his substance, and accept the work of his hands. What was the work of Levies hands? it was to offer sacrifice, to which prayer and intercession was joyned. That Levi, who had the priest-ho••d fixed in the family of Aaron, should be accepted in the work of his hands, was a blessing not only to himself, but to many more. This David prayed earnestly for (Psal. 19.14.) Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer. He put up a like prayer (Psal. 119.108.) Accept, I beseech thee, the free-will-offerings of my mouth, O Lord. This was the prayer of Araunah for David (2 Sam. 24.23.) The Lord thy God accept thee. So great a priviledge it is, for our persons and services, to be ac∣cepted with the Lord; that when once we have it, we may re∣joyce all our days (Eccles. 9.7,) Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accept∣eth thy works. Solomon doth not mean it of a sensitive joy only, much less of any sensual joy, but of a gracious and spiritual joy. In this joy we may eat and drink, when our work is accepted; and our work is never accepted, till our persons are.

Now, if it be so great a priviledge to be accepted with the Lord, how great a misery is it not to be accepted? this inference floweth naturally from that great truth. And how great a mise∣ry it is, not to be accepted of God, several Scriptures hold out. The Prophet (Amos 5.22,) declareth no other judgment upon that people but this, The Lord accepteth them not. And the same declaration is made by several other Prophets (Jerem. 14.10, 12. Hos. 8.13. Mal. 1.8, 10.) Acceptance is our greatest mercy, and non-acceptance our greatest misery; and that's the

reason why the understanding and faithful servants of God are so strict, or (as the world accounts it) precise and scrupleous, that they will not turn aside, no not in those things which are called small matters, and of which many think God will take no notice. They desire to be accepted of God in every thing, and because they know (in some measure) what is acceptable to him, there∣fore they would do nothing, no, not the least thing, which is un∣acceptable to him (Prov. 10.32.) The lips of the righteous know what is acceptable. The lips are organs or instruments of speech, not of knowledge; the understanding knoweth, the lips only speak: Yet here Solomon ascribes the work of the un∣dersting to the lips; and this he doth, because there is or should be a great cognation, between the understanding and the lips; we should speak nothing but what we understand, we should speak only what we know, and according to our knowledge. The lips of the righteous have such an intercourse with their understand∣ing, that their very lips may be said to know what is acceptable, and therefore they speak what is acceptable. It is said of David, that he guided the people with the skilfulness (saith our) with the discretion (saith another translation) with the understanding of his hands, saith the original (Psal. 78.72.) The hand hath no more understanding, skill, or discretion seated in it, than the lips; yet because David consulted with his understanding, in what he did with his hand, it is said, He guided them by the skilfulness, or dis∣cretion, or understanding of his hand. Thus the lips of the righte∣ous understand and know what is acceptable; and they know that unless they have an aime to honour God in small matters, yea, in all matters, they greatly dishonour him, and so cannot be accept∣ed with him at all. The excellency of a gracious heart, appears greatly when he maketh conscience of doing the least thing which he knows, ye, only fears, will be unacceptable to God, or where∣in he may run the hazard of this priviledge, his acceptation with him.

There are three things, which shew why it is so great a privi∣ledg, to be accepted with God, and why his servants are so careful not to do any thing that is unacceptable unto him.

First, Because, Once accepted with God and always accepted. For though possibly a person accepted may have some frowns from

God upon his uneven walkings, or sinful actings; yet his state of acceptation, continues firm in the main. The Lord doth not ut∣terly cast off his favourites, no, nor any whom he taketh into his favour, or a nearness with himself.

Secondly, If we are once accepted with God, he can make us ac∣cepted with men; and that, not only with good men (Rom. 14.18.) but, even with bad men. God can give us favour in the eyes of those men, who have not an eye to see, that we are in his favour. Daniel, who was so careful to keep up his acceptation with God, That he purposed in his heart, not to defile himself with the portion of the Kings meat (Dan. 1.8, 9.) Of him it is said (ver. 9.) God had brought Daniel into favour and tender love, with the Prince of the Eunuches. He, a conscientious Jew, had great acceptation with him, who was an idolatrous Heathen.

Thirdly, If once accepted of the Lord, we need not be much troubled, though we are reprobate to the world, though the world reject and cast us off, yea, cast us out. The Lords acceptation of us, will bear or may bear up our spirits, in the midst of the worlds reproaches, repulses, and rejections.

Again, When the Lord saith, Him will I accept.

Observe;

The Lord accepts some godly men more than others.

Jobs three friends were godly men, questionless they were, yet they had not that acceptation with God which Job had. All that are godly have acceptation with God, but they have not all alike acceptation (Acts 10.35.) In every Nation, they that fear him and work righteousness, are accepted with him: Which we must not take meerly for a moral or legal righteousness, but as in conjun∣ction with an Evangelical righteousness. Now let them be who they will, that fear God and work righteousness, they are accepted: but all are not equally accepted; him will I accept, saith the Lord concerning Job, with an Emphasis; why was it so? because Job was one of the most eminent persons for godliness, yea, the most eminent, at that time, upon the face of the whole earth, as was shewed at the 2d verse of the first chapter. Noah was a man highly accepted of the Lord above others, and he was righteous above others (Gen. 7.1.) Thee (saith God) have I seen righteous before me in this generation. Possibly there might be others

righteous, but there was no man so righteous as Noah, and none so accepted as he.

And if it be enquired, who amongst good men are most ac∣cepted, or accepted beyond other good men? I answer,

First, They among good men are most accepted, who live most by faith. As without faith it is impossible to please God, in any de∣gree (Heb. 11.6.) so they that live most by faith, please God most, or in the highest degree, and are most accepted by him. Abraham, who lived so much by faith, that he was called the fa∣ther of the faithful, was so much accepted of God, that he is called The friend of God (Jam. 2.23.)

Secondly, Among godly men, they who are most upright in their walkings, who walk with a single eye, and with a right foot, are most acceptable; such a man was Job. The character given him (Chap. 1.1.) was, A man perfect and upright.

Thirdly, They that walk most humbly, are most acceptable unto God. For, 〈◊〉〈◊〉 God resisteth the proud, and giveth grace to the hum∣ble (Jam. 4.6.) so he sheweth grace, that is, favour, or graceth and adorneth them with his favours. When one said (Mich. 6.6.) Wherewith shall I come before the Lord? &c. The Prophet an∣swered (vers. 8.) He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mer∣cy, and to walk humbly with thy God? That is, as he requireth of thee to exercise justice toward all men, and mercy to the poor, or any in misery, so to walk humbly with himself; that is, to ac∣knowledge thou hast need of the righteousness of a Saviour, and of the mercy of a God, how much righteousness and mercy so∣ever thou hast exercised towards others. When we are low in our own eyes, then are we highest in Gods eye; when we, as it were, reject our selves, and all that we have done, as unworthy of any acceptation, then are we most accepted of the Lord.

Fourthly, Among Believers, they are most accepted with God, who are most fruitful in their lives, and do most good in their places, and according to their opportunities. The Lord loveth a fruitful Christian. Many are barren trees, unfruitful ground, little can be seen of good which they do; these are a burden to God. But, when a Christian (as it is said of Christ, Act. 10.38.) goeth about doing good; when a Christian, as Christ giveth the account of his own life (John 17.4.) Glorifieth God on earth, and finish∣eth

the work which God gives him to do, O how acceptable is such a one to God! And therefore,

Let us labour to know, and do what is acceptable to the Lord. The Apostle would have us prove what is acceptable to the Lord (Eph. 5.10.) that is, First, study the Word, to find out what is acceptable to the Lord. Secondly, approve and embrace with our whole hearts, what we find to be so. Thirdly, practice and do what we have so approved or embraced. And because the Scrip∣ture speaks of some duties which are specially acceptable to the Lord, I shall instance the Point in a few particulars.

First, Doing right to every one (Prov. 21.3.) To do justice and judgement, is more acceptable to the Lord than sacrifice. This is true, or may be affi••med of justice, both commutative and distribu∣tive. To do justice in our dealings with men, called commutative justice, is more acceptable than sacrifice, that is, than any out∣ward worship given to God without this. 'Tis true also, of di∣stributive justice, which is done by Magistrates in rewarding good men, and in punishing them that do evil; these works of justice also, are more acceptable to the Lord than sacrifice.

Secondly, The true worship and service of God, which the Apostle calls sacrifice, is highly acceptable to God (Rom. 12.1.) I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. These first Table-duties, when in consort with those former second Table-duties, are highly honourable, and therefore cannot but be highly acceptable to the Lord. Sacrifice to God, without justice to man, is meer hypocrisie; Justice to man, without sacrifice to God, is no better than Heathenish mo∣rality: Both united, are the beauty of Christianity.

Thirdly, To serve Christ, that is, to aim at the honouring, as well as the enjoying of Christ, with our Gospel-priviledges and liberties, is exceeding acceptable. The Apostle having said (Rom. 14.17.) The Kingdom of God is not meat and drink, but righte∣teousness, and peace, and joy in the holy Ghost, presently adds (vers. 18.) He that in these things (that is, in righteousness, and peace, and joy in the holy Ghost) serveth Christ, is acceptable unto God; that is, this shews he is a person accepted with God. The do∣ing of things purely acceptable to God, is a clear and strong argu∣ment of our acceptation with him.

Fourthly, To do any good we do, be it little or much, with a willing mind, is very acceptable to God (2 Cor. 8.12.) If there be first a willing mind, it is accepted according to that a man hath. Though it be little that we have, yet if the mind be free, if there be much of the will in it, though but little of the purse (if we have no more to give, or give according to what we have) if there be much of the heart in it, though but little of the hand (if we do according to the power that is in our hand) the Lord hath a very great respect to it.

Fifthly, To be much in prayer for others, especially for those that are in power over us, is very acceptable to the Lord (1 Tim. 2.2, 3.) I exhort that supplications, &c. be made for all men, for Kings, and all that are in authority, that we may lead a quiet and peaceable life, in all godliness and honesty; for this is good and accep∣table in the sight of God our Saviour. As it is good and acceptable in the sight of God, that we should lead a quiet and peaceable life, in all godliness and honesty, under Kings and all in authority; so that we should pray for Kings, and those that are in autho∣rity.

Sixthly, When children do well requite their parents; that (saith the Apostle, 1 Tim. 5.4.) is acceptable unto God.

Seventhly, To suffer patiently for well-doing, is greatly plea∣sing unto God (1 Pet. 2.20.) In a word, they among good men are most acceptable of God, who are most zealous in doing any thing in a right manner, which for the matter is acceptable unto God.

Observe, Thirdly;

As the Lord accepteth some godly men more than others, so he accepteth some godly men for others.

The Lord doth not speak here of accepting Job strictly for him∣self, but of his acceptation in the behalf of his friends, Him will I accept, that is, for you; I will be intreated by him, I will not give you the honour to be intreated by you, but to him I give it, I will be intreated by him. The Prophet Elisha said to the King of Israel (2 Kings 3.14.) Were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look toward thee, nor see thee; he would not vouchsafe that bad King a look, but for the respect that he bare to good Jehoshaphat. And it is a truth,

that God would not have so much respect to some good men, were it not for the sake of some others, who are better. Yet, that the Lord accepts one mans person more than anothers, or one mans person for another, is primarily and principally, in and for the sake of Jesus Christ. Job had acceptation with God more than his friends, and for his friends; he had the former by his being in Christ, and the latter as he was a figure of Christ. No mans person, no mans work is accepted of, otherwise than in relation to Christ. The Apostle affirms this fully (Eph. 1.6.) He hath made us accepted in the Beloved. Christians are beloved, but Christ only is the Be∣loved: we are accepted in him, the beloved, as to our selves; and 'tis in the beloved that any are accepted more than others, or for others.

Take this Inference from the whole.

The Lord accepted Job praying for others; then he will accept a good man praying upon right grounds, and for right ends, against another.

It is dangerous to stand in the way of their prayers, who are accepted of God. That man is more safe, against whom a thousand are acting, than he against whom any one godly man upon a just ground is praying. The Lord hath done great things against evil men, upon the prayers of the faithful, as well as he hath done great things for good men at their prayer. David by one ejacu∣latory petition, spoyled the plot of Achitophel; the Lord, ac∣cording to that short prayer, turned his counsel into foolishness, and so overturned the whole design laid against his servant David. Thus far of the promise, which the Lord gave Eliphaz and his two friends for their encouragement, to go unto Job and entreat him to offer up a burnt-offering, and to pray for them, for him will I accept.

Now followeth a threat, in case they did not:

Lest I deal with you according to your folly.

As if the Lord had said, Do not slight this advice that I give you, no, nor forslow it, make hast to make your address to Job; I will accept him, and I tell you, I will not accept you alone; therefore make hast, and do as I have commanded, else

I shall deal with you according to your folly.

There is some difference in the reading of these words.

First, Some read, Lest I do or act folly to you. But how can the Lord do or act folly towards any? We may expound this transla∣tion, by that (Psal. 18.26.) where David saith of the Lord, With the pure thou wilt shew thy self pure, and with the froward or per∣verse, thou wilt shew thy self froward or perverse. But how doth the Lord shew himself froward with those that are froward? there is no frowardness in the Lord, he is alwayes in a composed and sedate frame, infinitely beyond any passion or perturbation: the meaning is only this, The Lord will deal with men according to what they are; the actings and effects of his providence shall be towards a froward man, as if he were froward. If a man deal per∣versely with God, he will deal with him as if he were perverse; and with the pure, God will shew himself pure, that is, he will car∣ry it purely towards them; they shall receive good, who are and do good. Thus here, go, saith the Lord, and do as I bid you, Lest I deal folly to you. In the Hebrew Language, to do kindness with one, is the same as to exercise or shew kindness to him. That form of speech is used, Gen. 20.13. Gen. 24.49. Gen. 40.14. And so to do folly with one, is to shew or exercise folly to to him. The Lord doth folly to them that do folly; that is, he makes them see by his wise doing, how foolishly they have done.

Others express it thus, Lest I deal foolishly with you, or, folly to you; that is, lest I do that which may be accounted foolishness in me. You having appeared Advocates in my cause, and pleaded for me ('tis folly to pay any man with unkindness for the service he hath done us.) Well (saith the Lord) look to it, I will not ac∣cept you, but deal folly to you, or foolishly with you, in the sense of some men (possibly) but wisely in my own. The Lord is al∣wayes to be admired, in his wisdom, holiness, and in the serenity of his spirit; yet in the opinion of the wise men of this world, he may seem to deal foolishly, or do folly.

Secondly, The words may be rendred, Lest I do that which may be disgraceful to you. Thus the Chaldee paraphrase readeth, Lest I put a disgrace, or an affront upon you, and make it appear, to your shame, that you have not carried it aright in this matter, but have been shamefully out. The word here used, is several times used in Scripture, to note the defiling or disgrace of a thing

(Nahum. 3.6.) I will cast abominable filth upon thee, and I will make thee vile, that is, I will disgrace thee, and (as it follow∣eth) I will set thee for a gazing stock. So (Micah 7.6.) when the Lord would shew the exceeding sinfulness of those times, he saith, Trust ye not in a friend, put ye not confidence in a guide, keep the door of thy mouth from her that lyeth in thy bosom; for the son dishonoureth the father; it is this word, the son disgraceth the fa∣ther, he dealeth with his father as if he were a Nabal, a very fool. When a son knoweth not his distance, nor performeth his dury, he dishonoureth his father. The Prophet (Jer. 14 21.) speaks in a way of deprecation, Do not abhor us, for t••y name sake, do not disgrace the throne of thy glory. The Lord is ••ometimes so angry with his people, that he even casteth dirt upon the throne of his glory, that is, upon his Church, in and by which he should be glo∣rified, as upon his Throne. The Lord disgraceth his Church, the throne of his glory, when his Church disgraceth him, and dis∣honours his glori••us name (Deut. 32.15.) Jesurun waxed fat, and kicked (that is, Israel, the Church was waxen fat; the Lord fed Jesurun his Church to the full, they had not a lean se••vice of it: but what did J••surun?) he forsook God wh ch made him, and lightly esteemed the rock of his salvation. The word which we transla••e, he lightly esteemed, is the word of the Text: Now when Jesurun did lightly esteem or disgrace the Lord, he soon after disgraced Jesurun, his Church, The throne of his glory. This is a good sense of the words; do as I di••ect, lest I put a disgrace up∣on you. Thus folly is put fo•• the punishment of folly, as sin of∣ten, for the penal effects and fruits of sin; as 'tis said (1 King. 13.34.) This thing ••ecame sin to the house of Jeroboam, even to cut it off.

Our reading saith, Lest I deal with you according to your folly; that is, according to your sin, and the hard censures which you have given of my servant Job, and, as it followeth, In that you have not sp ken of me the thing that is right. These things have been your folly; and 〈◊〉〈◊〉 do not speedily repair with your sacrifice to Job, and get him to pray for you, what you can do your selves, will not mak•• amends for your folly, nor mend this breach, but, I will deal with you according to your folly, you shall taste of the fruit of your doings; the reward of your hands, or of your tongues, shall be given to you. That's the general sence of our translation;

As if the Lord had said, Lest I make you understand by your sad experiences, by the punishments and chastisements laid upon you, that you have done very foolishly, and were greatly mista∣ken in your apprehensions of me, and of my providences con∣cerning Job. Or thus, ye have declared much folly in the ma∣nagement of this matter with my servant Job, ye have offended against the common Laws of friendship and humanity, insulting over a man in misery; and your folly hath been greater, while, a∣gainst the Laws of piety, ye have judged of a mans holiness, by his outward unhappiness, and have censured him as a bad man, be∣cause he hath in this world endured so much evil. This hath been your sin, ye have in this dealt foolishly with my servant Job; there∣fore hasten to him, and do as I have said, Lest I deal with you ac∣according to your folly.

Hence note, First;

Sin is folly.

And not only is it simple folly, which a man committeth for want of wit, or because he hath little understanding (what a man doth for want of wit and understanding, is simple folly) but sin is wicked folly, which is the abuse of wit, and parts, and gifts, yea, the overflowing of lust. And though we cannot charge these men, that they did intentionally use their wit and parts to grieve Job, yet it proved so; though it was not the end or design of them that spake, yet it was the issue of their speech; they did him a great deal of wrong, and doubtless, Satan stirred much, or pro∣voked them to use their parts and gifts to imbitter the spirit of the poor man, and God left them to do it. This was their folly; and all such actings or speakings are no better, nor do they de∣serve better or softer language. This word folly, is often applied in Scripture, to sin, especially to great sins. Another word is used in the Proverbs of Solomon; but in several other places, sin is ex∣pressed by this (Gen 34.7.) When that great affliction fell upon Jacob, the ravishing of Dinah, her bret•••••••• came home very wroth, saying, He hath committed folly in ••••••••••l. So (Judges 19.23. Judges 20.6.) the abusing of the Levites Concubine is cal∣led the committing of folly. Whoredom is expressed by folly (Deut. 22.21.) And this word, with reference (I conceive) to the sin of whoredom, which is spoken of in that place, is transla∣ted

villany (Jer. 29.23.) All sin is folly, especially any great sin is so. For,

First, It is a folly to hurt our selves. No man can hurt us, if we do not hurt our selves by sin. The Apostle Peter saith (1 Epist. 3.13.) Who is he that will harm you, if ye be followers of that which is good? 'Tis strange, that any should. Though it be true e∣nough that many have had, not only a will to harm them that fol∣low good, but have actually done them many and great outward harms; yet this is a great truth, none can indeed harm them that follow good, because all harms turn to their good. Nothing can hurt us but our sin.

Secondly, Sin is folly, for in sinning we strive with one that is too hard for us. Do we (saith St. Paul, 1 Cor. 10.23.) pro∣voke the Lord to jealousie? (are we so simple?) are we stronger than he?

Thirdly, It is folly to do that by which we can get no good, that's the part of a fool (Rom. 6.21.) What fruit have ye of those things whereof ye are now ashamed? What have ye got by them? have ye made any gains or earnings to boast of? the end of those things is death; & is it not folly to begin that which ends in death, and that a never-ending, an eternal death.

Fourthly, It is folly to sin, for by that, at best, we run a hazard of our best portion, for fading pleasures, and perishing profits. If we have any pleasure by sin, it is but pleasure for a season, and that a very short one too. What a foolish thing is it to venture things that are incorruptable, for perishing things? It were a great folly for a man to venture gold against grass: they do infi∣nitely more foolishly who sin against the Lord; for all that they can get by it, is not so much, to what they hazard, as grass to gold (Mat. 16.26.) What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in ex∣change for his soul? As all flesh is grass, so all that flesh lusteth after is no better. What kind of Merchants, what kind of Ex∣change-men are they, that will traffick or truck away their souls, for the profits or pleasures of sin? and 'tis for one of these that most, if not all men, traffick away their souls.

Secondly, Observe;

When God dealeth m••st severely with sinners, he dealeth just∣ly with them.

What rod soever he layeth upon their backs, what shame, what poverty, what sickness he affl cts them with, It is but according to their folly, they have but their own, they have no reason to com∣plain. The Prophet told the people of Israel, as one man, when under grievous affl ctions (Jerem. 4.18.) Thy ways and thy doings, have procured these things unto thee: Thou hast no rea∣son to complain, for thy punishment is of thy own procurement, that is, thy sin is visible in thy punishment, thou eatest but the fruit of thy own doings, how bitter soever it is. Another Scrip∣ture saith (Num. 32.23.) Your sin shall find you out, that is, you shall suffer according to what you have done, and reap what ye have sowed. And is it not folly to sow to the (corrupt) flesh, when of the flesh we shall reap corruption (Gal. 6.8.) The flesh is a corrupt thing, and can yield us no better a thing than it is (the effect is like the cause) corruption, that is, a miserable condition both here and hereafter, now and for ever.

Thirdly, Note;

The Lord will not pass by, nor spare, no not a godly man, when he sinneth and repenteth not.

All this is included in the going of these men to Job. As if the Lord had said, I will punish you Eliphaz, and Bildad, and Zophar for your folly, unless ye repent. They that are in a state of grace, cannot expect favour from the Lord, unless they turn from their sin, and give him glory by repenting and believing. Good men doing evil may suffer for it, as well as the worst of men. The Lord will see a work of repentance and sel••-hum∣bling, a work of faith, looking to Christ the sacrifice, else he will deal with them, even with them (as he threatned these good men) according to their folly.

But what was the folly of Eliphaz and his two friends, for which the Lord threatned to deal so severely with them? The latter part of the verse tells us, what God accounted and called their folly.

In that ye have not spoken of me the thing that is right.

The Lord had told them as much at the seventh verse, My wrath is kindled against you, because ye have not spoken of me the thing that is right. Here the Lo••d pointeth them to their sin again, and layeth his finger afresh upon the soar.

But why doth he so?

Take these three reasons why. Probably the Lord repeated these words,

First, To shew that he was very sensible of their sin, in speaking amiss of him, and very angry with them for it. They provoked the Lord much, when they measured him, as it were by them∣selves, or by their own meet-wand, in his ways of judgment, and procedure with Job; and therefore they must hear of it a second time, or (as we say) at both ears.

Secondly, The Lord telleth them again of it, that he might fasten the sense of their sin more upon them. We very hardly take the impression of our follies and failings, we are ready to let the thoughts of them wear off and slip from us; they abide not, but glide away as water from a stone, or from the swans-back, unless fixed by renewed mindings: and for this reason the Lord repeateth the mention of sin so often, in the the ears of his peo∣ple, by the ministry of his word, that the evil of it may more fully appear to them, or that they may the more clearly see, and the better know how bad, how base, how foolish a thing it is to sin against him.

Thirdly, I conceive, the Lord repeated these words, to con∣firm the judgment which he had given before concerning them in those wo••ds, Ye have not spoken of me the thing that is right.* 1.622 As if the Lord had said, that which I said before, I say again, I do not change my opinion, either concerning you or my servant Job; and therefore, I say it once more (the rep••••ting of a mat∣ter is for the confirmation of it, as Joseph told Pharaoh about the doubling of his dream.) Ye have not spoken of me the thing that is right,

Like my servant Job.

These words also are a repetition, yea, a triplication, and more than so, this is the fourth time, that the Lord hath called

Job his servant, in the compass of two verses, three times in this 8th verse, and once in the 7th.

But what should be the meaning of this? why did the Lord call Job his servant so often, even four times, as it were in one breath?

I answer, First, It intimates that Job was the Lords steady ser∣vant, that what he was at first he was then at last, and what he had been long ago he was still. Some have been called the servants of God, who have given it over in the plain field; but here the Lord calleth Job his servant, over and over, four times over, as be∣ing his sure servant.

Secondly, It was to shew that as Job retained the same duty and respect to the service of God, so God retained the same opi∣nion of Job, and of his service then as at first.

Thirdly, The Lord in repeating this relational title, servant, so often, would assure us that he knew not how (if I may speak so) to speak more honourably of him. The Lord gave no other title to Moses (Num. 12.7.) nor to Caleb (Num. 14.24) nor to David (2 Sam. 7.5, 8.) The Lord did not speak this so often, because he wanted other titles to give him, or because he had not variety of phrases to express himself by, but as if he knew not where to find a more honourable title. I grant that title of re∣lation, Son, is more noble, and more endearing; but that is not at all spoken of in the Old Testament, nor is it given to any par∣ticular person in the New. Believers, as to their state, are all the sons of God; but no one believer is spoken, either to, or of, under this title, Son. The Apostle Paul still called himself only a servant of God. He that is the Lords servant, is the best of free-men. We have enough to glory in, when we are his ser∣vants. The History reports of the French King, That the Am∣bassador of the King of Spain repeating many great titles of his Master; the King of France commanded this only to be menti∣oned of him, King of France, King of France; implying, that this single title King of France, was as honourable as that large roll of titles given the King of Spain. Thus the Lord calleth Job his servant, his servant, his servant, to shew that all honour is wrapt up in this word, A servant of God.

Fourthly, This repetition may signifie, That Job had been a very great, good, and faithful servant to the Lord; not only a ser∣vant,

but a laborious and profitable servant to the Lord; so the Scripture calls those who are laborious in his service, though at best, as to the Lord, we are unprofitable servants, nor can any be profitable unto him.

Fifthly, The Lord multiplieth this title upon him, because whatsoever a godly man doth, is service to the Lord. This word service is comprehensive of all duties; to hear the Word is, to serve the Lord; to pray, to fast, to give almes, is to serve the Lord all is service to the Lord.

Job was every way a servant of the Lord.

First, As he was a Ruler. To rule well in a family is to serve the Lord; to rule Nations is to serve the Lord much more. Job was a ruler, and he ruled well in both capacities, as was shewed in opening the 29th, 30th, and 31st chapters.

Secondly, Job was a great servant of the Lord, as he was a worshipper.

Thirdly, Job was a great servant of the Lord, as he was a sa∣crificer; he had the honour of the priest-hood.

Fourthly, Job was a great servant of the Lord, as a teacher of the truth; he had instructed many, as Eliphaz acknowledged (chap. 4.3.) And as he was a great servant of the Lord in teaching the truth, so in opposing error; he stood firm to his own opinion (the truth) against the tenent of his friends.

Fifthly, Job served the Lord as he was a sufferer. To suffer is very great service, especially (as he did) to suffer greatly. We serve the Lord as much with his cross upon our backs, as with his yoke upon our necks, or his burden upon our shoulders. Job was a great servant of the Lords, as in holding forth the doctrine of the cross, or maintaining that God afflicts his choicest servants; so in bearing the cross himself.

Sixthly, Job was a great servant of the Lord in praying for his friends, and in being so willing to be reconciled to them; and therefore, the Lord having had so many services of him, and so many ways, repeateth, my servant Job, my servant Job, as if he could not say this word often enough, My servant Job.

Thus we have the Lords command or charge given to Eliphaz and his two friends, what they must do for the quenching of that fire which was kindled in his breast against them, for their folly in

dealing with his se vant Job. How they answered that command, will appear in the next words.

Vers. 9. So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, went, and did according as the Lord commanded them: the Lord also accepted Job.

This verse holds out the obedience of Eliphaz and his two friends, to the charge and command which the Lord gave them in the eighth verse; where the Lord said to these three men, Take to you seven bullocks and seven rams, and go to my servant Job, and offer up for your selves a burnt offering, &c. This Text an∣swereth that command, they went, and did according as the Lord commanded them. Their obedience to the Lords command is described three wayes.

First, by the speediness of it; They went.

Secondly, by the exactness of it; They went, and did according as the Lord commanded them.

Thirdly, by the good issue and fruit of it; The Lord also ac∣cepted Job.

So Eliphaz the Temanit••, and Bildad the Shuhite, and Zophar the Naamathite, went.

These were the three persons who had to do with Job in that long contest opened in the body of this book; these are the persons against whom the Lords wrath was kindled, because they had not spoken of him the thing that was right, as his servant Job; these were the persons to whom the Lord gave command to b ing their sacrifice to Job, and offer it up for themselves, that reconciliation might be made; the••e persons went, all three went: As all th ee were wrapt up in one fault, as all three were in the same sin, so they all three joyned together and agreed in their obedience to the command of God, and in repentance for their sin and faulti∣ness.

They went.

Having received a command to go, they did not tarry and stay to co••sider whether they should go or stay, they did not put in any demur to the matter, but went; which implyeth, first (as

was said) the speediness of their obedience, they went presently; secondly, the willingness of their obedience, their minds were in the work, as well as their bodies; thirdly, the cheerfulness of their obedience, they went as if they had been to take a pleasing or pleasant Journey. They went; and what did they? They went

And did according as the Lord commanded them.

Their obedience was not only speedy, and willing, and cheer∣ful, but exact. These words, They did according as the Lord com∣manded them, yield us a great example of full, of compleat obe∣dience; they not only did what was commanded, but they did it as it was commanded, yea, and they did it because it was com∣manded,* 1.623 for that must come in to make up the fulness of our obe∣dience. Here is then a great example of humility, of modesty, of meekness, and of submission to the will of God, They went and did according as the Lord commanded them. What was that? They brought their sacrifice, first, for kind, and secondly, for number, as the Lord had commanded them: The Lord commanded them to bring Bullocks and Rams; they brought them: The Lord com∣manded them to bring seven Bullocks and seven Rams; they brought them as the Lord commanded, both for kind and for number.

Secondly, They brought them to Job. The Lord said, Go to my servant Job; they went to Job according as the Lord commanded them.

Thirdly, We must suppose they intreated Job to undertake the Office of a Reconciler, of a Mediator, of a Priest, between God and them, according as the Lord commanded. Though this piece of their submission and obedience be not expressed, yet it is intimated and implyed; nor could it be omitted, it being not only a part, but the principal part, of that duty which the Lord laid upon them. Thus in all things they submitted and were obedient according to the command of the Lord.

First, In that we have all three named here in this matter of obedience; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, went,

Observe;

It is very good in it self, and very pleasing to God, when they who have joyned in any sin or miscarriage towards him∣self or others, joyn readily together in shewing their sor∣row and repentance for it.

It was a blessed sight to see those three men coming as one man about this duty, not one of them drawing back, not one of them putting in any plea against the command of God. There are three things wherein it is very pleasant to behold the people of God joyning in one.

First, when they joyn or are one in Opinion and Judgment, when they all think the same thing, and are of one mind in the truth.

Secondly, When they joyne together and are one in affection, when they are all of one heart, though possibly they are not all of one mind, or, when they meet in affection, though not in opinion, (Psal. 133.1.) Behold how good and how pleasant it is, for brethren to dwell together in unity! And when David had spoken admiringly of this goodly sight, he spake declaratively concern∣ing the goodness of it (vers. 2.) It is like the precious oyntment upon the head: 'Tis so, first, for the sweetness of it; 'tis so, se∣condly, for the diffusiveness of it (as followeth) that ran down upon the beard, even Aarons beard, that went down to the skirts of his garments.

Thirdly, (which is the matter in the text) it is a blessed thing to see them joyning together in duty, either as duty is considered

First, in doing that which is good; or, when, as the Apostles word is (2 Cor. 6.1.) they are (among themselves) workers to∣gether in any good work; we say (to fill up the Text) workers together with God. That's a blessed sight indeed, when we joyne with God, and God joyneth with us in his work: It is also a bles∣sed sight, when all the Ministers of Jesus Christ, and any as mem∣bers of Jesus Christ, joyn in any good work, in this especially, to beseech all we have to do with, that they receive not the grace of God in vain.

Secondly, in turning from evil, and putting iniquity far from them; in praying for the pardon of sin, and making their peace with God. In this work the three in the Text joyned together.

'Tis a good work to turn away from evil, especially when all who are concerned in it joyn in it. A great mourning is prophesied (Zech. 12.11, 12, 13.) And the land shall mourn every family apart; the family of the house of David apart, and their wives a∣part; the family of the house of Nathan apart, and their wives apart; the Family of the house of Levi apart, and their Wives apart, &c. Here's a great mourning with a turning from sin prophesied of, as also the manner of it; Every family shall mourn apart: But though they shall mourn apart, yet they shall all joyn in mourn∣ing; a whole family shall mourn apart, not a part of a family; and as the whole of a family shall mourn, so ••ll the Families shall mourn and repent, and seek reconciliation to God, as if they were but one family, yea, but one person. As to joyn in sin, and to be brethren in iniquity, is the worst of unions, indeed a combina∣tion against God; so to joyn as Brethren in mourning for sin, and repenting of our iniquities, is a blessed union, and highly pleasing unto God.

Secondly, In that it is said, They went and did as the Lord com∣manded,

Observe;

When the Lord commandeth we must speedily obey.

We must make no excuse, no delay, we may not dispute the commands of God, nor may we at all excuse our selves from do∣ing the commands of God: These men did not so much as desire to be excused; they said not, it is true, we have failed, but it was through ignorance, or we had a good meaning in what we said, we intended Job no hurt; may we not then be spared this cost and trouble? we hear of none of this, but presently they did as the Lord commanded. Though the command of the Lord be hard and very unpleasing to flesh and blood, yet we must speedily obey it. The command which these men received was to flesh and blood a hard command. Is it not hard to flesh and blood,

First, to confess that we have erred, and are out?

Secondly, Is it not hard to flesh and blood? goeth it not a∣gainst the grain, to submit to one whom we have wronged?

Thirdly, Is it not hard to flesh and blood, to honour whom we have reproached and thought light of? All these are hard meat to flesh and blood, and we can hardly digest them (as was toucht

before) yet these men without disputes and delays went about the work. Abraham received a hard command from God, a far harder command to flesh and blood than these men received: For, First, they received a command to go and offer bullocks and rams in sacrifice; but Abraham was commanded to offer his Son in sacrifice. Secondly, He was to offer his only Son; that was harder. Thirdly, He was to offer his only Son Isaac, whom he loved. A man may have an only son, who is a vexation and a trou∣ble to him: but as he was a son, and an only son, so a son whom Abraham greatly loved; yet God layed this hard and grievous command upon him, Go and offer up thy son, thine only son Isaac, whom thou lovest, upon one of the mountains that I shall shew thee (Gen. 22.2.) When Abraham had received this command from God, to offer up his son for a sacrifice, as these had received a command to offer up beasts in sacrifice; What did Abraham? He rose up early in the morning (saith the text) and sadled his ass, and took two of the young men with him, and Isaac his son, and went unto the place which God had told him. As here these men went, so Abraham went, he did not linger, nor lye long in bed, but rose up early in the morning. This was an amazing work of obedience to the command of God, a very hard and grievous command of God. Abraham had shewed an eminent act of obedience to the Lord, before this offering up of his son; when God called him out of Ʋr of the Caldees, he went. The Apostle saith (Heb. 11.8.) By faith Abraham when he was called, to go out into a place which he should after receive for an inheritance, obey∣ed, and he went out not knowing whither he went; he followed God as it were blind-fold. So the Apostle yeilded present obe∣dience, he made no diversions, no stop; When it pleased God (said he) who separated me from my mothers womb, and called me by his grace, to reveal his son in me, that I might preach him amongst the heathen; immediately I conferred not with flesh and blood, nei∣ther went I up to Jerusalem, to them which were Apostles before me, but I went into Arabia, &c. (Gal. 1.15, 16, 17.) He conferred not with flesh and blood, that is, neither with his own heart, or with his own interest, what would be safest and best for him, nor did he go to consult with other men who were flesh and blood, but followed his call. Whatever God commands we have no∣thing to do but to obey. As the Centurion said (Mat. 8.9.) I am

a man under authority, and I have souldiers under me; and I say to one, go, and he goeth; and to another, come, and he cometh; and to a third, do this, & he doth it: Such an obedience are we to yeild to the commands of God. The Apostle giveth a like charge concerning servants, with respect to all their masters lawful commands (Tit. 2.9.) Exhort servants to be obedient unto their own masters, and to please them well in all things, not answering again, that is, not gain-saying, or not contradicting, as the word may be translated. When a servant receiveth a just command from his master, he must not contradict, he must not put in his advice, thus or thus, but follow the orders given him. Now, if Masters on earth ought to receive, in all lawful commands, such obedience from their ser∣vants, how much more is this due to our Lord and Master in hea∣ven? especially, if we consider what the commands of the Lord are, under these three titles or attributes of them.

First, They are all just and good. It is impossible for God to command that which is not right to be done, for his command maketh that right which is done, whatsoever it is; his will is righteousness it self, and the rule of it.

Secondly, His commands are not only just and good in them∣selves, but they are good to us, they are given for our profit and benefit, it is our interest as well as our duty to obey them. In keeping them there is great reward (Psal. 19.11.) yea, the keep∣ing of them is a great reward. Do not my words (saith the Lord, Mic. 2.7.) do good to him that walketh uprightly?

Thirdly, The commands of the Lord are easie: That's the Apo∣stles meaning, when he saith (1 John 5.3.) His commandements are not grievous. The Lord doth not put grievous things, nor heavy burdens upon his people. My yoke (saith Christ, Mat. 11.30.) is easie, and my burden light. Easie and light to a spiritual mind; to the new creature, though grievous to corruption, and bur∣densome to the flesh. Hard things are easie, and heavy things light to a sutable mind; whereas easie things are hard, and light things heavy to a mind that is not so. Seing then the commands of the Lord are just in themselves, good to us, and not grievous, he being our Soveraign, we ought speedily to obey whatsoever he commands; and leaving off, or laying aside all disputes and ex∣cuses, presently fall upon the work which he at any time calleth

us unto. This was commendable in Eliphaz and his two friends, They went and did as the Lord commanded them.

Thirdly, Observe;

The Lords commands must be done as he commandeth them.

We may do what the Lord commandeth, yet not as he com∣mandeth. The Lords commands must be done, as we say to a hair, to a tittle, they must be done exactly: It is not enough to do what God commandeth, but according as he commandeth. The As is remarkable. Not only must we do good, but we must do it in a good way, that is, in Gods way. First, The matter must be ac∣cording to his command. Secondly, The manner must be ac∣cording to his command; and this a two-fold manner. First, the external manner must be as the Lord hath commanded. David bringing home the Arke (2 Sam. 6.3.) they carried it on a new Cart, when it should have been carryed upon the Levites should∣ers; that was a failing in the outward manner of that work. Hence that confession of David, when he undertook that work a second time (1 Chron. 15.13.) The Lord made a breach upon us at first, for that we sought him not after the due order. We must worship God aright, for the outward manner of his commands and insti∣tutions, else we dishonour him, while we intend to worship him. Secondly, The inward manner must be according to the com∣mand of God. 'Tis possible we may hit the outward form of wor∣ship, yet miss in the inward manner of it. The Lord searcheth the heart, he knoweth what is within, and must be worshipped in spirit and in truth (John 4.24.) that is, according to the truth of the rule made known in the word, and in truth of heart. The in∣ward manner of worship is,

First, That we worship in faith; Without faith it is impossible to please God (Heb. 11.6.) If we have not a justifying faith, yea, if we have not a perswading faith (Rom. 14.5, 23.) that what we do is according to the will of God, our worship i•• not according to what the Lord hath commanded, and so becomes sin to us.

Secondly, That we worship in love. Though we do never so many holy services to the Lord, if we do them not in love to him, we fail in the inward manner of our worship. The sum of all the Lords commands, is, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all

thy might. It is not hea••ing and praying, but these in love, which is the fulfilling of the commandement. Every duty must be mixt also with love to man. We may do many things com∣manded to men, yet, if we do them not in love to men, we do nothing as the Lord commandeth. Thus the holy Apostle con∣cluded peremptorily (1 Cor. 13.1.) Though I speak with the tongue of men and angels, &c. and have not charity, I am become as sounding brass, or a tinkling cimbal; and though I bestow all my goods to feed the poor, and though I give my body to be burnt, and have not charity, it profiteth nothing.

Thirdly, To do all that the Lord commands according to the inward manner, is to do all in humility; that is, First, Acknow∣ledging that we have no power of our own to do any thing; Se∣condly, That we have deserved nothing, how much soever we have done, or how well soever we have done it.

Thus in doing the Lords commands we should labour to answer the mind of the Lord fully, and to hit every circumstance, to omit nothing, no not the lest thing. Moses (Exod. 10.16.) being to carry the people of Israel out of Egypt, would not compound the matter with Pharaoh: Ye may go said Pharaoh (after he had been broken by several plagues) Only let your little ones stay; no, saith Moses, that is not as the Lord hath commanded me. And at another time, he said, Go, only let your cattle stay; no, saith Moses, this is not as the Lord commanded, I will not leave so much as a hoof behind me. And so said Moses concerning the observances of the law, For, thus I am commanded, or this is as the Lo••d commanded, as we read all along the books of Exodus and Leviticus. We are not full in our obedience, till we obey fully. It is said of Caleb (Num. 14.24.) He had another spirit, he followed the Lord fully, that is, as to matter and manner, as to out-side and in-side. Let us labour to be full followers of God; not out-side followers of God only, but in-side followers. Let us not rest in the in-side, when we are not right in the out-side, nor please our selves with an out-side service, when we are care∣less of the inward. Thus of their obedience, as considered in general, They did according as the Lord commanded.

Further, consider their doing as the Lord commanded them in that special matter, their reconciliation, first to himself, and then to Job.

Hence Observe, Fourthly;

What the Lord appointeth for our reconciliation, we must do, and we must do it as he hath appointed.

* 1.624Though the means which God appointeth seem to us impro∣bable and weak, though it be troublesome and chargeable, as here the offering up of so many bullocks and rams, yet we must do it; Yea, though it put us to shame before men, by the acknowledg∣ment of our errors and mistakes, as here Eliphaz and his two friends also did, yet we must do it. They who are ashamed of sin, will not be ashamed to acknowledge their sin. But what must we do to be reconciled to God or ma••?

They who desire reconcilion with God, must go out of them∣selves, and go to Jesus Christ; they must (as Eliphaz, &c. did) bring a sacrifice to God, not (as they did) of bullocks and rams, but (which was shadowed by those legal sacrifices) the sacri∣fice of Jesus Christ himself, Who by one offering hath perfected for ever them that are sanctified (Heb. 10.14.)

They who desire reconciliation with man, must do that which God here appointed these men, go to him whom they have wronged, and acknowledge their error, or that they have wrong∣ed him; they must also desire his pardon and prayers. Thus did these men, and they did as the Lord commanded for their re∣conciliation, first, to himself, and then to Job.

Fifthly, We may consider this their obedience, as to the spring of it. What made them so ready, when the Lord com∣manded them, to go and do as he had commanded them? doubt∣less this was one thing, the men were now humbled, God had brought them to a fight of their sin; Ye have not spoken of me the thing that is right; this they were made sensible of, and confess∣ed, and so obeyed.

Hence, Observe;

They who are truly humbled and touched, with a clear sight and deep sense of their sins, will do whatsoever the Lord com∣mandeth, and as he commandeth.

They who are made sensible of the wrath of God, deserved by and kindled against them for their sins, will do any thing which he commands for the obtaining of his favour. God may have

any thing of an humble soul; had the Lord commanded these men to go to Job, and offer sacrifice, before he had convinced them of their sin, they might have flung away over the field, and not have kept the path of his commandments; but having humbled them they submitted. When Peter had preached that notable Sermon, which prickt his hearers at the very heart (Acts 2.37.) Then they said unto Peter, and to the rest of the Apo∣stles, men and brethren, what shall we do? They were not only ready to do what they were commanded, but did even ask for commands; What shall we do? They, as it were, threw down a blank, and desired the Apostles to write what commands they would that tended to salvation; as if they had said, we are ready to do what the Lord commandeth, and according as the Lord commandeth: Thus being made sensible of their sins, and of the wrath of God, which they had provoked against themselves, by crucifying the Lord of life, They cried out, what shall we do? We will submit to any thing that is fit to be done. Saul, after∣ward Paul, came out with fury to persecute the Disciples of Christ; but the Lord having beaten him from his horse to the ground, he trembling and astonished, said, Lord what wilt thou have me to do? (Acts 9.6.) He was fit to take any impression, and to be moulded into any form, by the hand of God. They who have been made to know what it is to break commands, are willing to obey and keep them. This was the first spring of their obedience; God had humbled them.

There was a second spring of their obedience, which will yield a sixth Observation: For, as the Lord had convinced them of their sin, so he had given them hopes of mercy in the pardon of it, and of reconciliation to himself. So much was intimated in that gracious counsel given them; Take unto you seven Bullocks and seven Rams, and go and offer up a burnt-offering for your selves, &c. This was a comfortable word, and doubtless they understood it so, and said in their own hearts, God might have made us a sacrifice, but he commands us to offer a sacrifice. And what doth this signifie? Surely, that he will be gracious to us, and is ready to pardon us. Having these hopes of pardon, they went and wil∣lingly did what the Lord commanded, they went to Job, they sub∣mitted to him whom they had contemned, they honoured him whom they had despised before.

Hence note;

The intimations of mercy, and hopes of pardon, prevail migh∣tily upon the soul of a sinner.

The Lord did not only shew them their sin, and terrifie them with kindled wrath, but shewed them a sacrifice, and this pre∣sently won upon them. The love of God is more constraining than his wrath; and hopes of pardon and salvation, than the fear of punishment and damnation: both have their effects, and are strong motives, wrath and love, but the strongest is love. As when the Apostle beseeched the Romans (Rom. 12.1.) to present themselves a living sacrifice, he besought them by the mercies of God: So when the Lord commanded these men to offer up slain beasts in sacrifice, hope of mercy was the motive. 'Tis mercy w^ch moves most effectually, to offer both our services & our selves a sacrifice unto God; that's the same Apostles argument again (2 Cor. 7.1.) Wherefore having these promises, let us cleanse our selves (that is, use all means of cleansing our selves, let us go to Christ for the cleansing of our selves) from all filthiness both of flesh and spirit, perfecting holiness in the fear of the Lord. The end of the Commandement is charity (1 Tim. 1.5.) that is, 'tis charity or love which gives the Commandement its end. What is the end of the Commandement? it is that we should obey and fulfil it. To what end doth the Lord give us Commandements? it is that we should keep them. Love is the end of the Commandement, as it gives the Commandement a compleating end. Now, whence comes our love, either to God or man? Surely from the manife∣station of Gods love to us. So that, when the Lord manifesteth his love to us, raising and confirming our hopes by promises, then our love appeareth in doing and keeping Commandements; and therefore, love is there joyned with faith unfeigned, a faith without hypocrisie or deceit. Now, the work of faith in God for pardon and reconciliation, is grounded upon a sacrifice. Thus, as Evangelical obedience is better than legal, so mercy revealed in the Gospel, quickens to obedience, more than wrath revealed in the Law. The sight of mercy, and the sense of the lov•• of God, in sending his own Son to be a sacrifice for us, works more upon us, than if the Lord should threaten to make us a sacrifice, or to consume us in the fire of his wrath for ever. It was the sa∣crifice

which made these men go to Job and humble themselves, they perceived there was hope now, and that though they had failed, yet the Lord was ready to rece••ve them, and would not deal with them according to their folly, as he told them he would, if they did not (according to his command) go to Job with their seven Bullocks, &c. and offer up a burnt-offering. They went and did as the Lord commanded them.

But what came of it? how did they speed? what was the issue of all? The Text saith,

The Lord also accepted Job.

This may seem a strange connection; they going and doing as the Lord commanded them, one would have thought, it should be said, And the Lord accepted them, whereas the Text saith only thus, The Lord also accepted Job.

But were not Jobs friends accepted? shall we think that they lost their labour? not so neither; without all question these three b••inging their sacrifice according to the command of God, both for matter and manner, were accepted too: yet, because it was at the request and prayer of Job for them, therefore the Text saith not, The Lord accepted, but, The Lord also accepted Job;* 1.625 that is, he offering sacrifice, and praying for them, they were ac∣cepted. This sheweth us the great mystery, or the sum of the Gospel; the Lord did not accept them in themselves, but he ac∣cepted Job in sacrificing for them, and all in Christ. And consi∣der, it is not said, The Lord accepted the sacrifice, or the prayer of Job, but, The Lord accepted Job; his person was accepted in and through the sacrifice or intercession of Christ, and his sacri∣fice and intercession for Eliphaz and his two friends were accept∣ed also in him.

How the Lord testified his acceptance of Job, whether by consuming his sacrifice with fire from heaven, or by any other outward token of his favour, is not here expressed, and therefore to us uncertain; only this is certain, and that is enough for us to know, that God accepted him.

What it is to accept, was shewed in opening the former verse.

In brief, to be accepted, is to have favour with God, our peti∣tions answered, and the things done which we move or petition for. The Lord also accepted Job.

* 1.626And when 'tis said, The Lord also accepted Job, this implyeth, that Job did willingly undertake the service and duty for his three friends. Though it be not said, that Job offered sacrifice and prayed for them, yet both are wrapt up and understood in this conclusion, The Lord also accepted Job. This gives evidence or witness to the goodness of Job, and his eminence in grace; how full of love, how ready to forgive was he! He did not in∣sult over Eliphaz, &c. nor say, now I have got the day, God hath determined the matter for me;* 1.627 he did not tell them, ye have wronged and abused me, ye have unjustly censured and re∣proached me; but putting their unkindnesses into oblivion, and laying aside the thought of them, he laid out his soul to the ut∣most for the healing or making up of the difference (arising from their folly) between God and them.

For the better improvement of these words,

First, Let us compare them with those in the eighth verse. Here it is said, The Lord also accepted Job; and there the Lord said, Him will I accept; there it is a promise, here a perform∣ance.

Hence note;

Whatsoever the Lord promiseth to do, he will certainly perform and do.

A word from God is as sure as his deed; our hope upon pro∣mise, as good as possession; In hope of eternal life, which God who cannot lye, promised before the world began (Tit. 1.2.) Christ will be Amen, that is, performance (2 Cor. 1.20.) to all the promises (2 Cor. 1.20.) As they are all made in him, so they shall every one of them, and in every thing, be made good by him, unto the glory of God by us; that is, we shall at last have abundant cause of glorifying of God, in performing and making good of all the promises, upon the undertaking of Jesus Christ for us. No man shall fail of acceptance, that is under (as Job was) a promise of acceptation; get under promises, and you shall partake the good promised.

Secondly, Whereas upon their doing according as the Lord commanded, presently it followeth, The Lord also accepted Job,

Note;

Though the Lord will surely perform what he hath promised, yet if we would have the good promised, we must do the du∣ty commanded, otherwise our faith is but presumption.

If Eliphaz and his two friends had not done as the Lord com∣manded them, they could not rightly have expected God should do what he promised, accept Job, and so themselves. There are promises of two sorts. First, of preventing grace; these are made to the wicked and unconverted. Secondly, there are promises of rewarding grace; these are made to the godly, who must perform the duty commanded, if they would receive the mercy promised. As many as walk according to this rule, peace be on them, and mercy (Gal. 6.16.) If you will have peace, you must walk according to rule; the Lord is not bound to fulfil promises, if we take li∣berty to break Commandements, or neglect to do them. And they who have true faith in the truth, and faithfulness of God to fulfil the one, can never take liberty to break the other. None are so sure to the Command, as they who have fullest assurance in the Promise.

The Lord also accepted Job.

Here are but few words, yet much matter; and who knoweth how much mercy? Here is much, yea, all in a little, The Lord accepted Job.

Hence note, Thirdly;

To be accepted of God, is the answer of all our prayers and desires, a full reward for all our services.

Acceptation with God is the happiness of man, and should be his satisfaction. If we are accepted in our services, we are boun∣tifully rewarded for them; and if our persons are accepted, we shall be everlastingly saved. When the Lord accepted Job, he he heard his prayer for his friends, they were reconciled. This good news, The Lord also accepted Job, was enough to make their hearts leap for joy. Acceptation is a reviving word, the sum of all that we can wish or pray for; 'tis enough & enough to confirm our faith, and to wind up our assurance to the very highest expectati∣on of a supply to all our wants, and of pardon for all our sins. All

the kindnesses of God are comprehended in this one word, Ac∣ceptation.

Fourthly, The Lord accepted Job. Here is no mention at all of accepting his sacrifice, yet that was accepted too.

Hence note;

The Lord having respect to our persons, cannot but have respect to our services.

If our persons are accepted, our services are; and if the ser∣vices of any are not respected, it is because their persons are not. 'Tis said (Gen. 4.4, 5.) The Lord had respect unto Abel, and to his offering; but unto Cain and his offering, he had no respect. Re∣spect or no respect to what is done, alwayes begins with the per∣son of the doer.

Yet further, Job was accepted; but u••on what account? or how was Job accepted? not in himself, nor for himself, but in Christ the promised Messias.

Hence note, Fifthly;

That any mans person is accepted, is from free grace, through Jesus Christ.

When we have done all, we deserve nothing, we are only ac∣cepted. The Lord accepted Job, not for his own sake, not for the worth of his service, not for the worthiness of his person, but for him whom he in that action represented, and in whom he be∣lieved, Jesus Christ. Job himself needed Christ for his accepta∣tion; 'tis in and through him that any are accepted. The word Acceptance plainly implieth, that there is nothing of merit in us; acceptation notes grace and favour. This respect to us, is not for any desert in us.

From the whole, we may infer,

First, If the Lord accepted Job when he offered sacrifice, and prayed for his friends; how much more doth he accept Je∣sus Christ, who offered himself a sacrifice for sinners, and e∣ver liveth to make intercession for them, whose sacrifice he is!

Did the Lord presently accept Job and his friends, or Job for his friends? then what confidence may we have, that Jesus Christ,

who is our everlasting sacrifice and Advocate, who is entred in∣to the holiest, the Sanctuary of heaven, and there pleads for us with his own blood, is accepted for us, and we through him. Christs suit shall never be refused, nor shall we, while we come to God through him. This act of divine grace, was, as I may say, but a shadow or figure of that great work of Jesus Christ, in reconciling sinners, and making them accepted with the Lord; and therefore, as often as we pray, Christs everlasting sacrifice should come to our remembrance, for the confirmation of our faith, and our encouragement against fears. We may argue down all our doubts about acceptation by Christ, upon this account, that Jobs friends were accepted at his suit, and their accepta∣tion not bottom'd on him, nor in his sacrifice, but as both sha∣dowed Christ. Where the Reconciler is accepted, they that are in him, and for whom he makes request, are accepted too. What the Lord spake from heaven (Mat. 3.17.) This is my beloved Son, in whom I am well pleased, reacheth all believers to the end of the world, whose head and representer Christ is. Let us adore, and ever be thankful, that we have received such grace in Christ; for, though Jesus Christ in his person is of infinite worth, and his sacrifice of so great a value, that it became a price sufficient for the ransom and redemption of all sinners: yet, it was of free grace that Christ was made a ransom for sin∣ners, and we accepted through him.

Secondly, Take this Inference:

If the Lord be ready to hear a Job for his friends, then the Lord will much more hear a Job for himself.

That the prayers and supplications which Believers put up to the Lord, obtain mercy and good things for others, may strengthen faith, that they shall obtain for themselves.

Thirdly, We may infer,

Job was become a great favourite with God, after his humilia∣tion and self-abhorrence.

He no sooner fell out with himself for his former miscarriages, but the Lord, as it were, fell in love with him afresh. What a favourite was he grown, who could thus readily get an answer, and obtain favour for those, against whom the Lord said, My wrath is kindled?

Thus much concerning the judgment and determination of God in this matter, which put a period to the long continued con∣troversie between Job and his three friends, and reconciled both parties both unto God and between themselves. O how blessed is the issue of the Lords Judgment and undertaking towards his servants and children! When once he was pleased to appear in the case, he soon silenced both sides, and made them in the con∣clusion both of one heart, and of one mind.

And no sooner was this humbling and reconciling work done and over, but restoring and restitution work followed, as will ap∣pear in opening the third and last part of this Chapter, which is al∣so the last part of the whole Book.

JOB, Chap. 42. Vers. 10. 10. And the Lord turned the Captivity of Job, when he prayed for his friends: Also the Lord gave Job twice as much as he had before.

THis verse begins the third part of the Chapter. We have seen J••b humbled before God in the first part; we have seen Jobs friends reconciled to God, and his anger turned away from them in the second: In this third, we have Job himself re∣stored, or the restitution of Job to as good, yea, to a better estate than he had before; and this was done when he prayed for his friends: The Crown is set upon the head of prayer.

The restitution of Job is set down two wayes.

First, more generally, in this verse, where it is described three wayes.

First, by the Author of it, The Lord; it was he that turned the Captivity of Job.

Secondly, by the season of it; When he prayed for his friends.

Thirdly, by the degree and measure of it; Also the Lord gave Job twice as much as he had before. His was not a bare return or restitution, but with advantage, and that to a duplication.

And the Lord turned the captivity of Job.

Before I open the words as translated by us, I shall briefly

mind the Reader of another translation.* 1.628 The word which we render Captivity, is by some rendred Repentance; and there is a twofold interpretation of that rendring.

First, Some refer it to God, and read the words thus, The Lord was turned to repentance concerning Job: And then the meaning is, the Lord repented or changed his dispensation with respect to the affliction of Job, when he prayed for his friends. The Scrip∣ture speaks of the Lords repentance two wayes.

First, that he repenteth of the good which he hath done for, or bestowed upon man (Gen. 6.6.) It repented the Lord that he had made man; he seemed as one troubled in his mind, that ever he had set up man in such a condition. And as there the Lord re∣pented of his making mankind in general in that good natural state, so elsewhere he is said to repent of his doing good to some men in particular, as to their civil state (1 Sam. 15.11.) The Lord repented that he had made Saul King, that he had set him upon a Throne to rule men on earth, who had no better obeyed the Rule given from his own Throne in heaven.

Secondly, The Lord is said to repent of the evil which he hath either actually brought upon man, or threatned to bring up∣on him. In the former sense Moses saith (Deut. 32.36.) The Lord shall judge his people and repent himself for his servanss, when he seeth that their power is gone, and there is none shut up or left; that is, when they are in an afflicted low condition, the Lord tak∣eth the opportunity or season to restore them, and then he is said to repent concerning any afflictive evil brought upon his peo∣ple. In the latter sense (as he is said to repent of the evil threat∣ned) it is said of repenting Niniveh (Jonah 3.10.) The Lord repented of the evil that he had said that he would do unto them, and he did it not. Thus the Lord is turned to repentance with respect to evil, either brought or threatned to be brought upon a people; for which we have that remarkable promise (Jer. 18.7, 8.) At what instant I shall speak concerning a Nation and concerning a Kingdome, to pluck up, and to pull down, and to destroy it; if that Nation against whom I have pronounced, turn from their evil, I will repent of the evil I thought to do unto them. If they turn, I will turn. Another word is used in the Hebrew there, but it imports the same thing. Repentance in God is not any change of his Will, Counsel, or Purpose; it only notes a change in his providences and dispensa∣tions.

The Lord is of one mind: who can turn him? (Job 23.13.) But he is not alwayes of one way; he repenteth, that is, he chang∣eth his way somtimes, and so he did towards Job: He once cast him down, and left him as a captive bound hand and foot under the power of Satan, as to his outward man and worldly enjoyments; but the Lord turned and repented, that is, turned his Captivity. This sense and reading is much insisted on by several Interpreters, and it is a comfortable truth; yet I am not satisfied that it is the truth intended in this place.

Secondly, Others who follow that translation, refer this repen∣tance to Job, and so the sense is this, The Lord turned at the repen∣tance, or upon the repentance of Job when he prayed for his friends; of which repentance we read in the fo••mer part of the Chapter. The Observation which naturally ariseth from this interpretation, is clear from many other Texts of Scripture.

When persons or Nations pray and depart from iniquity, when they joyn true repentance with prayer, the Lord turneth to them in mercy, and turneth evil away from them.

The Lord turned in mercy to repenting Job when he prayed for his friends. And this was promised to Gods peculiar people the Jewish Nation (2 Chron. 7.14.) If my people which are are called by my Name shall humble themselves, and pray, and seek my face, and turn from their wicked wayes, then will I hear in heaven, and will forgive their sin, and will heal their land. This was performed to the Ninivites, a heathen Nation; when they re∣pented of the evil which they had done, God repented of the evil which he threatned to do unto them, or bring upon them, and did it not, brought it not. But I shall not stay upon this useful poynt here, because it is grounded upon a translation which is not (as I conceive) so clearly grounded upon the Original as our own.

The Lord turned the Captivity of Job.

* 1.629The Hebrew is very elegant, He turned the turning or captivity of Job. Why his Captivity? Job was never lead captive in person, he was not carryed away prisoner by the Chaldeans an•• Sabeans, who captivated his cattel. How then is it here said, The Lord turned the captivity of Job?

I answer, These words, The Lord turned the Captivity of Job, may be taken two wayes.

First, thus,* 1.630 He turned that to Job (whatsoever it was) which was lead into Captivity. So some translate, The Lord restored that which was taken from Job. His Cattel, which were taken away by violent men, & his children, which were taken away by a vehement wind, were returned or restored to him again. The word Capti∣vity is elsewhere in Scripture taken tropically for things or per∣sons captivated; that which is captivated is called captivity. The Lord turned the captivity of Job, that is, he returned that which was captivated or taken away. Take a Scripture or two for that s••nse of the word captivity (Judg. 5.12.) Awake, awake De∣borah, awake, awake, utter a song, arise Barak, and lead thy capti∣vity captive, thou son of Abinoam.. That is, bring them back who were taken captives; or thus, lead those captive who have taken thy people captives. So (Psal. 68.18.) which is quoted by the Apostle (Ephes. 4.8.) When he ascended up on high, he lead captivity captive. The Psalmist gives us a prophesie, and the Apo∣stle reports the history of the glorious ascension of Christ. When he ascended up on high, he lead captivity captive. Which text, as the form••r, may be taken two ways.

First, Christ ascending, led those captive, who had led poor soul•• ••aptive, that is, the devils; which the Apostle expresseth thu•• (Col. 2.15.) And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it, that is, in his cross or ••uffering••, or (as our Ma••gin hath it) in himself: And as Christ spoiled those principalities, and triumphed over them, not only really, but openly in his passion; so he led them captive and triumphed over them more openly in his ascention.

Secondly, He led those that were captives, sinful men, captive; he brought them out of a miserable captivity into a blessed capti∣vity, that is, from the cap••ivity of sin, Satan, and the world, into a cap ivi••y to himself. The Apostle speaks so of the mighty pow∣er of the Word, in the mini••tery of the Gospel: The weapons of our warfare (that is, the weapons with which we, the Ministers of the Gospel, m••ke war upon sinners to convert them) are not carnal (that is, weak) but mighty through God, to the pulling down of strong holds, casting down imaginations, &c. and bringing into captivity every thought to the obedience Christ (2 Cor. 10.4, 5.)

Not only are our persons, but our thoughts captivated to Christ, by the power of the Spirit ministred in the Gospel. Thus the Scripture speaks of captivity in both these notions: the captivaters and the captivated are called captivity. Here in this place, we may take it in the latter sence, the Lord turned the captivity of Job; that is, what was captivated or taken away, the Lord, as it were, fetch't back again, and restored it to him. In this sense Abraham, when he heard that his Nephew Lot was taken captive, led captivity captive (Gen. 14.16.) He pursued them that had taken him captive, he brought back Lot, and the rest of the pri∣soners, together with the spoils. Thus the Lord did not only deliver Job from all those evils, which he was under, but restored the good things to him which he had lost or were car∣ried away.

Secondly, We may take it thus, The Lord turned the captivity of Job; that is, he took away, or called in Satans commission, which he had given him over Jobs estate and body, and by which Satan held Job in captivity, or as his captive; for as we read (chap. 2.6.) Satan could not touch him, till he had leave, or a letter of license from God; till God said, Behold, all that he hath is in thy power, only upon himself put not forth thy hand (chap. 1.12.) Nor could he touch his person, till his commission was enlarged; and the Lord said again, Behold, he is in thine hand, but (or only) save his life (chap. 2.6.) And as soon as his commission was taken away, or called in by God, he could trouble him no longer. The Lord forbidding the devil to meddle any more with him, Turned the captivity of Job.

Hence, Observe;

First, To be in any affliction is to be in bonds or captivity.

The afflicted condition of Job was a captivity. Troubles in our estate, troubles in our relations, troubles in our bodies, trou∣bles in our souls, are like bonds and prisons. It is a very uneasie and an uncomfortable condition to be in prison, and so it is to be in any afflicted condition considered in it self. Job spake as much of himself, while his affliction continued upon him strongly (chap. 13.27.) Thou puttest my feet in the stocks, and thou lookest narrowly unto all my paths. Job was not only as a man in captivity, but as a man in the stocks, which is a

great hardship in captivity. David calleth such an estate an im∣prisonment (Psal. 69.33.) The Lord heareth the poor, and de∣spiseth not his prisoners. Some are prisoners strictly, being under restraint; all are prisoners largely, or (as we say) prisoners at large, who are in any distress. The Lord maketh many prisoners by sickness and weakness of body, as also by poverty and the want of bodily comforts and conveniences. The afflicted condition of the Church in any kind is expressed by captivity, as captivity, in kind, is sometimes the affliction of the Church. The ten tribes were led into captivity by Salmanazar, Judah by Nebu∣chadnazzar. Hence that promise (Jerem. 30.18.) Behold, I will bring again the captivity of Jacobs tents; And that prayer (Psal. 14.7.) O that the salvation of Israel were come out of Sion. When the Lord bringeth back the captivity of his people, Ja∣cob shall rejoyce, and Israel shall be glad. This Scripture may be taken both strictly, as a prayer for their return out of proper capti∣vity, and largely, for their deliverance out of any adversity: So (Psal. 126.1.) When the Lord turned the captivity of Sion we were like them that dream. Read also (Zeph. 2.7.)

Secondly, From the author of this turn, The Lord turned the captivity, &c.

Observe.

Deliverance out of an afflicted state is of the Lord.

He is the authour of these comfortable turns, and he is to be acknowledged as the authour of them. The Psalmist prayed thrice, Turn us again (Psal. 80.3, 7, 19.) The waters of affli∣ction would continually rise and swell higher and higher, did not the Lord stop and turn them, did not he command them back, and cause an ebb. Satan would never have done bringing the floods of affliction upon Job, if the Lord had not forbidden him and turned them. It was the Lord who took all from Job, as he acknowledged (chap. 1.21.) and it was the Lord who restored all to him again; as we see here the same hand did both in his case, and doth both in all such cases (Hos. 6.1.) Let us return to the Lord for he hath torn, and he will heal us; he hath smitten, and he will bind us up. David ascribed both to God (Psal. 66.11, 12.) Thou broughtest us into the net; thou layedst affliction upon our loins: thou hast caused men to ride over our heads, we went

through fire and through water. The hand of God led them in that fire and water of affliction, through which they went; but who led them out? The Psalmist tells us, in the next words, Thou broughtest us into a wealthy place; the Margin saith, into a moist place. They were in fire and water before. Fire is the extremi∣ty of heat and driness; water is the extremity of moistne••s and coldness. A moist place notes a due temperament of ••eat and cold, of driness and moistness, and therefore el••gantly sha∣dows that comfortable and contentful condition, into which the good hand of God had brought them, which is significantly ex∣pressed in our translation, by a wealthy place; those places flourishing most in fruitfulness, and so in wealth, which are nei∣ther over-hot nor over-cold, neither ove••-dry nor over-moist. And as in that Psalm David acknowledged the hand of God in this, so in another, he celebrated the Lords power and goodness for this (Psal. 68.20.) He that is our God is the God of salvation, and unto God the Lord belong the issues from death; that is, the out-lets or out-gates from death, are from the Lord; he deli∣vereth from the grave, and from every grief. The Lord turned the captivity of Job, not only p eserving him from death, but filling him with the good things and comforts of this life.

Thirdly, Note;

The Lord can suddenly make a change or turn.

As he can quickly make a great change from prosperity to ad∣versity, and in a moment b••ing darkness upon those who injoy the sweetest light; so he can quickly make a change from adversity to prosperity, from captivity to liberty, and turn the darkest night into a morning light. For such a turn the Church prayed (Psal. 126.4.) Turn again our captivity, O Lord, as the streams in the south, that is, do it speedily. The south is a dry place, thither streams come, not by a slow, constant currant, but as mighty streams, or land-floods, by a sudden unexpected rain; like that (1 Kings 18.41, 45.) Get thee up (said Eliah to Ahab) for there is a sound of aboundance of rain, and presently the heaven was black with clouds and wind, and there was a great rain. When great rains come, after long drought, they make sudden floods and streams. Such a sudden income of mercy, or deliverance

from captivity, the Church then prayed for, and was in the faith and hope of; nor was that hope in vain; nor shall any, who in that condition wait patiently upon God, be ashamed of their hope. The holy Evangelist makes report (Luke 13.16.) that Satan had bound a poor woman eighteen years, all that time he had her his prisoner; but Jesus Christ in a moment made her free. Ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sab∣bath day? The devil, who had her in his power eighteen years, could not hold her a moment, when Jesus Christ would turn her captivity, and loose her from that bond. If the Son undertake to make any free, whether from corporal or spiritual bondage, they shall not only be free indeed (as he spake, John 8.36.) at the time when he is pleased to do it, but he can do it at any time, in the shortest time, when he pleaseth. We find a like turn of capti∣vity is described (Psal. 107.10, 11, 12, 13, 14.) such as sit in darkness, and in the shadow of death, being bound in affliction and iron, because they rebelled against the word of the Lord, &c. These (vers. 13.) cryed unto the Lord in their trouble, and he sa∣ved them out of their distresses: He brought them out of darkness, and the shadow of death, and brake their bands in sunder. Thus far of the first particular considerable in Jobs restitution, the Au∣thor of it, The Lord turned the captivity of Job.

The second thing to be considered, is the season which the Lord took for the turning of Jobs captivity; the Lord did it saith the text,

When he prayed for his friends.

Some conceive the turn of his captivity was just in his prayer time, and that even then his body was healed. I shall have occa∣sion to speak further to that afterwards upon another verse. Thus much is clear, that

When he prayed,

That is, either in the very praying time, or presently upon it, the Lord ••urned his captivity. Possibly the Lord did not stay till he had done, accor••ing to that (Isa. 65.24.) It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. Or according to that (Dan. 9.20.)

While I was speaking, and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplications before the Lord my God, for the holy mountain of my God: Yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to flie swiftly, touched me, about the time of the evening oblation, and he informed me, and talked with me, and said, O Daniel, I am come forth to give thee skill and understanding; at the beginning of thy supplications the commandement came forth, and I am come to shew thee, &c. What commandement came forth? even a command for the turn∣ing of their captivity. Thus here (I say) possibly the Lord gave out that word of command, for the turning of Jobs captivity, at that very time when he was praying for his friends.

But without question, these words, when he prayed for his friends, note a very speedy return of his prayers; that is, soon after he had done that gracious office for them, he found matters mending with himself, and the answers of prayer in the mercies of God coming tumbling in thick and three-fold. His captivi∣ty fled far away when he had thus drawn near to God; he had, as a very full and satisfactory, so a very speedy answer,

When he prayed.

Prayer is the making known our wants and desires to God. It is a spiritual work, not a meer bodily exercise; it is the labour of the heart, not lip-labour. Jobs prayer was a fervent working, or effectual prayer (as the Apostle James speaks, chap. 5.16.) not a cold, slothful, sleepy prayer; when he prayed, he made work of prayer. Many speak words of prayer, that make no work of prayer, nor are they at work in prayer. Job prayed in the same sense that Saul (afterwards Paul) did (Acts. 9.11.) when the Lord Jesus bid Ananias go to him, for, Behold he pray∣eth, implying, that he was at it indeed. He had been brought up after the strictest rule of the Pharisees, who prayed much, or made many prayers; but he prayed to so little purpose before, that we may well call that his first prayer, and say he had never pray∣ed before. Job prayed for his friends, as Paul for himself; he was very earnest with God for them, and prevailed. Extraordina∣ry cases call for extraordinary layings out in duty. It was an ex∣traordinary case, When he prayed

For his friends.

The Hebrew is, When he prayed for his friend.* 1.631 It is usual in the Grammar of the holy Text, to put the singular for the plu∣ral: 'Tis so here, either, First, because he prayed for every one of them distinctly, and by name; or, Secondly, because he look∣ed upon them all as one, and bound them up in the same requests, When he prayed

For his friends.

They are called his friends, to shew the esteem that he had of them, notwithstanding all their unkindness and unfriendliness to∣wards him. He prayed for them in much love,* 1.632 though they had shewed little love to him; and his heart was so much towards them, that the Text speaks as if he had forgot himself, or left him∣self at that time quite out of his prayers. Doubtless Job prayed for himself, but his great business at that time with God, was, for his friends.

Now, in that Jobs prayer is said expresly to be for his friends, not for himself, though we cannot doubt but that he prayed, and prayed much for himself;

Observe;

A godly man is free to pray for others, as well as for himself, and in some cases, or at some times, more for others than for himself.

He seldom drives this blessed trade with heaven for self only, and he sometimes doth it upon the alone account of others. 'Tis a great piece of spiritualness, to walk exactly, and keep in with God to the utmost, that so our own personal soul concerns may not take up our whole time in prayer, but that we may have a free∣dom of spirit to inlarge for the benefit of others. Many by their uneven walkings, exceedingly hinder themselves in this duty of praying for friends, and of praying for the whole Church. Uneven walkings hinder that duty in a twofold respect.

First, Because they indispose the heart to prayer in general; which is one special reason why the Apostle Peter gives that coun∣sel to Husband and Wife (1 Pet. 3.7.) to walk according to knowledge, and as being heirs together of the same grace of life,

that (saith he) your prayers be not hindred; that is, lest your hearts be indisposed to prayer.

Secondly, Because uneven walkings will find us so much work for our selves in prayer, that we shall scarce have time or leisure to intend or sue out the benefit of others in prayer. He that watcheth over his own heart and wayes, will be and do most in prayer for others. And that,

First, For the removing or preventing of the sorrows and suf∣ferings of others.

Secondly, For the removing of the sins of others; yea, though their sins have been against himself, which was Jobs case. He pray∣ed for those who had dealt very hardly with him, and sinned against God in doing so; he prayed for the pardon of their sin, God being very angry with them, and having told them he would deal with them according to their folly, unless they made Job their friend to him. This was the occasion of Jobs travelling in pray∣er for his friends; and in this he shewed a spirit becoming the Gospel, though he lived not in the clear light of it. And how uncomely is it, that any should live less in the power of the Gospel, while they live more in the light of it? To pray much for others, especially for those who have wronged and grie∣ved us, hath much of the power of the Gospel, and of the Spirit of Christ in it. For, thus Jesus Christ, while he was nailed to the Cross, prayed for the pardon of their sins and out-rages, who had crucified him, Father, forgive them, for they know not what they do (Luke 23.34.) Even while his crucifiers were reviling him, he was begging for them, and beseeching his Father that he would shew them mercy, who had shewed him no mercy, no, nor done him common justice. And thus (in his measure) Jobs heart was carryed out in his prayer for his friends, that those sins of theirs might be forgiven them, by which they had much wronged him, yea, and derided him (in a sort) upon his Cross, as the Jews did Christ upon his. This also was the frame of Davids heart, towards those that had injured him (Psal. 109.4.) For my love they are my adversaries (that's an ill requital; but how did he requite them? we may take his own word for it, he tells us how) but I give my self unto prayer; yea, he seemed a man wholly given unto prayer. The elegant conciseness of the He∣brew is, But I prayer; we supply it thus, But I give my self unto

prayer: They are sinning against me, requiting my love with ha∣tred, But I give my self unto prayer. But for whom did he pray? doubtless he prayed, and prayed much for himself; he prayed al∣so for them. We may understand those words, I give my self un∣to prayer, two wayes. First, I pray against their plots and evil dealings with me (prayer was Davids best strength alwayes a∣gainst his enemies) yet that was not all. But, Secondly, I give my self to prayer, that the Lord would pardon their sin, and turn their hearts, when they are doing me mischief; or, though they have done me mischief, I am wishing them the best good. Da∣vid (in another place) shewed what a spirit of charity he was cloathed with, when no reproof could hinder him from praying for others (in some good men, reproofs stir up passion, not pray∣er) (Psal. 141.5.) Let the righteous smite me, it shall be a kind∣ness (smite me, how? with reproof; so it followeth) Let him reprove me, it shall be an excellent oyl, which shall not break my head, for yet my prayer shall be in their calamities; that is, if ever they who are my reprovers fall into calamity, though they may think they have provoked me so by reproving me, that they have lost my love, and have cast them out of my prayers, or that I will never speak well of them, or for them again, yet I will pray for them with all my heart, as their matters shall require; I will pray for them when they have most need of prayer, even in their calamity. Some heighten the sense thus; The more they shar∣pen their reproof, the more I think my self bound to pray for them. It shews an excellent spirit, not to be hindred from doing good to others, by any thing they do or speak against us, nor by their sharpest (though perhaps mistaken) reproofs of us. Thus it was with this good man, Job prayed for his friends, who had spoken much against him, and not only reproved him without cause, but reproached him without charity; and God turned his captivity when he prayed for them.

Hence observe, Secondly;

Prayer for friends, especially for unkind friends, is very plea∣sing to God, and profitable to us.

We never reap more fruit or benefit by prayer our selves, than when we lay out our selves in prayer for others; and then most, when we pray for those who have deserved least at our hands.

Prayer for unkind friends, is the greatest kindness we can do them, and the noblest way of recompencing their unkindness. Holy David was much in this way of duty, and found the benefit of it (Psal. 35.12, 13.) They rewarded me evil for good, to the spoyling of my soul; but as for me, when they were sick, my cloath∣ing was sackcloth, I humbled my soul with fasting (that is, I was greatly affected with, and afflicted for them in their affliction; and see what followed) My prayer returned into my own bosom. There is some difference about the Exposition of those words; but I conceive that is clear in it self, as well as to my purpose, that David received fruit and a good reward for those prayers. As if he had said, If my prayer did them no good, it did me good; if it did not profit them, it profited me; my prayer returned into my own bosom, I found comfortable effects of it. We never gain more by prayer, than when we pray for those by whom we have been lo∣sers; we never find more comfort by prayer, than when we pray heartily for those by whom we have found much sorrow: what∣ever good we pray for in the behalf of others, falls upon our own heads; and the more we pray for good upon the heads of those that have done evil to us, the more good is like to fall upon our own heads and hearts. Christ saith (Mat. 10.13.) When ye come into an house, salute it (Christ means not a Courtly complemental salute, but a Christian spiritual salute, wishing them mercy and peace, as is plain by that which followeth) and if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you. As if he had said, When ye come into an house, good or bad, salute it; if the house be good, they shall receive the benefit of your prayer, if not, you shall have the benefit of it your selves; though they get no good by your good wishes to them, or prayers for them, yet you shall. This is more expresly assu∣red us again by our blessed Saviour (Luke 10.6.) Into whatsoever house ye enter, first say, peace be to this house (bestow a prayer up∣on them) and if the Son of peace be there, your peace shall rest upon it; if not, it shall turn to you again; your prayers shall not be lost, nor shall ye be losers by your prayers.

Hence take these two Inferences.

First, If when we pray for friends, for unkind friends, God be ready to do us good, then he will be much more ready to do us good, when we (as he hath commanded us) pray for pro∣fessed or real enemies.

The worse they are (if not so bad as to be past prayer, by the Apostles rule, 1 John 5.16.) for whom we pray, the better are our prayers, and an argument, as of our greater faith in God, so of our greater love to man.

Yet this is not to be understood, as if we should pray for the prosperity of enemies, or evil men, in their evil purposes or pra∣ctices (this were to pray at once for the misery of Sion, for the downfal of Jerusalem, and the dishonour of God.) Our prayer for enemies, should only be, that God would change their hearts, and pardon their sins, as was touched before. I grant, we may (in some cases) pray, Lord, overturn, overturn them; or (as Da∣vid against Achitophel) Lord, turn their counsels into foolishness; yet even then we should also pray (with respect to their persons) Lord turn them, turn them. The Gospel teacheth us to do so (Luke 6.28.) Bless them that curse you, pray for them that despitefully use you: Not that we should pray for a blessing on them as they are cursers and despisers, but that they may repent, and give over their cursed cursings and despiteful usages. The Apostle is full for this (Rom. 12.14.) Bless them that persecute you, bless and curse not (vers. 19.) Avenge not your selves. And as we should not avenge our selves, so we should be sparing in prayer, that God would take vengeance; and if ever we put up such prayers, beware they flow not from a spirit of revenge. We, indeed, are sometimes afraid to be over-gentle and kind-hearted towards them that offend us; and this bad Proverb is too much remem∣bred, If we play the Sheep, the Wolf will eat us up, as if to do our duty, were to run further into danger, and that it must needs turn to our wrong, not to avenge our wrongs. But know, if we carry it meekly like sheep, we have a great Shepheard, who will take care of us, and is able to preserve us from the Wolf. Consider these two things in praying for enemies, or for those that have any way wronged us.

First, If by prayer we gain them ('tis possible by prayer to turn a Wolf into a Sheep) then it will be well with us, they will be our friends.

Secondly, If they continue Wolves and enemies still, God will be more our friend, and turn the evil which they either in∣tend or do us, to our good.

A second Inference is this.

If God be ready to deliver us from evil, and do us good when we pray for others, then he will be ready to do us good, and deliver us from evil, when we pray for our selves.

This Inference appears every where in Scripture. And as the Lord himself hath often invited or encouraged us to the duty of prayer for our selves by this promise; take one instance for all (Psal. 50.15.) Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me; that is, thou shalt have both oc∣casion and a heart to glorifie me. So the Lords servants have of∣ten had experience of his power and goodness in delivering them; or, as 'tis here expressed concerning Job, of turning their capti∣vity; take one instance for all (Psal. 34.4, 6.) I (said David) sought the Lord, and he heard me, and delivered me from all my fears. This poor man cryed, and the Lord heard him, and saved him out of all his troubles. The Lord, who doth us good when we pray for others, cannot but do it when we pray for our selves. The Lord turned the captivity of Job, when he prayed for his friends.

But some may ask, will the Lord turn any mans captivity, when he prayeth for his friends? whose prayer, and what prayer is it that obtains so high a favour?

I answer, in general; It is the prayer of a Job. That is,

First, The prayer of a faithful man, or of one who is perfect and upright with God. It is not the prayer of every man that prevails with God (Jam. 5.16.) The effectual fervent prayer of a righteous man (only) availeth much. Nor is it the prayer of a meer morally righteous man, that availeth; he must be an Evan∣gelically righteous man, that is, a man estated by faith in the righteousness of Jesus Christ.

Secondly, As 'tis the prayer of the faithful, so the prayer of faith; as it is the prayer of one in a state of grace, so of one act∣ing his graces, especially that grace of faith. It is possible for a man that hath faith, not to pray in faith; and such a prayer ob∣taineth not (Jam. 1.5, 6, 7.) If any man (saith that Apostle) lack wisdom; we may say, whatsoever any man lacketh, let him

ask of God; but let him ask in faith, nothing wavering: for let not that man (the man that wavereth) think that he shall receive any thing (that is, any good thing asked) of the Lord. To ask without faith, may bear the name, but is not the thing called prayer; and therefore such receive nothing when they ask.

Thirdly, It is the prayer of a person repenting, as well as be∣lieving. Job was a penitent, he repented in dust and ashes for the evil he had done, before he obtained that good for his friends and for himself by prayer. If my people (saith the Lord, 2 Chron. 7.14.) Which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked wayes (there's compleat repentance) then will I hear from heaven, and forgive their sin, and heal their Land (there is compleat mercy.) Some pretend, at least, to be much in believing, yet are little, if at all, in repenting and humbling themselves under the mighty hand of God. How can their prayers prevail, for the turning away of their captivity, who turn not from iniquity? If I (said David, Psal. 66.18.) regard iniquity in my heart (his meaning is, if I put it not both out of my heart and hand, by sound repentance) God will not hear me; that is, he will not regard, much less fa∣vourably answer, my prayer. It is a piece of impude••c••, I am sure, such a piece of confidence, as God will reject, and wherein no man shall prosper, to expect good from God by prayers, while our evils are retained, or abide in our bosoms unrepented of. God hath joyned faith and repentance together; woe to those who put them asunder. They who either repent without believing, or be∣lieve without repenting, indeed do neither; they neither repent, nor believe, nor can they obtain any thing of God by prayer. But, the prayer of a faithful man, made in faith, and mixed with sound repentance, will make great turns; such a one may turn the whole world about by the engine of prayer.

But, what is there in such a prayer, that should make such turns, and move the Lord to change his dispensations, or our con∣ditions? I answer,

First, Such prayer is the Lords own Ordinance or appointment; and he will answer that. When we meet God in his own way, he cannot refuse us; he seals to his own institutions, by gracious answers.

Secondly, As prayer is the Ordinance of God, so he hath made promise to hear and turn the captivity of those that pray, as was shewed before. Promises are engagements to performance. God will not be behind hand with man, as to any engagement: For, as he is powerful, and can, so he is faithful, and will do what∣ever he hath engaged himself to do by promise. A word from the God of heaven, is enough to settle our souls upon for ever, seeing his word is settled for ever in heaven (Psal. 119.89.) Half a promise, or an half promise, an it may be (Zeph. 2.3.) from God, is better security than an absolute promise, than an it shall be, yea, than an oath from any of the sons of men.

Thirdly, Prayer honours God. Our seeking to him in our wants and weaknesses, in our fears and dangers, are an argument that we suppose him able to help us, & that all our ruines may be under his hand: Such a seeking to God, is the honouring of God; and therefore, God is a rewarder of them that diligently seek him, and call upon him. Our coming to God in all our wants, shews, that he is an inexhaustible fountain; so thick a cloud, thar we can∣not weary him, nor he spend all his waters, how much soever he showers down, or spends upon us. He can distil mercies, and drop down blessings everlastingly. We often want vessels to re∣ceive, but he never wants oyle to give. It is the glory of Kings and Princes, that so many come with petitions to them; that they have many suiters at their gates, may possibly burden them, but un∣doubtedly it honours them; doth it not signifie, that he hath a purse to relieve their necessities? or power to redress their wrongs and injuries? O thou that hearest prayer, is a title of honour given to God (Psal. 65.2.) To thee shall all flesh come. As God hath said (Psal. 50.15.) they that call upon him shall glorified him, for help received, so they do glorifie him, by calling upon him for help: No marvel then, if he turn a Jobs captivity, when he prayeth.

Fourthly, Prayer is the voice of the new creature. The Lord loveth that voice, 'tis musick, the best musick, next to praise, in his ear. Let me hear thy voice (Cant. 2.14.) that is, let me hear thee praying, or thy prayer-voice; let me see thy countenance: for sweet is thy voice, and thy countenance is comely. The Lord delight∣eth in prayer; therefore the Lord will turn the captivity of a Job when he prayeth.

Fifthly, Prayer is not only the voice of the new creature, but it is the voice of the Spirit with the new creature. The Spirit himself maketh intercession for us (Rom. 8.26.) 'Tis the holy Spirits work to form requests in our hearts to God. As the Spi∣rit it self witnesseth with our spirits, that we are the children of God (Rom. 8.16.) so he prayeth in the spirits of Gods children. The prayer of a believer hath the power of the holy Spirit in it, and therefore it must needs make great turns. God turned the captivity of Job when he prayed.

Sixthly, Jesus Christ presents such prayers, the prayers of faith, the prayers of repentance, unto God his Father. Christs interces∣sion gives effect, or gets answer to our supplications. The Father hears the Son always (John 11.42.) and so he doth all them, whose prayers are offered to him by the Son (Revel. 8.3.) The angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the pray∣ers of all Saints, upon the golden altar which was before the throne. The angel there spoken of, is the angel or messenger of the Cove∣nant, prophesied of (Mal. 3.1.) that is, Jesus Christ, 'tis he, he alone, who offers the incense of his own prayers, with the prayers of all Saints, upon the golden altar, which is before the throne; and being there represented doing so, presently (as it followeth, ver. 5.) There were voices, and thunders, and lighten∣ings, signifying the wonderful effects of prayer, till it should come (after many turnings in the world, or, as I may say, after a world of turnings) to the Lords turning of Sions captivity, as here of Jobs.

Seventhly, Jesus Christ doth not only present the prayers of believers to God, but also prayeth in them; when saints pray he prayeth in them, for he and they are mystically one: And as Christ is in believers the hope of glory (Col. 1.27.) so he is in them the help of duty; and so much their help, that without him they can do nothing (John 15.5.) Now a believers prayer being, in this sense, Christs prayer, it cannot but do great things.

Lastly, As Jesus Christ presents the prayers of believers to the Father, and prayeth in them, or helps them to pray, by the blessed and holy Spirit sent down, according to his gracious pro∣mise, into their hearts; so he himself prayeth for them, when they are not actually praying for themselves. For (saith the Apo∣stle,

Heb. 7.25.) He ever liveth to make intercession for them. The best believers do not always make supplications for them∣selves; but Christ is always making, as well as he ever lives to make, intercession for them. The Apostle (speaking of Christs intercession) useth the word in the present tense or time, which denoteth a continued act (Rom. 8.34.) Who is even at the right hand of God, who also maketh intercession for us. The sacrifice of Christ (though but once offered) is an everlasting sacrifice; and this other part of his priestly-office, his intercession, is ever∣lasting, as being often, yea, always or everlastingly offered. The way or manner of Christs making everlasting intercession for us, is a great secret; it may suffice us to know and believe that he doth it. Now it is chiefly from this everlasting intercession of Christ, that both the persons of the elect partake of the benefits of his sacrifice, and that their prayers are answered for the ob∣taining of any good, as also for the removal of any evil, as here Jobs was for the turning of his captivity.

Thus I have given a brief accompt of this inference, that if prayer prevails to turn the captivity of others, then much more our own. Prayer hath had a great hand in all the good turns that ever the Lord made for his Church: And when the Lord shall fully turn the captivity of Sion, his Church, he will pour out a mighty spirit of prayer upon all the sons of Sion. The Prophet fore-shewed the return of the captivity of the Jews out of Babi∣lon (Jerem. 29.10.) After seventy years be accomplished at Ba∣bilon, I will visit you, and perform my good word towards you, in causing you to return to this place; for I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. But what should the frame of their hearts be at that day? the 12th verse tells us, And ye shall go and pray unto me, and I will hearken. These words may bear a two-fold sense. First, The sense of a command; Then shall ye call upon me, and then shall ye go and pray, That is your duty in that day. Secondly, I conceive they may also bear the sense of a promise; then shall your hearts be in∣larged, then I will pour out a spirit of prayer upon you, And ye shall go and pray unto me, and I will hearken. We may conclude the approach of mercy, when we discern the spirits of men up in and warm at this duty. Many enquire about the time, when the

captivity of Sion shall fully end? we may find an answer to that question best, by the inlargement of our own hearts in prayer. David speaking of that, said (Psal. 102.17.) He will regard the prayer of the destitute (the meanest and lowest shrubs in grace, as the word there used imports) and not despise (that is, he will highly esteem, and therefore answer) their prayer: How much more the prayer of the tall cedars in grace, or of the strong wrest∣lers, when they call upon him, and cry unto him, with all their might day and night? The Lord turned the captivity of Job when he prayed for his friends.

Nor was it a bare turn. As Job did not offer a lean sacrifice to God in prayer, but the strength of his soul went out in it; so the Lord, in giving him an answer, did not give him a lean or slight return, but, as it followeth,

Also the Lord gave Job twice as much as he had before.

The Hebrew is, The Lord added to Job to the double. Some translate too barely, The Lord made an accession or an addition; but that doth not reach the sense intended: For, a little more than he had before, had been an addition to what he had before; but double is more than a little, or the common notion of an additi∣on; the Lord gave him twice as much, or double, to that great estate which he had before. This doubling of his estate may be taken two ways.

First, Strictly, as four is twice two, and eight twice four.* 1.633 In that strict sence it may be taken here, as to his personal estate; but as to persons it will not hold, the number of his children was the same as before. If we compare this chapter with the first chap∣ter (ver. 3.) we find his estate doubled in strict sence: Where∣as Job had then seven thousand sheep, now saith this chapter (ver. 12.) he had fourteen thousand sheep; and whereas before he had three thousand camels, now he had six thousand camels; and whereas before he had five hundred yoke of oxen, now he had a thousand yoke of oxen; and lastly, whereas before he had five hundred she asses, now he had a thousand she asses. Here was double in the letter;* 1.634 the Lord added all his cattle double in number: Yet we need not tye up the word double, or twice as much, strictly to that sense. Therefore

Secondly, Double may be taken largely, and so double or twice as much, is very much. He added to him double, that is, he

made a very great addition, possibly in some things treble, yea, fourfold to what he had before. And thus the Lord made good what Bildad had spoken to Job, closely hinting, that surely Job lay in some secret sin, and was not right with God, because God let him lye in that forlorn condition, and did not so much as restore him to the same, much less raise him to a better estate, than he had before (chap. 8.6, 7.) If thou wert pure, and upright, surely, now he would awake for thee, and make the habitation of thy righte∣ousness prosperous: Though thy beginning was small, yet thy latter end should greatly increase. It is usual in the Hebrew, to say those things are double, which excel and are great. Thus spake Zophar (chap. 11.6.) O that God would speak and open his lips against thee; and that he would shew thee the secrets of wisdom, that they are double to that which is. Know therefore, &c. The se∣crets of Divine wisdom are double to what is, namely, to what they appear, or are apprehended to be: The wisdom of God is double, yea, an hundred fold more than what man is able to con∣ceive it to be; The secrets of Gods wisdom are unsearchable, and past any creatures finding out. Thus in other Scriptures double is put for very much (Isa. 40.2.) Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, for she hath received of the Lords hand double for all her sins. We must not think that Jerusalem made satisfaction to the Lord for her sin••, much less may we imagine that Jerusalems sufferings did exceed her sins, or the desert of her sins: For 'tis said (Ezra 9.13.) Thou hast punished us less than our iniquities deserve. And (Lam. 3.22.) It is of the Lords mercies that we are not consumed. But the meaning of double th••re, is plainly this, she hath received a very great punishment, the Lo••d hath made her feel the sorrowful effects of her sin fully; For said Daniel (chap. 9.12.) Ʋnder the whole heaven hath not been done, as hath been done unto Jerusalem. This is called a double recompence by another Prophet (Jerem. 16.18.) I will recom∣pence their iniquity, and their sin double, because they have defiled my land. And thus Jeremy prayed, against the opposers and de∣spisers of his prophesie (chap. 17.18.) Destroy them with double destruction. So then, when it is said, the Lord added double, or twice as much to Job as he had before, it noteth, at least, a very great addition to the prosperous estate which Job had before, even in outward things.

Hence Observe, First;

When we are about spirituals, the Lord takes occasion to mini∣ster to us in temporals. The Lord not only turned the capti∣vity of Job, when he prayed for his friends, but gave him twice as much.

Job did not pray for the doubling of his estate, or for great things in the world; we find him many times giving up his hopes as to temporals, when he would not give up his hopes as to spi∣rituals and eternals: Though he kill me, yet will I trust in him; he also shall be my salvation. He submitted his life to God, in hope of a better life, but he had little or no expectation about the things of this life; yet the Lord gave him abundance with his life, as also an aboundant, or long life, as we read at the end of this Book. There are two special reasons, why the Lord gave Job a great increase in temporals.

First, Because in those Old Testament times the promises went much in temporals.

Secondly, Because Job having lost his credit in the world, when he lost his estate, spiritual supplies would never have set him right in the eye of the world, he had suffered, as to his reputation in spirituals, by his loss in temporals; and therefore the Lord doub∣led his estate, to vindicate his reputation in the eye of the world. And the Lord did this unsought & unthought of by Job; therefore (as the point saith) it is a truth, that while we are careful about spirituals, the Lord takes care of our temporals (Mat. 6.33.) Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.

Secondly, Note;

The Lord is a bountiful rewarder of his servants, and a liberal repairer of their losses.

The Lord is a bountiful rewarder two ways.

First, For what we do, we shall not lose our labour in serving him. God gives good and great wages (1 Cor. 15.58.) Be ye stedfast and unmoveable, always abounding in the work of the Lord; for as-much as ye know that your labour is not in vain in the Lord; that is, labour abundantly, for your labour shall have an aboun∣dant reward: Not only shall it not be in vain, but richly re∣warded.

The Lord is not unrighteous to forget your work and la∣bour of love (Heb. 6.10.) The Lord should be unrighteous to forget our labour of love; not because any labour of ours can en∣debt him to reward us, but, because he hath freely promised to reward us.

Secondly, The Lord is a bountiful rewarder of us for what we suffer: And that, First, When we suffer under his own hand. Secondly, When for his sake we suffer peaceably and patiently under the hand of men. Job was a great sufferer both ways; he suffered greatly under the afflicting hand of God, and he suffer∣ed greatly under the violent hands and reproachful tongues of men, and the Lord was to him a bountiful rewarder, with respect to both: For he did not only heal his wounded state, and make him up as well as he was before, according to that in (Jerem. 30.17.) I will restore health unto thee, and I will heal thy wounds; but he did it double, insomuch, that he, who in the days of his former prosperity, was only the greatest of all the men of the East, be∣came in the days of his latter prosperity, greater than he had been himself. The Lord hath plentiful rewards for the godly, and so he hath (though of another kind) for the wicked. He (saith Da∣vid) plentifully rewardeth the proud doer (Psal. 31.23.) There is a reward of wrath, as well as a reward of favour. Wrath is the reward of proud men: Thus the Lord will plentifully reward proud Babilon, at one time or other, by some hand or other (Revel. 18.6.) Reward her, even as she rewarded you, and double unto her double according to her works: In the cup which she hath filled fill to her double. Babilon shall at last lose double blood, for the blood that she hath drawn, yea (as the Text saith) double, double, that is four times as much; and who knows how much that double unto her double means? For 'tis said (ver. 7.) How much she hath glorified her self, and lived deliciously, so much torment and sorrow give her. Now as no man can tell nor imagine, how much she hath glorified her self, nor how deliciously she hath lived; so no man can tell how much torment and sorrow she shall have! Yea, we read not only of a double, and quadruble, but of a seven-fold reward of wrath for evil men (Psal. 79.12.) Render unto our neighbours seven-fold into their bosome. And surely that Scripture means bad neighbours. Now as the Lord

doth plentifully reward the proud and evil doers in a way of wrath, so he will plentifully reward well-doers and well-suffer∣ers, whether under his own hand, or the hand of man, in ways of mercy. And if so, then,

First, Fear not to lose by God, and that in a two-fold respect. First, When he cometh to borrow of you for the poor. He that hath pity on the poor, lendeth to the Lord (Prov. 19.17.) Every time we are asked to give to the poor, upon due occasion, God sends to borrow of us, and he will surely repay what he hath bor∣rowed; therefore fear not to lose by God, when he borrows of you for the poor. Secondly, Fear not to lose by God, when he takes all from you, and makes you poor. Sometimes God doth not come a borrowing, but he cometh a taking; he will have all, whether you will or no: He will sometimes take all away by fire, by losses at sea or land; in these, and such like cases, fear not ••o be losers by God: But, First, Trust him, as Job did. Second∣ly, Be patient, as Job was. They that have an interest in God, and a portion in the promise, need not fear they shall lose a thread or a shoe-latchet by God, though his providence takes all away, and strips them (as it did Job) naked. What God takes from his servants, he keeps for them, and will restore to them, either in the same kind with much more, as he did to Job at last, or in some other kind, which is much better, as he did to Job at first. While Job was deprived of his all worldly good things, God gave him much patience at first, so that when all was lost and gone, he could say, Naked came I out of my mothers womb, and naked shall I re∣turn thither: The Lord hath given, and the Lord hath taken, blessed be the name of the Lord. While this frame of heart lasted, it was better than all that he had lost; and though through the ex∣tremity of his pains and temptations, it was somewhat abated, and his patience somewhat ruffled, yet it was never wholly lost; and when it was worst with him, his faith failed not, which was best of all.

Now what the Apostle spake concerning those troubles which befel the Israelites in the wilderness, They happened for examples (1 Cor. 10.11.) So all these troubles and takings away, happened to Job as our example, or (which the Greek word signifieth) as a type, that we should be patient under the Lords hand in taking;

and remember for the encouragement of our faith, the Lords bounty in restoring. For this end the Apostle James calleth us to consider this dealing of God with Job (Jam. 5.11.) Ye have heard of the patience of Job, and have seen the end of the Lord. What is that to us (may some say) that Job was patient? Yes, all the matter is to us, it was written for our example and admonition; and saith the Apostle, ye have not only heard of the patience of Job, but have seen the end of the Lord. Here is an exercise of those two noble senses, Hearing and Seeing, mentioned, and doubtless for great purposes both. But why doth he adde, ye have seen the end of the Lord? Some interpret these words as a second instance; the Apostle mentioning Job in the former words, and Christ in these, Ye have seen the end of the Lord, that is, how it was with Christ in his sufferings. The Lord Jesus Christ was well rewarded for all that he suffered, God highly exalted him (Phil. 2.7.) because he humbled himself, and became obedient unto death, even the death of the cross. 'Tis a truth, if we take those latter words of the verse, Ye have seen the end of the Lord, for the issue of Christs sufferings. But I rather con∣ceive, that the whole verse relateth unto Job; and so the end of the Lord in the latter part, is the end which the Lord made with Job. As if the Apostle James had said, Hath it not been set be∣fore your eyes, what end the Lord made with him? or how he gave him double in the end? Be not afraid to lose by God, either bor∣rowing or taking, for he is a bountiful rewarder.

Secondly, As we should not be afraid to lose by God (when he comes either to borrow a part, or (as the case was with Job) to take all from us) so, let us not be afraid to lose for God (which was toucht before, together with the former Inference, upon the 11th verse of the 41 Chapter.) We have no ground in the world of fear, when all that we have in the world is taken from us for Gods sake, that is, for righteousness sake, seeing, God who here restored to Job double, all that himself had taken from him, hath also promised to give his faithful servants double for all that is taken from them (upon his account) by men, or which they lose for him. That's the meaning of the Prophet (Isa. 61.7.) For your shame ye shall have double; that is, ye having suffered shame, or been put to shame for Gods sake, or for doing that which is

honourable and commendable in it self, shall receive double. What double? As by shame we are to understand any evil suffered, so by double any good promised as a reward for suffering that evil, especially such good as stands in direct opposition to that evil. As if it had been said, ye shall have double honour for shame, and double riches for poverty, and double health for sickness, and and double liberty for imprisonment and captivity. 'Tis much to have double reparation of any loss; yet this doubling is a poor matter to what is promised in another place, to those who lose for God. We have Christs word, with an asseveration for it (Mat. 19.28, 29.) Verily I say unto you, that ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel: And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name sake, (here are great sufferings, but behold a greater reward followeth; not like Jobs, twofold, but an hundred-fold; so saith that Text) shall receive an hundred-fold, and (which is ten-thousand-fold more than that) shall inherit everlasting life. Be not afraid to lose for God. Job had double, who lost by God, and so may you; but if ye lose for God, here is an hundred-fold for you. But some may say, this hundred-fold is a great way off, in the next Life. I answer, If it be so, yet do not think ye shall be losers; for if ye should never see good day more in this world, yet if ye are assured of everlasting life in the world to come, is not that enough? What pitiful spirits have they, that are not willing to take their hundred-fold in the life to come! Yet mark it, Jesus Christ doth not put us off so neither; there∣fore another Gospel expresseth the promise fully, to meet with this objection (Mark 10.29, 30.) when some told Christ, they had left all to follow him, Jesus answered and said, Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the Gospels, but he shall receive an hundred-fold, now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come, eternal life. Jesus Christ gives present recompences, as well as future; in this time, as well as in the time, or rather eternity, to come. And that there is a kind of Synchronism, or neer joyning, in time of payment and

loss, of suffering and rewarding, some have found in the letter; they have had great worldly exaltations, soon after their depres∣sions in this world. And Jesus Christ, who made this promise, hath made it good in spirituals, to the experiences of many thou∣sands, who have lost all for him; they have had that at present given into their souls, which hath been to them, or in their esti∣mation, an hundred-fold better than what they lost. They that have indeed suffered loss for Christ, never complained of their suffer∣ings or losses; they have often triumphed in them, and rejoyced (as the Apostle Peter speaks, 1 Epist. 1.8.) with joy unspeakable, and full of glory. If any think they do foolishly, who suffer world∣ly losses for Christs sake, let them remember this return of a hundred-fold, and be ashamed of their own folly in thinking so. It is not foolishness, but true wisdom, to lose much, for the gain of more. Are not they wise, who lose one, upon good assurance to get an hundred? have we not Christs word for it? and is not that good assurance that it shall be so? Sure, no Merchant can put off his goods at a better market, than he that putteth them all off for God. How rich would men be, if they could get an hundred for one? Such a rich trade hath Christ opened, and they are the wisest Merchants now, who venture in it, and will be so accounted in the end, even by those who now call them fools and mad-men. That which is lost for Christ, is sown; and though the seed that is cast into the ground, may seem cast away, yet it will spring up again. Light is sown for the righteous, and gladness for the upright in heart (Psal. 97.11.) And what Christ saith of the good ground, is most true in this case; that seed of light is sown in such ground as will bring forth, to some thirty, to some sixty, to some an hun∣dred-fold. Therefore, to conclude this Inference, Be not afraid to lose for God; he will not only see you indempnified, but (at least) doubly rewarded. Job, who once lost by God, or by the hand of God upon him, was repayed by the same hand with him, double in kind; and if we have double in a better kind, double faith in God, and double love to God, and double zeal for God, and double peace in our own consciences, this is an hundred-fold better than all we can lose for him, in or of this world.

JOB, Chap. 42. Vers. 11. 11. Then came there unto him, all his brethren, and all his sisters, and all they that had been of his ac∣quaintance before, & did eat bread with him in his house; and they bemoaned him, and comforted him, over all the evil that the Lord had brought upon him; every man also gave him a piece of money, and every one an ear-ring of gold.

IN the former verse we have the blessed turn of Jobs state in general; The Lord gave him twice as much as he had before: In this verse, begins the particular account of Jobs restorings. There were four things wherein Job suffered loss.

First, He suffered the loss of his estate.

Secondly, The loss of his children.

Thirdly, The loss of his health.

Fourthly, The loss of his friends.

Jobs repair begins with his last loss; his friends were the last that he lost in the day of his affliction,* 1.635 but the first that he reco∣vered in the day of his restoration. The first budding or spring of Jobs felicity, after so long and sharp a Winter of sorrow as he had gone thorough, was, the putting forth of fresh and fra∣grant acts of love from his ancient friends, that of late had forsa∣ken him, and left him in the hour of his temptation.

This verse, wherein the account is given about this first mer∣cy, I may call, or intitle, The address of Jobs friends, and in it we may consider,

First, How they are described, or what they are called. First, as to their relation, His brethren, his sisters, and acquaintance came. Secondly, in their quantity or number, they came all: Here is all, all, all; All his brethren, and all his sisters, and all that had been of his acquaintance before; there was not one missing, not one that forbore to make this friendly address unto him.

Secondly, As we have an account who they were that came to him, so what they did when they came; and that is set forth

four wayes in this one verse. First, They did eat bread with him. Secondly, They bemoaned him. Thirdly, They comforted him. Fourthly, They were very bountiful, and very respectful to him; They gave him every one a piece of mony, and every one an ear-ring of gold. Thus you have the state and parts of this verse, which I call, The address of Jobs friends unto him.

Then came there unto him, all his brethren, and all his sisters.

Then. The word in the Hebrew, is the ordinary copulative, And, which hath various rendrings in Scripture, according to the state of the place. Here we translate it, Then, which may have a double reference. First, to the turn of his captivity, Then they came. Secondly, to his prayer for his friends, and the Lords acceptance of him; when God had so eminently declared his fa∣vour to him and his friends, upon his intercession, Then there came unto him,

All his brethren, and all his sisters.

Brethren and sisters are taken two wayes in Scripture.

First, Strictly; and so they that are of, or have the same parents, at least, one of them, are brethren and sisters.

Secondly, Brethren and sisters are taken largely, for all of the kindred. The kindred of Christ, are called his brethren (Mark 3.31.) Then came his brethren, and his mother, standing with∣out, 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 familia∣rity

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;* 1.636 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 re∣turn; 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 in∣treated 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 often∣times shew themselves unconstant to man. As Christ had those

that followed him for the loaves,* 1.637 so have we too. Friendship fol∣loweth 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 be∣fore 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 un∣certain, 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, 'Tis 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 lov∣eth 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 Ma∣lachi 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 know∣eth 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 Pro∣verbs 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 sepa∣rate 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; in sickness, as well as in health; in disgrace with men, as well as when most honoured and cryed up by them; when naked, as well as when cloathed; as well in rags, as in the richest array. Hence that confident conclusion (vers. 38.) I am perswaded, that neither death, nor life, &c. shall be able to separate us from the love of God, which is in Christ Jesus our Lord. And if so, then we see where our true interest lyeth: Let us make sure of Christ; he will never leave us; all earthly friends may. Friends are a great mercy, but they are not a sure mercy.

Again, Consider Jobs friends, who came not at him when in that afflicted condition; yet as soon as ever God turned his cap∣tivity, and made him prosper in the world, then they would own him, then they came.

Hence note, Thirdly;

Such as are no friends in adversity, will readily shew them∣selves friendly in prosperity.

That they came then, is an intimation, if not a proof, that they came not before; but then they came. What Christ spake in another case, I may apply by way of allusion to this; Where the carcase is, thither will the Eagles be gathered together. When Job was up, his friends appear'd. All are ready to worship the rising Sun. When the face of things and times change with us, then the faces of friends change towards us, then they have other re∣spects

and countenances for us; this spirit of the world hath been anciently observed,* 1.638 even by Heathens; If you be happy, or restored to happiness, you shall number many friends, though you had none before. Such friends, are like those birds that visit our coasts in Summer, when 'tis warm weather, when every thing flourish∣eth and is green, then some birds visit us, who all the Winter, when 'tis cold, frost and snow, leave us.

Fa••ther, it may be conceived, that several of Jobs friends left him, not only upon the occasion of his poverty and want, but upon the supposition of his hypocrisie and wickedness; many of them might have the same opinion of him, which those three had, who particularly dealt with him, that surely he was a bad man, because the Lord brought so much evil upon him. Now, when the Lord restored Job, they had another, a better opinion of him, the Lord also giving a visible testimony of his accepting Job.

Hence note, Fourthly;

God will one time or other vindicate the integrity of his faith∣ful servants, and set them right in the opinion of others.

God suffered Jobs integrity to lie under a cloud of supposed hypocrisie, but at last the Lord restored him to his credit, as well as to his estate, and made his unkind, and not only suspicious, but censorious friends, acknowledge that he was upright and faithful. The Lord promiseth (Psalm 37.6.) to bring forth the righteous∣ness of his servants as the light, and their judgement as the noon-day; that is, a right judgement in others concerning them, as well as the rightness of their judgement in what they have done and been, or his own most righteous judgement in favour of them. They who had a wrong judgement, and took a false measure of Job (measuring him by the outward dispensations of God, and judging of his heart by his state, and of his spirit by the face of his affairs) these were at last otherwise perswaded of him. 'Tis, as the way, so the sin and folly of many, to judge upon appearance, upon the appearance of Gods outward dealings; they conclude men good or bad, as their outward condition is good or bad; and therefore, the Lord, to redeem the credit of his faithful servants that lye under such misapprehensions, sends prosperity, and ma∣nifests his gracious acceptance of them, that men of that perverse opinion may be convinced, and delivered out of their error.

Note Fifthly;

The Lords favouring us, or turning the light of his countenance towards us, can soon cause men to favour us, and shine upon us.

See what a change the Lord made at that time, both in the state of things, and in the hearts of men, when the Lord outwardly forsook Job; friends forsook him, children mockt him, acquain∣tance despised him, his very servants slighted him: yet no soon∣er did the Lord return in the manifestations of his favour, but they all returne, desiring to ingratiate themselves with him, and strive who shall engage him most. God can quickly give us new friends, or restore the old.* 1.639 The hearts of all men are in the hand of the Lord, who turns them from us, or to us, as he pleaseth. When God manifests his favour, he can command our favour with men. Though that which is a real motive of the Lords favour to his peo∣ple, their holiness, and holy walkings, gets them many enemies, and they are hated for it by many; yet the Lord discovering or owning the graces of his servants, by signal favours, often gets them credit, and sets them right in the opinion of men. Thus it was with Job; all his friends returned to him, upon the Lords high respect to him in turning his captivity.

Again, in that Jobs friends came to him,* 1.640

Observe, Sixthly;

It is the duty of friends to be friendly, to come to and visit one another.

It is a duty to do so in both the seasons, or in all the changes of our life: It is a duty to do so in times of prosperity, when God shines upon our Tabernacle. When any receive extraordinary mercies, it is the duty of friends to shew them extraordinary courtesies, and to bless God for them, and with them. When Elizabeths neighbours and cousins heard how the Lord had shewed great mercy upon her, they rejoyced with her (Luke 1.58.) It is a duty to rejoyce with those that rejoyce, and to come to them that we may rejoyce with them. It is a duty also to visit those that mourn, and to mourn with them. Friendly visits are a duty in all the seasons of our lives.

Once more. Then came all his brethren, &c. It was late e're they came, but they came.

Hence Note;

It is better to perform a duty late, than not at all.

They had a long time, even all the time of his long affliction, neglected, or at least slackned this duty of visiting Job; yet they did not reason thus with themselves; It is in vain to visit him now, or our visiting him now may be thought but a flattering with him, or a fawning upon him: No, though they had neglect∣ed him before, they would not add new to their old incivilities. We say of repentance (w^ch is a coming to God) Late repentance is seldom true, yet true repentance is never too late. None should think it too late to come to God, though they have long neglected him; nor should sinners, who have long neglected God, be discouraged: Though it be best for us, and our duty, to repent betimes; yet God will not refuse a sinner at any time, who indeed repents. Now as late repentance, so any late duty, is better than none, or than a total neglect of it. Jobs friends came to him, though late, and were friendly received. But what came they for? or what did they when they came? That's set forth in four things, as was shewed in opening the Text.

First, The Text tells us, They did eat bread with him in his house.

I shall not stay upon that nicety which some take notice of, that when bread and water are named together, they alwayes signifie poor fare (1 Kings 18.4.) Obadiah fed the Prophets whom he secured from the fury of Jezabel in Caves, with bread and water: He could not feast them there, but gave them what might keen them alive. So that threatning (Isa. 3.1.) imports they should not have necessaries. But when bread is put alone, that signifieth (say they) a full, or at least, a very competent and comfortable provision (2 S••m. 9.7.) And so to eat bread together is to feed liberally together. Yet I find these two, bread and water, put together, and signifying a full Table in one place of Scripture. When that Syrian Army, smitten with blindness, was led by Eli∣sha into Samaria, the Prophet said (2 Kinge 6.22.) Set bread and water before them, that they may eat and drink; then it follow∣eth, he (that is, the King of Israel) prepared great provisions for them. The greatness of the provision which the King p••epared for them, is not spoken of only with respect to their number (an army being many, cannot be fed with a little) but with respect to the nobleness of their entertainment; which yet I conceive was but answerable to what the Prophet desired, when he said, set bread and water before them. As if the meaning were, Make them good

chear: So that bread and water may imply plenty,* 1.641 as well as bread alone. Jobs friends

Did eat bread with him. Not the bread of mourners (as some expound) of which we read (Deut. 26.14. Hos. 9.4.) but the bread of rejoycers. I shall not omit to mind the Reader of what one of the Ancients meditated upon this passage. Job (saith he) doth here prefigure Christ after his resurrection, restored to his honours, and honoured, not only by his Apostles, but also by the fathers, both Jewes and Gentiles; the faithful flocking to him, and feasting with him in his house the Church, there with sorrow remembring his sufferings, and in that heavenly Court eating with him the bread of life. Christ after his resurrection called his Apostles to eat bread with him; as here, after Jobs restitution, which may be called his resurrection, 'tis said, All his friends came and did eat bread with him in his house.

Hence Note;

For friends to eat, yea, to feast soberly together, is not only law∣ful, but somtimes a duty.

The creatures are given to us, not only for our necessity, but for our comfort, and to maintain society. Solomon saith (Eccl. 8.15.) Then I commended mirth, because a man hath no better a thing under the Sun, than to eat, and drink, and to be merry. He speaks not of a sensual mirth and eating, like voluptuous Epicures, but of eating with gladness and singleness of heart, as 'tis noted of the Primitive Saints (Acts 2.46.) There is no worldly thing better than to eat and drink with sobriety in the use of the creature, and with singleness of heart one towards another. To use what we have, is better than the having of it. To eat together is good, with these limitations or cautions. First, if we eat to the glory of God (1 Cor. 10.31.) Secondly, if we eat with joy in God (Eccl. 9.7.) Thirdly, if we eat tasting and remembring the goodness of God (Deut. 6.11, 12.) Fourthly, if we eat fearing to offend God, and wrong our selves with access (Prov. 23.1, 2. Luk. 21.34.) Fifthly, if we have a sense of the afflictions of others (Amos 6.6.) especially of those who have nothing to eat. Sixthly, if we eat with thankfulness, or giving thanks to God, who satisfies our hun∣ger (Mark 8.6. John 6.11.) Seventhly, if we eat with chari∣tableness, giving a portion of what we have in plenty, to those that are in want and hungry (Jam. 2.15, 16.)

Again, They came to eat bread with Job in his house. See the nobleness of Jobs spirit. Doubtless, when they came they made their Apologies, pleaded their excuse, and confessed that they had failed in friendship, and had not lived up to the law of love. Courteous and noble spirited Job took all well, past by all discour∣tesies, welcomed and embraced them: He did not only not up∣braid them with former unkindnesses, why came ye not to me in the day of my trouble and affliction, in the day of my distress and sorrow? where were ye? Thus some would have rounded them; ye come to me when all is well with me; but where were ye when I wanted comfort and company? Job, I say, did not only not upbraid them with their former unkindnesses, when they came to him, but took their coming kindly. When the Elders of Gilead came to Jepthah, to desire him to be their Captain against the children of Ammon, he said (Judg. 11.7.) Did not ye hate me, and expel me out of my fathers house? and why are ye come unto me now when ye are in distress? Jepthah cast their ill carriage towards him in their teeth, and only not rejected them and their request. Thus Job might have said, why did you leave me in the time of my distress? &c. but we have no such language from this good man, not a word of that.

Hence Note;

It becomes us to accept the love of formerly unkind friends, and not to twit them in the teeth with their unkindnesses.

Job well understood that it was a part of his tryal and burden from God, that his friends forsook him, and were once uncivil to him: therefore he would not burden them with it. A godly man considers, it is of the Lord if friends prove unfriendly to him, and that it is for tryal whether he can trust upon and cleave unto God alone when friends leave him. Thus to receive unfriendly friends is to be perfect (in our measure) as God is perfect. How un∣kindly have we dealt with God! and yet when we come to him he accepts of us. They that are sensible how they have refused the Lord somtimes, and that he hath yet graciously accepted of them, they (I say) will be ready to accept of friends that have been froward and unkind to them: It is much the will of God, that we should do so, and 'tis a great part of our conformity unto God when we do so. It was very well that Job gave fair respect to his friends, and treated them lovingly when they came to him;

and it was well, and but their duty that they came to him.

Yet this was not all they did; Jobs friends did not only come and eat bread with him (thar had been but according to the custom of common friends) they went further,

They bemoaned him. That's the second friendly office which they did him. The word signifies, to shake the head; so the Latine Tran∣slation renders it, His friends came to him, and moved their heads over him, so expressing their compassion.* 1.642 That gesture of moving the head, was used somtimes in derision, somtimes in admiration, in which latter sense the Septuagint take it here, They comforted him, and wondered at all the evills that God had brought upon him. It might well move wonder, that so good a man should suffer so much evil; yet this gesture of shaking the head, is rarely, if at all used in way of admiration; whereas, in way of compassion,* 1.643 nothing is more usual, and it complyeth fully with our translation, they bemoaned him. As they feasted with him, so they bemoaned him, and condoled his former sad stare; and to do so is a proper act of sincere love and friendship.

Hence Note;

It is our duty to pity and bemoan the afflicted.

We read of Ephraim bemoaning himself (Jer. 31.18.) and there is a twofold bemoaning of our selves. First, With respect to the sins that we have committed. Secondly, There is a be∣moaning of our selves, as to our afflictions; and possibly both are to be understood in that place concerning Ephraim. 'Tis a duty also with respect to others; we ought to bemoan those that are in sufferings, and those that have sinned, as well as our own sins or sufferings. And though, that which gives us the greatest occasi∣on of bemoaning others is their sin, yet 'tis a great duty also to bemoan those that are under sufferings, and to have bowels of compassion, or a fellow feeling of their afflictions.

But it may be objected, what need had Jobs brethren to be∣moan him now that he was delivered out of his afflictions, and his captivity turned? were not these bemoanings improper and unseasonable?

I answer, First, Though Job was come out of his afflictions, yet he was but very lately come out of them; he was yet, as it were, upon the borders of sorrow, and was come only a step out

of his troubles; so that his tears were then scarce wiped away, or dryed up, and the sorrow of his late adversity was even forced to intermingle with the joy of his newly begun prosperity: The re∣membrance of his affliction was, doubtless, yet very strong upon him, and the pain of it scarce off him; he had, as yet, a tast of the wo••mwood and gall of that most bitter cup, of which he had, a little before, drank so deeply; his wound was but in healing, not quite healed; and therefore they might well bemoan him, as to his former afflictions, in that morning or day-break of his mer∣cies. Joy and sorrow use to conflict together, and strive for ma∣steries, whether the one shall keep, or the other get the ground, at the beginning of all great changes.

Secondly, This act of Jobs friends in bemoaning of him, might respect not only the abiding sense of his former affliction, but the sharpness, and soreness of it, while it was upon him; so that, as his own remembrance of his former sufferings might still hang upon him, so while his brethren, and other visitants, remembred how grievous and tedious his sufferings had been, it might well stir their compassions, and cause them to bemoan him.

Thirdly, Job had none to bemoan him, while the affliction was actually upon him; Have pity upon me, have pity upon me, said he in the 16th Chapter, yet found little or no pity from any: Now that being a great part of his suffering, that he had none to pity him while he suffered; the Lord sent his brethren to him, when he was new come out of his sufferings, to perform that duty to him, which should have been done him while he suffered.

Further, Because we ought not only to pity and bemoan our friends in adversity, but to help them out, and make a perfect cure; therefore Jobs friends proceed to that duty also: For, hav∣ing bemoaned him, the text saith,

They comforted him.

That is, they used all the means they could to comfort him, they gave him comfortable words, cordial consolations. Job himself had been a great comforter of others (as Eliphaz acknow∣ledged in the 4th Chapter) and now he hath his comforters; even they comforted him concerning his former miseries, who former∣ly had been miserable comforters.

From the method of their proceeding; First, They bemoan∣ed him; and, Secondly, They comforted him,

Note;

We can never truly comfort others, till we have pitied others.

Comforting begins at pittying. It is possible to pity one, and not to comfort him: Some will give bemoaning words, yet are not able to minister real comforts; so then, there may be pittying without comforting, but there cannot be comforting without pi∣tying. God himself is thus exprest (2 Cor. 1.3, 4.) First, He is called, The father of mercies, that is, he is full of pity, full of compassionate bowels. And then, Secondly, He is called, The God of all consolation. He is a comforting God, because a pittying God. If God were not pitiful and compassionate, we should have to comfort from him: so it is with men, if we pity not others we cannot comfort them. Job called his friends miserable com∣forters (chap. 16.2.) They came to mourn with him, and to com∣fort him (chap. 2.11.) but had they more affectionately mourn∣ed with him, they would have more effectually comforted him. They did not pity him enough in his misery, and so they proved but miserable comforters to him.

Secondly, From the work it self,

Observe;

To comfort those that are in affliction is our duty, and a work of charity.

To minister comfort to the sorrowful, is a greater point of cha∣rity, than to minister bread to the hungry, or clothing to the naked. As the soul is better than the body, so those acts of charity, which offer relief to the soul in any kind, are better than those by which the body is relieved. Though to give bread be more costly to us than good wo••ds (we use to say good words are cheap) yet good and comfortable words are worth much more than bread, they are better than gold, yea, than fine gold, sweeter also than the honey, and the honey-comb. The Apostle gave this duty in charge to believers (1 Thess. 5.11.) Comfort your selves together, and edifie one another. And at the 14th vers. Now we exhort you bre∣thren, warn them that are unruly, comfort the feeble minded, sup∣port

the weak. The weak, in the latter words, are the same with the feeble in the former; and the support spoken of in the one, is nothing else but the comfort spoken of in the other. Comfort to a feeble mind, is like a prop or a pillar to a feeble building, the supporter of it.

And because it is so important a work, to comfort feeble minds I shall briefly name some special cases, wherein the mind of man is feeble, and then hint what word of comfort is most proper for its support, in each case.

First, If the mind be infeebled by outward wants, apply that comfortable Scripture (Mat. 6.32, 33.) Your father knoweth that ye have need of those things; which if received by faith will give the mind great support in that case.

Secondly, In case of the loss or death of friends; the Apostle hath put words into our mouths for the comforting of such (1 Thess. 4.13.) chiefly these two ways. First, By remembring that their friends are only asleep in Jesus, or gone to sleep in the bosome of Jesus. Secondly, That they shall be raised again at the coming of Jesus.

Thirdly, In case of suffering and persecution, read comfort and support, Mat. 5.11, 12, 13. 1 Pet. 4.12, 13, 14.

Fourthly, In case of bodily sickness, or any chastenings from the hand of God, we have a store or treasure of comforting words, Heb. 12. from the 5. to the 14th verse.

Fifthly, In case of desertion, or Gods hiding his face, take comfort from Isa. 50.10. Isa. 54.7, 8.

Sixthly, When any are under the sence of divine wrath for sin, they may take comfort by meditating all those Scriptures which hold out the free grace of God to sinners, and the full sa∣tisfaction which Christ hath made for sin to the justice of God, and so for deliverance from the wrath which is to come (1 Thess. 1.10.) These are the principal cases wherein we need a comforter; and most of these, if not all, met in Jobs case. He was poor and had lost all, that was the first case; his children were dead, that was the second; he was persecuted, vexed, and reproached, that was a third; he was sick and weak in body, that was a fourth; he was under grievous desertions, that was a fifth; he was also un∣der the sence of wrath, the arrows of the Almighty drunk up his

spirits. All these evils God brought upon him, and some of them in the highest degree; and though he were then got out of them all, yet (as was said before) being got but a little way out of them he needed comfort; and therefore his new-come old friends and acquaintance, bemoaned and comforted him, as a man newly come out of great affliction.

And we should be much in this duty of comforting others upon these considerations.

First, Comfort upholds the soul, when burdened or weakned, from sinking.

Secondly, Comfort quiets the soul, when tost up and down as with a tempest; comforts wisely and seasonably ministred will make a great calm. Comfort is the repose and rest of the soul.

Thirdly, Comfort quickens and revives the soul when dying away with sorrow; comforts are cordials: For which cause we faint not (2 Cor. 4.16.) And what the cause was which kept them from fainting, we may find both in the verse, going before, in those words, All things are for your sakes (vers. 15.) or in the verse following, Our light affliction, &c. (ver. 17.) Comforts either pre∣vent and keep us from qualms and swoonings, or bring us out of them again. Give wine to him that is of a heavy heart; let him drink and forget his sorrow (Prov. 30.6, 7.) Give him this wine of comfort, and it will renew his spirit more than wine.

Fourthly, Comfort confirms and establisheth the soul, when we are ready to let go our hold. The Apostle sent Timotheus, to establish and comfort the Thessalonians concerning their faith (1 Epist. 3.2.) that is, to establish them in the faith (both in the doctrine and grace of faith) by comforting them.

Jobs friends might see cause of comforting him upon many considerations, possibly upon most of these: The Text saith only, They comforted him

Over all the evil which the Lord had brought upon him.

The plaister was as broad as the soar, or they administred as many plaisters as there was soars; They comforted him over all the evil, &c. This directs us to a great point of holy prudence in comforting the sorrowful, even to comfort them in or about every thing, which hath been an occasion of their sorrow. When we are to stop the

holes of a leaking vessel, if we stop three or four, and leave but one, we indanger all the liquor in the vessel; you were as good stop none at all, as not stop all: so it is in this case; therefore see how wisely Jobs friends carried it, They comforted him over all the evil

Which the Lord had brought upon him.

And all that was the evil of suffering. The Lord is the bringer of such evils upon all that suffer them, even upon his dearest and most faithful servants; those evils come from him who is only good, and altogether good: The Lord takes these evils to him∣self, I create evil (Isa. 45.7.) and faith the Prophet (Amos 3.6.) Shall there be evil in a City, and the Lord hath not done it? As the Lord owns these kind of evils, so we honour God in acknowledg∣ing him the Author of them. Our crosses are of God, as well as our comforts; our poverty, as well as our riches; our sickness, as well as our health. This point hath occurred more than once from other passages in this Book, and therefore I shall adde no more now.

This was the third labour of love which the brethren of Job be∣stowed upon him, They comforted him over all the evil which the the Lord had brought upon him.

Yet this was not all, they did not only bestow a mouthful of good words upon him (I speak not lightly of good words, they are a weighty piece of charity) Good words are much better (as was toucht before) than gold and silver, and may be much more beneficial and useful to the receiver, than thousands of gold and silver: Yet, I say, Jobs friends did not only bestow a mouthful of good words upon him, for the removal of his inward grief, but they brought their handsful of good things to bestow upon him, for the making up of his outward losses; and this was the fourth act or office of love which they did him, as it followeth,

Every man also gave him a piece of money, and every one an ear-ring of gold.

Here was real kindness, as well as verbal. Though good words (as was said) be a great charity, yet 'tis no charity to give nothing but good words where more is needed, unless this be our case, that indeed we have nothing more to give. The charity of some

is only in words, to those who are in extream need of more; and it is only so, not because they have no more in their hands to give, but, because they have no hearts to give more. To say to a naked or hungry one, be clothed and sed, or to give a large parcel of condoling and bemoaning words, and then do nothing, no not give a Doit, for the supply of his wants; is this love or charity? Jobs friends loved him now, not in word and in tongue only, but indeed and in truth; their deeds shewed the truth of their love.

They gave him every one of them a piece of money.

There are two readings of this clause. The word which we here render a piece of money, signifies also a sheep; according to which Master Broughton translates, and so do others,* 1.644 They gave him each one a lamb, we say, a piece of money; the same word signifying both, as is plain from other Scriptures (Gen. 37.19.) And he (that is, Jacob) bought a parcel of a field, where he had spread his tent at the hand of the children of Hamor, Shechems father, for an hundred pieces of money, or lambs, as we put in the Margin. The same thing is reported again, in the same words (Josh. 24.32.) Now the reason why that word is rendred both a lamb and a piece of money, is, say some, because money in those times, bare the stamp or figure of a lamb upon it; as in some times and places money or coin was stamped with the figure of an oxe; from whence came that Proverb, The oxe is upon his tongue, that is, he speaks as he is bribed. A second reason given of it, is, because the riches of the Antients was most in cattle;* 1.645 and that kind of riches being as money, by which all things are valued, and by which they made their payments, therefore the same word was used for cattel, and for coin or money. The La∣tine word for money is also derived from another, which signifies cattle. And it is reported by Pliny, that Severus first stampt money with the effigies or image of sheep and oxen.

They gave him every one a piece of money, or a lamb.

Some are most for that reading, they gave him a lamb, because that seems most answerable to the loss of Job; he lost all his cattle, and now every one brought him a lamb: But it is not much to the matter, whether we take their reading or ours. If it were a

lamb, it was worth a piece of money; and if it were a piece of money, it would buy a lamb.

But, why did they bring Job either a piece of money or a lamb? I answer.

First, To testifie their renewed friend-ship, or as a significa∣tion of their love, and so to ingratiate themselves with him.

Secondly, It might be towards the repair of his losses; every one brought him somewhat; yet I conceive they bestowed those gifts upon him, rather as an honour than a relief, yet possibly they might intend both in giving them. Upon the one account or the other, or upon both, the Lord brought over Jobs friends to con∣gratulate him with these presents. It hath been an ancient usage to present Princes with gifts in way of honour and homage, as appears plainly from what is of the refusal of some called Sons of Belial (a Title of disgrace bestowed by the Spirit of God upon none but the worst of men) to bring presents unto Saul, the first King of Israel (1 Sam. 10.27.) And many superiors in any kind think themselves slighted, if they have not gifts from their infe∣riors. Job was a Prince, the greatest man of the East, and for that reason it was but a duty in his friends to bring him presents. Every one gave him a piece of money (or a lamb)

And every one an ear-ring of gold.

* 1.646There is som: dispute what this ear-ring of gold was. The word is translated (Isa. 3.21.) A nose jewel; which was not a jewel to hang upon the nose, but a jewel that was fastned upon the fore∣head, and hung down towards the nose. In other places it is called an ear-ring (Gen. 24.47. Gen. 35.4. Ezod. 35.22.) Such jewels were doubtless used, and worn by g••eat persons in the Land of Ʋz, where Job dwelt, and was chief among them. Jobs friends brought him not only presents of money or cattle, which are useful to all,* 1.647 but jewels, which are ornamentals, and used only by persons of noble quality or of great estate. An ear-ring in some mens ears, would be no more becoming nor better placed, than a jewel in a swines snout; to which Solomon compares beauty in a woman without wit, discretion, and understanding. A jewel, or an ear-ring, is not for every mans wearing. The presents brought Job, shewed him a person of honour. Every one also gave him a piece of money, and every one an ear-ring of gold.

Hence Note, First;

To send or bring gifts in many cases, is not only lawful, but ne∣cessary, and a duty.

Though both the giving and taking of gifts, heareth ill, in Scrip∣ture and common language, yet there are six sorts of gifts which may lawfully be given and taken; and there is a seventh sort, which none ought either to give or take.

First, Gifts of pure charity, or Eleemosinary gifts, such as are bestowed upon, and distributed among the poor, are a duty. We should be much in gifts of charity for this very reason; because to give them is not so much a bounty, as a duty: A part of all we have, is due to those that have nothing.

Secondly, There are gifts of respect to those who are not in want, yea, to those who abound; these are honorary gifts. 'Tis law∣ful, and a duty also to bring gifts to Kings and Princes, as was shewed in opening the words. When Christ is spoken of as a King, the Scripture saith, The Kings of Tarshish, and of the Isles shall bring presents; the Kings of Sheba and Seba shall offer gifts (Psal. 72.10.) And as that holy Prophesie saith it should be so, so the holy History saith it was so; the wise men of the East came with gifts to Christ, as soon as he was born (Mat. 2.)

Thirdly, There are gifts of courtesie from equals. One friend sends a gift to another, in testimony of love and kindness, or as rejoycing in the goodness and kindness of God to them, in deli∣vering them from any evil (as Jobs case also was) These are congra∣tulatory gifts.

Fourthly, There are gifts of bounty, such are from superiors to inferiors, to testifie their greatness and magnificence.

Fifthly, There are gratulatory gifts, in token of thankfulness for benefits and favours received.

Sixthly, There are gifts of incouragement to those that are in∣dustrious and deserve well, which we may call remunerative gifts: These are as oil to the wheel of ingenuous spirits in a good work; it is lawful at any time, and sometimes necessary, to bestow such gifts.

Seventhly, There are gifts of bribery, which pervert justice, and put out the eyes of Judges: They are not the rewards of in∣dustry, but the wages of unrighteousness; such as Balack would

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have given Balaam, he offered him great gifts, I will promote thee to honour. But what was it for? even to hire him to curse the people of God. Let all take heed of giving or taking gifts to pervert justice, or to encourage any in the doing of any wicked∣ness or unworthiness; these are corruptive gifts.

Further, Whereas they gave not only a piece of money or a lamb, but every one an ear-ring of gold; which we may consider not only as to the matter, as it was gold, but as to the form, as it was an ear-ring, or an artificial piece of gold, & that an ornamental piece of gold; they might have given gold (and probably they did) in the pieces of money which they gave him, but they gave him ear-rings also, in which the fashion or use is most considerable, and the workmanship more worth than the mettal.

Hence, Note;

It is lawful to wear ornaments.

Not only may we wear that which serves for a covering to the body, but that which is for the adorning of it. An ear-ring is an ornament. As all are to wear cloths to hide their shame and naked∣ness, so some may wear robes, to shew their state and greatness. Job received ear-rings; he did not cast them by as vain things. When Abraham sent his servant to take a wife for his Son Isaac, he stored him with cabinets of precious jewels to bestow upon her (Gen. 24.) and when he found Rebeccah at the well, and found who she was, he took a golden ear-ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold, and gave them to Rebeccah. And afterwards, when her parents had given consent to the marriage, then (ver. 53.) The servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebeccah, &c. Abraham would not send such things to a Wife for his Son, had they been vain in their own nature, or sin∣ful in their use. Yet take the point with these cautions. We may wear ornaments, but,

First, We must not be proud of them.

Secondly, We must not set our affections upon them.

Thirdly, We must beware of an affectation in wearing them.

Fourthly, We must take heed of wastfulness; we may not lavish out an estate upon ornaments, nor make our selves poor, to make our selves fine.

I grant some Scriptures speak negatively in appearance, as to the use and wearing of jewels and ornaments (1 Tim. 2.9.) In like manner also let women adorn themselves in modest aparel, in shame fastness and sobriety, not with broidened hair or gold, or pearl, or castly array. This Scripture seems to cross the point directly, and so doth that other (1 Pet. 3.3.) Whose adorning (speaking of women) let it not be that outward adorning of plating the hair, and of wearing of gold, and of putting on of aparel; but let it be the hid∣den man of the heart. How then can good women wear these ornaments?

I answer, These Scriptures do not absolutely forbid the wearing of ornaments, but only as to those exceptions before given, to wear them in pride, or to set our affections upon them, or to affect them, or to wear them wastfully, beyond our purse and place; such wearing of ornaments is indeed unlawful. Again, it is not sinful to have or use ornaments, but to make them our orna∣ments, that is sinful; our adorning must be the hidden man of the heart, that must be grace: That this is the Apostles mind is clear, because he saith their adorning must not be the putting on of apparrel, as well as not the plating of the hair, and wearing of gold. Therefore the negation is not absolute, but comparative; let not them count these their ornaments, but grace or the hidden man of the heart. As the Lord saith, I will have mercy and not sacrifice, that is, mercy rather than sacrifice; so, I will have the hidden man of the heart, not costly jewels and apparel, your orna∣ment; that is, I esteem the one much rather than the other, and so ought you to esteem both your selves and others accord∣ingly.

Take this caution further. Times of affliction and suffering, are very unseasonable to wear ear-rings of gold and ornaments. When there is any great appearance of the displeasure of God against a people; then how unsutable are all our pleasant things! The Lord said to the people of Israel, Put off your ornaments, that I may know what to do with you (Exod. 32.) When we live in such a time, in humbling days, or are called to humbling duties, we should be very watchful about these things, and rather appear in raggs than robe••, with dust upon our heads, rather than with orna∣ments upon our backs.

Thus far of the first part of Jobs restauration, the return of his friends, and the significations of their friendliness towards him, eating bread with him, bemoaning him, comforting him, and pre∣senting him with gifts of honour, if not of enrichment, pieces of money, and earings of gold: Yet all their civilities and bounties reached but a little way, if at all towards that restauration which the Lord intended him, the doubling of his whole estate, which he soon received in full measure, heaped up, pressed down, and running over, as will appear in opening the two next verses, and those which follow to the end of the chapter.

JOB, Chap. 42. Vers. 12, 13.

12. So the Lord blessed the latter end of Job more than his beginning: For he had fourteen thousand Sheep, six thousand Camels, and a thousand yoak of Oxen, and a thousand She-Asses.

13. He had also seven sons and three Daughters.

IN these two verses we have the second and the third part of Jobs restauration: His friends were restored to him in the for∣mer verse; his further restauration is set down in these two ver∣ses.

First, generally at the beginning of the 12th verse: So the Lord blessed the latter end of Job more than his beginning.

Secondly, Particularly; and

First, With respect to his Cattle of outward estate; for he had (saith the Text) Fourteen thousand sheep, and six thousand Ca∣mels, &c.

Secondly, With respect to his issue or children, (vers. 13.) He had also seven Sons and three daughters.

Vers. 12. So the Lord blessed the latter end of Job more than his beginning.

In these words we may take notice of four things.

First, the means, or as I may call it, the procuring cause of Jobs increase, or of his growing and flowing prosperity; it was a blessing.

Secondly, We have here the Author or Fountain of this bles∣sing; it was the Lord.

Thirdly, We have the Subject of this blessing, as here exprest; and that was the latter end of Job, or Job in his latter end.

Fourthly, We have the quantity or greatness of this blessing, which is exprest comparatively, it was more than his beginning. The Lord blessed his beginning, but his latter end was more blessed.

I shall consider the two first together, the cause of his flowing prosperity, a blessing; and the Author, or fountain of it, the Lord, the Lord blessed. There is a twofold way of blessing.

First, a wishing or desiring of a blessing: We are not thus to understand it here, as if the Lord did only wish a blessing upon Job.

Secondly, There is a commanding of a blessing, and so we are to understand it here. The Lord blessed, that is, the Lord com∣manded a blessing, or effectually poured out a blessing upon Job. The word blessed (The Lord blessed) hath two things in it.

First, It implyeth plenty and abundance, a copious and a large provision of good things. For as the word [abundare] in Latine, and to abound in English,* 1.648 comes (say Grammarians ab unda) from water, because waters abound and flow; so this Hebrew word [Beracah] which signifieth a blessing, comes from, or at least, is near in sound to the word Berecah, which signifieth a Fish-pond, where there is a great confluence of waters, and a great multi∣plication of fishes, or, a Fountain, from whence waters flow conti∣nually. So that to bless, notes the bringing in of abun∣dance, or of a great increase, like the waters of a Fish-pond, or Fish in the waters. To increase as Fish, is to increase abundantly. It is said of the Children of Israel, They multiplyed like fish (that's the significancy of the word used Exod. 1.12.) while they were under the oppression of the Egyptians.

Secondly, This Expression, The Lord blessed,* 1.649 imports a power∣ful effect following it. The Lord blessed the latter end of Job; that is, he made his latter end very blessed. As the Lords saying is doing, as his word is operative, and will work; so the Lords bles∣sing or well-saying, is well-doing; his saying is doing, whether for good or hurt. Man blesseth man by wishing or praying for a blessing upon him, or that God would do him good: Man bles∣seth

God, when he praiseth him for his goodness, and for the good which he hath done, either to himself or others: But when God blesseth man, he doth more than wish, he makes him blessed. Man blesseth man ministerially; God blesseth man effectually, as he also did the seventh day (Gen. 2.3.) And therefore the Lord is said to command the blessing (Levit. 25.21.) especially in Sion, even life for evermore (Psal. 133.5.) Nor was it less than a command, by which The Lord blessed the latter end of Job more than his beginning.

Hence Note;

The good word or blessing of God, is enough to procure the good of man.

Every word of God hath its effect; he speaks no vain words: his Word going out of the mouths of his Ministers, returns not to him void, but accomplisheth that which he pleaseth, and prospers in the thing whereunto he sends it (Isa. 55.11.) that is, either for the con∣viction or conversion of those that hear it. Surely then, the word of blessing going out of his own mouth, shall not return to him void, or without effect. David spake thus of, or to God (Psal. 145.16.) Thou openest thine hand, and satisfiest the desire of every living thing. When the Lord opens his hand, he also opens his heart: and when his heart and hand open, his mouth opens too; that is, he gives forth a word of blessing, and he gives it forth to satisfaction, Thou satisfiest every living thing. And again (Psal. 104.28.) Thou openest thine hand, they are filled with good. They, that is, whatsoever lives upon the earth or in the Sea, wait upon thee (as it is said, vers. 27.) that thou maist give them their meat in due season; that thou givest them, they gather; thou openest thy hand, they are filled with good. The hand of God is full of good, and his blessing fills all with good, out of his hand.

This may comfort the godly in their lowest condition. What was it that raised Job from poverty to riches, from weaknes to strength, from the dunghil to the throne? Only this, The Lord blessed him. Though all be lost, his word of blessing will restore all again. If estate be lost, his blessing will make us rich; if health be lost, his blessing will make us well; if strength be lost, his blessing will renew it; if credit be lost, his blessing will repair it, and get us honour for disgrace or reproach. The blessing of the Lord is eve∣ry

good thing to us, and doth every good thing for us. As it is dreadful to stand under the droppings of a curse; to be cursed is every evil: so happy are they who stand under the sweet influ∣ences of a promise; to be blessed is every good. And if God bles∣seth us, the matter is not much, who curseth or wisheth ill to us. The curse causeless shall not come, nor can any curse come where God hath blessed.

But some may enquire, who are they that the Lord will bless? To be blessed, is not every mans portion. A man may be rich, yet not blessed; great, yet not blessed; healthful, yet not bles∣sed: A man may have many blessings, for the matter, yet not be blessed. This then is a material question, Who are they that may expect a blessing from God upon their souls, upon their bodies, up∣on their estates, upon their families, upon their all?

I answer, First, In general; They that are in a state of grace, they that are in the Covenant, or as the Apostle calls them (Heb 6.17.) Heirs of promise: These are the blessed of the Lord; and these, both great and small, the Lord will bless (Eph. 1.3.) Blessed be God, who hath blessed us with all spiritual blessings in heavenly things in Christ. Being in Christ, we are in Covenant; and being there, we cannot miss being blessed with all spiritual blessings, and with whatever is a needful blessing, in outward things to: He that blesseth in the greater, will not with-hold his blessing in the less, according to our need.

Secondly, As they are the general subjects of the blessing, who are in the Covenant of grace, or in Christ, so are they more specially, who act graciously, and walk as they have received Christ; for a person that is in a state of grace, may hinder the blessing from flowing down upon his soul, upon his body, upon his estate, upon any thing, upon every thing he hath and doth, by acting sinfully, and walking unevenly. David put the question (Psal. 24.3.) Who shall ascend into the hill of the Lord? &c. and answered it (vers. 4, 5.) He that hath clean hands, and a pure heart, who hath not lift up his soul to vanity, nor sworn deceitfully; he shall receive the blessing from the Lord, and righteousness (that is, a righteous reward, or a reward according to righteousness) from the God of his salvation. Solomon asserts the present performance of what is only promised in this Psalm; he saith not, The just shall receive the blessing, but they have actually received it (Prov.

10.6.) Blessings are upon the head of the just. By the just man we may understand; First, him that is in a justified state, or him that is just by faith; Secondly, him that walks in a just way, or that do justly: And they who are indeed justified, are not only engaged by that high act of grace to do justly, but are either con∣stantly kept in doing so, or are soon brought to see they have not done so, and to repentance for it. Just and upright men, in these two notions, are so much blessed, that they are a blessing (Prov. 11.11.) By the blessing of the upright, is the City exalted. As an upright man wisheth and prayeth for a blessing upon the City where he liveth, so he is a blessing to it, and that no small one, but to the greatning, enriching, and exaltation of it. He that is good in his person, becomes a common good to Cities, yea, to whole Nations; such are a blessing, because they receive so many blessings (Pro. 28.20.) A faithful man shall abound with blessings. This faithful man is one that acts and doth all things faithfully, as appears by his opposition (in the same verse) to him that maketh hast to be rich, of whom the Text saith, he shall not be innocent; that is, he must needs deal unfaithfully or unrighteously; for in making such post-hast to riches, he usually rides (as we say) over hedge and ditch, and cannot keep the plain way of honesty.

Thirdly, As they who are in a state of grace, and they who act graciously in that state, so they who worship holily, or holy worshippers, have a special promise of the blessing. As Sion is the seat of holy worship, so there the Lord commandeth the bles∣sing upon holy worshippers (Psal. 133.3.) And again (Psal. 115.12, 13.) He will bless the house of Israel, he will bless the house of Aaron, he will bless them that fear the Lord, both small and great; that is, the generality of holy worshippers shall be blessed. The fear of the Lord is often put in Scripture, for the worship of the Lord; and so they that fear him, are the same with them that worship him.

Fourthly, They are the blessed of the Lord, who trust the Lord for all, and so make him the all of their trust (Psal. 34.8.) O tast and see that the Lord is gracious; blessed is the man that trust∣ith in him; that is, in him only or alone, being convinced of the utter insufficiency of the creature. That man is cursed, who trust∣eth in man, and maketh flesh his arm (Jer. 17.5.) therefore, pure trust in God hath the blessing.

Fifthly, They that are a blessing unto others, shall have the blessing from the Lord. What it is to be a blessing to others, read at large in the 29th Chapter of this Book (vers. 11.) and in 31. Chapter (vers. 20.) They that do good to others, they espe∣cially who do good to the souls of others, are a blessing to others. Now, they who do good, they shall receive good themselves (Prov. 11.25.) The liberal shall be made fat, and he that water∣eth, shall be watered also himself. He that watereth is a common good, a blessing to the place where he lives, a blessing to the rich, a blessing to the poor, a blessing to relations, a blessing to stran∣gers; upon such, the Scripture assures the blessing of the Lord.

Sixthly, They who promote the worship and service of God, they that are friends to the Ark of God, shall be blessed (2 Sam. 6.11.) The Lord blessed the house of Obed-edom, because he en∣tertained the Ark, shewed kindness to the Ark, and was ready to do any service for the Ark of God; he will be a friend to the true friends of his Church.

Seventhly, They shall receive a blessing of God, who strive in prayer for his blessing. Jacob was blessed; but he w••estled for it. They that would have it, must ask it with a gracious impor∣tunity; they that seek it diligently, shall find it.

These are the chief characters of the persons whom the Lord will bless. And seeing his blessing is so effectual for the procure∣ment of our good, we should above all things labour to procure his blessing. When Jacob wrestled with the Angel, he asked no∣thing of him but a blessing (Gen. 32.26.) He did not say, I will not let thee go, except thou deliver me from my brother Esau; he did not say, I will not let thee go, unless thou make me rich, or great; he only said, I will not let thee go, except thou bless me; let me be blessed, and let me be what thou wilt, or I can be. What should we desire in comparison of the blessing of God, seeing his blessing (strictly taken) is the fruit of his fatherly love! A man may be rich, and great, and honoured among men, yet not beloved; but he that is indeed blessed, is certainly beloved of God. Esau could not obtain the blessing: Now what saith the Lord by the Prophet of him, as the Apostle quotes the Prophet? (Rom. 9.13.) Esau have I hated. Esau got much riches, but he could not get the blessing, for he was hated of the Lord; and

therefore it is said (Heb. 12.17.) He found no place for repentance, though he sought it carefully with tears; that is, he could not make Isaac repent of blessing Jacob (though through a mistake, yet) according to Gods appointment; he could not prevail with him, no, not by tears, to take off the blessing from his brother Jacob, and place it upon himself: And the reason why the blessing re∣mained with Jacob, was, because he was loved of God. The bles∣sing must go, where the love goes. The loved of the Lord, are and shall be blessed; and they who are blessed, have all good with a blessing. (Read, Gen. 24.35. Gen. 26.13. Gen. 28.3. 2 Sam. 6.11. Psal. 107.38.) Yea, as God giveth all good with a bles∣sing, so he giveth himself, who is the chief good, best of all, and blessed for evermore, to those whom he blesseth.

Then how should we desire the blessing of God, or to be bles∣sed by God? It is wonderful, how passionately, and even im∣patiently, the Votaries of Rome desire the Popes blessing; they think themselves made men, if they can but have his blessing. I have read of a Cardinal, who seeing the people so strangely de∣sirous of his blessing,* 1.650 said, Seeing this people will be deceived, let them be deceived. But we cannot be too desirous of a blessing from the Lord; if we have a blessing from him, and he bless us, we cannot be deceived; we can never miss of comfort, if he bless us.

But whence is it then, that some look so much after creature-helps, not minding the blessing of God? Doubtless it slows or springs from one of these three bad fountains or bitter roots.

First, From ignorance; they know not what the blessing of God means; for, as Christ told the woman of Samaria (Acts 4.10.) If thou knewest the gift of God, thou wouldst have asked, &c. So, did they know what it is to be blessed of God, they would ask it above all things. It proceeds,

Secondly, From a spirit of profaneness in many; they despise God in their hearts, and think it below them to call for his help or blessing. Of such David speaks (Psal. 14.6.) Ye have sha∣med the counsel of the poor, because the Lord is his refuge; or, be∣cause ('tis all one in effect) he lives upon the blessing of God, you are ashamed of this; this is poor counsel, think you, as it is the counsel of the poor; this trusting in God, this making God our

refuge, this living upon the blessing of God, is a pitiful life, say you. The wicked through the pride of his countenance, will not seek after God, God is not in all his thoughts, or not at all in his thoughts, to seek unto him, and depend wholly upon him (Psal. 10.4.) As Ezra was ashamed to require of the King a band of soldiers and horsemen, to help them against the enemy in the way, be∣cause he had spoken unto the King, saying, the hand of our God is upon all them for good, that seek him, &c. (Ezra 8.22.) So, prophane persons are ashamed to ask help of God, and his bles∣sing at any time, but then especially, when they have bands of soldiers and horsemen to help them, as will appear further in the next thing. For,

Thirdly, This mindlessness and regardlessness of the bles∣sing of God proceeds in some, from confidence in an arm of flesh, either their own or others. The Prophet reproved the Jews for this in the day of their trouble (Isa. 22.8, 9, 10, 11.) And he (that is, God) discovered the covering of Judah (that is, what Ju∣dah covered himself with, or thought himself safely sheltered by from all danger; what was that? the next words tell us) thou didst look in that day to the armour of the house of the Forrest; ye have seen also the breaches of the City of David, that they are ma∣ny, ye have fortified the wall, &c. but ye have not looked to the maker thereof, neither had respect unto him that fashioned it long ago. The meaning of all is this; ye relyed upon, and put confi∣dence in your own strength, but looked not after, nor sought un∣to me for my blessing; ye thought ye should do well enough, if your magazines were well stored, and your City well fortified, and therefore neglected me. The same Prophet (Chap. 31.1.) shews the same reason why they neglected God, why they looked not to the holy One of Israel, nor sought the Lord; it was, because they went down to Egypt for help, and stayed on horses, and trusted in charets, because they were many, and in horsemen, because they were very strong. We cannot trust in God, and creatures too. If God alone be not trusted to, he is not at all trusted; and they who put their trust in any creature, withdraw it from God, and make that creature their God. They cannot so much as mind, much less seek a blessing from the true God, who chuse to them∣selves another God.

Again, seeing the Lords blessing is effectual, then whatever our successes and increases are, let us ascribe all to his blessing. Do not sacrifice to your own nets, nor burn incense to your own drags, but say, this hath God wrought, the blessing of the Lord hath brought it to pass. As the Apostle spake about spirituals (1 Cor. 3.6.) I have planted, Apollo watered, but God gave the increase; so 'tis in temporals, all our encreasings are of God: Therefore let us say with the Psalmist, Not unto us, O Lord, not unto us, but to thy Name be the praise. Do not thank your wit for riches, nor your industry for increase, nor your strength for victo∣ry, not any humane help for any of your attainments: The race is not to the swift, nor the battel to the strong, neither yet bread to the wise, nor yet riches to men of understanding, &c. (Ecrl. 9.11.) All is of God, it is his blessing upon the means, which makes the means successful.

But some may say, are all men to ascribe all their successes and increases to the blessing of God?

I answer, Negatively; All encreases and outward successes are not to be ascribed unto, nor fathered upon God. A man may encrease in riches, and double his estate, as Jobs was, yet not by the blessing of God: Only that comes by a blessing from God, which is got in Gods way, or by good means, according to the characters before hinted of the persons whom the Lord will bless; for they who either make a profession of dishonesty, or are dishonest in their profession, let them take heed of pinning their successes upon God, and of thanking him for them. Many say in their hearts, and some are not ashamed to say it with their mouths, Honest dealers must die beggars. They never came by riches in the way of a blessing, who say honesty is the way to poverty; much less, they whose consciences know and tell them (though o∣thers know it not, and so cannot tell them) that they have enrich∣ed themselves by the wrong, or raised themselves by the ruin of others.

Job was enriched and raised high, and the Text assures us what enriched him, what raised him; The Lord blessed

The latter end of Job, more than his beginning.

We have seen the Author of this blessing: These words shew

the subject of this blessing, The latter end of Job,* 1.651 or Job in his latter end, together with the quantity and abundance of this bles∣sing, More than his beginning. The Lord blessed

The latter end of Job.

That is, Job in the latter part of his life; and he blessed it more than his beginning, that is, than the former part of his life. God blessed, and greatly blessed the former part of Jobs life, for he was the greatest man of all men in the East; but now Job shall be greater than Job, he shall be greater than himself. His affliction ra∣zed down his house, and all he had, to the very foundation; but when God would hold the plummet in his hand, and rebuild him, to what an amazing height did his house arise! The Lord blessed his latter end, more than his beginning. The words are plain, and need no comment. From them we may observe,

First, The latter part of a good mans life, is the best part of his life.

It is often so, I do not say, it is alwayes so, in outward things, God deals not with all alike; but it is often so, God gives them their best at last, even in the things of this life. As the Gover∣nour of the Feast said to the Bridegroom (John 2.) Thou hast kept the best wine till now. So the Lord often keeps the best wine of outward comforts, to the very last of our lives. Bildad put it only as a supposition to Job (Chap. 8.7.) If thou wert pure and upright, surely then he would awake for thee, and make the habita∣tion of thy righteousness prosperous; though thy beginning was small, yet thy latter end should greatly increase. But we may resolve it as a Position concerning Job; surely he was pure and upright, for God did awake for him, and made the habitation of his righteous∣ness prosperous; his beginning was (comparatively) small, but his latter end did greatly encrease, or he had a great encrease at his latter end. And though this be not alwayes true, as to out∣ward things, that the Lord blesseth the latter end of a good man more than his beginning; yet it is always true, as to spiritual things, it is always true, as to the best things. The Lord gives his peo∣ple their best soul-blessings at last; though they have great good before, yet greater good, or their good in a greater measure then; he gives them more grace, more of his Spirit, more of his

comforts, and their latter end is most blessed, as it is the begin∣ning of endless blessedness. Abraham said to the rich man in the Parable, Son, remember thou hast had thy good things, and La∣zarus evil things; but now he is comforted, and thou art tormented. The Lord deals best with all his people at last, one way or other; to be sure, all shall be well with them in the latter end. Solomon saith (Eccl. 7.8.) Better is the end of a thing, than the beginning. And he said so, not because all things end better than they begin; but because when things or persons end well, it is then surely well with them, whatever their beginning was. That is well, which ends well.

Hence, let us be minded not to judge the work of God before the latter end. The works of God seem cross many times to his people; but he will set all right, and make them amends for all at the latter end. The Apostle James calls us to consider Job's latter end (Chap. 5.11.) Ye have heard of the patience of Job (that is, you have heard of his sufferings in the flesh, and of his suffering spirit) and ye have seen the end of the Lord; that is, what end the Lord made for him. Some give another interpretation of these latter words (as was shewed formerly) but this I conceive most clear to the context, Ye have seen the end of the Lord, that is, what end the Lord made for Job: Though the middle part of his life was very grievous, yet God changed the Scene of things, and his end was very glorious. David (Psal. 37.37.) would have the end of upright men marked and well considered; Mark the perfect man, and behold the upright, the end of that man is peace. Possibly he hath had a great deal of trouble in his way, but his end is peace. Let not us be offended at the crosses which we meet with in the course of our lives, but look to the promised crown at the conclusion of our lives. Let us not stay in the death of Christ, nor in the grave of Christ, but look to the resurrecti∣on and the ascension of Christ. You may see those who are Christs on the Cross, and in the Grave, but mark and you shall see their resurrection and ascension. The two witnesses are represented slain, yet raised, and then ascending up to heaven in a cloud, their enemies beholding them (Rev. 11.11, 12.) Despise not the day of small things (Zech. 4.10.) the latter end may have a great en∣crease; despond not in the day of sorrowful things, for the latter end may be full of joy. There are three things which should much comfort us in our afflictions.

First, That they cannot last alwayes, they will have an end.

Secondly, That while they last, or before theyh ave an end, they are medicinal and healthful, they are for our good while they continue upon us, or we in them.

Thirdly, (which we have in the Text) we may expect, that as they shall surely have an end, so that they will end comfortably. No chastning for the present (saith the Apostle, Heb. 12.11.) seemeth joyous, but grievous; nevertheless, afterwards it yieldeth the peaceable fruits of righteousness, unto them which are exercised thereby. God will not only bring our troubles to an end, but he will give us sweet fruit at the end of them, as a recompence for all our troubles. God will not only bring our sufferings to an end, but to such an end as will make us gainers by them. Those are even desirable and lovely losses, which issue in such advanta∣ges.

Secondly, In that the Lord gave Job so great an advance in worldly things,

Observe;

The Lord sometimes gives his people much more of this world, than they desire, or ever looked after.

Job was far from praying for such an encrease, he never desired that his earthly substance should be doubled in his latter end: Indeed, we find him once wishing that it were with him as in his beginning, but he wished not for more (Chap. 29.2.) O that it were with me as in the months past, as in the day when the Lord preserved me, when his candle shined upon my head, and by his light I walked through darkness. Job wished that he were in as good a condition as he once had, but he never wished that all might be doubled, or that his latter end should be more than his begin∣ning; yet the Lord gave him more, gave him double to his be∣ginning, God exceeded his prayers and his wishes. As the Lord is able to do exceeding abundantly for us, above all that we ask or think (Eph. 3.20.) so he often doth; and usually, therefore, moderates the desires and askings of his people, as to the things of this world, that he may out-give their askings, and out-do their desires.

Thirdly, The Lord made Job the greatest man in the East in

his beginning, but he blessed his latter end more than his begin∣ning.

Hence note;

How much soever the Lord gives at one time, he can give more at another.

God gave Job good measure before, but now according to that expression (Luke 6.38.) he gave him good measure, heaped up, pressed down, and running over. Let us not say, when God hath given us much, or done much for us, he can give or do no more for us: he hath more in his treasure of temporal good things, and he hath more in his treasure of spiritual good things, than he hath yet given out to any; he can give more faith, how much faith soever he hath given; he can give more patience, how much patience soever he hath given, and so of every grace and good thing. The Lords stock and treasure can never be drawn dry; he is an ever-over-flowing fountain. If you had much at the begin∣ning, you may have much more at the latter end. So much of these words, as they hold out the restoring of Jobs estate in ge∣neral; the particulars are summ'd up in the close of the verse:

For he had fourteen thousand Sheep, and six thousand Camels, and a thousand yoke of Oxen, and a thousand She-Asses.

The encrease of his estate is here set forth in cattel only, as his first estate was (cattel were the riches of those times and Coun∣treys) yet doubtless his estate encreased in every thing or kind. First, his family and servants encreased, to look to so many cattel. Secondly, his Lands and pastures encreased to feed them. Third∣ly, his house and buildings encreased, to receive and lodge so nu∣merous a Family. Fourthly, his honour and dignity increased. Some affirm, that whereas before, he had only some small prin∣cipality under his government, now he was declared King over all the Land of Ʋz. Thus all sorts of good things were given him double; but whether at once, or by degrees, is not exprest.

Some of the Rabbins have a fancy, and it is a wild one, that Jobs cattel which were taken from him, were not carried quite away, but only driven into some other Country, and there kept; so that when he was restored, they were brought home to him again, with this double encrease. This may well go for a fancy;

for, not his own cattel, but cattel of the same kind, were resto∣red to him double. There is no difficulty in these words. The Lord blessed the latter end of Job more than his beginning, giving double or twice as many Sheep, Oxen, Camels, Asses, as he had before.

Hence note;

Outward good things, Sheep and Oxen, Houses and Lands, Gold and Silver, are a blessing, as they come from God unto his servants.

Here is nothing said of the best things; all was but Sheep and Oxen, yet in these Job received a blessing. The Lord (Deut. 28.4.) made large promises of blessings to his obeying people, or to his people in case of obedience, and all in outward comforts; Blessed shalt thou be in the City, and blessed shalt thou be in the field; blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattel, the encrease of thy kine, and the flocks of thy sheep; blessed shall be thy basket, and thy store. Spiritual things are the best blessings; spiritual things are not only the no∣blest, but the most necessary blessings. The favour of God, the light of his countenance, pardon of sin, grace in our hearts; these are excellent blessings, and these make us exceedingly blessed; and no doubt but Job did chiefly look after these blessings; this good man desired the light of Gods countenance, the shinings of his face upon him, the workings of his grace and spirit in him, the evidences of his love to him, infinitely above cattel, corn and wine. A godly man accounts himself but in a poor con∣dition, if he were to reckon all his estate in Houses and Lands, in Sheep and Oxen; yet these are a blessing from the Lord upon him, and so he accounts them. And still it must be remembred, which hath already been touched, that before the coming of Christ, before there was a full discovery, and a clear manifesta∣tion of the grace of God in Christ to his people, they in those times were much led and fed with promises of temporal bles∣sings. The faithful were allured to heaven by earthly things. Je∣sus Christ (who came down from heaven to lift us up thither, who took our nature, that we might partake of the divine nature, who was cloathed with our flesh, to shew that God dwelleth in us, and hath joyned us to his glory and immortality; Jesus Christ, I

say) was known only in shadows and remote prophesies, in those times, and therefore it was necessary the Lord should deal with them accordingly, and allure them by promises of cattel, and corn, and children, especially by the promise of long life (which hath the greatest resemblance to, and bears the fairest image of eternal life) and all because the heavenly life was not then so perfectly discovered, as it is now in these Gospel-times. For though it be a truth, that all the good things of the world are not sufficient to make a love-token, yet God gives those good things to his people as tokens of his love, and they see love in them; and these lesser good things are then best to us, when we can look on them as blessings coming from the love of God, which we may do,

First, When we can say we have got and keep them with a good conscience.

Secondly, When we use and order them with prudence.

Thirdly, When we dispence them charitably and freely, ac∣cording to the needs and necessities of others. When we truly and intentionally honour God with our substance, in doing acts of love, it shews that he hath given it us in love.

Fourthly, When the Lord with encrease of riches, gives us an encrease of grace, when our souls thrive as well as our estates, then we may look upon riches as coming to us in love. Sheep and Oxen, Gold and Silver, without a just, and wise, and gracious possessing and using of them, prove curses at last, not blessings, snares, not favours. There are none so unhappy as foolish rich men, none so base as covetous rich men, none so intollerable as proud rich men, none so vile and despicable as sluggish voluptuous rich men, none more ungodly and irreligious, than they who ha∣ving riches, trust in them, and dote upon them; only when the Lord gives spiritual things with temporal, grace with goods, they are mercies to us. When Luther received a favour from a great Prince, he began to be afraid that God would put him off with such things. A godly man receives a portion in earthly good things, but he will not take all the good things of the earth for his por∣tion.

Now, as all spiritual things are better than temporal, so among temporals, some are better than others. Job received good things when his cattel were doubled, but he had better blessings of this

life restored to him than those; his estate restored double in cattle was nothing to his children restored single, as it follows in the next words.

Vers. 13. He had also seven sons, and three daughters.

This is the third part of Jobs restauration sons and daughters. We may consider this blessing, First, In the number, Secondly, In the sex. In number, his children were seven and three. As to sex, they were both sons and daughters; he had seven sons and three daughters, in all ten, just the number he had before, as we read at the second verse of the first chapter.

Some of the Jewish Rabbies (before spoken of) say, his former children were not indeed slain, but removed during the time of his affliction, and that, being ended, were restored the same both in number and person. This is as groundless a dream as the other about his cattle, and so I leave it. For,

That his children were really slain with the fall of the house where they were feasting, the history makes evident in the first chapter; and that he had the same number of children (not the same children) restored, is all that is evident in this.

Only here a question ariseth, and some trouble themselves much about it, to little purpose, how to make good that of the 8th ver. where 'tis said, The Lord gave Job twice as much as he had before, whenas he had but just so many sons and daughters as he had before. Here is no doubling of them, and it may be thought, that the Lord, being now blessing his latter end more than his beginning, should have given him more children, double children, because the more children the greater is the blessing.

I answer, First, Negatively. The reason why his children were not double, though his cattle were, was not, First, Out of any want of power in God, he could have doubled his children as well as his cattle. Nor was it, Secondly, For want of love or good will to Job: Nor was it, Thirdly, (As,* 1.652 one of the Anti∣ents, Tertullian, gives the reason) that Job might never want something to exercise his patience with while he lived, forasmuch as he saw himself shortned in that mercy. Nor was it, Fourthly, (As Aquinas conceived) because, if his children had been doubled as well as his estate, then his children would not have

had a double estate, nor more than they should have had before. Forty proportionably divided among twenty, yields each of them no greater a portion, than twenty will do to ten. Nor was it, Fifthly, Because the Lord would not have him over-burdened with cares about their education; none of these were any reason, why Jobs children were not doubled to him in number, as well as his cattle. And therefore,

I answer affirmatively,

First, For the word double, or twice as much, in the Text, which this seems not to come up unto, we may easily salve that difficul∣ty, for the Text speaks not of persons, but of things, or of his substance, with respect to doubling or a twice as much. As for his children they come in with an also, as an additional blessing to all the rest; He had also seven sons, and three daughters.

Secondly, Those words twice as much, need not be taken strictly, as was shewed before; Job might, and doubtless did re∣ceive a double mercy in his children, though their persons were not doubled nor multiplied, as will appear further afterwards.

Thirdly, I answer, it was the pleasure of the Lord; to give him no more than the same number of children, and that may suffice us.

Fourthly, Some of the Ancients are much pleased with this other answer, saying, Job, in a sence, had his children doubled; for his slain children were not lost, but gone before, and lived still in a blessed state: They having immortal souls, and being the seed of the righteous, their father had reason to believe them safe in Abrahams bosome. Those children are not lost to their parents when they dye,* 1.653 who are not lost to God, or are not themselves lost children.

Fifthly, Though Jobs children were not doubled in number as his cattle were, yet we may judge them doubled to him in good∣ness and vertuous qualities. The beauty of his daughters is ex∣pressely noted in the following words: And shall we think that God, who had a blessing for Job, blessed his children only with fading bodily beauty? doubtless, their minds were more richly indowed, and their souls more beautiful than their bodies. And if Jobs daughters were such, we may well conceive his Sons were not inferiour to them in gracious qualifications, and that they much exceeded the sons he had before his affliction. Some have

spoken doubtfully, at least, of Jobs former children, as if (though good, yet) not very good; and they give two reasons for it out of this book. First, Because, when they went to feast at each others houses Job used to offer sacrifice, fea••ing his children had cursed God in their hearts. Secondly, Bildad (chap. 8.4.) seems to lay a blot upon his former children, If thy children (saith he) have sinned against him, and he have cast them away for their transgression, &c. which may intimate the sinful miscarriages of his former children in the course of their lives, as well as that dreadful accident by which they dyed. Yet, I conceive, we need not cast any such blot upon them; they might be good, though these were better, and so a double mercy to their father. He had also seven sons, and three daughters.

Hence note;

Children are great blessings.

When the Lord told Abraham (Gen. 15.2) I am thy shield, and exceeding great reward, Abraham said, Lord what wilt thou give me, seing I go childless? As if he had said, what is an in∣heritance without an heir? Children are a blessing which God many times denieth his own children: God denied Abraham that blessing long, yet gave it him at last. Abrahams servant re∣porting the blessings of God bestowed upon his master, put this as chief (Gen. 24.35.) The Lord hath blessed my master great∣ly, he is become great, he hath given him flocks and herds, silver and gold, men servants and maid servants (what follows?) and Sarah my masters wife, bare a son to my master, when she was old. Abrahams servant counted this the complement of all his masters outward blessings, that as the Lord had given him a great estate, so a son to inherit and possess it after him. And if children be a blessing? let all who have them take heed of looking upon them as a burthen.

And seing they are a blessing of the Lord, seing they come from him, let all who have them be admonished to bring them up for him, or, as the Apostle directs, In the nurture and admoni∣tion of the Lord. Whatever we receive from God we should use for him, and return to him; our estates should be serviceable to the Lord, and above all we should labour to make our children serviceable to him.

Thus we have seen the three parts of Jobs restauration. First, His friends; Secondly, His wealth; Thirdly, His children, were restored to him. But Job had four losses, and we hear nothing about the restoring of the fourth. First, He lost his substance; Secondly, His children; Thirdly, His health; Fourthly, His friends: Here's a restoring of three of them, but nothing is spoken of the fourth, which I place third, the restoring of his health. Now health being the chief of outward blessings, better than sheep and oxen, and whatever we can have in this world, why was not the restoring of that mercy mentioned?

I answer, Though the restoring of his health and strength be not exprest verbally, yet it is exprest equivalently or vertually; for when it is said he offered sacrifice, when it is said he did eat bread with his friends in his house, these are proofs of his health; and what was last spoken, that he had so many children, proves it much more. So then, though this fourth part of his mercy, be not men∣tioned, yet it is implied in all that went before.

But, that being granted, 'tis further queried, when his health was restored? whether before he prayed for his friends, or in the time of his prayer for his friends? or whether after all was done? Some make hot disputes about this matter, which surely is not much material, if we knew the certainty of it; nor do I know how any should attain the certain kuowledg of it, seing the Scrip∣ture is utterly silent, as to any determination of it.

There is one question more. The text saith, God gave Job twice as much in cattle, &c. but here is nothing said of his twice as much in grace, here is no mention of any amendment in his spiritual state; his goods were doubled, but was his good∣ness? did Job recover only in temporals?

I answer, First, The graces of Job were never lost, as his cattle and children were; and therefore there needed no mention of the restoring of his graces. Satan, by the Lords permission, put him to it, and tried all his graces, but could not rob him of one.

Secondly, Jobs graces were not only not lost, but doubled in that exercise or combate. True grace encreaseth by the ordina∣ry use of it, much more by the extraordinary trials of it. And doubtless Job, who was so eminently gracious, increased in every grace, while he continued in this fiery trial. He said of himself

(chap. 23.10.) When he hath tried me I shall come forth as gold. I shall come out better than I came in. He lost dross and cor∣ruption in the trial, but no grace, nor any degree of grace; his graces were doubled or increased. A believer thrives (as to the inner man) in affliction, how much soever he loseth and goeth backward as a man. As the time of affliction is a special time for the using of grace, so for the increasing of it: Grace never grows more in a gracious heart than in a day of trouble. And though possibly a godly man doth not sensibly, or to appearance grow in grace presently, yet he truly doth so, and in due time it will ap∣pear that he hath done so: We may take this chapter for a proof of it. God himself found Job much bettered in his graces, else he had not used him as a mediator for his friends, which was as high a spiritual honour as could be put upon him, acceptance being promised and given him in that work. Nor would the Lord have used that endearing word, My servant, my servant Job, four times in one verse, had not Job improved in his service, which could not be but by the improvement of his graces. God called Job servant once in the first chapter; surely he was become a bet∣ter servant now that the Lord seemed so much delighted to call him servant in this last chapter of the book, when he had taken full trial of him by suffering, as formerly by doing. We may well conclude, Job was become a more humble servant, a more profitable servant, a more holy servant, a more spiritual servant, than ever he had been, when we find the Lord insisting so much upon, and so often repeating that relation to him, My servant Job. His sufferings had mended his service, and his passive obe∣dience had fitted him more for active. God was so much pleased with his service, that he took pleasure to call him servant. So then, we may answer the querie proposed; Jobs increase was not only in cattle (that had been but a poor increase) his increase was also in grace and goodness; and he who was a servant of the Lord before, was then a more approved servant.

The Lord having told us, in the close of this verse, how many sons and daughters Job had, he is pleased to give us a character or description of his daughters in the two verses following.

JOB, Chap. 42. Vers. 14, 15.

14. And he called the name of the first Jemima, and the name of the second Kezia, and the name of the third Keren-happuch.

15. And in all the land were no women found so fair as the daughters of Job; and their father gave them inheritance among their brethren.

THe former verse gave us the account of Jobs children; He had also seven sons and three daughters: Nor is any thing more said of his sons, but that they were seven; but much more is said of his daughters in these two verses, than that they were three; and more is spoken of his daughters in three particu∣lars.

First, They are set forth by their names.

Secondly, By the comliness of their persons.

Thirdly, By the greatness of their dowry.

Their names are exprest in the 14th verse.

He called the name of the first Jemima, and the name of the second Kezia, and the name of the third Keren-happuch.

The comliness of their persons is shewed at the beginning of the 15th verse,

And in all the land were no women found so fair as the daugh∣ters of Job.

The greatness of their dowry is set down at the close of the 15th verse,

And their father gave them inheritance among their bre∣thren.

Some have queried, why no more is said of the sons of Job, than how many they were? To such, this answer may suffice, it was the Lords pleasure to have no more spoken of them; and where no more is said, why should we expect more?

If any shall further enquire; but were not his sons worthy per∣sons, that they are put off thus slightly, and mention made only of their number, not of their weight? Were they not worthy to have so much as their names recorded? which honour, and much more, is done their sisters, the daughters of Job.

I answer, We may upon good ground believe, that Jobs seven sons were worthy persons, because they were a great part, yea, the chief part of his restored happiness; for as children are better than riches, so among children, sons are better than daughters, as being the more worthy sex. Sons, if not well qualified, are not only less worthy than daughters, but a great cross to their father: And therefore it would have been a diminishing of Jobs felicity, to have had sons equal in number with the former, yet inferior in vertue and man-like qualities; we may, for this reason, safely conclude, that (though nothing be said of their worth) that Jobs sons were worthy persons, or persons of praise worthy qualities. But seing we have nothing from divine authority, but only from well-grounded reason, to assert concerning Jobs sons, I shall not stay the reader in any further discourse about them; but pro∣ceed as the text doth with the daugtiters, concerning whom we have many things to say from divine authority. And, First, Their names must not be past with silence.

And he called the name of the first Jemima, He,

That is, Job, I say, it was he. Though some make a question whether it was he or no? or whether Job gave the name, or the people? I shall determine it upon Job; he

Called the name of the first.

The Hebrew is he called the name of one. Every first is one, but every one is not first; and therefore to distinguish who this one was, we render the word First. 'Tis usual in Scripture to call that one which is First. Thus spake Moses, describing the works of creation (Gen. 1.5.) So the evening and the morning were the first day: The Hebrew strictly is, The evening was, and the morning was, day one. Any day is one day, the fift day was one day, and the sixt day was one day, as well as the first; but the fift

or sixth were not the first day; therefore we translate for one day, the first day. Thee here he called the name of one, that is, of the first Jemima.

There is a two fold firstness. First, In order of time. Se∣condly, In order of honour. First here is first in time. The other two might equal, yea, exceed the first in worth and dignity; but this was Jobs first-born daughter, his first in time. He called the name of the first Jemima.

Hence note, First;

It is a duty to give names to our children.

'Tis not meerly matter of prudence, 'tis not humane inven∣tion to give names. God himself gave the name to the first man; God called him by the name, which, doubtless himself had given him, when he called him Adam. The proper name of the first man, is a name common to all men; Adam signifying red earth, sheweth us of what matter all men are made. And as God called the first man by that name Adam, so Adam gave a name to the first woman, his wife (Gen. 3.20.) He called his wifes name Eve, because she was the mother of all living. And as God gave the first man a name, and he named the first woman, so God ap∣pointed the first man to give names to all living creatures (Gen. 2.19.) The Lord brought all the beasts of the field to Adam to see what he would call them; & whatsoever Adam called every liv∣ing creature, that was the name thereof. The Lord would have nothing nameless, or without a name; surely then, he would have men and women known by their names. Abraham was once called Abram, a high father; but God changed his name, and would have him called Abraham, the father of a multitude. Were it not for names we should be in a great confusion, both about per∣sons and things; we could not distinguish men had we not names to call them by;* 1.654 and therefore the Latines say the word (nomen) signifying a name, comes from (notamen) a word which signifieth a mark of distinction. Whatsoever God is made known by, is called his name in Scripture, because men, and all things else, are known by their names. Though some in a special manner are called men of name in Scripture (Gen. 6.4.) which we there∣fore translate men of renown; and men of no account or reputa∣tion among men, are called men of no name: yet the poorest, the

obscurest man hath a name, by which he is known and distinguisht from other men. And as by names we distinguish persons at present, so we preserve the memory of persons, and of their acti∣ons, and of their sayings, whether good or bad for hereafter. How can it be cold who did, or who said, this of that, unless we had their names who said or did it.

Secondly, He called, that is, Job called the name of, &c.

Hence note;

It is the fathers priviledge to give the name to his children.

To give a name is an act of power; and therefore the Lord, as I shewed before, brought all the creatures to Adam as their Lord: Having said (Gen. 1.28.) Have thou dominion over the beasts of the earth, and the fowls of the air, and the fish of the sea, He brought them to Adam, as their Lord, to receive their names (Gen. 2.19.) It is an act of great power either to give or to change names. When Saul (Acts 9.) was converted or changed, the Lord changed his name, he was no more called Saul, but Paul;* 1.655 being now become the Lords servant, and (as it were) one of his menial or houshold servents, he gave him a new name. The Prince of the Eunuchs changed the names of Daniel and his three companions; He gave unto Daniel the name of Belteshazzar, and to Hananiah of Shadrach, &c. (Dan. 1.7.) Yet we read in Scripture that women very often gave names to their children. 'Tis conceived that Eve gave the name to Cain, I have gotten a man from the Lord (Gen. 4.1.) yea, as some expound her mean∣ing in those, words, she thought she had gotten, That man the Lord, even the Lord Jesus Christ, the promised seed (Gen. 3.15.) and then she had gotten somewhat indeed, a possession to purpose, as the name Cain signifieth. In the history of Jacob, we find the mothers, Leah and Rachel, still giving the name (Gen. 29.32, 33, 34, 35. chap. 30.6, 8. &c. 1 Sam. 1.20.) But as it is well distinguished, though the nomination was often from the mother, yet the imposition or confirmation of the name,* 1.656 was al∣ways from the father: the mother desired the name, the father ratified it; as is plain in the case of John the Baptist (Luke 1.59.60, 61, 62, 63.) Friends present at his circumcision called him Zacharias, after the name of his father; his mother answered, not

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so, but his name shall be called John. How was this matter deter∣mined? They made signes to his father, how he would have him called, he must end the matter; and he called for a writing table, and wrote, saying, his name is John. There have been many no∣minations from the Mother, but the imposition ever was from the Father; and usually, the Father only is mentioned in giving the name (Gen. 5.3, 29.) as also here in the Text, 'tis said of Job a∣lone, He called the name of the first

Jemima, and the name of the second, Kezia, and the name of the third Keren-hapuch. I shall,

First, Consider the signification of these names in the origi∣nal Language.

Secondly, Give some account why Job gave them these names; for we must not think they were given (as we say) at a venture, nor in a fancy.

He called the name of the first Jemima.

* 1.657The root of this name in the Hebrew, signifieth Day, or, the light of the day; and so both the Septuagint and the vulgar La∣tine translate: as if we should render it in English, He called the name of the first, Day.

He called the name of the second Kezia.

That, in the Hebrew, signifieth a Spice or Perfume, a very fra∣grant and pleasant spice, of which Naturalists speak much, and is commonly known by the name Cassia, and so rendred (Psal. 45.8.) All thy garments smell of Myrrh, Aloes and Cassia: as if in English Job had called his second daughters name, Sweet spice or perfume.

And the name of the third Keren-happuch.

That's a compound word, from Keren, which signifieth a Horn; and Happuch, which among the Learned hath a double signification.

First, It signifieth a pouder, of which they made a kind of oint∣ment, wherewith proud ones painted themselves, called in Latine Stibium. Some say it was a mineral; others say it was a plant growing in the Sea, which being ground to pouder, was of an

excellent redness in colour. Here the word Keren signifying a Horn, is prefixed to it, because they used to preserve such painting-pou∣der in a horn. We find this word Happuch made use of in the Verb (2 Kings 9.30.) where it is said, that Jezebel hearing Jehu was come to Jezreel, Painted her face, and tired her head, &c. The Pro∣phet also maketh use of it (Jer. 4.30.) when he would shew how unable anything should be to do them good, the Lord being provo∣ked by their evil deeds. True bodily beauty cannot, much less can a painted face procure them favour with men, with whom the Lord is angry for their wickedness and soul-pollutions; and therefore, saith the Prophet there, Though thou cloathest thy self with crim∣son, and deckest thy self with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thy self fair, thy lovers will despise thee, they will seek thy life. When he saith, Though thou rentest thy self with painting, it is only to shew, that though they did their best, and used their utmost skill to make themselves look fair, though they should rub their faces with this vermillion, till they crack'd their very skin, yet it would do them no good, the enemy would not be enamoured with them, nor pity, nor spare them for their fine cloaths and fair faces.

Secondly, Others derive this word Happuch from a root, which signifieth to turn, and then the sence of the Text is, He called the name of the third Keren-happuch, that is, The horn of conversion, or of turning. I shall give the reason of that translati∣on by-and-by. The Septuagint render it by a word which signi∣fieth Plenty, The horn of plenty. But I conceive our rendring most proper: He called her name Keren-happuch, that is, The horn of beauty, alluding to the custom of proud women, who to make themselves look fair, and so to ensnare others with their beauty, anointed or painted themselves with that tincturing stuff. Thus we have the signification of these names.

But why did Job give his daughters such names as these?

First, I suppose this may be given as a reason of it, That he might in these names remember, or be minded of, his wonderful restoration. God having brought him out of a low and miserable estate, to a very high and comfortable one, he therefore called the name of the first Jemima, that is, Day, to signifie that he who before was in a night, a dark night of sadness and sorrow, of trouble and adversity, was now come to a comfortable day of

prosperity. The Scripture saith, Light is sown for the righteous. They may be in the dark, in a dark day, in a day as dark as night, and where the very light (as Job spake, Chap. 10.) is as dark∣ness; but there is a Day coming, Light is sown for the righteous. Job might say, I have been in the dark night of affliction, but now 'tis break of day with me; and therefore that I may remember this goodness of God, my first daughter shall be named Day, that her name may help me to remember the goodness of God all my dayes.

Again, When he called his second daughter Kezia, that also might refer to his new state. As if he had said, My former con∣dition of stink and filth is passed away; I once sate (as it were) upon a dunghil, being little better than dung my self, full of ul∣cerous soars; my breath savour'd so ill, that my Wife could not endure me, and I was an offence to all neer me: but now the Lord hath renewed my flesh, as the flesh of a child, now I am sweet and clean, my savour is like a perfume; and therefore my second daughters name shall be Kezia, Spice or perfume.

Job might also say, My late affliction was a state of deformi∣ty, I was black and uncomely, my face was all as a scab, and my body as a sore, my countenance was slurr'd with tears and weep∣ing (as he complained, Chap. 16.16.) there was no beauty in me; Job might say of himself in that state, as it is said of Christ in the Prophesie, When we beheld him there was no beauty, no comeliness in him: but now my sores are healed, now I have re∣covered my former strength, freshness and comeliness; and there∣fore, the name of this daughter shall be, The horn of beauty, to mind me how the Lord hath given me beauty for ashes, and gar∣ments of joy for a spirit of heaviness. Thus he might very well, and very piously, give his children these names, to mind him of the blessed change which the Lord had made in his outward conditi∣on. And this is the reason of that translation before mentioned, of the name of the third daughter, called Keren-happuch, The horn of Conversion, intimating how great a change the Lord had made in his horn; his horn was in the dust before, it was empty and had nothing in it but filth, whereas now is become or turned to be a Horn of plenty. Jobs estate was changed from po∣verty to plenty, and his horn raised from the dust to honour and dignity; and therefore he called the name of his third daughter

Keren-happuch, The horn of Conversion, or, The change of the Horn. Thus Job might have great reason to call his daughters by these names, with respect to the change of his condition.

Hence observe;

Godly Parents do well, when they give such names to their children, as may be memorials of the providences of God towards them.

Joseph had a mighty turn in his estate, as the Psalmist epito∣mizeth the History of Moses in Genesis concerning him (Psal. 105.17, 18, 19, 20, &c.) He was sold for a servent, his feet were hurt with fetters, he was laid in irons, until the time that his word came; the word of the Lord tryed him: The King sent and loosed him, he made him Lord of his house, and Ruler of all his substance, &c. This Joseph had two sons in the Land of Egypt, after this turn of his estate; but what were their names? The Text answers (Gen. 41.51, 52.) And he called the name of his first-born Manasseth, which signifieth forgetfulness; and he giveth this reason of it; for (said he) God hath made me forget all my toyl, and all my fathers house. And the name of the second called he Ephraim, which signi∣fieth fruitful; for (said he) God hath caused me to be fruitful in the land of my affliction. He was once very much afflicted, and now he was very fruitful; therefore, he called the name of his younger son, Ephraim, that he might remember the kindness of God to him, as often as he beheld or spake to, or of, that son. So Moses called his son Gershom (stranger) for he said, I have been a stranger in a strange Land (Exod. 2.22.) We find also names given to things, as well as to persons, by way of remembrance. Thus (1 Sam. 7.12.) after a great victory obtained against the Philistines, Samuel set up a stone, and gave it a name, He called it Eben-ezar, or the Stone of help: The reason was, for (said he) hitherto the Lord hath helped us. The name of the stone, was, to mind them of the Lords constant readiness to help them, even unto that day. So Moses (Exod. 17.) after that great deliverance from the Amalekites, built an Altar, and called it Jehovah nissi, which signifieth, the Lord is my Banner, to put them in remembrance how the Lord went forth as a man of War, and mightily con∣founded their enemies. There is a prudence to be used in the names, both of things and persons. We read (Gen. 10.25.)

Ʋnto Eber were born two sons, and the name of the one he called Peleg; and why Peleg? for in his days (saith that Text) was the earth divided. Peleg signifieth division. The whole world, which lay before as one common field in his days, was divided and can∣toniz'd into several Countries, therefore his name was called Pe∣leg. And, as many names have been given from past or present providences, so some names have been given, as it were, by Prophesie, with respect to after providences (Gen. 5.29.) Lamech lived a hundred eighty and two years, and begat a son, and called his name Noah, w^ch signifieth rest. Why so? not from a providence that was past or present, but from what he believed should be; For this same (said he) shall comfort us concerning our work and toyl of our hands, because of the ground which the Lord hath cursed. Thus much of the names of Jobs daughters, as they signified the pro∣vidences of God towards him, and the turn of his state.

Secondly, We may consider these nemes, with reference to the personal qualifications or endowments of his daughters, and those twofold; First, their corporal & external qualifications. Secondly, their spiritual & internal qualifications, which we may well con∣ceive Job had a chief respect unto, in giving them these names.

First, He called the names of the first Jemima, or, Day, there∣by signifying, First, the clear natural beauty of that daughter, or the brightness of her complexion like the brightness of the day, or as if she shined in beauty like the day, when beautified by the beams of the Sun. Thus Christ spake of the Church (Cant. 6.10.) Who is she that looketh forth as the morning, fair as the Moon, clear as the Sun? Jobs eldest daughter looked forth as the day, she was of a resplendent comeliness: and we may well suppose, Job, who gave her this name, had prayed she might have, and hoped she would have, and doubtless in her time she had not only a beautiful face, and a comly feature of body, but (which is far better) a beautiful soul, a well-featured disposition of mind, much grace and goodness; in which sense, the Church (in the place last mentioned) is said to look forth as the morning, to be fair as the Moon, and clear as the Sun. The name Day, doth very well shadow, both the virgin beauty of the body, and the divine unspotted beauty of the soul. Secondly, he might call her so, thereby signifying, that as the day is sweet and pleasant, so was she, both as to her bodily aspect in comeliness, and the aspect of

her soul in holiness. Thirdly, (say some) he called her name Day,* 1.658 because beauty (bodily beauty they mean) is of no long conti∣nuance, it is but, as it were, for a day; like a flower, which a day opens and withers.

He called the second Kezia, or as one of the Ancients ren∣ders, Cassia, signifying spice and perfume, to note that she was of a fragrant temper, of a winning disposition and conver∣sation. Grace and vertue yield the sweetest smell in the nostrils of God, and of all good men. The Church (Cant. 1.3.) saith of Christ, Because of the savour of thy good ointments, thy name is an ointment poured forth; therefore do the virgins love thee. These ointments were the precious graces of Christ. 'Tis so in some proportion, with all the godly; their ointments (the unction of the Spirit poured upon them) cast a delightful savour. Solo∣mon saith (Eccl. 7.1.) A good name is better than precious oint∣ment. A good name, arising from good qualities, from grace re∣ceived and acted, is the most precious ointment, more precious than all the ointments which affect the sense. To be Jemima, beautiful in body as the day, and not to be Kezia, not to have a spirit sweet as Cassia, what is it, but a piece of pageantry, or gild∣ing upon a common post?

Job called the name of the 3d Keren-happuch, or, Horn of beau∣ty; First, with respect to her out-side, intimating, that she was a great beauty. Some say, she was called Keren-happuch by an An∣tiphrasis, because she needed not, much less used, the horn of beauty to make her self beautiful; she was even beauty it self: Her natural beauty exceeded all that artificial beauty which proud women make shew of, by painting their faces. She was also a horn of beauty, as to her graces and spiritual endowments. Thus Job might give his daughters these names, not only with respect to the change of his condition, but considering the conditions of his daughters, both with respect to their bodily beauty, and the divine excellency of grace bestowed upon their souls.

Hence note;

It is good to give names, exciting to vertue and to duty.

The names of Job's three daughters, Day, Perfume,* 1.659 Horn of beauty, might stir them up to approve themselves such as their

names imported! Vertuous names, or names of vertue, should mind us to do vertuously. 'Tis also a piece of spiritual prudence and policy, to put, as the names of excellent things, of graces and vertues, so of excellent persons, such as have excelled in grace and vertue, upon our children, that they may be provoked to imi∣tate and follow their examples, whose names they bear. The good wishes and desires of parents concerning children, may be silent∣ly (if I may so speak) expressed in their names. They who would have their children excel in such a grace or good way, may do well to six it in their names,* 1.660 as prophecying or hoping, at least, they will really be what they are in name, or what their names promise. One of the Ancients reports this practice of the An∣cients; We give names (saith he) wherein we hold forth our wishes and desires, and pray to God that our children may answer the signi∣fication of their names. Many Scripture-names have mysterious meanings in them. Hosea, signifieth a Saviour, his parents there∣in prophecying (as it were) and shewing their faith, that he would be a Prophet, and prove instrumental for the salvation of others. Obadiah, signifieth the servant of God; his parents gave him that name (we may suppose) hoping he would, and wishing he might be a faithful servant of God. Zachariah, signifieth the memery or remembrance of God; his parents earnestly desiring, that God would both remember him (which is all mercy to man) or that he might alwayes remember God (which is all duty to God) Remember now thy Creator in the dayes of thy youth; that is; perform all duty to God.

* 1.661We see then, it hath been usual among godly parents, to give significant names to their children, either that they might be minded of the mercies of God to them, or of the duties which they were to perform to God.

I shall only adde for the close of the point, this short admo∣nition to all, to women especially (because the Text speaks of them) that, As it is useful and usual for parents to give good names to their children, so children should have a gracious ambi∣tion to make good the signification of their names. What will it advantage a man to be called John, which signifieth grace, if him∣self be graceless? or to be called Obadiah, which signifieth a ser∣vant of God, if he neglect to serve God? or to be called Ze∣chariah, which signifieth the Remembrance of God, if he forget

God? Again, what will it benefit a woman to be called Susanna, which signifieth a Lilly (a beautiful flower) if she be not like that lilly among thorns, the Church (Cant. 2.2.) but only a lilly in the wilderness of this world? What will it benefit a woman to be called Tamar, which signifieth a Palm-tree, tall and strait, if her self be of a low, base, and crooked di••position. 'Tis better to be a crooked shrub in bodily stature, than a tall strait Palm-tree with a crooked mind, and a low spirit. To be named Je∣mima, as fair as Day; to be named Kezia, as sweet as spice or perfume; to be called Keren-happuch, as beautiful as the very horn of beauty; what will it advantage any women, unless they have real vertues, and gracious qualities answering these names? Yea, these names will be real witnesses against them at last, and fill their faces with shame. To profess our selves to be, or to have a name to be, what we are not, is to be deeply hypocritical; and to bear that in our names which we are not, nor take any care to be, is highly disgraceful. But when names are fulfilled in persons; when men and women, who wear good names, are or do the good signified by their names, how precious are their names! and their memories, how honorable! And when the good or vertues of the three feminine names in the Text meet and center in the person of any one woman; when Jemima, the day-light of true knowledge and understanding is joyned with Kezia, the perfume of reputation, ascending from Keren-happuch, store of beautiful graces, put forth in the gracious actions of a spotless and unblameable conversation; what Pencil is able to draw to the life the ravishing features of such a person? Such, I believe, were those noble Ladies, Jobs daughters, named in the Text, which was the joy of their fathers heart, and the staff of his old age.

Thus much of the names of Jobs daughters, and of the signifi∣cation of them; both in reference to the then present change of Jobs estate, and the hope he had of their future good estate; with respect to the beauty and gracefulness of their bodies, but especi∣ally to the beauty and graciousness of their souls or minds.

Now as the beauty and vertues too of Jobs three daughters were implyed, and wrapt up in their names, so their beauty is plainly expressed in the next words.

Vers. 15. And in all the land were no women found so fair as the daugh••ers of Job, and their father gave them inhe∣ritance among their brethren.

In this verse we have two things concerning Jobs daughters. First, The supereminency of their beauty. Secondly, The great∣ness of their dowry or portions, bestowed on them by the bounty of their father. The former we have at the beginning of the verse.

And in all the land were no women found so fair as the daughters of Job.

When 'tis said, in all the land, we are to understand it of all the land of Ʋz:* 1.662 Yet the Septuagint extend it to all lands all the world over, rendring all under heaven; but the word in the Ori∣ginal will not reach so far, though the truth might. But in all that land were no women (or women kind, as Master Broughton reads) found so fair, that is, none were so fair as they. The word found is to be taken as in that of Moses (Exod. 35.23.) Every man with whom was found (that is, with whom there was, or who had) blue and purple, &c. brought them: And as in that which is spoken of Christ (Phil. 2.8.) He was found (that is, he was or appeared) in the form of a man. So (Mal. 2.6. 2 Chron. 19.3.) For we are not to conceive that there was an inquiry or search made amongst all the women of the land of Ʋz who was fairest, and that upon the return, none were found so fair and beautiful as Jobs daughters: The meaning is only this, none were known so fair as they, or they had no known Peers in fairness; and this is a sufficient proof, that those notable names were not given Jobs daughters without a cause, either seen or foreseen, at least desired, the issue answering the desire; In all the land there were none so fair as they.

There is a bodily fairness, and a soul fairness. The word into which we render the Hebrew signifieth properly the fairness of the face or body:* 1.663 but the Septuagint translate it by a word signi∣fying the souls fairness; They say, No women were found better than the daughters of Job. Their goodness without question, as it was far more excellent in it self, so more contentful and delightful to him than their fairness. But we may very well take in both, as was

hinted before, namely, that his daughters were excellent, both for the one beauty and for the other. Yet, I conceive,* 1.664 the fairness here spoken of, was that of the body; and we must reckon it as a part of Jobs renewed felicity, not only that he had three daughters as he had before, but that his daughters were fairer than any in the land.

Hence note;

The bodily beauty of our children is a gift of God, and no small one.

Beauty is not only one of the excellencies of nature, but some part of Gods image in man, and much respected in women.* 1.665 The beauty of the body, bears the image of a beautiful mind, and is a figure of holiness; hence that Scripture phrase, The beauty of holiness. It is said of Moses, He was a goodly child; and of Sarah, that she was a very beautiful woman; so beautiful, that Abraham was afraid her beauty might endanger him among strangers. Rebeccah also was beautiful, and very fair;* 1.666 and though beauty is no grace, yet it is a grace to grace. Beauty is, and duly may be, a great attractive of love and affection: Though we know it is often an incentive to lust, yet it is an attractive of true love. What is said of the Church (Psal. 45.11.) So shall the King greatly desire thy beauty, thy spiritual or inward beauty, is true also of outward or corporal beauty. Beauty to some is a portion among men; to others, a favour from God. Beauty is a silent eloquence, a tacit perswasion, it works much. But consider, I speak of that beauty first, which is natural, not artificial; I speak not of beauty out of a box, but of that which is laid on by the hand of God, that's a blessing and a mercy, then especially, when it is joyned with better beauty. Only remember, though bodily beau∣ty be a blessing, it is but an inferior blessing; it is a gift of God, yet an inferior gift: And there are many considerations which may keep them humble in their own thoughts, who are most beau∣tiful in the eyes of others.

For, First, As beauty is a blessing, so it is a snare oftentimes; and that in two respects.

First, It proveth a snare to them that have it.* 1.667 If they have not grace, it maketh them proud and vain; such are often given up to new-fangled inventions; their natural beauty will nor serve

them, they must have artifical set-offs. Again, much beauty maketh many disdainful of others; and they who are so, are un∣der the disdain of God; and it had been much better for such, if they had been the veriest Doudes (as some call unhandsome ones) or the most deformed creatures in the world. Therefore (I say) remember there is a snare in beauty to those that have it; yet by how much beauty hath the more temptation in it, by so much are they the more to be commended, who being beautiful, overcome those temptations, and continue humble, modest, chast, discreet, and diligent, avoiding evil, with all the occasions of it, turning from every vanity, and doing good.

Secondly, Beauty is often a snare to others. When the Persi∣an Captive Ladies were presented to Alexander the Great, he call∣ed them, The sores or pain of the eyes; He was afraid they might wholly conquer him, who had conquered so great a part of the world. What reason have any to be proud of that, which may in∣snare, and so undo, both themselves and others?

Secondly, Consider there is nothing more frail, nor sooner lost than bodily beauty. A little sorrow, a few tears, spoil and fully a a fair face; a fit of sickness withereth beauty, and, inevitably, old age will do it;* 1.668 at best, 'tis quickly gone, and every day, when once at best, abates it; the longer you have it, the less you have of it. Some conceive (as I toucht before) that Job called his eldest daughter Jemima, Day, because beauty lasteth but as it were a day; one day bloweth it, and another day blasteth it.

* 1.669Thirdly, Beauty endangers the weaker sex to become a prey to the lusts of adulterous men, who often lye in wait for such a booty. So then, though beauty be a blessing, yet we have little reason to be proud of it, if these three things be true (as who can deny the truth of any one of them) which have been said of it; and three times three things more might be said of it, with as much truth, to take all off from over-much valuing it, or to abate our valuation of it.

Therefore, above all, look to the beauty of the mind, that's a beauty worth the striving after; and that is truest bodily beauty, which is adorned with soul-beauty, or when the beauty of come∣liness is associated with the beauty of holiness. It had been no great matter of commendation to Jobs daughters, that they were

the fairest women in all the ••nd, if they had not been the holiest. The beauty of the mind is ten thousand times more commendable than that of the body; the King of heaven desires such beauty. It is not a naturally fair face that will make the Lord Jesus desi••e you; and as for an artificially fair, that will cause the Lord Jesus to abhor you. The Kings daughter is all glorious within (Psal. 45.13.) her glory is a spiritual glory. Solomon hath told us what natural beauty is without spiritual (Prov. 11.22.) As a jewel in a swines snout, so is a fair woman which is without discretion; especially, that fair woman is so, who (as the Margin hath it) de∣parteth from discretion. They are truly beautiful and lovely, who have beautiful dispositions, and follow beautiful and lovely actions. The Lord said of the Jewish Church (Ezek. 16.14.) Thy renown went forth among the heathen for beauty; for it was perfect through my comeliness which I had put upon thee. But what was the comeliness which God had put upon her? It was the comeliness of divine gifts and graces planted in her, and exercised or held out by her. That's the ornament with which the Apostle Peter saith, the good women in the old time adorned themselves, even the hidden man of the heart, a meek and quiet spirit (1 Epist. 3.4, 5.) And let men as well as women strive for these orna∣ments. They that are deformed in person, may more than make it up, by being conformed to Christ in their ways and works. Better be deformed in body, and conformed to Christ, than to have a well-proportion'd comely body, and no conformity unto Christ. It hath been said of some wise and worthy men, that their souls were ill-housed, that is, they had ill shap'd or unhandsome bodies. But though the house of the body be mean and despicable, yet if the inhabitant, or the soul, be wise and good, that makes a mends for all outward deficiencies, yea, for deformities and monstrosi∣ties; whereas if the house of the body be never so well framed and built, yet if it be inhabited by a proud, unclean, ignorant, impious soul, how doth that spoil, defile, and dishonour that body, and make it no better than a darksome dungeon.

So far concerning the names of Jobs daughters, who being qua∣lified in body and mind according to the import of their names, were themselves portion enough to any husband; yet Job did not put them off so, but gave an honourable share of his plentiful estate to them, as it followeth,

And their father gave them inheritance among their bre∣thren.

And well they deserved it. Their father gave them. He made the distribution to prevent contention, which often falls out among children (and possibly might among Jobs) about their fathers estate. This was a high favour, and somewhat unusual, to give daughters inheritance among their brethren; they use only to in∣herit, when they have no brethren. For among the Jews, and probably among the Idumeans, it was a custome, and it past into a law among the Jews, that sons should have the whole inheritance; the reason was, because their families and inheritances were pre∣served distinct by the male, not so by the females. The Hebrew word for a male signifies Remembrance,* 1.670 but that for a female Forgetfulness; because daughters lose the name of their family in marriage, and therefore daughters did not inherit, but when there was no male issue. Thus it was in the case of the daughters of Ze∣lophehad, their father left no son, & so they inherited (Num. 27.7.) An immoveable inheritance came not to daughters; they had only a moveable inheritance.* 1.671 But Job giving his daughters inheritance among their brethren, implyeth (as some Interpreters conceive) that they had an equal inheritance in lands with their brethren, which is also the opinion of our Annotators; as if out of love to them, and in reward of their vertues, he gave to every one of them, as to his sons, a portion of land to inherit, so that they sha∣red proportionally with their brethren, by their fathers Will and Testament, and were coheirs with them in his estate equally.

* 1.672Yet those words, among or in the midst of their brethren, note, faith another Expositor, only an equality in their good qualities & vertues. I suppose, if you take equally in a strict sense, that is, just as much, foot for foot, penny for penny, they did not inherit equally; but if we take it in a common or large sense, so they had as great an inheritance as their b••ethren, they had as much for daughters, as their brethren for sons. Their fathers gave them inheritance among their brethren.

Hence note, First;

It is the fathers duty to provide for his Children.

(1 Tim. 5.8.) If any provide not for his own, and specially

for those of his own house, he hath denied the faith, and is worse than an infidel. The Apostles meaning is, in that point, he hath denied the faith, and doth not carry it like a believer, no, nor so well as unbelievers or infidels commonly do.

Secondly, Their father gave them inheritance.

Hence note;

It is the fathers priviledge to dispose of his estate to his children.

Children must not take their portions; their father must give it them. Children must not carve to themselves: It is the privi∣ledge of the father to dispose of what he hath, according to right and reason, and the law of the place.

Thirdly, Who were they that had this gift, they were his daughters, Their father gave them inheritance.

Hence note;

Daughters are to be provided for, as well as sons.

Some fathers are all for their sons, and neglect their daughters altogether. Sons should not be denied their priviledge, and daughters should not be unprovided for. Sons bear up the name of the family, and daughters may bring both strength and honour to the family; by matching into worthy families.

Note, Fourthly;

The better daughters are, the better should parents, father or mother, do and provide for them.

The reason why Job went so high, to give his daughters inheri∣tance among their brethren, was, because his daughters were not only beautiful, but dutiful, and though women by sex, yet of a masculine spirit. The very grammer of the Text (as some take notice) leads us to this ground of their fathers bounty and noble∣ness to them; he dealt with them as with sons, because they had the vertues of sons;; for in three places the Holy Ghost useth the masculine affixe (מ mem) where (according to ordinary rule) he should use the feminine (נ nun) to shew (say they) that Job was not moved by fond affection to his daughters, but sound judge∣ment; he seing them exceed their sex in vertue, equall'd them in his fatherly provision, with those who were of a more excellent

sex, and dealt with them as with sons in their degree.

Lastly, Observe;

Children ought to be satisfied with their fathers pleasure in disposing his estate among them.

We do not hear that there was any discontent in the sons, be∣cause the daughters had so much; nor in the daughters, because they had no more: both rested in what their father was pleased to do for them. How much more should we rest content with that portion and inheritance which our father in heaven provides for us? and indeed he will give all his daughters at last inheri∣tance among his sons: For as the Apostle speaketh with respect to grace, so 'tis true in respect to glory, There is neither male nor female; but Christ is all and in all. The grace of God is not more to the male than to the female; and, as it is in the giving of grace here, so it will be in the distribution of glory hereafter: Bre∣thren and sisters, husbands and wives, who are heirs of the same grace of life, shall be all heirs together in the life of glory, o•• in the glorious life; and therefore let us be content with what por∣tion or inheritance our heavenly father is pleased to give us, to allor, or allow us in this life.

JOB, Chap. 42. Vers. 16, 17.

16. After this lived Job an hundred and forty years, and saw his sons, and his sons sons, even four ge∣generations.

17. So Job died, being old and full of dayes.

THese two verses conclude the History and whole Book of Job, and in them we may consider these six things.

First, The length of Jobs life, or how long he lived, even an hundred and forty years.

Secondly, From whence we are to date this account of his life; After this, saith the Text, lived Job an hundred and forty years.

Thirdly, We have here the great increase of his family; he had not only sons of his own, but, saw his sons, and his sons sons, e∣ven four generations.

Fourthly, We may consider the comfort and content in which he spent this long life, and run out those many years, which is im∣plied in those words, He saw his sons, and his sons sons, even four generations.

Fifthly, We have the close of his life, So Job died.

Sixthly, The state of life in which he died, set forth two ways; First, Being old (or an old man.) Secondly, Full of dayes. So Job died, being old (or an old man) and full of dayes.

Vers. 16. After this Job lived an hundred and forty years.

He survived all his sorrows, and saw a very blessed resurrection of his comforts and enjoyments. After this, that is, after this un∣parallel'd affliction was over-past, after the Winter of his sor∣rows and troubles was over-blown, after the dark night of his calamity was full spent, After this lived Job an hundred and forty years. The Septuagint make this exposition their translation, ren∣dring the Text thus our of the original, After this Plague or blow lived Job, &c. So that, here we have not the account of the whole race of his life, but of his new life, as we may call i••, or, of

his life, in the third edition of it: For, as there are▪ (if I may so speak) three editions of mans life in general, whereof the first was a happy one in Adam, as created; the second, miserable, by Adam, as fallen; the third, more happy than the first, as we are restored by Christ, the second Adam: So there were three editions or vo∣lumes (at least) of this one mans life, whereof the first was very prosperous, the second very troublesom, the third more prospe∣rous than the first. This prosperous edition or state of Jobs life, continued an hundred and forty years.

But have we no ghess about the computation of his whole life, or how long he lived in all?

I answer, we have none from the holy Scriptures; and there∣fore, where the Scrip••ure hath not a tongue to speak, I would say but little: Yet give me le••ve to report the opinion, both of the Jewish Writers, and of several others, both Greek and Latine, concerning that point.

First, It is generally agreed by the Jewish Writers, and by most of the Latines, that Job was threescore and ten years old at the conclusion of his trouble; and if he were seventy when his trouble ended, adding an hundred and forty more after the end of his trouble, it makes up just two hundred and ten years, as the ge∣neral account of his whole life. Thus the Jewish Doctors conclude the race of Jobs life, as long as the abode of the children of Israel in Egppt, after their coming thither, till their going out.

Secondly, The seventy Interpreters give another reckoning, both of the time he lived after his affliction, and of the time be∣fore, and so consequentially of his whole life; for thus they tran∣slate, After this trouble, Job lived an hundred and seventy-years; and all the dayes which Job lived, were two hundred and forty years. Thus they render the Text, but by what warrant I do not under∣stand. The ground of this addition, by which some endeavour to preserve the credit of that translation, is this; The Septua∣gint (say they) by after this, do not understand only the time when Job was just come out of his troubles, but, by after this, they mean the whole time that Job was recovering out of his trouble, and growing up into that greatness. As if the meaning of those words, after this, were to be taken thus: After Jobs cattel were doubled, and his Family was compleated, after he had seven sons and three daughters born unto him, and after his daughters ap∣peared

to be according to their names, and the report made of them in the former context, the fairest women in all the Land of Ʋz; and after he had disposed of them in marriage, to his comfort and content, after all this was in doing and done, he li∣ved an hundred and forty years. Now, for the doing of all this, they allow thirty years, which being added to the hundred and forty years in the Text, make up the full sum of an hundred and seventy years, as they translate; to which, if we add seventy years, which is supposed to have been the time of his life, when his troubles ended, then the total amounts to two hundred and forty years, which the Septuagint in their translation say he lived.

But it may suffice to mention this, it being only the opinion, and possibly the mistake of those ancient Translaters. We have no more in Scripture, but that he lived an hundred and forty years after his troubles were ended; and taking it strictly so, he must needs be a very old man, for he was a perfect man, and had ten children before his troubles began.

After this lived Job an hundred and forty years.

But why doth the Spirit of God reckon up his years? Surely to set forth a further blessing bestowed upon Job, than as yet had been named, even the blessing of long life. All that is spoken of him, is in a way of mercy; and to make the measure of his mer∣cies full, this is added or cast in, that he lived after the dayes of his trouble were ended, an hundred and forty years.

Hence note;

Long life is to be reckoned among divine blessings; and 'tis a right-hand blessing (Prov. 3.16.)

Job had many blessings of this life, but his long life on earth was the chiefest of meer earthly blessings. The first Ages of the world had very long livers: Adam, the first man, lived well to∣wards a thousand years, compleat nine hundred and thirty years, after he was created (Gen. 5.5.) which being in a perfect mans estate, we may well reckon him as a man of neer a thousand years old, and neerer to a thousand than Methusalah, when he dyed. That whole Chaprer is a clear proof, that all before the Flood lived to a great age.

Four reasons may be assigned, why the thread of mans life was drawn out to so great a length, in those early ages of the world.

First, That they might learn the works of Creation, and be skilled in the course of nature, which, having no books nor ante∣cedent studies of men, they must collect by observation.

Secondly, They lived long, that they might instruct others in what themselves had observed.

Thirdly, They lived long, that mankind might be multiplied; for of those long livers (Gen. 5.) when the first-born is mention∣ed, it is still added, they lived so many hundred years after, and begat sons and daughters.

Fourthly, They lived very long, that they might both invent and perfect those Arts and Sciences with which the world after∣ward abounded, when drawn into writing, and set forth by rule. And though after the Flood, the years of the longest livers were much short of theirs, yet the holy Patriarchs received a great share of his blessing. Abraham lived an hundred seventy and five years (Gen. 25.7.) Isaac lived something longer, an hun∣dred and fourscore years (Gen. 35.20.) Jacob lived an hundred forty and seven (Gen. 47.28.) Joseph lived an hundred and ten years (Gen 50. ult) Job, if we take in that common ac∣count of the antecedent part of his life, lived longer than any of these, even two hundred and ten years. The fifth Commande∣ment hath this promise (Exod. 20.12.) Honour thy Father and thy Mother, that thy dayes may be long in the Land, which the Lord thy God giveth thee. And the Apostle calls that the first Commandement with promise (Eph. 6.2.) that is, the first Com∣mandement with an explicite promise (all the Commandements have promises implyed to those that obey them) Eliphaz assured Job of this blessing, in case of his repentance (Chap. 5.26.) Thou shalt come to thy grave in a full age, like as a shock of Corn cometh in his season: And in this he was a true Prophet.

Now, that long life is a blessing, I would shew briefly, under these six considerations.

First, It is a blessing to have a long opportunity of doing good, of being useful and serviceable to our generation; long life gives an advantage for that.

Secondly, It is a blessing to have opportunity to gain experien∣ces; First, of the various providences of God towards men, whe∣ther

in wayes of judgement or of mercy. Secondly, to get ex∣periences of the manners of men, of the vanity, unfaithfulness and inconstancy of some men, and of the goodness, faithfulness and constancy of others. Though we sometimes smart in getting our experiences, yet it may be a great blessing to have them.

Thirdly, It is a blessing to have an opportunity to hold forth the grace of God to us, and the graces of God in us, by a holy example. The longer we live a natural life, the more we may ma∣nifest the power of a spiritual life, to those among whom we live.

Fourthly, It is a blessing to have opportunity for improvement and growth in grace, to attain the highest stature in, and pitch of holiness. This benefit we may make of long life, even encrease in grace, as our years encrease, and grow better as we grow older.

Fifthly, It is a blessing to have opportunity to bring up our children in the nurture and fear of God; long life gives liberty for this.

Lastly, it is a blessing to behold the blessing of God upon our posterity; long life gives us opportunity for this blessing, and this was Jobs blessing eminently. In all these respects, and many more might be added, long life is a blessing.

Yet, let me give this corrective, Long life is but a common bles∣sing; it is no distinguishing blessing, it is not a certain love-token from God to man. Bad men have lived long, as appears both in sacred and common Histories. Old age is then a blessing, and good indeed, when we are old in goodness, or grow old doing good. Solomons conclusion reacheth this fully (Prov. 16.31.) The hoary head is a crown of glory, if it be found in the way of righteousness: And Solomon tells us in Ecclesiastes, Better is a child that will be ruled, than an old and foolish King that will receive no counsel. When we may say of any, as the Lord said of some (Ezek. 23.43.) O ye that are old in adulteries; when any are old in sin, woe to such an old age. Better to die young, than live to old age, and then die in sin. To live to be old men, the old man not dying in us, O how sad! To see sin young, when the man is old, how odious a sight is that! Then only old age is good, when we are good in old age. They only die in a good old age (as it is said of Abra∣ham, Gen. 25.8.) who are good dying old. The sinner of a

hundred years old shall die accursed. (Isa. 65.20.) So then, it is knowing, not ignorant old age; it is prudent, not foolish old age; it is gracious, not vicious old age, which is indeed the blessing; and therefore, though it be a blessing, look upon it as a common blessing. As riches are good to us, our selves being good; so is old age, such is a life of many years in this world, good only to those who are good, and do good.

Secondly, When it is said, Job lived an hundred and forty years, we are not to take his living for a bare continuance or indurance in life, for so many years; but we are to understand his life or living so long,* 1.673 with the cloathing of it, with the good of it: he lived, that is, he lived comfortably, honourably, peaceably, this hundred and forty years. We commonly say, To live is to be well; to live, is to flourish. Some live, whose life is a kind of death. As they who live in (sinful) pleasure, are dead while they live, so also are they who live in great worldly sorrow. Job lived comfortably and contentedly all that long time of his latter life, even an hundred and forty years.

Hence note, Secondly;

Long life, in health, peace and prosperity, is a blessing indeed.

To live long in the enjoyment of good, is very good. What man is he (saith David, Psal. 34.12.) that desireth life, and loveth many dayes, that he may see good? Keep thy tongue from evil, &c. To live long and see good, that is, enjoy good, is the utmost that can be desired in this life. That's the blessing, or the good pro∣mised in the renewed state of Jerusalem (Isa. 65.) where, after the Lord had spoken of new heavens and new earth, he adds, at the 22d verse, They shall not build, and another inhabit; they shall not plant, and another eat; for as the dayes of a tree, are the dayes of my people, and mine elect shall long enjoy the work of their hands. He doth not say, they shall live long, but they shall en∣joy long; that which they have built and planted, none shall in∣vade nor take away from them. Some conceive, this hath refe∣rence to the thousand years, prophesied of (Rev. 20.) wherein the Church shall enjoy perfect felicity in this world. To live long in the sweet enjoyments of health, honour, peace and plenty, for soul and body, is a full blessing. I grant, some good men live long, who yet do not alwayes enjoy good; their old age especi∣ally

is accompanied and encumbered with many bodily distem∣pers and grievous pains. Though grace sets us above the decayes of nature, and the troubles of this life, yet grace doth not ex∣empt nor give us priviledge from either; so that greediness after many years, is commonly a greediness only after many in∣firmities. Isaac was a good old man, yet 'tis said of him, that when he was old, his eyes waxed dim, so that he could not see (Gen. 27.1.) Old age, and dim eyes, and deaf ears, shaking hands, and palsied trembling joynts, with manifold diseases, are seldom found asun∣der: Therefore, Job had an extraordinary blessing, to live long and free from all these evils, and so have any who do so. Bar∣zillay was a good old man, yet (2 Sam. 19.25.) he was so be∣nummed, and his natural senses so enfeebled, that he did not en∣joy his life; Can I (said he to David, who invited him to a Court-life, Can I) any more tast what I eat or drink? &c. That's a bles∣sed old age, when we live long, and enjoy comfort with our lives, chiefly when we enjoy the comforts, and act the duties of a spiritual life.

Thirdly, Consider, Job was afflicted but a few months we are sure, not many years, but God gave him an hundred and forty years of prosperity in this world, after his affliction.

Hence note;

God sometimes doth, and alwayes can recompence our short suf∣ferings with long comfortable enjoyments, even in this life.

Joseph, for his thirteen or fourteen years slavery and impri∣sonment in Egypt, had fourscore years liberty and high advance∣ment there. And though the Lord doth nor alwayes, nor often make such compensations in this world; yet he will compensate all the sufferings of his faithful servants, with longer, not only comfortable, but glorious enjoyments, yea, with an eternal en∣joyment of glory in the world to come (2 Cor. 4.17.)

Fourthly, Note;

The Lord can make our old age, our extream old age, even a youth to us, or as comfortable to us as our youth.

He can give health and strength to the very last, he can give a spring in the winter of our age. Thus it was with Job; he did not only live long, but flourished in the health of his body, as

much as in the plenty of his estate. The Lord can forbid disea∣ses, he can forbid the Gout, the Stone, or any other pain, to touch the person of an old man, if he pleaseth. Some are even afraid to be old, because of the infirmities of old age; but God, who continues life, can prevent or preserve us from the natural, as well as the providencial evils of it. Solomon (Eccl. 12.1.) calleth old age, the evil day, and the years wherein there is no pleasure; and he useth it as an argument to move those who are young, to remember their Creator: yet God is able to make old age a good day to us, and to lengthen out our pleasures (those pleasures that are sutable to old age) as long as he is pleased to lengthen out our lives; so that, the comforts and contentments of our lives, shall run parallel with the length of our lives, to the end of our lives. Thus Job lived, he lived comfortably, he lived healthful∣ly, the Lord preventing the decays or usual dilapidations of his house of clay, as will appear further in the next words. After this Job lived an hundred and forty years,

And saw his sons, and his sons sons, even four generations.

That is, Job lived to be a great great Grandfather; he saw his sons,* 1.674 and his Grand-children, and his great Grand-children, and his great great Grand-children, four generations. Joseph (Gen. 50.23.) lived to see but the third generation, he was only a great Grand-father. Many among us live to be great Grand-fa∣thers, and great Grand-mothers; but to be a great great Grand-father, that is, to see the fourth generation, is very rare. This is recorded of Job, not only to set forth the greatness of his age, but also to shew the greatness of his blessing, and the exceeding greatness of the mercy and goodness of God to him, in multiply∣ing his Family; he saw a numerous issue, to take comfort in all that latter part of his life. He saw (saith the Text) his sons, and his sons sons, even four generations. The learned in that Language, take notice,* 1.675 that the Hebrew word rendred, saw, implieth de∣light; and doubtless, Job had a most delightful sight of his sons, and his sons sons. It is no where said, that Job saw his sheep, or his oxen, or any of his riches, to take delight in them; but Job saw his sons, and his sons sons; this sight was thousand times more pleasing to him, than the sight of his fourteen thousand sheep, or of his thousand yoak of oxen.

Hence note;

To have and enjoy a numerous family, is greatly contentful to man, and a great blessing of God.

Job received a great blessing, when he had sons and daughters of his own, as many as before; but when he saw his sons, and his sons sons, even to the fourth generation, that was the crown of all his outward blessings. Eliphaz fore-spake this of him, upon sup∣position of his repentance, and profiting under the correcting hand of God (Chap. 5.25.) Thou shalt know also that thy seed shall be great, and thy off-spring as the grass of the earth. The children of all men, or all the children of men, are as grass for fadingness (Isa. 40.6.) But when Eliphaz said, Thy off-spring shall be as the grass of the earth, his meaning was, they shall flourish as the grass, and they shall be many, very many, as the grass of the earth. David (Psal. 127.3, 4, 5:) speaks of this great blessing, the multiplying of the seed of the righteous, as their great contentment; Lo, children are the heritage of the Lord, and the fruit of the womb is his reward. As arrows in the hand of a mighty man, so are children of the youth: happy is the man that hath his quiver full of them; that is, he hath a great out∣ward happiness. Many children may contribute to our happiness many wayes, though some have had many unhappinesses in one. The next Psalm insists upon the same mercy, under other meta∣phors; Thy Wife shall be as the fruitful Vine by the sides of thy house, thy children like Olive-plants round about thy Table; Lo, thus shall the man be blessed that feareth the Lord. And (vers. 6.) Yea, thou shalt see thy childrens children, and peace upon Israel. It is a great affliction, a grief of eyes, yea, a breaking of the heart, to behold bad children; but how sweet a sight is it, to behold good and obedient children, and them many! There are two conditi∣ons very grievous to see our children in. First, to see them in mi∣sery. Rachel (Jer. 31.15. Mat. 2.) mourned for her children, and would not be comforted, because they were not; she saw them murdered before her eyes. Such a sight had Zedekiah (Jer. 50.10.) the King of Babilon brought his children, and slew them before his eyes; he made him see that horrid spectacle, and then put out his eyes (vers. 11.) Secondly, to see children sin, and going on in a course of sin; that is a greater, a far greater affliction than the

former. It is said (Gen. 26.34.) When Esau was forty years old, he took to wife Judeth, the daughter of Berith the Hittite, which was a grief of mind to Isaac and Rebecca. To see their son match among the prophane and uncircumcised, both in heart and flesh, was a cut, a wound, a deep wound in their spirits. Again (Chap. 27. ult.) Rebecca said to Isaac, I am weary of my life, because of the daughters of Heth. If Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the Land, what good shall my life do me? Better be out of the world, than see my sons miscarry. These two sights, to see children suffering, or to see them sinning, are a pain, not only to the eyes, but to the hearts of parents. But to see them, First, Prosperous in their way; Secondly, Pious, keeping the way of the Lord; to have and see such children, and childrens Children, to the third and fourth ge∣neration, how delightful is this! The Apostle John professed (3 Epist. ver. 4.) I have no greater joy, than to hear that my children walk in the truth. He means his spiritual children, those whom he had converted to the faith, and begotten to Christ in the ministery of the Word. O what a joy was it to that holy Apostles heart, to see them walk answerably to the profession of the Gospel, and his expectation! Now as that was so great a joy to him, that he had no greater; so 'tis an unspeakable joy when godly parents see their natural children spiritual, and walking in the truth. To see children new born, to see them gracious, and to see them prosperous also, what a blessed sight is this! And this was the sight doubtless which Job had, he saw his children, His sons, and his sons sons, to the fourth generation. His bles∣sedness, as to all without him in this life, was at the highest, when he saw the prosperity of his children, both in soul and body. Thus Job was blessed every way, he was blessed with riches, blessed with long life, blessed in the multiplication of his family; he was blessed also in his death, as appeareth in the next and last words of this Chapter and Book.

Vers. 17. So Job died being old and full of days.

As Solomon said (Eccles. 12.13.) Hear the conclusion of the whole matter: Fear God and keep his commandements. So I may say now, Hear the conclusion of all men. To fear God and keep his commandements, is the consumating end of our lives; but to

dye is the consuming end of all our lives, and to a good man 'tis an entrance into eternal life; Such, and so Job died. The Lord having spoken of his life, is not silent about his death; The story, the holy story brings Job to his grave: and that could not but be a blessed death, which was the close of a gracious life. So Job died. Death is the separation of the soul from the body; 'tis the sleep of the body in the grave, and th•• rest of their souls in heaven who dye in the Lord. There is no difficulty in these words; take a note or two from them.

First, Death takes all sooner or latter.

Job lived a long time, but he did not out-live death;* 1.676 he enjoyed an hundred and forty years prosperity in this world, yet he left the world; He lived long, yet a day came when he could not live a day longer. 'Tis said of all the long livers (Gen. 5.) They died. Adam lived nine hundred and thirty years, and he died. Seth lived nine hundred and twelve years, and he died. Methuselah (the longest liver in this world) lived nine hundred sixty and nine years, and he died. Here Job lived an hundred and forty, and so he dyed. David put the question of all men (Psal. 89.48.) What man is he that liveth and shall not see death? How great or how good, how rich or how wise, how strong or how valiant soever any man living is, he must dye. How long soever any man hath lived in this world, he must dye, for the world must dye; there must be a dissolution of all things, and therefore a dissolution of all men (Psal. 82.6, 7.) I said, ye are gods, but ye shall dye like men. Kings and Princes, who have the priviledge to be called gods, have not the priviledge of God, not to dye like men. This is a common theam, I intend not to stay upon it; only, let me tell you, death will overtake us all sooner or later, upon a double account.

First, Because it is appointed.

Secondly, Because it is deserved. It is appointed unto men once to dye (Heb. 9.27.) and all men have deserved to dye, to dye eternally, and therefore much more to dye naturally (Rom. 5.12.) As by one man sin entred into the world, and death by sin, and so death past upon all men for that all have sinned. Now seing the condi∣tion of all men is a dying condition, receive these four cautions.

First, Prepare for death. There is no avoiding it at the long run, therefore be ready to entertain it at last; and, because we

may dye at any time, be preparing for death at all times. How miserable are they who are so old that they cannot live, and yet so unprepared that they are afraid to dye? Job died, and we must: If so, Is it not our wisdome to prepare for death?

Secondly, Submit quietly to the arrest of death. There is no striving with the decrees of God. Our death is under a divine appointment (Eccles. 8.8.) There is no discharge in that war, no priviledge to be pleaded, no exemption, no prescription. Your strength cannot stand against the assaults of death, your prudence and policy cannot find any way of escape from it, nor can your piety or godliness deliver you out of the hands of natural death. As there is no work, nor devise, nor knowledge in the grave whither we are going (Eccles. 9.10.) so there is no knowledg, no device, no wisdom, can keep us from going into the grave, no, not our graces. Grace is as salt to the soul, preserving it from moral corruption for ever: But it cannot keep the body from natural corruption in this world,* 1.677 because our graces in this world are mingled with corruption. Death is domestical to us, that is, we have the seed of it within our selves, we carry it daily in our bow∣els and in our bosomes; therefore submit quietly to it, for there is no avoiding it.

Thirdly, Seing all must dye, get that removed which is the troubler of a death-bed, and the sting of death; get that removed which makes death bitter, get that removed which makes death, the King of terrours, so terrible, that is, sin. This should be our study all the days of our life, to get rid of sin, to be dying to sin daily; because we must dye at last, and may dye, for all that we know, or can assure our selves, any day we live (1 Cor. 13.56.) The sting of death is sin. Whensoever, or in what way soever we dye, it will be well with us, if the sting of death be first pull∣ed out; and whensoever we dye, after never so long a life, it will be miserable, if we dye in our sins; as Christ told the Jews in the highest threat, I go away, and ye shall dye in your sins (John 8.21.) They that dye in their sins, dye a double death at once, a temporal and an eternal death together. And to those who have got the sting of death pulled out, that is, the guilt of sin removed and washed off by the blood of Christ, I would,

Fourthly, Take this caution. If you would have death easie to you, dye more and more to sin daily. Some, who are dead to sin,

may find much life of sin remaining in them; and they who have much of the life of sin in them will never dye easily, they will find strong bands in their death, which, in another sense, some wicked men find not (Psal. 73.4.) While either sin, or self, or the world are lively in us, death will be greivous to us: There∣fore let them who are dead to sin, never think themselves dead enough to it while they live; they who are most dead to sin and the world, have the sweetest and most comfortable passage out of the world. So Job dyed,

Being old.

It must needs be that Job was an old man, when he had lived an hundred and forty years after all his changes before this change came: Why then is it added, he died being old, or being an old man? Surely, to teach us this lesson.

Old age and death cannot be far asunder.

'Tis a truth, young men and death are not very far asunder, youth and death are at no great distance; but when we see an old man, we may conclude, that death and he are very near neighbours. While we see an old man with his staff in his hand, we may say, he carrieth a rapper in his hand, by which at every step he knocks at the door of the grave. There is no man, not the youngest man, that can reck∣on certainly upon one day beyond what he hath, and therefore So∣lomon admonisheth us (Prov. 27.1.) Beast not of to-morrow, for thou knowest not what a day may bring forth. And the Apostle James checks those, who would reckon upon a day, he tells them upon the matter, That they reckon without their hoast (James 4.13.) Go to now, ye that say to day, or to-morrow we will go into such a City, and continue there a year, and buy, and sell, and get gain: And then at the 14th verse, Whereas ye know not what shall be on the morrow; for (saith he) What is your life? it is even a vapour that appeareth for a little while, and then vanisheth away. They that are youngest have not a day, nor an hour in their power to reckon upon; what then have they that are old? We may say of them, They are even past their reckoning. A woman near her time will sometimes say, she hath but a day to reckon; and some will say, they have never a day to reckon: old men may say so, they have not a day to reckon. Young men may dye; old men must dye: Then let old men be much in the meditation of

death, let them be often looking into their graves; their gray hairs that do so, are found in the way of wisdom. Job dyed, being old: There was no longer staying for him in this world. Once more,

Job dyed being old,

And full of days.

There is a twofold fullness.

First, A fullness of satiety.

Secondly, A fullness of satisfaction.

They are full in a way of satiety, who loath that which they are filled with, 'tis burthensome to th••m. They are full in a way of satisfaction, who having enough, are pleased, and desire no more. Some expound this Text of Job, in the former sence, he was full of days, that is, he had a fullness of satiety upon him, he had liv∣ed so long, that his life was a burden to him, he had lived till he was weary of living, his life was tedious and grievous to him. It is said (Revel. 9.6.) In those days shall men seek death, and shall not find it; and shall desire to dye, and death shall flee from them. That which most flee from, some pursue, and it fleeth from them. None are so unfit to dye, as they who upon the account spoken of in that Text, seek death and desire to dye. I do not conceive, that Job was full of days in the former notion, as the stomack may be full of meat and loath it, or be burthened with it, but as having had enough of it, though well liked to the last morsel. And I am sure he was not full of days, when he dyed in the latter notion, as one wearied with the troubles of his life; for all his latter days were a blessing to him, and he blessed in them all: His last days in this world being his best days of worldly enjoyment, he could have no reason upon any worldly account to desire a departure out of the world.

I grant, a good man though he hath not lived many days may be full of days, even to weariness, by reason of his temptations, corruptions, and sins; of which kind of weariness the Apostle speaks (2 Cor. 5.2.) In this (earthly house of the body) we grown earnestly, desiring to be clothed upon with our house, which is from heaven. And upon this account possibly, Job himself might be weary of his life, and desire the death of his body, that he might be delivered from the body of that death. But Jobs

worldly life was as sweet as it was long, he was as full of blessings as he was of days; and therefore, doubtless, he was only satisfied with living, not tired with it: He did not loath his natural life, nor did he hunger after a longer life in this world; he hungred after eternity, not time: He did not hunger after a longer life, as they do who have their portion in this life, how long soever they have lived. A worldly man is never satisfied with living in the world; he never hath his belly full of living here, while he sees he may (as Job might) fill his belly with the good things of this life. But as Job had lived very long, and very well on earth, so he knew there was a better life to be had in heaven; and there∣fore was full of days, both as having had many, and as having no desire after more on earth. As he was not (which David de∣precated, Psal. 102.24.) taken away in the midst of his days; so he was willing to come to the end of his days; and for that rea∣son, might well be said to dye, being old and full of days.

Secondly, These words, so Job died, being old and full of days, may note as his willingness to dye, so the easiness of his death; he was come to a full ripeness for death. Fruit that is fully ripe is soon gathered, and sometimes drops off alone from the tree. Job was every way ripe for death; his body was ripe, he was full of days; his soul was ripe, he was full of grace: surely then his was a spontaneous death, a very sweet way of dying. His natural strength was not much (being old) to make resistance against death; and his spiritual strength was so much, that it caused him to make no resistance against it, or rather at once joyfully to embrace and overcome it.

Thirdly, These words, so Job dyed being full of days, may have this spiritual meaning; His days were full. He did not live empty days, or void, blank days; but as he was full of days, so his days were full, full of good works and holy duties. That mans days are empty, though he be full of days, or how many days soever he hath lived, who hath lived in vanity, and done little good with his life. But we have reason to say, Job dyed full of days, be∣cause his days were full of good done, as well as of good received; he had not a long being only, but a long life in the world, living to good, yea, his best in duty both to God and man. Thus Job dyed being old, and full of days. From this latter part of the verse,

Observe;

First, When a godly man dyeth, he is satisfied with the time he hath lived, he hath his fill of days, he craves no more.

Though no length of this life can satisfie him, yet he is satis∣fied with the length of his life. A godly man in some cases may crave a little more time; He may say, as (Psal. 102.24.) O take me not away in the midst of my days, and (as elsewhere) O spare me a little, that I may recover my strength, before I go hence, and be no more (Psal. 39.13.) Yet this is a truth special∣ly as to good old men (living as Job had done) when they dye, they have had their fill of living. A Heathen said, and he spake it after a heathenish manner;* 1.678 If any God would give me the pri∣viledg to be young again, and to cry in a Craile, I would not thank him for it, I have had living enough. If a vertuous Heathen hath said so by the light of reason and morality; then, doubtless, a godly Christian may much more say so through the power of faith and grace. It cannot be said of all men who dye (as Job did) being old, that they in this notion dyed (as Job did) full of days: For as some godly young men have been fully satisfied with a few days, and have said they have lived as long as they desired, and could say with Paul, We desire to be desolved, and to be with Christ, which is far better (Phil. 1.23.) Yet some old men are very much unsatisfied with their many days; some old men would be young again: This argues they have made but little improve∣ment of their days, or that they have got little, if any thing, of that all their days, which should be the study of every day, an in∣terest in the death of Christ, and so a readiness for a better life. For an old man to wish himself young again, is like one who with great labour hath clamber'd up a steep hill, and wisheth he were at the foot or bottome of it again; 'tis as if a man, who (having been long tost in a storm, between rocks and sands) is got near a safe harbour, should wish himself out at sea again. They have not a true tast, much less, a lively hope of that life which is to come, who would return to this upon such hazardous and uneasie terms?

Secondly, As these words note a readiness or a willingness to dye,

Observe;

A good man is willing to leave this world.

He is not thrust nor forced out of it, but departs; he is not pluck't off, but falls off like ripe fruit from the tree; His soul is not required of him (as 'tis said of the rich man, Luke 12.20.* 1.679) but given up, and resigned by him; he is not taken, but goes out of the world. It is said indeed (Psal. 57.1.) Merciful men are taken away (by Gods commission given to death) from the evil to come; but they are not taken away from (as being unwilling to part with, and leave) any present good. A gracious man hath usually a readiness to dye, in a twofold notion. First, As readi∣ness signifies preparedness; Secondly, As readiness signifies a willingness to dye: And always the first readiness promotes the second. The more prepared any one is to dye, the more willing he is to dye. That man can say, Lord, now let thy servant depart in peace, whose eye of faith hath seen his salvation. We (saith the Apostle, speaking of believers, 2 Cor. 5.8.) are willing to be ab∣sent from the body, that is, to dye. And the word there used sig∣nifies not only the freest choice, but (if I may so speak) the good will or good pleasure of mans will, as it often signifies God's. As a godly man hath a peculiar way of living, so of dying; and the reason of both, is, because he sees blessed eternity beyond time, and himself, by a well-grounded (that is, a Scriptural) hope, a partaker of the blessedness of it.

Thirdly, Note;

They dye full of days, who fill their days, or whose days are full.

That is, who fill their days with or whose days are full of the fruits of righteousness, of faith and repentance, of love and cha∣ritableness. Stephen (Acts 6.8.) was full of faith and power. They dye full of days in old age, who, as it is said (Psal. 92.14.) bring forth (such) fruit in their old age;* 1.680 who dye as Dorcas (Acts 9.36.) full of good works, and almes-deeds which they have done. It was said of a famous Painter, No day past him without drawing a line. A Romane Emperour said, I have lost a day, when

he did no good that day. We may well reckon those days lost in which we do no good, in which we draw not some white line, some golden line of grace and holiness. Then what account will their days come to, who pass not a day, but they draw black lines, filthy lines of sin and wickedness, or whose days are all blotted with the worst abominations of the day they live in? If those days are empty and lost, wherein we do no good, and are not made better; what then becomes of their days, and where will they be found, but in the Devils Almanack, who do nothing but evil, and daily become worse and worse? So then, they only dye full of days, who live doing the will of God, and denying their own; who live mortifying corruptions, and resisting temptations; who live exercising their graces, and answering their duties to God and man: This, this is to live our days, and to dye full of days.

Again, as their days are full, who are full of grace in them∣selves, and of good works towards men; so are theirs who are full of the mercies and blessings of God, especially, theirs, whose days are full of soul mercies and blessings, whose hearts are full of peace with God, full of joy in God, full of assurance of the glo∣ry of God. They whose days are filled with these divine enjoy∣ments, dye full of days, how few days soever they have lived in this world: They who live thus, live many days in one day; they who live thus, have the tast and first fruits of eternity every day; and therefore cannot but be satisfied with their days, be they many or be they few.

He that dwelleth in the secret place of the most high (Psal. 91.1.) that is, who trusteth fully in God for safety by Christ in this world, and for salvation in the next, stands under the shadow and sweet influences of many promises, mentioned in that Psalm for the preservation and prolongation of his life, in the midst of a thousand deaths and dangers; all which are summed up in that promise given at the 16^th or last verse of the Psalm, With long life will I satisfie him, and shew him my salvation. The Hebrew is, with length of days will I satisfie him: Which as it is true, and firstly intended in that Psalm, of a long life here, and hath in that sense been often fulfilled ••o those who trust in God fully: God gives to such not only a present escape from death in a time of Pestilence, but gives them long life, or their fill of living after∣wards

even in this world; yet that which doth chiefly satisfie them, is, that long life, of which the longest life in this world is but a shadow, and to which it is a very nothing. What is this long life? Surely, not a life of an hundred and forty years long, as Job's was. Job was so satisfied with the length of his life, that he was willing to the (as hath been shewed) but Job was not so sa∣tisfied with it, as to take that for his long life. Every man would be satisfied; but what doth satisfie a godly man? what doth he hunger after for satisfaction? Is it after honours? No; Is it af∣ter riches? No; Is it after pleasures? No; Is it after many dayes here? No; What is it then? Nothing can satisfie the hunger of a gracious soul, but life after this life, the long and bles∣ed life of eternity; and that is chiefly intended him in that pro∣mise, With long life will I satisfie him, and shew him my salvation. No length of life can satisfie us, but as in it we have the fore-sights and fore-tasts of everlasting life, or of that long life, which is e∣ternal salvation: With this Job was satisfied, with this the old Patriarchs were satisfied. It is said of Abraham (Gen. 25.8.) He died in a good old age, an old man and full (of years). O•• Isaac also it is said (Gen. 35.28, 29.) He died, being old and full of dayes: both had their fill of time; but that which filled them both, and that which only can fill any, whose lives are yet mea∣sured by time, is the hope of a blessed eternity.

I shall close the Point with an answer to this question; why no more is said of Job, but, That he died being old and full of dayes, whereas in both those places last named, concerning Abraham and Isaac, it is not only said, that they died being old and full of days, but this is added, And were gathered to their people. Abraham died, and was gathered to his people: Isaac dyed, and was gathered to his peo∣ple: Why is it not also said of Job, so good a man, dying full of dayes, and fuller of graces, that he was gathered to his people?

I answer, Abraham and Isaac lived and died among a people, who were (as themselves were) in Covenant with God; where∣as Job lived among the Idumeans, some affirming him to be of the posterity of Esau, others, of Abraham, by his second wife Ketu∣rah: Now all the sons which Abraham had by her, he sent away from Isaac his son (while he yet lived) Eastward into the East Country (Gen. 25.6.) So that it being doubtful (at least) whe∣ther the people, among whom Job lived, were a godly people or

no, and that they were not, being more probable (as was shewed, if not concluded, in opening the first verse of the first Chapter; for this reason I say) we may suppose (for the Scripture determines nothing in this matter) that when the death of Job was spoken of, nothing was spoken of his being gathered to his people. So Job died being old and full of dayes.

This is that Job, who was,

First, A sorrowful man, yea, even a man of sorrows (for a time among men) as some expound his name.

Secondly, A man hated (by Satan at all times) as others ex∣pound his name.

Thirdly, A man highly approved and loved of God, as ap∣pears by the testimony which he gave of him, both first and last.

This is that Job, who was,

First, Famous for the afflictions with which God exercised and tryed him to the utmost.

Secondly, More famous for his patience and constancy under those afflictions and tryals.

Thirdly, Most famous for his wonderful deliverance out of those afflictions and tryals.

This is that Job, who was,

First, Famous for his riches and prosperity.

Secondly, More famous for his vertues and integrity.

Thirdly, Most famous for his victory over Satan in his deepest adversity.

This is that Job, who was,

First, Reviled by his Wife.

Secondly, Reproached by his Friends.

Thirdly, Deserted by his nearest Relations, in the day of his greatest need.

This is that Job, who was,

First, Unjustly accused of, charged with, censured for, the worst of iniquities.

Secondly, Who stoutly maintained his own innocency against all those censures and charges.

Thirdly, Who was clearly acquitted from them all, by the te∣stimony of his own conscience alwayes, and by the testimony of God himself in the end.

This is that Job, who was,

First, Greatly distressed by the malice of the devil, through the permission of God.

Secondly, Mightily supported against the malice of the devil, by the power of God, in all his distresses.

Thirdly, Fully resolved to trust in God with all his heart, though he died under his hand, in never so great distress.

This is that Job, who,

First, In the greatness of his pain, expostulated sometimes with God over-boldly; yet,

Secondly, At the last submitted and humbled himself at the foot of God meekly.

Thirdly, Was honoured as a Mediator for his mistaken friends, and accepted in it by God graciously.

Once more, This is that Job, who,

First, After his restoring, was filled with the blessings of this life.

Secondly, Lived long, even to fulness of dayes, in the full en∣joyment of those blessings.

Thirdly, Died peaceably, and passed sweetly into the enjoy∣ment of a better, of a longer, even an eternal life.

Thus I am come to the end of Job, and to the end of the Book of Job; yet before I end let me leave these five words, as so many Uses of the whole Book of Job.

First, While you live in this world, live in the expectation of, and preparation for changes: Job met with them, and who may not?

Secondly, Be patient under all the troublesom changes which you meet with in this world: Job is your pattern.

Thirdly, Never measure the heart of God towards you, by his hand upon you; judge not of your spiritual estate, by what ap∣pears in your temporal. That was the grand mistake of Jobs friends, and it was his honour to withstand them in it, and to stand fast to his integrity, in the lowest fall of his estate in this world.

Fourthly, What-ever God doth to you, or with you, submit freely to him: So did Job at first.

Fifthly, and lastly, How low soever you are brought, yet hope for a good issue, possibly, in this life, assuredly in that life which is to come. Job found both at last.

To close all, There are examples of two sorts recorded in the

holy Scriptures. First, for caution, To the intent we should not lust after evil things, as they also lusted. Secondly, for imitation, To the intent we should do good things, which they al••o did; and suffer evil things, with the same mind, and in the same manner, as they likewise suffered. Holy Job may be to us an example of caution in some things, for even he had (and who hath not) his failings: He al••o may be an example in many things, how both to do good, and suffer evil. And among all imitable examples (except that of our Lord Jesus Christ, of whom in some respects, Job may be called a type, and the things which hap'ned to him in his sufferings, may be called (as the Apostle useth the word in another case, 1 Cor. 10.11.) types of what hap'ned to Christ in his; I say, a∣mong all imitable examples, except his) this of Job is one of the most emi••••nt in doing, & the most eminent of all in suffering. Let him therefore be our pattern to do and suffer by, our copy in both to write by, our mirror or looking-glass to observe the discom∣posures, and compose the features and motions, both of our out∣ward and inward man by; let us admire and follow his unspot∣ted integrity in morals, his servent zeal about spirituals, his un∣shaken faith, and hope for eternals; let us admire and follow his moderation in a high estate, his contentation in a low estate, his stedfastness with, and for God, in every estate.

He that stayeth in the bare speculation of what is written by inspiration from God in the Text, or of what is written through the help of God, by the study of man in the Exposition of this Book, is like unto a man, beholding his natural face in a glass ('tis the Apostle James his comparison, in the first Chapter of his Epi∣stle to the scattered Tribes) for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was, that is, he forgets his own spots & defects, and suffers them to encrease to more ungodliness: But he that reduceth or brings down his speculation to action at all times, and to a preparation for suffer∣ing, and free s••bmission to the will of God, without any hard thoughts of God, in hard times, and so conforming himself to what he seeth in this glass, continueth in it; this man shall be bles∣sed (as Job was, though not in the same manner as Job was) both in doing and suffering; and after he hath suffered a while, shall be perfected and lifted up far above the reach of suffering, and (which is far better) above the fear of sinning any more for ever.

FINIS.

Notes

• * 1.1

  Multi irato deo exaudiuntur.
• * 1.2

  Ex nube obscu∣ra. Rab. Levi. Ex Nimbo. Bez. Ex procella & venti turbine horrifico.

  Eturbine, i. e. e nube e qua e∣rupit turbo seu ventus turbi∣neus. Pisc. Di nube aliqua praeter naturae ordinem facta. Grot.

  De ipsa caligi∣ne, in qua sc. videtur nobis Deus delitesce∣re. Vatabl.
• * 1.3

  Aerumnoso ho∣mini conformem exhibens aspo¦ctum. Munst.
• * 1.4

  De turbine in∣dignationis in∣dice.
• * 1.5

  Impossibile est deum discere si∣ne deo. Iraen. l. 4. adversus Haret. c. 10. A deo discendum quicquid de deo intelligendum. Hilar. l. 5. de Trin.
• * 1.6

  Rectum est in∣dex sui & obli∣qui.
• * 1.7

  Sumamus exli∣bris divinitus inspiratis soluti∣onem questio∣num. Theod. l. 1. Hist. Eccles. c. 7.
• * 1.8

  Locutione do∣mini blanda dulcedo ejus o∣stenditur, per tempestatem vero potestas ejus metuenda monstratur. Greg. l. 28. c. 2.
• * 1.9

  Perpetuum deo est vulnerare quos vult sa∣nare, percellere quos vult con∣sulari, ostende∣re se maximum cum vult & optimum de∣monstrare.
• * 1.10

  Forma ipsa in∣terrogationis, qua nullum ex∣primitur pro∣prium nomen solet ad con∣temptum perti∣nere & expro∣brationem.
• * 1.11

  Quis ost ille qui sermonibus ••••∣peritis offundit tenebras consi∣lio divino. Tygur.
• * 1.12

  Consilium ab∣solute positum pro consilium Dei, ut sermo pro sermo Dei. Drus.
• * 1.13

  Dum legi v••∣luit quae scrip∣sisset, intelligi noluit quae lo∣gerentur.
• * 1.14

  Cinctus lumbo∣num erit pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coc.
• * 1.15

  Cingulum am∣kulaturi.
• * 1.16

  Cingulum mi∣nistraturi.
• * 1.17

  Cingulum ope∣raturi. Accinctus dici∣tur qui industri∣us & discinctus qui negligens est. Drus. Accingere se ad opus aliquod.
• * 1.18

  Cingulum pug∣naturi. Antiquitas cin∣gulum conse∣cravit. Mart.
• * 1.19

  Appara te ad suturam discep∣tationem. Va∣tab.
• * 1.20

  Arma te nunc armis tuis, sicut vir strenuus ad committendum duellum mecum: Ecce venio ad literarum du∣ellum tecum: Arma te scientiae armis. Cajet. Signanter de praecinctione lumborum facit mentionem, quia per lumbos car∣nalis voluptas intelligitur, quae praecipue ini∣pedit spiritua∣alem auditum. Aquin. In arcano ser∣mone significat libidinis in lum∣bis residentis compressionem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sonat virtutem & fortitudi∣nem, & quod opponitur blan∣ditiis lenociniis & infirmitati faemineae. Ut vir, empha∣tice, animo vi∣riti, promptitu∣dine virili.
• * 1.21

  Notat prom∣ptam & ab om∣ni alia cupidita∣t•• reductam spem. Coc.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et notifica mi∣hi.
• * 1.23

  Sunt quaedam interrogationes, quae non fiunt ut sciatur veri∣tas ab in••erro∣gante, sed ut extorqueatur a respondente vel certo prodatur ignorantia re∣spondentis cu∣jusmodi esse so∣lent magistratu∣um & magi∣strorum interro∣gationes.

  Ironia continu∣atur. Non e∣nim eo inter∣rogaturus crat ut disceret, sed ut doceret, vel ut Job intelli∣geret & fate∣retur se ignora∣re. Coc.

  Ironia sed ami∣ca, ••ua Jobum vult in viam reducere. Merc.
• * 1.24

  Beatus Job post interroga∣tionem verbe∣ris discutitur interrogatione sermonis. Greg.
• * 1.25

  Si propter to mundus tanta fruitur provi∣dentia quanto magis ipse.
• * 1.26

  Quando deus interrogat ubi eras? revocat in mentem Jobo quis sit, & ex quo, & quam brevis aevi. Codur.
• * 1.27

  Antelunares.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In fundare me, vel cum funda∣rem.
• * 1.29

  Aquin. in loc.
• * 1.30

  Anteomnia erat deus solus, ipse sibi & mundus & locus & tempus & omnia. Tertul. adversus Prax∣eam. cap. 5.
• * 1.31

  Aeternitas est interminabilis vitae tota simul et perfect pos∣sessio. Boeth. de Consol. l. 6.
• * 1.32

  Plato in Timaeo.
• * 1.33

  Non magis mo∣veronaturaliter terra, quam qui∣escere coelum potest. Bold.
• * 1.34

  Rationi nihil occurrit, cui in∣nitatur terra, si divinam exce∣peris volunta∣tem. Nazian. Orat. 24.
• * 1.35

  Omnia reposita existimo in ejus potestate, quod voluntas ejus sit fundamentum universorum. Ambr. l. 1. Hexam. c. 6.
• * 1.36

  Si peritu•• sis tantarum re∣rum. Vatab.
• * 1.37

  Ad amussi e∣riguntur parie∣tes.
• * 1.38

  Doman com∣mensuratam. Sept.
• * 1.39

  Quandoquident scitus es. Jun.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mensurare su∣mitur pro men∣sura activa, qua aliquid monsu∣ramus, aut pro re ipsa mensu∣rata.

  Mensuras ejus puta, circumfe∣rentiam seu la∣titudinem & diametrum sive profunditatem. Pisc.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sumitur pro fi∣lo, quod Latomi utrirque ••ffix∣um extendunt in longitudinem muri: App••lla∣tur linea, vel quia ex lino fit, vel quia figu∣ram rectam effi∣cit, quae etiam linea dicitur. Bold.

  Artifices, ne quid indecenter fiat, aut sine proportione re∣gulam adhibent ad omnia diri∣genda.
• * 1.42

  Ad gentem quae conculca∣tur & destruitur a deo lineatim, i. e. paulatim destinitur cum modo & ordi∣ne.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.45

  lis qui nos per∣cunctantur cui∣nam corpori ve∣luti subjecto fundamento tam immensum hoc terrae pondus innitatur, dica∣mus oportet, quod in manu terrae sunt om∣nes fines terrae. Basil. in Psal. 94.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Immersus, in∣f••ous, impressus, hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o••••ulus quod digito vel poti∣us digitus ei infigitur.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basis columna ••ui aliquid in∣nititur, imponi∣tur atque ab ea gestatur.
• * 1.46

  Per literam, in fine additam praecedente Ca∣mets.
• * 1.47

  Videntur obscu∣re significari poli terrae. Grot.

  Lapis anguli, i. e. qui positus est in angulo. Pisc.
• * 1.48

  In fundamen∣tum fundatum. Quae sorte fun∣damenti repeti∣tio significat infimam funda∣menti partem 〈◊〉〈◊〉 out potissimam.
• * 1.49

  Christus dicitur caput anguli quod non solum sit principium, sed f••rtis spiri∣tualis aedificii. Nyssen.
• * 1.50

  Educet lapidem capitis. Heb. Quod instar ca∣pitis promineat, aut quod emine∣at in supremo loco.
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.52

  Monetur Jobus ut exemplo an∣gelorum, dei o∣pera miretur & laudet, non sugillet. Scult.
• * 1.53

  Hieronymus. Gregorius. Beda.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sunt ste••••ae quae∣dam singulares, quae non aliis admistae, solae feruntur. Sydora vero quae in aliquod signum stella∣rum plurium composita ferun∣tur. Macrob. l. 1. c. 14. Matutinas no∣minat meo judi∣cio, quod sub auroram magis splendere vide∣antur Merc.
• * 1.55

  Sydera summo mundi mane, lucentia, mequ•• suo formoso splendore lan∣dantia.
• * 1.56

  Qui mane ali∣quid aggrediun∣tur opus Ma∣tutini dicuntur. Nec minus Ae∣neas se matu∣tinus agebat. Virg l. 8. Idem est matu∣tina astra lau∣dant, atque ma∣ne laudant. Sanct.
• * 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gerundi∣um est a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod inter ali•• canere signifi∣cat, unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c••ntus. Drus.
• * 1.58

  Simul unico concentu, unico consensu.
• * 1.59

  More suo.
• * 1.60

  In caelestibus corporibus am∣plior occurrit dei collaundandi materia; ideo & illis cantus seu laeta procla∣matio seu ova∣tio figurate tri∣buitur. Merc,
• * 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.63

  Acies Angelo∣rum. Chald. Angeli mei. Sept.
• * 1.64

  Signanter a∣stris tanquam inferioribus laudem, Ange∣lis tanquam superioribus attribuit Jubi∣lationem. Aquin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significatur apprabatio illius operis cum gaudio.
• * 1.65

  Quis Haec vox recte 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repe∣titur ••x versu 5. & 6. Drus.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saepe est protegere; ali∣qui legunt ••bs••psu vel. circumsepsit, ac si esset a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sopio, cum si•• a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tego obiego operio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 autem per samech sig∣nificat ungere. Drus.
• * 1.67

  Quis valvat. maris inunxit. Codur.
• * 1.68

  Quaerit domi∣nus a Jobo, quae lucina praesuerit pa∣rentis naturae puerperlo quan do est enixa mare. Id.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exivit cum imp••tu.
• * 1.70

  Ex occulto di∣vinae provi∣dentiae. Aquin. Creavit deus terram non ina∣nem sed gravi∣dam aquis, quae licet eodem temporis mo∣mento 〈◊〉〈◊〉
• * 1.71

  A••gustine.
• * 1.72

  Acr mar•• im∣pendet Graeci optime 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multae enim nebulae solent oriri super ma∣re. Grot.

  Cum mare aliis aquis tanquam vestitu & fasciis circum∣tegerem Jun. Quis illa densa vaporum cali∣gine tanquam fasciis illud in∣volvit. Bez. Nubes passim a poetis dicun∣tur atrae, nigrae spiceae, imò in∣terdum tenebrae & nox. Sanct. Nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ortumesta ver∣bo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod significatin vol∣vere fasciis seu linteolis, quemadmodum solent involvi recens noti in∣fantes. Ezek. 16.4. Pisc.
• * 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et fregi, i. e. decidi v••l de∣crevi••i per ill•• st••tuti•••• ••eum, q. d. de i•••••• de∣cretum meum co••stitui, cum ei limi••es sunt à me praefiniti. Merc. Vocabulum ter∣r•• recte hic sup∣pleri, tum ip∣sa historiae ve∣ritas, tum p••o∣pria figniti••atio v••rbi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evincit: Ita∣que alii n••n recte cum v••rbo illo ••••••••runt v••••m 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebr••••o def••••it prepositio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pisc. Cum difregi pro eo (s•••• terra••••) decreto meo, i. e. Alveos velut ••unas exaravi & circummu∣••i••i. Jun.
• * 1.74

  Et dixi, ei sc. prosopopeia. Di∣cere dei est ju∣bere & consti∣tuere quid fiat.
• * 1.75

  Hebraei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro termino ponunt, ut appa∣ret, Ezek. 41.15. ideo recte 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verti∣tur hoc usque. C••••t.
• * 1.76

  Rabbi Levi.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fluctus recte dicti, quia vol∣vuntur ventis. Et magnos volvunt ad lit∣tora fluctus. Dicuntur etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a fragore vel quod franguntur in littora & scopulos, vel quod inter se colliduntur.
• * 1.78

  Deus non sibi eas rerum leges fixit quas neque∣at ad tempus cum libot mu∣t••re.
• * 1.79

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v••t•• jub••re, o••ess••, exhi∣bere, sister••, in actum & ••o••∣spectum ed••c••∣re. Imperium voluntatis effi∣ca•• intelligitur, quod statim se∣quitur eff••ctus.
• * 1.80

  A••anando la∣tine dicitur ma∣ne, qu••d cum sole man••t dies ab••••ience.
• * 1.81

  Cum dixit, A diebus tuis, Ostendit id an∣tequam ille na∣sceretur factum esse, & perpe∣tuum illum na∣turae ordinem in manu dei esse non hominum. Merc.
• * 1.82

  L••x diunt Physici est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu qua∣litas corporis ••ucidi.
• * 1.83

  Possunt exitus matutini & v••spertini sumi pro hominibus qui h••bitant ubi exit dies & ubi exit nox, i. e. pro Orientalibus & Occidentali∣••••••.
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S••ir•• 〈◊〉〈◊〉 au∣••••r••••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mane & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aurora d••ss••runt: Nam prima dici 〈…〉〈…〉 di••tum 〈…〉〈…〉 h••c a nigri∣•• 〈◊〉〈◊〉 specio ut vid tur. Nam 〈◊〉〈◊〉 res sub di∣••••rulo apparere in••ptur•• nigri∣c•••••• vi••entur C••c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 E••t nigresc••re, bin nigrescen∣tem lucem scil. diluculum sig∣nificat. Sol varie nec uno loco oritur; quotidie ejus lo∣••••s mutatirut sol ascendit aut descendit in sig∣nis Zodiaci. Merc.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ʋt apprehende∣ret. Rab Sel. Jarchi.
• * 1.87

  Ʋt extrema•• terrarum oras radiis quasi toti∣dem digitis injectis prehen∣det. Bez. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Non tam phrasi poetica quam Hebraismo alae tribuuntur ter∣rae. Pined.
• * 1.88

  Lux orat terrae tanquam pall••i apprehendit, & ita impios ex∣cutit. Rab. Solom.
• * 1.89

  Mane judicia exercebantur. Drus. Grot. Sensus horum verborum è, ut improbi die ex∣orto trahantur ad judicia, ac ita terra excuti∣antur. Pisc.
• * 1.90

  Odit lucem q••i turpiter agit.
• * 1.91

  Lux inimi••a propirquat. Virg.
• * 1.92

  Bolduc.
• * 1.93

  Locus difficilis est, & quo in extricando, si aliquis dixerit aliquid vorisimile, a benigno lectore respuendum non est. Sanct.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sicut lutum sigilli, i. e. cui sigillum imponi∣tur. Genitivus adjuncti. Pisc.
• * 1.95

  Terra ad Solis ex••ntum immu∣t••ta, novas infi∣nitus rerum a∣sp••ctabilium formas, inst••rlu∣ti, quod siguli a••bitrio effirgi∣tur recipiet, quibus tanquam vesto versicolo∣ri induatur. ••ez.
• * 1.96

  Hoc hemisti∣chium imperso∣naliter accipio. Sistent sc om∣nes res tan∣quam cum ve∣stimento, i. e. ornatissina om∣nia lucis bene∣ficio apparent, Coc.
• * 1.97

  Ʋt ea mutata sicut argilla si∣gillari, sisteren∣tur (illi) vel•••• indumento (ob∣ducto) Jun. i. e. ut cohibe∣rentur improbi à pergendo & sceleribus suis promovendis, tanquam si ob∣volverentur panno vultus aut pedes ipso∣rum ut sequ••ns versus amplius explicat. Jun. Ʋt mutetur ea sicut lutum cui sigilluxi impri∣mitur; & si∣stentur (illi) tanquam (ve∣lati) indumen¦to. Ʋt moris erat velari sontes. Pisc.
• * 1.98

  Deus lucem subducit im∣piis, i. e. vita illos orbat; Frangitquo eo∣rum superbiam & tyrannidem. Codur.
• * 1.99

  Cadunt impii à foelicitate sua, & vires (id significat brachium ex∣celsum) debi∣litantur•••• red∣duntur infir∣mae. Vatabl. Brachium ela∣tum est po••en∣tia & superbia impiorum. Pisc.
• * 1.100

  Damnabitur ad mortem & qui∣dem cruciabi∣lem, qualis est in rota fractio. Grot.
• * 1.101

  Observa in vo∣ce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc versiculo & v. 13. lite∣ram צ in Bib∣liis magnis & ••••empl. emen∣datis suspensam esse, i. e. non eodem tenore cum aliis scri∣ptam sed supra caeteras sursum versas pender•• hoc modo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod forsun mysterio non caret, quasi lux impiis & totus eorum splendor sit in suspenso non stabilis. Merc.
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Numqu••d in∣gressus es, vel penetr••st••?
• * 1.103

  Opartet judi∣cem nosse ea de qui••us judica∣•••••• us est: tu vo•••• judicas de operibus mo is, cum ea non noris. ••atabl.
• * 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad plor••ta, i. e. lacrymas m••ri••. Drus.
• * 1.105

  Aliqui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fluenta, non a flendo, sed a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perplex∣••m esse dedu∣cunt. Et red∣dunt perplexita∣tes m••ris. Sen∣sus eodem reci∣dit, sed Gram∣matica magis quadrat ut a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flevit destectatur. M••rc.
• * 1.106

  M••re dicitur J••mim voce deducta à Mai∣im transpositis quibusdam lite∣ris.
• * 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abys∣sus, vorago, altittulo, expers fundi.
• * 1.108

  Et in novissimis abyssi deambu∣lasti Vulg. i. e. in infimis ejus partibus. Aquin.
• * 1.109

  Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nificat aliquid quaerere & in∣vestigare usque ad fundum & n••vissimum.
• * 1.110

  An ad dimeti∣endum abyssum ambulasti. Heb. in investigati∣one, i. e. ad in∣vestigandum. Codurc.
• * 1.111

  Profunditas maris rei ob∣scurissimae & ignotissimae hu∣manae intelli∣gentiae soli deo perspectae sym∣bolum.
• * 1.112

  Profundum m••∣ris deu•• ingre∣dit••r, qu••ndo visitare mentes etiam press•••• sceleribus non dedignatur. Greg. l. 29. c. 7
• * 1.113

  Num illius pro∣funda, quae verè dixirim mortis regiam, &c. rimatus es. Bez.
• * 1.114

  Portae mortis sunt causae cor∣ruptionis, quan∣tum advirtutes corporum ••••le∣stium. Aquin. in loc.
• * 1.115

  Per portas mor∣tis int••lliguntur loca subterra∣neana, eò quòd ibimortui se pe∣liuntur. Pisc. Dicuntur portae mortis, i. e. mortuorum.
• * 1.116

  An nosti quae fiunt in visce∣ribus terrae. Vatabl.
• * 1.117

  Portae mortis & umbrae mortis sunt ea loca, ad quae vi∣vus non pene∣trat, quae nulla lux ••••radiat, &c. Coc.
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. Sic terram ele∣gantèr circum∣loquuntur; n••m qui quid sub coelo ••••re••, ter∣ra est, ••er ter∣ram ambit. Drus.
• * 1.119

  Terrae latitudo hoc in loc••, est universus ter∣rae ambitus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pluralis a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lati∣tudo In qualibet re major dimens••o voc••tur longi∣tudo, minor la∣titudo. Aqui••.
• * 1.120

  De Geographia dabo operam ut tibi satisfa∣ciam, sed nihil certi polliceor; magnum opus est. Cicero ad Atticum. l. 2. ep. 4.
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In qua terra. Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ʋbi via in quae habitat, scil. ••¦post viae & itineris spatium emensum.
• * 1.122

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est ad quietem & noctem tra∣ducendam ali∣cubicommorari.
• * 1.123

  Forvide Titan obitus pariter tecum Alcides vid it & Or∣tus; novitque tuas utrasque domos. Sen. in Herc. Act. 4. Alludere vide∣tur ad signorum Zodiaci spatia, per quae Sol cursum suum perragit, quae ab astrologis Mansiones vel Domus solent appellari. Itáque Zona il∣la sive fascia Zodiaci in cujus medio protenditur ec∣cliptica est via solis, qui in tot habitare domus dicitur, quot in illa sunt signa. Bold.
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vi•• habet ac∣cipiendi quasi m anu.
• * 1.125

  Nihil movetur quod non dedu∣catur ipsa dei manu & pote∣state. Si ille manum non ad∣moveat, immo∣ta iners jacebit & squalebit naturae.

  Potentissimus deus capit so∣lem, accipit te∣nebras, ducit∣atque reducit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.126

  Hic sat lucis. Oecolampa∣dius.
• * 1.127

  Habesnè cog∣nitum tempus quo nasceboris. Tygur.
• * 1.128

  Annocissimus es.
• * 1.129

  Triduo natus. Si harum re∣rum vias te nos se dixeris, item dic te tunc ex∣titisse. Chrys. Olymp.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thesaurus A∣spotheca, prom∣ptuarium.
• * 1.131

  ••undi calami∣tas grando.
• * 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Per sin sini∣strum prohibe∣re significat. Merc.
• * 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tempus oppor∣tunum occasio.
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad tempus ar∣ctum vel Angu∣gustiae.
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in tem∣pus hostis. Sept.
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Praeliuci.
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à radice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vesci.
• * 1.138

  Gigantes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicti.
• * 1.139

  Heu prodigia ventris! ••li nivem illi gla∣ciem potant, paenasque mon∣tium in volup∣tatem gulae vertunt. Plin. l. 19. c. 4. l. 31. c. 3.
• * 1.140

  Onimium di∣lecte dei, cui militat aether. Et conjurati veniunt ad classi••a venti. Claudian. Euseb. Eccl. Histor. l. 5. c. 5.
• * 1.141

  Joseph. lib. 3. Antiquit. Ju∣daicarum. c. 6.
• * 1.142

  — Armamenta∣ria Coeli. Juven. Satyr. 16.
• * 1.143

  Qua parte lux fulguris erum∣pat. Tygur. Qua parte e∣rum••at ignis. Bez. Rab. Levi.
• * 1.144

  Qua ratione fi∣unt corescatio∣nes fulgura procellae ven∣torum concerta∣tione nisi per me. Jun.
• * 1.145

  Potest de luce proprie accipi quatenus ill•• sic in tempesta∣te dividitur, ut in aliqua coeli nubes luceant, & lux salis omicet in aliis densis tegatur nubibus. Scult.
• * 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ventum Orien∣tálem seu tren∣tem subsolanum signifi••at & per synechdochen hic omnem ventum. Sanct. Eurum ventum vehementissi∣mum loco om∣nium ponit. Scult. Sol dicitur ventorum pater & eurus dici∣tur subsolanus & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. quod sit sub re∣gimine solis.
• * 1.147

  Quis dedit im∣bri vehemen∣tissimo cursum. Vulg 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rivus, Pelagus nomen habet quod ex illo di∣vidantur & deriventur flu∣mino,
• * 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ductus aquae.
• * 1.149

  Quis nisi ego cursum dat a∣quis è coelo de∣fluentibus, ve∣luti percanales ab hominibus manu-factos? Homines suos Aquae-ductus per terram effi∣ciunt, sed deus per aerem & nubem distri∣buit. Merc. Inundationem aquarum non terrestrium, sed &c. Merc.
• * 1.150

  Dii multa in∣gratis tribuunt; sed illa bonis paraverant, contingunt au∣tem etiam ma∣lis, quia sepa∣rari non pos∣sunt. Nec pote∣rat lex casuris imbribus dici, ne in malorum improborumque r••ra deflue∣rent. Sen. de ••enef. l. 4. c. 28.
• * 1.151

  Viam Tempe∣stati. Complut, Et Vtam N••m∣bo sonoro. Jun Pisc. Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic tantum occur∣rit & Zech. 10.1. Ʋbi est numero plurali.
• * 1.152

  De pluvia & fulmine conjun∣ctim agit, ea quasi miscens, quia mirabile est ignem inter aquam ardere. Scult. Rain or wa∣ter puts out fire; but God can produce fire in the midst of wa∣ter.
• * 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à peste & morte. q. d. etiam in locis pestiferis & incultis curan∣dum praebet se deus providen∣tissimum.
• * 1.155

  Nemo aratorum in Egypto re∣spicit coelum. Sen. l. 4. Natur. quest. c. 2. Plinius in Pa∣negyr. Te propter nullos tellus tuo postulat imbres Arida, nec plu∣vio supplicat herb•• fovi. Tibul.
• * 1.156

  Vapores pl••vi∣osi elevantur maximè ex lo∣cis ••umidis; un∣de si••ubes & pl••viae non im∣pellerentur à ventis sequere¦tur, quòd nun∣quam in lo••is siccis plueretur. Aquin.
• * 1.157

  Satius est pro∣desse malis propter bonos quam bonis ••cesse propter malos. Sen. de Benef. lib. 4. cap. 28.
• * 1.158

  In deserto plu∣ere est verbum dei gentilitatè praedicare. Greg. l. 29. Moral. c. 16.
• * 1.159

  Inviam & de∣solatam. Vulg.
• * 1.160

  Ʋt riget ad sa∣tietatem usque.
• * 1.161

  Ʋt impleret, &c. Vulg. Satur dierum & plenus die∣rum synonyma sunt. Drus.
• * 1.162

  Sic sterilitas agrorum divi∣tiae & fertili∣tas est deserti.
• * 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 E••itum germi∣nis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pro∣prie herba rene∣ra. Exitum her∣bae vocat her∣bam primúm è terra prode∣untem. Drus.
• * 1.164

  Si quis alium praeter Deum pluviae patrem quaerat, is erit vapor qui ex humidis locis entractus e•• a∣levatus a Solo concrescit in ne∣bulam aut nu∣bem, et inde a Sole repefactus liquescit et sol∣vitur. Sanct.
• * 1.165

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Chal et de vi∣ro et de muliere dicitur; et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gene∣ravit in Hiphil de viro tantum. Merc.
• * 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Guttas tantum hic ex∣tat. Sunt qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exponunt quasi fluctus; quod in magna abundantia flu¦ctuum more ros effundatur. &c. Merc. Ros est vaporis terrae propinqui noctú{que} resrige∣rati in aquam concretio.
• * 1.167

  Vapores sereno tempore medi∣um aeris regio∣nem ascenden∣tes resolvuntur frigore in gut∣tas tenues. Arist. l. de mund. c. 1. Plin. l. 2. c. 60.
• * 1.168

  Ros in vellere, Christus in virgine. Rupertus in Hos. 14.
• * 1.169

  Concordia par∣vae res cres∣cunt, discordia magnae dila∣buntur.
• * 1.170

  Clemens A∣lexandrinus, l. 5. Strom. Docet Deum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ab Orpheo vo∣catum.
• * 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gelu. Radix, evulsit pilos; quia gelu terram grami∣ne, arb••res plantasquefolits dejectis quasi glabrat.
• * 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Texit, operuit.
• * 1.173

  Ʋnde pruinae nomen, è peru∣rendo, quod fruges perurit, & vocant Car∣bunculatio∣nem.
• * 1.174

  Nives in Chry∣stallum duran∣tur. Plin. l. 37. c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Aqua fri∣gore con••reta.
• * 1.175

  Strabo l. 2.
• * 1.176

  Danubius ripas golu jungit du∣ratusque glacie ingentia tergo bella transpor∣tat. Plin. in Panegyr.
• * 1.177

  Concrescunt su∣bitae currenti in flumine crustae. Ʋndaque jam tergo ferratos sustinet orbes, puppibus illa prius patulis, nunc hospita plaustris. Virg. l. 3. Georg.
• * 1.178

  Quasi ligata & captivata esset.
• * 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.180

  Heyl. Geog.
• * 1.181

  ••fficit quidem Sol accessu & recessu suo istas anni tempesta∣tos, sed habet praeterea adjun∣ct••s & adju∣vantes causas. Merl.
• * 1.182

  Pleiades sunt septem stellae, q••ae ortu suo primae naviga∣tionis tempus ostendun ••••unde Graecis dicun∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est navi∣gare, Vergiliae Latinis à vero quo tempore oriuntur.
• * 1.183

  Fructus delica∣tos. Pagn.
• * 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est deli∣ciari, aut vo∣luptate & de∣liciis abund••••e.
• * 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.186

  Vergiliae, quasi veris vigiles.
• * 1.187

  Qui negat esse Deum spectet modo fidero c••li. Sidor•• qui spe∣ctat non negat esse Deum.
• * 1.188

  Tune coeli & naturae ordinem immutabis, ut quod Astrum Pleiadum sol vit constringas aut quod Ori¦on constringit, solvas Merc.
• * 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est incon∣stantem & va∣rium esse, quasi signum quod inconstantiam & perturbatio∣nem aeris effi∣ciat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aut attrahen∣tia Orionis aperies? Drus. Aut Lora Ori∣onis dissolves? Jun. Vox Hebraea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 traxit. Funes ejus sunt operationes, quibus tempe∣states velut furibus attra∣bit, & frigore constringit terram, Scult. Sidus hoc ori∣tur in principio hiemis, & ter∣ram tanquam loris constrin∣git, Pisc. Nimbosus Ori∣on, Virg.
• * 1.190

  Sunt collectio∣nis syderum, quae usus obti∣nuit, ut vocen∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi parva animalia alii vero dicunt signifi••are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sydereum canem Chrysost. apud Orus.

  Colligunt qui∣dam hic Maz∣zaroth esse quod ibi dice∣batur penetra∣lia Austri. Merc.

  Remotiora si•• na Heb. se∣parationes, i. e. sidera à nobis qui sub polo arctico degi∣mus (ut Jobus) separata; sic autem vooan∣tur sidera me∣ridionalia quae oriuntur in principio aesta∣tis, Pisc.
• * 1.191

  A radice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 duxit placidè & sensim sicut pastoroves. Arcturus est stella insignis, quae oritur in principio Au∣tumni: Hebraei putant esse sep∣tem stellas quae semper appa∣rent in nostro hemisphaerio, à congregatione sic dictas; nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est con∣gregatio, Merc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sive Cy∣nosura supra alias stellas in apice caeli, tan∣quam mater in alto supra fi∣lios suos sedens cum iis certissi∣ma ratione cir∣cumducitur, Coc.
• * 1.192

  Plin. lib. 7. c. 24. Valerius Maximus lib. 3. c. 7.
• * 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.194

  à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praefectus, ideo non nemo prae∣fecturam vertit. Drus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod Augusti∣nus interpre∣tatur commuta∣tiones coe••i.
• * 1.195

  Ponere domi∣nium est facere ut dominetur, & quasi domi∣num constitue∣re. Ho•• homo non facit, sed solus Deus. Drus.
• * 1.196

  Qui simplicitèr judicat & sen∣tentiam pronun∣ciat dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sed exe∣cutor, qui judi∣catum exequi∣tur & cogit re∣fractarios obe∣dire sententi•••• judicis dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.197

  Numquid de∣scendet ad te pluvia imperio ••u••? Vatabl.
• * 1.198

  Ʋt reverentia tibi dicent ad∣sumus, Vulg.
• * 1.199

  Sapientia non tantum in cor∣de••sed & in re∣nibus aliquo modo posita est. ie. Quòd omnis hominis affe∣ctus à divina quadam sapien∣tia irradietur. Coc. Renes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocantur, ut quidam volent quia sunt obli∣tae adipe. Drus.
• * 1.200

  Quis posuit, &c. insinuans se de illa sapi∣entia lequi, quae nec co-ope∣rante ratione, nec industria humana, nec per ullam disci∣plinam ••quisi∣ta est. Janson.
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••pp••lla∣tio est cordis vel mentis, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est prospicere unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 picturae quae prospiciuntur dictae, & me∣taphortcè pi∣cturae seu pro∣spectus cordis i. e, imaginatio∣nes seu species reri••, quae ve∣••uti in corde pinguntur, vel à delineatione conceptuum animi. Merc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thar∣gum interpre∣tatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cordi, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est prospi∣cere•• sic voca∣tur cor, quia speculatur & considerat om∣nia, Drus. Quisdedit gallo intelligentiam? Vulg.
• * 1.202

  Talmundici in Judaicis pre∣cationibus di∣cunt at docent cum gallus ca∣nit dicendum esse, Laude∣tur qui gallo dat intelli∣gentiam.

  Gallus enim haud dubio non aliunde quam à Deo didicit noctis momenta dis••ernere pro∣clivius tamen estut pro corde exponamus, Merc.

  Plin l. 10 c. 21. Cantavit Gal∣lu•• non ut tem∣pora distingue∣ret, sed ut pe∣trus paenitere••, Ambros.
• * 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.204

  Quis tam pru∣denter fecit? caelus eo nume∣ro quo sunt, Vatabl.
• * 1.205

  Quis sapphiri∣nas effecit nu∣bes sapientia? Jun.
• * 1.206

  Hunc interpre∣tationem po∣stul••••e videtur antithesis quum additur, & la∣genas coeli quis collocet, q d. quis ••oelum num ••••renum ac sulum, nunc verò nubilum reddat, Pisc.
• * 1.207

  Con••entum coeli qun dormire faciet, Vulg. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per quinque puncta significat N••h∣lium, in stru∣mentum musi∣cum utri simile & habens chordas quae pulsantur.
• * 1.208

  Voce•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••••••o sermen∣t••ti••••m ••er∣bo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qu••d ••••gnificat, ••••rmentari atque int••mes∣cere, E. Pisc.
• * 1.209

  Humore aquae terrae puries continentur, & uniuntur quae ante disjunctae fuerant, Merc. Ʋt perfusio sit formentandae terrae, ut con∣glutinentur glebae, Jun. Trans, I. e. ut terram quum pulve∣rulenta est, ab ariditate im∣missis pluviis sermentet ad glebarum com∣••agem & re∣rum ex ea nas∣centium ali∣mentum, Jun.
• * 1.210

  Ego qui omnio justa dispensa∣tione procuro, circa te tantum O Job videbor injustus. Philip.
• * 1.211

  Ʋt dis••at Job Deum non sae∣vum esse in suos, qui tam beneficus sit in feras. Chrysost
• * 1.212

  Purchas Pilgr.
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leoni vetulo, qui viribus de∣ficientibus non amplius potest venari; sed à juvenibus cap∣ta praeda, rugi∣tu eum ad par∣ticipationem praedae vocan∣tibus, alitur. Aelian. l. 9. Histor. Ani∣mal. c. 1.
• * 1.214

  Nunquam in lo∣cis patentibus fugit aut me∣tuit, pedeten∣timque disce∣dit. Arist.
• * 1.215

  Leoni tantum ex feris cle∣mentia in sup∣plices. Plin. l. 8. c. 16. Satis est pro∣strasse Leoni. Vigilans oculus sceptro imposi∣tus perpetuae vigiliae symbo∣lum est.
• * 1.216

  Leo est animal carnivorum & saevum; est & voracissimum & repletus duos tresvè dies jejunat. Arist. Histor. Animal. l. 4. c. 5. & l. 8. c. 16.
• * 1.217

  Christus Leo propter forti∣tudinem, diabo∣lus propter seritatem. August. Ser. 46. de diversis.
• * 1.218

  De Leone ho∣minis hospite, & homine me∣dice Leonis. Vide Gellium, l. 5. c. 14. & Aelian. l. 7. cap ult.
• * 1.219

  Verum est no∣men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣terdum signifi∣care catervam, sed quum de hominibus ser∣mo est P••rde catervam a∣rundinis, i. e. hastatorum, Pisc.
• * 1.220

  Anima pro ap∣petendi facul∣tate.
• * 1.221

  Basil. Hom. 9. in Hexam. Ambros Hex. l. 6. c. 3.
• * 1.222

  Leo vetulus qui viribus deficien••ibus non amplius, Potest vonari a juvenibus praeda capta, rugitu eum ad participatio∣nem praedae vocantibus, alitur, Aelian. l. 9. de natura animal. c. 1.
• * 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deprimit gestus hominis insidiantis alicui, Drus.
• * 1.224

  Tempus e••a•• rerum.
• * 1.225

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notat indulgen∣tissimam crea∣toris providen∣tiam, non solum necessaria sed etiam us{que} ad delicias.
• * 1.226

  Corvus in He∣braeo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dictus à colore nigro. Graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 crocitare.
• * 1.227

  Zorom. l. 4.
• * 1.228

  Avis inauspi∣cata.
• * 1.229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est opem & salutem in∣genti vocisera∣tione postulare. Clamor ob ne∣cessitatem emis∣sus, petitionem imitatur. Theodoret. Non novit om∣nino invocare Deum nisi ani∣ma rationalis. August. in Psal. 136. Ego haud secus exauditos pas∣co, quam si ad me vociferen∣tur. Bez.
• * 1.230

  Chrysostomi sententia est n••n obullam a••boris spe∣ciem, sed ex ip∣sa parentum crudelitate pul∣los adhuc im∣plumes negligi & deseri. Illis naturae author dignam vicent rependi imperat; nam fi∣lit genitores s••os in senectu∣te minime a∣lunt. Ʋt Aelia∣nus dixit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.231

  Dicitur, quòd corvus pullos non pascit, do∣nec suos depre∣h••ndens plumis ••••grescere vi∣derit, unde sep∣tem diebus iis cibos non mini∣strat, sed à Deo suste••tantur per naturalem vim iis indi∣••••m. Aquin. Sed apud au∣thores historiae n••turalis hujus re testimonium vix invenitur. Lege Arist. l. 9. Hist. Animal. c. 31. Plin. l. 10. c. 12. Aelian. l. 15. c. 39 Hiero∣nimus ad illud (Psal. 147.9.) ex Philosophorum sententia ait, è coeli rore vivere corvorum pul∣los derelictos.
• * 1.232

  Locis arctio••i∣bus, ubi non satis cibi pluri∣bus sit, duo tan∣tum incolunt; & suos pullos cum jam pote∣stas volandi est primum nido ejiciunt deinde regione tota exp••llunt. Arist. l. 9. de Histor. animal. c. 31.
• * 1.233

  Haec & se∣quentia verba per Synecdo∣chen intelli∣genda sunt, pro eo quod est to∣tam admini∣strationem ea∣rum obtinere. Jun.
• * 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tempus opportunum seu idoneum.
• * 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rupi∣capra à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scandit, ascen∣dit, quòd mon∣tes & rupes ascendit.
• * 1.236

  Pendentem summa capre∣am de rupe vi∣debis.

  Casuram speres decipit illa ca∣nes. Martial. Ibices quasi avices, eò quòd instar avium ardua & ex∣celsa teneant.
• * 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbum ipsum quod d••lere significat su∣m••tur pro par∣turire. Merc.
• * 1.238

  Gregor l. 30. mor. c. 16.
• * 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 solicitu∣dinem & dili∣gent iam Con∣notat.
• * 1.240

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cerva
• * 1.241

  Mas cum pin∣guerit, longè secedit, ut qui pondere suae corpulentiae capi se posse facile sentiat. Aristot. l. 9. c. 5. de natura animalium.
• * 1.242

  Cum su•• ami∣s••••it arma, ca∣vit ne inermis reperiatur. Arist. ubi su∣pra.
• * 1.243

  Menses qui hic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u••••an∣t••r à Laina; menses enim Hebraeorum Lunares crant.
• * 1.244

  Aliquando anniculae sem∣per binae & pariunt octonis annis. Plin. l. 8. c. 50.
• * 1.245

  Octonis monsi∣bus serunt p••r∣tus. Plin. l. 8. c. 32.
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè findo, diffindo, trajicio.
• * 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.248

  Tunc officis ut cervae quae alioquin aeger∣rimè essent pa∣riturae commo∣dius pareant? dum ante par∣tum purgantur herba quadam quae Seselis di∣citur faciliore ita utentes ute∣ro Jun.

  Plin. l. 8. c. 32. Arist. l. 9 de Histor. animal. c. 5. Cicero l. 2 de nat. Deorum.
• * 1.249

  A partu duas habent herbas quae Aros & Seselis appel∣lamur. Plin. l. 8. c. 32.
• * 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Signifi∣cat aliquando valere & inco∣lumem esse. Licet matres difficilem ha∣bent partum, filii tamen salvi & inco∣lumes sunt, be∣ne{que} valent, alii pingues∣cunt. Drus. Facti sumu•• sicut consolati, melius quam ab aliis somnian∣tes, &c. Bold. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ager un∣de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sera agrestis. Sed hic est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod in lingua Chaldaeorum extra denotat; unde Barbarus geninalis syl∣labis. Drus. Mira est pro∣videntia Dei in subulonum & himulorum nutricatione, qui nullo custo∣de, nullo opilio∣ne reguntur sicut vituli haedi vel agni, ta∣men pingues∣cum. Codrec.
• * 1.251

  I•• hunc sinem haec allata sunt ut ostendoretar, haec e•••• sola Dei providen∣tia fi••ri, ••••n ••il•• humano in lustri••. Merc.
• * 1.252

  Arist. l. 9. de ••••••••t. Animal, c. 5.

  Quòd pulcher erat & nemine indigeret voca∣tur cervus e••••issus.

  Editos partus exercent cursu, & sugam me∣ditari docent, ad praecipitia ducunt s••ltum∣que docent. Plin. l 8 c. 32.
• * 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.254

  Liberum s•••• ab hominibus, i••a ut in eorum po∣testate non sit. Drus.
• * 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unde se∣rus & ferae. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multiplicare, augere, fructi∣ficare, quòd foecundiores so∣lent esse ferae, quam doma∣sticae ani∣mantes.
• * 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quod promde vide∣tur aliud ani∣mal ab Onagro, non tamen mul∣tum differens Grot.

  Aliqui vertunt Onagrum & Alcen, quae sunt equorum & asinorum agrestium ge∣nera.

  Distinguit in∣ter Onagrum & Alcen. Plinius lib. 8. c. 15.
• * 1.258

  Q••id pr••dest solitudo corpo¦ris, si defuerit solitudo cordis. Greg. lib. 30. cap. 23.
• * 1.259

  Deus sit aut bellua oportet, qui posset in so∣litudine vive∣re. Aristot.
• * 1.260

  Ansignis meta∣phora ad no∣tandum indo∣••itam naturam.
• * 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Copia. ie. opes & di∣vitiae, q. d. nihil appetit ex abundantia ex∣uperantiavò civium.

  Malit in steri∣libus locis ra∣ram & malam herbam quaere∣re, quam in urbe servire pro vi∣ctu copioso.

  Gerit ergo pau∣pertatis imagi∣nem, cap. 24. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quere∣lam ejus qui tributum colli∣git. Sept.
• * 1.263

  Vocatur autem Exactor, non modo qui tri∣buta exigit, sed q••i p ras ••r∣get. Drus.
• * 1.264

  Investigatio montium (est) pascuum ejus, i. e. quicquid in montibus inve∣stigari potest, id ei pabuli loco est. Bez.
• * 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod alium esso significat. Mo∣noceros unicum habet cornu, sed alium, unde appellatio ejus.
• * 1.266

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 70. Ʋnicornu. Lat.
• * 1.267

  Arist. l. 2. de Hist. Animal. c. 1. Plin. l. 8. c. 21. l. 11. c. 37.
• * 1.268

  Numquid volet Rhinoceros servire tibi? Vulg 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aquil.
• * 1.269

  Basil. in Psal. 29.6.
• * 1.270

  Cornu ad saxa limato, praepa∣rat e pugnae. Plin. l. 8. c. 20.
• * 1.271

  Namque gra∣vem gemino cornu sic extu∣lit ursum, Jactat ut impo∣sitas taurus in astra pilas. Mart in suo Amphithea∣tro Epigram. 22.
• * 1.272

  Asperrimam fe∣ram. Plin l. 8. c. 21. Aelian. l. 7. c 3. S••••l. Ex••••••••t. 205. Ge••••••er.
• * 1.273

  Hanc se•••• viv••m ••eg••••t c•••••• Id ••••bi supra.
• * 1.274

  Singularis nu∣merus, ibi po∣situs est pro numero multi∣tudinis, ut sit unicornis pro unicornium; sic arbor ponitur pro arboribus, rana pro ranis, &c. Drus. Conf••sio nume∣rorum in h••c lingua frequens est. Merc Coesar Scali∣ger, dicit se vidisse mono∣cerotis cornu, & quidem di∣versi coloris, unum suffulvum unum sublu∣teum, &c.
• * 1.275

  Pansoni as in Phocicis.
• * 1.276

  Bocha••tus par∣te poster. l. 3. c. 27.
• * 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voluit propensa ani∣mo suit unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pater, à propensa vo∣luntate erga liberos.
• * 1.278

  Num acquiescet aut consentiet ex suapte na∣tura, ut tibi subjiciatur?
• * 1.279

  Naturam ex pelias furca licet usque recurret. La••pus pilum non antevum mut••t.
• * 1.280

  Quòd non omnia anima∣lia homini ser∣viunt signum est & po••na peccati.
• * 1.281

  Moratur ad praesepe D••mi∣ni, qui verbo Dei audiendo indesinenter d••t operam. August.
• * 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè funis densus, & crassus cu∣jusmodi est lo∣rum quo boves aut equi ad arat••um ligan∣tur. Drus. Fune suo forte vau in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 paragogicum est, qu••le in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 filius, aut fune suo dicit, quia tunc ipsius erit, cum eo Vincietur. Drus.
• * 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 porca, terra inter duos sulcos clata porcam appellant, vel quòd frumenta porriga••, vel quòd aquam porro arceat. Drus. Sulcus, porca, & lira, sunt arationis par∣tes.
• * 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Propriè significat vigo∣rem illum cor∣poris animalis, qui consisit in humido radi∣cali.
• * 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Labor, à radice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 la∣boravit, defa∣tigatus fuit.
• * 1.287

  Fruges tuas la∣bore tuo par∣tas. Pisc.
• * 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hiphil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credi∣dit fisus est. Credere in Deum, & cre∣dere Deo, syno∣nyma sunt, re∣peritur etiam credere in Deo. Drus.
• * 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod red∣dat, Mont rela∣turum esse. Jun.
• * 1.291

  Credesnè quod relaturus sit somen tuum ad terras tuas? Vatab.
• * 1.292

  Num credes ei, quod dum hu∣mum tuam ei arandam com∣mittis, ita aptè eam arare pos∣sit ut tandem reddat tuam se∣mentem, vel ut ex ejus labore proveniat & crescat seges ut tandem de∣metatur & in aream deporta∣tur ad trituran∣dum. Merc. Sperandum non est ut ager à Monocerote subactus semen∣tem acceptam cum usura red∣dat. Sanct.
• * 1.293

  Habes in Mo∣no••orote exem∣plum fidei ro∣bustae & ge∣nerosae omnem servitutem dia∣boli, & mundi aspernantis, & utrique impa∣vidè resistentis. Coc. Quod nullis hominum viri∣bus in servi∣tium redigi po∣test, significa∣tur populus nemini servi∣vitu••us, quam∣diu unicum Deum coleret. Theodoret. quest. 44 in numeros.
• * 1.294

  In arcano ser∣mone Monoce∣ros ferus, jugi impatiens in∣domitusque peccator est. Franc. Joan. in paraph. libri Job.
• * 1.295

  Interemi potest, capi non potest. Plin.
• * 1.296

  Bochartus de animalibus scriptura parte poster. lib. 2. cap. 16.
• * 1.297

  Hebraei sub∣audiunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 num dedi∣sti? Merc. An fecisti? Pisc.
• * 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ter tantum occurrit semel in Cal. cap. 20. l. 8 semel in Hiph∣tael. Pro. 7. 18. & hic in Niphal. est autem lascivi∣re, exultare, gloriari. Alis pavo ex∣ultat. Merc.
• * 1.299

  Penna struthi∣onis similis est pennis herodii & accipitris. Vulg. Quis haec le∣gens non mire∣tur novitatem interpretatio∣nis? Drus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deduci∣tur à radice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est cantare, glori∣ari, laetari, ovare. Quare proprié est penna, vel al•• laetantium & ovantium. Pavo est ani∣mal gloriosum; Gemmantes quippe cum laudatur expan∣dit colores ad∣verso maximè sole quia sic fulgentius ra∣diunt, quos spectari gaudet. Plin. Quem non gemmata vo∣lucris ••unonta caud•• Vinceret—
• * 1.300

  Producit ha∣rum avium pon∣nas exempli loco ut osten∣dat se non tan∣tum necessarium victum sed eti∣am ornatum dare animali∣bus. Aves penna∣rum varietate insignes à poe∣tis pictae volu∣cris dicuntur.
• * 1.301

  In habitu non calor sed color requiritur, ma∣gis{que} vestium quam virtutum cultui insisti∣tur. Bern.
• * 1.302

  Pavo infirmum habet caput, superbus im∣becille judi∣cium.
• * 1.303

  Angelus aspe∣ctu, pede latro, voce Gehenna.
• * 1.304

  An pennam Ci∣coniae aut Struthio came∣lo dares? Jun.
• * 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pluma pennae vel juxta quosdam Struthiocame∣lus, quasi pen∣natus dictus. Burtorf. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cico∣nia, sic dicta à beneficētia quasi beneficam dicas à nomine. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic significat Struthiocame∣lum per anti∣phrasin, eò quòd avis illa mini∣me sit benefica, ut quae laboret singulari 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 erga foetum suum. Pia Ciconia, pietatis cul∣trix Ciconia. Petronius & Solinus.
• * 1.306

  Struthio est avis quaedam appropinquans ad genus bestia∣rum; unde licet hab••at pennas ad modum ani∣malium altè volantium: non tamen se potest in alium ele∣vare. Aquin. Struthio est in confinio volu∣crum & repti∣lium, pennas quippe habet ut avis, sed è ter∣ra non tollitur ut reptile. Mirum animal, alatum ut vo∣lucria neque tamen volucre.
• * 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Robu∣stus fortis hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 penna ola, quod in alis robur avium sit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plumo ••inchid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Volavit, de∣ducit, sed ma∣lim à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ef∣floruit, quod in avibus plumae enascantur ut flores & her∣bae è terra. Merc.
• * 1.308

  Plin. l. 10 c. 1.
• * 1.309

  Sunt animalia amphi••ia, quae non facile sta∣tuas an aquati∣lia sint, an ter¦restria volatilia an terrestria ut vespertilio, qui est mus penna∣tus; & Stru∣thicamelus, qui est quasi Camelus alatus; utrius{que} naturae participes & expertes. Sanct.
• * 1.310

  Coelestia se quaerere simu∣lantes, terrenis adhaerem.
• * 1.311

  Omnia digerere potest Struthio.
• * 1.312

  Tanta eorum stoliditas, ut cum colla fru∣tice occulta be∣rint latere se existimant. Plin. l. 10. c. 1.
• * 1.313

  Argumentum videtur esse tale. Sicut quaelibet avis suis plumis, ita tu, O Job, & alii homines sua sorte con∣tenti esse de∣bent. Scult.
• * 1.314

  Solis aestis so∣vet ova (sc. Deus) quae struthio-came∣lus in arena posuerat, donec excludantur pulli. Jun.
• * 1.315

  Ita stolida est ut non cogitat fieri posse, ut ova sua, quae humi reliquit, pedibus sera∣rum aut homi∣num premantur. Merc.
• * 1.316

  Aelianus l. 4. c. 6. 36.
• * 1.317

  Quanto stru∣thio-camelus stotidior est, & suorum ovorum oblitior, tanto Dei providen∣tia solicitur & benignior.
• * 1.318

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non alibi quam hic & Isa. 63.17. occurrit, ac penè idem va∣let quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hiphil. obdu∣ravit. Merc.
• * 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con••ra non habeturin fonte, ideo malui du∣riter habet aut tractat filios suos, potius quam indurat se contra filios suos. Drus.
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vi∣detur hic posi∣tum esse pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut saepe alias, Lamed pro Caph usur∣patur; sic erunt in carnem unā, i.e. quasi caro una. Drus.
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tu igi∣tur perfer ad∣versa. Bez.
• * 1.322

  Pro foetu curare non est naturae proprium, sed Dei authoris. Si enim naturae esset, cur non & in hac be∣stia eluceret? Brent.
• * 1.323

  Non minor est virtus quam quaerere parta tueri.
• * 1.324

  Res est solicitè plena timoris amor.
• * 1.325

  Oblivisci ali∣quis dicitur, cujus nullam nuquam scien∣tiam aut noti∣tiam habuit. Drus.
• * 1.326

  Sapientia stru∣thioni non pri∣vativè sed ne∣gativè deest. Est inferioris praestantiae non vitiosae naturae, vitium hominis natura est pecoris. August. Sapientiam & intelligentiam nominat indu∣striam natura∣lem Aquin. Sapientiam dicit naturalem affectum in suos, aut artem conservandi, quod ex se na∣tum. Drus.
• * 1.327

  Bochartus.
• * 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 juxta tompus.
• * 1.329

  Aelian. l. 14. c. 20. Plin. l. 10. c. 1.
• * 1.330

  Sublatis alis ut navigii ve∣lis cursu per∣nicissiono vena∣••ores deludit.
• * 1.331

  Pennae stru∣thionis curren∣tem s••lum ad∣juvani, vola∣tilem non red∣dunt.
• * 1.332

  ••qui generosis∣simi elegantis∣sima descriptio.
• * 1.333

  Robur ejus in collo, animus in naribus indi∣catur, quibus i∣ras efflare di∣citur.
• * 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Equus, unde Pegasus, quasi fontis Equus. Sus La∣tinis Porcum, Hebraeis Equ•••• Flandris silen∣tium significat. Cornel. à Lap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laetari. Rab. Becai.
• * 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à no∣mine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod est vir, non qualem∣cunque strenui∣tatem impart••t sed virilem & nobilem Plin. l 8. c. 24. Homer. Iliad. 4.
• * 1.336

  Hic tonitru est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eum tonitru, alias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicatur. Vestimenti no∣mine intelligo Jubas densas & cris••••antes. Cajet.
• * 1.337

  Zenophon in Comment. de re equestri.
• * 1.338

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arnol. Bootius. Ani∣mad. Sacrae. l. 3. c. 6. sect. 10.
• * 1.339

  De strepitu monilium intelligit Munsterus. Instructos ostro alipedes pictis∣que tapetis. Aurea pectori∣bus demisse monilia pen∣dent. Virg. l. 5.
• * 1.340

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. Numquid indu∣es collum ejus tremore? Pagn.
• * 1.341

  Tonitru hic usurpatur de fremitu, aut hinnitu equi. Drus. Num induists col••um ejus fremitu? Bez. Numquid ador∣nas collum ejus sonitu vehe∣menti, i. e. Hin∣nitu? Vatabl.
• * 1.342

  Arnold. Boot. Animad. Sacr. l. 3. c. 6. sect. 3. Tonare, into∣nare, l. 3. c. 11. sect. 8.
• * 1.343

  Abenefra. ut senitim edat.
• * 1.344

  Lib. 11. cap. 29.
• * 1.345

  Bootius ani∣mad sacrae.
• * 1.346

  An commove∣bis eum in mo∣rem locustae. Drus.
• * 1.347

  Bootius ani∣mad. sacrae.
• * 1.348

  ••osteriora lo∣custae crura mediis longiora sunt, ut ambu∣let melius, & ottollatur faci∣lius de terra. Arist. l. 4. de part. Animal. c. 6.
• * 1.349

  Numquid effe∣cisti ut equùs motitet ese in∣star Locustae? i. e. Fecistine equum agilem sicut Locustam? Vatabl Tunc illi agili∣tatem dare pos∣sis qualem ostendit, cum Locustae modo substultat. Grot. Tremesacere. Jun. Pisc. Locustae sunt fugacissimae, & facile aguntur ventis. Ad le∣vem aliquem strepitum aut motum aufu∣giunt Sanct. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Locu∣sta, quae magna multitudine volitat. Latinis Locu∣stae videntur dictae quod lo∣cos urant, nam segates morsu erodunt & ta∣ctu adurant. Rivet. Locustae equi cataphracti spe∣ciem habent.
• * 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 timore & terrae mo∣tum indicat.
• * 1.351

  Meros terroris naribus spirat. Bez. Efflat patenti∣bus naribus ventum calen∣tem irae & au∣duciae indicem, quo videtur ille gloriari. Numquid po∣sursti gloriam narium ejus ut sit terror? i. e. num effecisti ut terreat h••∣mines fremitu narium suarum. Vatabl.
• * 1.352

  —Freno{que} tene∣ri Impatiens crebras expirat naribus ignes. Sil. Ital. l. 6. Ignescunt pa∣tulae nares. Claud.
• * 1.353

  Bellum quod est aliis ad: terrorem, nari∣bus ab equo parceptum, est ci••ad gloriam, i. e. ad quan∣dam animi magnitudinem. Aquin.
• * 1.354

  Terram ungula fodit. Vulg. — Cavat{que} tellurem. Virg. 3. Georg. Nec pes offici∣um standi te∣nat; ungula terram, crebra ferit, virtus{que} artus animosa fatigat.
• * 1.355

  Sibi placet in suo robore. Bez.
• * 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et vires denotat & a∣lias praeterea doles.
• * 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arma significat sed propriè tela, at que ea, qui∣bus adorimur, & congredi∣mur.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est Grae∣cè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omne teli & armo∣rum genus. Merc.

  Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 os∣culari salutare, quod salutare, quod salutantes dextra, petant atque occur∣rant invicem. Codurc.
• * 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sp••rnit quod plenum est timoris. Vata••l.

  Contemnit om∣nia metuenda. Elegans proso∣popeia est, qua tribuitur ex∣perti rationis animali, quod hominis pro∣prium est, sc. ridere arma.
• * 1.359

  Quae non cu∣rant hominis rident.
• * 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dejectus, abjectus, stra∣tus, metapho∣cè consternatus fuit, mente ja∣cuit.
• * 1.361

  Jam video animo meo par periculum.
• * 1.362

  Plin. nat. hist. l. 6. c. 16.
• * 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est pharetra, unde sagittae vocan∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 filii pharetrae. Lam. 3.
• * 1.364

  Phar••trae à sessore suo ge∣statae fragrore non terretur. Bez.
• * 1.365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saepe lancea reditur.
• * 1.366

  Absorbet tor∣ram, poetica locutio sic vo∣rare viam, vo∣rare literas. Drus. Helluones li∣brorum.
• * 1.367

  ••acit foveam in terra. Tharg. Fodit. Pagn.
• * 1.368

  Morsu terram absorbere vi∣detur.
• * 1.369

  Absorbere ter∣ram dicitur phrasi Hebraea velocissimè currere. Bold.
• * 1.370

  A verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 credere aut fi∣delem esse.
• * 1.371

  Ne{que} consistit firmus, cum so∣nus tubae edi∣tur. Jun. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.372

  Stare loco ne∣scit. Virg.
• * 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Quando tubarum clan∣gor validus in∣tenditur: vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 constat praepositione Beth & parti∣cula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae non est tantum adjectitia & Euphonica sed copiam etiam significat. Codurc.
• * 1.374

  Ad tubae soni∣nitum. Trem. Inter buccinas. Pag.
• * 1.375

  Arnold. Boot. Animad. Sac. l. 3. c. 11.
• * 1.376

  Emittit exulta∣tionis vocem. Aquin.

  Alacritèr se ad pugnam parat. Scult.

  Ad lituos hila∣rem intrepi∣dum{que} tubarum prospiciebat Equum. Statius l. 11. Theb.
• * 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Odorari, Olfa∣cere.
• * 1.378

  Sentit aut praesentiscit.
• * 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sentire.
• * 1.380

  Praesagiunt pugnam. Plin. l. 8. c. 42.
• * 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Olim.
• * 1.383

  Confusus cla∣mor exercitus Praeparantis se ad praelium. ••••quin.
• * 1.384

  St. Austine.
• * 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accipiter à radicè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod plumam vel pennam significat, quasi nomen habeat in Hebr. à vo∣lando.
• * 1.386

  Dicitur Latinè accipiter ab ac∣cipiendo, pro∣pter insitam et insatiabilem rapacitatem. Accipiter avis regia, quae plus animo qu••m angulis estarma¦ta, & quod in quantitate cor∣poris natura denegat, hoc ei invirtute, & a••dacia animi rependit. Isidor. l. 12. Noctuae à cae∣teru avibus infestatae auxi∣liatur accipiter, & bellum par∣titur. Plin. l. 10. c. 17. Falco sacer di••••issimè vo∣lat, nec deserit ad duarum tri∣umvè, aut qua∣tuor horarum spatium, ac si in aere immotus consisteret. Albert.
• * 1.387

  Numquid per sapientiā tuam plumescit acci∣piter. Vulg.
• * 1.388

  Ʋs{que} ad delici∣as homines à supremo condi∣tore amantur. Senec.
• * 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Auster, meridies, à ra∣dice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dex∣ter, dextra, quasi plaga dextera, quia versis ad o∣rientem, ad dextram par∣tem est meri∣dies.

  Num edoctus à te accipiter, novis plumis, abjectarum ve∣terum loco, re∣ceptis, alas Au∣stro versus ca∣lore solis, ve∣getandas ex∣pandit. Bez. Aelian. l. 14. c. 12.

  Accipiter tem∣pore mutationis pennarum ex∣pandit alas suas ad Austrum, qui est ventus calidus: ut apertis poris veteres pennae dicidant, & novae renascan∣tur. Aquin.
• * 1.390

  In australem plagam avolat hiberno tempo∣re. Plin. lib. 10. c. 8.

  Gesner. de avibus.

  Arenis etiam sole calescenti∣bus accipitrem gaudere accepi, atque in illas se mergere. Codurc.

  Accipiter dictus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi om∣noculus. Bold.
• * 1.391

  Odimus accipi∣trem quia sem∣per vivit in armis. Ovid.
• * 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cum sex punctis, aquila; sic dicta, vel quod recto ob∣tutu solem aspi∣ciat; & tunc congruentiam habat cum verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel quod vola∣tum recta in praedam diri∣gat & tunc, communicat cum verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plin. l. 10. c. 3. & l. 35. c. 6.
• * 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sublimis elatus fuit, eminuit per metaphoram superbivit.
• * 1.394

  Vicisti; ista enim ave volat nulla vehemen∣tior. Cicer. l. 2. de divin.
• * 1.395

  Non obliquo tramite ut cae∣terae aves vel per gyrum ut accipiter, sed recto sursum fertur. Aelian. lib. 14 c. 10. Aquila derem volatu superat, & sublimius evadit. Oppi∣an.

  Aquila in nu∣hibus.
• * 1.396

  Aquila 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à ••oetis dictus.
• * 1.397

  Facit hoc aqui∣la naturali in∣stinctu. Omnis autem naturalis cursus rerum, est quaedam motio creaturae ad praeceptum Dei. Aquin. Dedistinè hanc naturam aquilae ut attollat se in altum? Vatabl.
• * 1.398

  Non ad praece∣ptum hominis, aut suam solius voluntatem elevatur san∣ctus sed ••••¦gent▪ & ub∣levante De••. Jens.
• * 1.399

  Nidos ejsu nemo attigit, indificat in excelcissimis rupibus. Plin. l. 10. c. 6.
• * 1.400

  Gaudet ex hisce speculis coelum contem∣plari. Oppian.
• * 1.401

  Sicut aquila motum habet in altum, ita etiam in altis conversatur, quod pertinet ad nobilitatem naturae suae. Aquin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à ra∣radicè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mansit per noctem unam pernoctavit. Sola sine clan∣gore, sine mur∣muratione con∣versatur in montibus. Plin. l. 10. c. 3. Arist. l. 9. c. 32. de naturae animal. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dentem vocat preminentiam, aut quod prae∣ruptum est in rupe. Drus.
• * 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aux propugnaculum munit••o cogna∣tionem habet cum verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod venari est Hebraeis. Mol∣ler. in Psal. 91. v. 2.
• * 1.403

  Phaebaea du∣bios explorat lampede fatus. Silius Ital.
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pulli avium à flore, quod eflorescunt, & emergiant ex ove. Merc.
• * 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consperguntur Sept. veluran∣tur. August.
• * 1.406

  Progenies, ••sti∣mulante fame festinat ad il∣lam.
• * 1.407

  Quam primum rupte praedam gustaverit o••o. Juven. Satyr. 14.
• * 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Non pro occisis sed mox occidendis accipio. Bold. Aelian. l. 14. c. 13.

  Ʋnaquae Jo∣vis appelatur cornes non at∣tingit, sed ad victum ei her∣ba sotis est. Aelian. Aristot.
• * 1.409

  Dr. Hammond
• * 1.410

  Euthymius. Theophila∣ctus. Ambrosius.
• * 1.411

  Aelian. l. 14. cap. 14.
• * 1.412

  Aquila vocatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prop∣ter longae vita∣tem: vivit an∣nos centum. Epiphan.
• * 1.413

  Ra••bi David.
• * 1.414

  Non est, ille e∣ruditus, neque bene obsequens divinae disci∣plinae, qui deo castiganti ob∣stre••it & li∣tem intendit. Vatabl.
• * 1.415

  Numquid con∣tendet cum om∣nipotente, quem ille castigat? Lavat.
• * 1.416

  Nonne conten∣tioni cum deo castigatio, up∣ple, debetur?
• * 1.417

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.418

  Qui offert se disputaturum cum eo. Aqu.
• * 1.419

  Sus minervam.
• * 1.420

  Qui vult Deum arsuere, aut cum Deo dispu∣tare, responde∣at ad unum aliquod eorum, quae in medium attuli••. Drus.
• * 1.421

  Nemo in offici∣na audet repre∣hendere fa∣brum; & audet homo in hoc mundo repre∣hendere Deum? August. in Psal. 145.
• * 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et levem & vilem ac contemptum esse significat.
• * 1.423

  Qui leviter lo∣quutus sum re∣spondere quid possum. Vulg.
• * 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ecce leviter feci. Aquila.
• * 1.425

  Cum nihil si••. Sept.
• * 1.426

  Ʋnusquisque sibi dum tactu veri luminis illustratur, ostenditur. Greg.
• * 1.427

  Sciebat Jobus contra spiri∣tum humilem inermem esse Dei manum.
• * 1.428

  Constituo lin∣guae licentiam per••nitèr co∣ercere.
• * 1.429

  Socrates l. 4. hist. Eccles. cap. 18.
• * 1.430

  Hoc suppli••ii gonus lingua∣rium appellant. Sanct.
• * 1.431

  Agnoscit se im∣parem esse susti∣nendae disputa∣tioni cum Deo, illo summo & aeterno bono. Pro unum & duo licet ver∣tere semel & bis; sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semel in anno intra∣bit Pontifex fanctum sancto∣rum. Levit. 16.34. Drus.
• * 1.432

  Confessio pec∣cati est pro∣fessio desinendi peccare. Hilar. in Psal. 136. Irrisor est non poenitens, qui adhuc agit quod poenitet. Bernard.
• * 1.433

  Esto bono ani∣mo, &c.
• * 1.434

  Irritum facere est simplex verbum con∣trarium verbo confirmandi, aut natum fir∣mumque ali∣quid faciendi.
• * 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ne repellas ju∣dicium meum. Sept.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Numquid repelles judici∣um meum? Symach.
• * 1.436

  An etiam mu∣tabis judicium meum? Targ.
• * 1.437

  Deum injusti∣tiae accusare videbatur qui justos afflige∣rei. Merc.
• * 1.438

  In dubio semper adversum nos pro deo senti∣endum est. Merc.
• * 1.439

  Aquinas.
• * 1.440

  Hoc instrumen∣to efficar Dei jussio sistens atque exhibens quicquid vult significatur. Loc.

  Pericles olym∣pius (sic enim propter vim eloquentiae dictus est) ful∣minabat, into∣nabat consun∣d bat Graeciam. Plutarch.
• * 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.442

  Dicimus etiam nidui dedecore vel ignominia; nam quare or∣namur vel de∣decoramur ea elegantèr nidu•• dicimur. Diu••
• * 1.443

  Gloria est clara cum laude noti∣tia. Ambros. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Notat spendorem & claritatem, quae efficere potest assensum & confessionem a∣pud spectatores ad gloriam ip∣sius, quòd om∣nia ••gat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Deus non ha∣bet circunda∣tum decorem, quasi superad∣ditum ejus es∣sentiae; Sed ipsa essentia ejus decor est. Aquin.
• * 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.445

  Verba origi∣nalia fero sunt synonima.
• * 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notat con∣fractionem cum dispersione. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indig∣natio à transe∣undo, vel quod citò transeat. Ira furor brevis est.
• * 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Superbum ex∣tingue. Sept.
• * 1.448

  Habet ira Do∣mini suam e∣nergiam nun∣quam egredi∣tur vana.
• * 1.449

  Non est diffici∣le superbum ho∣minem & pe∣tentem in alie∣no loco supera∣re, quia in eo minus habet potentiae. Sanct.
• * 1.450

  Vexatio verba minus limata extorsit, men∣pia & casta permansit.
• * 1.451

  Confessio pro laude & hono∣rifico testimo∣nio saepe poni∣tur in Scriptu∣ra. Palmam tibi cedam, &c. Bez.
• * 1.452

  Hoc solius Dei est qui quod est, per se est, & à quo omnis potestas & di∣gnitas.
• * 1.453

  Illa facere posse, & se∣ipsum salvare unius, & ejus∣dem sunt vir∣tutis.
• * 1.454

  Divinitatis gloriam sibi arrogant, & (quasi) Deum agere volunt.
• * 1.455

  Arnold. Boo∣tius, Animad. sacr. in vetus test. lib. 3. cap. 2.
• * 1.456

  Faciunt vim suam, Deum suum.
• * 1.457

  Nec illud nos fugit in diabo∣lum haec dicta esse nonnullos existimasse; ve∣r••m primò hi∣storiae danda est opera dein∣de utilitati suc∣currendum au∣ditoris, nec con∣temnenda Anagogia. Chrysost.
• * 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pecus majus.
• * 1.459

  Behemoth forma plurali nuncupatur Elephantus more Hebraeo∣rum, qui plu∣ralibus non∣nunquam pro superlativis uti solent. Latini quoque historici saepe cum de Ele∣phanto loquun∣tur, Belluam absolutè nomi∣nant. Drus.
• * 1.460

  Bochartus parte poster. lib. 5, c. 15.
• * 1.461

  Tecum, vel po∣tius juxta te.
• * 1.462

  Ne ore pascatur adminuculo linguae ut bo∣ves, impedit colli brevitas & linguae quo∣que quae illi a∣nimali perexi∣gua est, & in∣terius posita, ita ut eam vix videre possis. Decerptam pro∣boscideherbam, dentibus quos utrinque qua∣tuor habet com∣molit. Arist. l. 2. de Hist••r. Animal. c. 5, 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pasco.
• * 1.463

  Quoties de fe∣ris bestiis dici∣tur quod faenum comesturae sint sicut bos, meta∣phoricè innui∣tur eos mansue∣fieri & cicu∣rari.
• * 1.464

  Non alitèr quam perpar∣vuli catelli ex hominis manu gaudet cibum sumere Aelian. cap. 9. & 30.
• * 1.465

  Elumbus sive elumbis, quasi sine lumbis, i. e. viribus. Drus.
• * 1.466

  Non rectè no∣stri quod de lumbis dicitur adlibidinema, commodant, cum Eliphas tradatur esse a∣nimal maximè pudicum. Merc.
• * 1.467

  E••si caudam habeat quae magnitudine cedrum aequare videatur, tamen eam f••cile mo∣vet. Insignis hyperbole. Merc. Sunt qui cau∣dam hic putant appellari pro∣muscidem Ele∣phantis; planè alienè. Merc. Rigor caudae, i. e. Genitali∣um. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 De li∣bidine accipio; libidinatur caudam instar cedri, i. e. libi∣din••ndo facit instar cedri. Coc. Penem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jun. Membrum Ge∣nitale. Pisc. Scult.
• * 1.468

  Nervi quos medici crema∣steras vocant à testibus ad penem dedu∣centes ramis arborum con∣seruntur.
• * 1.469

  Dr. Brown of vulgar errors lib. 3. c. 1.
• * 1.470

  Asinus Osseus, i. e. robustus.
• * 1.471

  Mel dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quòd dulcedine prae∣stat rebus om∣nibus.
• * 1.472

  Alii ad duo∣decimum, alii ad decimum tertium do∣drantem ex••el∣sitateprocedunt, alii ad deci∣mum quartum. Aelian. l. 1 c. 2 A Dodrans is nine inches; which being reduced to our measure, 14. of them make 10. foot and a half. Plinius l. 8. c. 10. Coesar Scal. Exercit. 204.
• * 1.473

  Aedificia ever∣tunt magnos dentes admo∣vendo. Arist. de Hist. Animal. l. 9.
• * 1.474

  Maximum inter animalia est Elephas, & proximum humanis sensi∣bus. Plin. l. 8. c. 1. Ad rationale animal proxi∣ma accedit. Strabo. Juxta sensum humanum in∣tellectum habet. Solinus. Elephanto belluarum nulla prudentior. Cic. de Nat. Deorum.
• * 1.475

  Regem ado∣rant, genua submittunt, co∣ronas porrigunt. Plin l. 8. c 1. Funambulos se vidisse, & qui Graecas literas pedibus exara∣rent; testatur Plin. l. 8. Elephanto ad∣morum facili∣tatem erudito nihil mitius, nihil ad id quod volumus ob∣temperatius. Aelian. lib. 4. Arist. l. 9. c. 46. Ʋbi semel ho∣minis imperio subjectus est, omnia ei obse∣quia praebet, et ab eo capit morum simili∣tudinem, gau∣detque non minus quam parvi canes ex manu ejus cibum capere, venientem sua promuscide comple••titur, quinctiamcapus intra suas fau∣ces immittero hominem pa∣titur. Philostr. l. 2. c. 5. Plin. l. 8. c. 7. Plin. l. 8. c. 5.
• * 1.476

  Diutissime vi∣vit. Arist. l. 4. c. 10. de Hist. Animal. Strabo. l. 15.
• * 1.477

  Nos aper audi∣tu, nos vincit aranea tactu, Vultur odoratu, linx visu, simia gustu.
• * 1.478

  Armavit illum Deus manu, seu proboscide, qua∣si gladio vali∣di simo. Jun. Pisc.
• * 1.479

  Quasi à Solo Deo sit occi∣dendus. Drus.
• * 1.480

  Hanc expositi∣onem respuere videtur ver∣bum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accedere faciet applicabit, quo nulla nota∣tur hostilitas, sed potius amica conjunctio. Pisc
• * 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quicquid terra prosert, ut sunt herbae & ar∣bores.
• * 1.482

  Mitissimus est Elephas, ne{que} illius congres∣sum exhorrent caetera anima∣lia, sed laeta in iisdem pascuis versantur. Plin. l. 69. c. 9.
• * 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et cubo & dormio; sae∣pius cubo, nam dormio potius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur. Drus.
• * 1.484

  Aelian. l. 7. c. 6.
• * 1.485

  Bochartus part. poster. l. 5. c. 15. p. 755.
• * 1.486

  Sicut aquas odere cupressi, Juglandes ca∣stoneae, ita non nisi in aquot sis proveniunt sa∣lices, alni, popa∣li. Plin. l. 16. c. 18. Elephas amat amnes & quamvis flu∣viatile non sit tamen ripari∣um dici potest. Arist. l. 9. c. 46.
• * 1.487

  Elephantes gaudent amni∣bus manimè & circa fluvios vagantur, cum alioquin nare propter magni∣tudinem corpo∣ris non p••ssunt. Plin. l. 8. c. 10.
• * 1.488

  Ecce premat (eum) fluvius, non trepidabit, securus erit quamvis Jor∣danes erumpat in os ejus. Bochar.
• * 1.489

  Ltb. 8. de Hi∣storia Animal. cap. 2.
• * 1.490

  Premit fluviū ita ut non fe∣stinet, confidit quod Jorda∣nem educet in os suum.
• * 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.493

  Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat ad se rapere per vim vel per frau∣dem.
• * 1.494

  Aelian. l. 14. c. 44. Clarae aquae potio Elephan∣to inimicissima, turbulentam & sordidam sua∣vissime bibit. Aelian. l. 14. c. 44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Festina∣vit pavorem connotat. Tanquam canis ad Nilum. Non festinat nec tripidat bibere ut canis quam aquam sumit è Nilo motuit sibi à Crocodilo, &c. Drus.
• * 1.495

  Manè quatuor decem ampho∣res sive metro∣tas Macedoni∣cas bibit, ves∣perè octo. Aristot.
• * 1.496

  An in oculis capiet cum quisquam, ten∣diculis perfora∣bit nasum; i. e. apperta, & non infidiis structis Jun. Non nisi ex in∣sidiis capi po∣test Elephas. Plin. l. 8. c. 8, 9.
• * 1.497

  Nasum us{que} in profundum flu∣vii oculis te∣nus immergit, ut aquam a∣bundè capiat. Aben Ezra.
• * 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Additus, adjunctus.
• * 1.499

  Leviathan si∣nuosum est animal & in pluros spiras volubile. Bochart.
• * 1.500

  Hebraei gran∣diores omnes pisces, sc. ceta∣cei generis hac voce significa∣ri putant. Merl.
• * 1.501

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sept.
• * 1.502

  Facetae & iro∣nicae sunt in∣terregationes, quae habentur quinque primis versibus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interrogati∣vum rectè sup∣pletur ex col∣latione proxi∣mè sequentium. Pisc.
• * 1.503

  Ʋnum hoc ani∣mal terrestre linguae usu ca∣ret. Plin. l. 8. c. 25.
• * 1.504

  Constringesnè inserto junco, ut piscator minu∣tos pisces? Jun.
• * 1.505

  C••t••s 600. pe∣dum longitudi∣nis, & 360. latitudinis in flumen Ara∣biae intrasse tradit Plinius l. 32 c. 1. Musculus pis∣cis dux c••to∣rum oculorum vice fungitur. Plin. l. 8. c. 2.
• * 1.506

  Precamur bona deprecamur tantum mala.
• * 1.507

  Per Prosopo∣poeian tribuit ei orationem.
• * 1.508

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mol∣libus vel blandis v••rbis aut sermonibus. Pisc.
• * 1.509

  Loqui mollia inferioris est.
• * 1.510

  An scindet vel secabit? Heb. foedus factum erat, adhibita sectione vituli.
• * 1.511

  Qui jure belli occidi potuit, non duram su∣bit conditio∣nem, si paratam mortem cum longa servitu∣te commutat. Sanct.
• * 1.512

  1. Imperium sui. 2. Imperium suum.
• * 1.513

  Numquid illu∣des ei ficut avi. Vulg.
• * 1.514

  Causnaeorum nomen in Scri∣ptura passio•• pro Mercatori∣bus usurpatur; quòd ea gens negatiationi & mercimoniis addicta fuerit, ob maris vici∣niam. Merc.
• * 1.515

  Demulce eum & experire utrum ea potiti poteris. Jun.
• * 1.516

  Si tam audax furis ut ferire ipsum sustinu∣eris, cogita il∣lum pugnatu∣rum, & si potes fuge, neque ite∣res ictum. Coc.
• * 1.517

  Non erit tibi posthac de prae∣lio cogitandum. ••••tum enim erit de te simul ac manum im∣miseris. Merc. Ictus piscator s••pit. Adag.
• * 1.518

  Dicendum suc∣rat spes tua, sed in genere dicere voli erit, &c. Merc.
• * 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mantitas reipsa vel ver∣bis.
• * 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 crude∣lis, saevus, fe∣vox, immiseri∣cors.
• * 1.521

  Quis rasistere potent vultu meo? Scult.
• * 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quis precessit me?
• * 1.523

  Quis ostendit mihi viam in cretione totius mundi? Vatebl.
• * 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.525

  Deus est omnè modo omnium rerum causa. 1. Causa effici∣ens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2. Causa admi∣nistrans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3. Cau∣sa finalis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad quem omnia quasi in circu∣lum redeunt.
• * 1.526

  Deus factus est debitor non a∣liquid à nobis accipiendo, sed quod ei placuit promitiendo. Aug. de verb. Dom. Ser. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nihil aliud est quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deus enim propriè non retribuit sed tribuit.
• * 1.527

  Nemo ut divi∣na illum subse∣quatur gratia prius aliquid contulit Deo; si ergo & ele∣cti praevenien∣te se gratia sequuntur & reprobi juxta quod merentur accipiunt, & de miserecordia inveniunt ele∣cti quod lau∣dent, & de ju∣stitia non ha∣bent reprobi quod accusent. Bene igitur di∣citur quis ante dedit. Greg.
• * 1.528

  Possum illi am∣plam mercedem si velim redde∣reddere, cum omnia quae sub coelo uspi•••• gentium sunt, mea sint, meum est aurum.
• * 1.529

  Si quis me ante vertere, aut superior me esse posset, ejus laudes utique celebrarem. Merc.
• * 1.530

  Alii, non tace∣rem mendacia; ita sumitur, ejus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enim cap. 11.3. Merc.
• * 1.531

  Meiosis, cele∣brarem ejus membra. Drus.
• * 1.532

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.533

  Notum ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prore sumatur. Drus.
• * 1.534

  Non tacebo gratiam dispo∣sitionis ejus, i. e. dicam, quam concinnè membra ejus composita sunt.
• * 1.535

  Ironicè dictum; cum enim hor∣rifica sit imma∣nissimi monstri dispositio, & conformatio totius corporis, nihil in illo gratiae, & ve∣nustatis esse potest. Caje∣tan.
• * 1.536

  Negare Paga∣ganus Christ∣um potest; ne∣gare Deum om∣nipotentem non potest. August. ser. 139. de Temp.
• * 1.537

  Deus non defi∣cit in necessa∣riis.
• * 1.538

  Quis potest il∣lam è mari in siceum adduce∣re, & nudam fistere coram hominibus? Jun. Pisc. Indumentum ceti vocat cu∣tem, qua tan∣quam indumen∣to tegitur. q. d. quis detraxit ei cutem? quis ex••ori••vit cum? Drus. Merc.
• * 1.539

  De balena scri∣bitur quod oculi ejus gra∣vi supercil••o∣rum pondere operiuntur & prominentia il∣la quasi vesti∣untur; nemo{que} audat corium illud, quod fa∣cies indumenti appellatur at∣tollere, confe∣stim à belluo vorandus. Paraph. Paraemialis lo∣cutio esse vi∣detur, q. d. quis audet vel cuti∣culae ejus par∣ticulam detra∣here: ut de ho∣mine superbo & iracundo di∣cimus; ne pilum quidem barbae audes ei extra∣here. Bold.
• * 1.540

  Intelligit o•• aut labia, quae diducta fraene duplicati sp••∣ciem habent. Drus.
• * 1.541

  Fraena nomi∣nantur eae par∣tes quae utrin{que} ad maxillat desinunt. Quis cum frae∣no duplicato audeat accede∣re ad eum, ut ejus rictui in∣serat, sicut fit equo. Sed ma∣lo parabolicè intelligere pro labiis. Merc.
• * 1.542

  Per gyrum deu∣tium ejus for∣mido. Hieron.
• * 1.543

  Physeterem & Oream praeci∣puè dentatos dicunt.
• * 1.544

  Balenarum, & Elephanto∣rum cutes summè durae sunt, & pro∣pomodum in∣sensibiles. Ga∣lenus l. 3. do usu partium.
• * 1.545

  Quot ei squa∣mae tot clypei quibus adver∣sus omnem vim togitur. Arianus me∣morat ex Ne∣archo visum cetum in littus ejectum cubi∣torum quinqua∣ginta corio squamoso tam crasso, ut cubi∣tum aquaret.
• * 1.546

  Geneva Tran∣slation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super∣bia, magnifi∣centia, verbum medium.
• * 1.547

  Ne spiraculum quidom incedit per eas. Hieron.
• * 1.548

  Vir fratri ad∣haerit.
• * 1.549

  Est frementis irascentis{que} oe∣ti descriptio. Bold.
• * 1.550

  Sternutatio ef∣ficitur ex sub∣tili vapore in∣cluso in ven∣triculis cere∣bri, conante natura vehe∣mentius expel∣re & expur∣gare. Galen. l. 2. de sympt. causis, c. 2, 3. Inter orandum bonum est sig∣num sternutare. Sernutamen∣tum bonum est signum aegroto. Dicta Rabbi∣norum. Merc.
• * 1.551

  Si ronchos edit sternutanti si∣milis, emicat flamma. Bez.
• * 1.552

  Baloens ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab emittendo & fundendo a∣quas. Isid. Ora Balenae habent in frontibus, ideo{que} summa aqua natantes in sublime nimbos efflant. Plin. Natur. Hist. l. 9. c. 6. Sternutationes ejus faciunt spl••ndorem, dum aqua al∣bescens in aero dispergitur. Pisc. Aquae qua per duas fistulas quam longissi∣mè sursum eja∣culatur, Ba∣lona, splendo∣res dicuntur, quia lucant & candidant. Sanct.
• * 1.553

  Palpebrae pro oculis, meto∣nymicè sumun∣tur.
• * 1.554

  Ardentos ocu∣los suffectos sanguine & igne. Virg. l. 2. Aeniad. Exilit in sic∣cum flamman∣tia lumina torquet. Virg. l. 3. Georg.
• * 1.555

  Oculi noctu co∣ruscant, ingen∣tium flamma∣rum modo; Pro∣cul enim visi à piscatoribus, ignes esse grandes putan∣tur. Olaus lib. 21. c. 5.
• * 1.556

  Fumus est der adustus ex multitudine ca∣loris. Aquin.
• * 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ahe∣num reddidi∣mus ex conje∣ctura, propriè ahenum mag∣num instar stagni, quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur. Drus.
• * 1.558

  Qui collum habent grossum fortes sunt, im∣becilles autem qui illud ha∣bent gracile. Aristot. in Physiognomi∣cis.
• * 1.559

  Ante cum exilit moeror. Jun. i. e. moerore afficit omnes obvios; ac si de illis trium∣phans exulta∣ret moeror effe∣ctus ab ea hu∣monitus di∣ctum. Jun.
• * 1.560

  Faciem ejus praecedit ege∣stas. Vulg.
• * 1.561

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exulta∣vit. Mont. ver∣tetur in laeti∣tiam. Pagn. Quicquid soli∣citudinem aliis parit excitat, & exhilerat ipsius animum. Bez.
• * 1.562

  Jam video animo meo par periculum.
• * 1.563

  Corin omnibus animantibus spissum, nervo∣sum, & bend compactum est. Arist. l. 3. do part. c. 4. Superior molo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicebatur ab inequitan∣do.
• * 1.564

  Fortis & in∣trepida est. Jun.

  Est forti & infracto corde, seu animo nihil timet. Merc.
• * 1.565

  Crudeles & inclementes aut è saxo ge∣niti, aut cor ha∣bere saxeum dicuntur.
• * 1.566

  Cor durum signum auda∣ciae & fortitu∣dinis. Plin. l. 11. c. 37.
• * 1.567

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fortes, proprie pii, i e. Angeli hoc no∣mine dicti quod robare polleant maxime pra ceteris creatu∣ris; hoc nomen etiam ad homi∣nes transfertur, robore & po∣tentia valen∣tes. Timebunt An∣geli. Vulg.
• * 1.568

  Confractiones vocat, quando Leviathan ele∣vando se flu∣ctus excitat, qui propter•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellantur, quod se invi∣cem frangant.
• * 1.569

  Aliqui ver∣bum (pur∣gant) expo∣nunt, aberrant; i. e. Ita percel∣luntur metu ut animis toti cancidunt, nec sciunt quid a∣gant. Merl. Peccant, i. e. errore se ob∣stringunt, ut nesciant, quid faciant. Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut, Graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur, qui aberrat à scopo. Drus.
• * 1.570

  Quando mare fluctibus intu∣mescit, nausea ••boritur, & qui sunt in na∣vi fere vomu••••, stomachum purguntes. Drus. Alvum solvit. Bez. Rab. Levi.
• * 1.571

  Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Piet & Hiphtael ex∣piationem à peccato impor∣tat. unde ver∣titur expiabunt se, seu paeni∣tentiam agent, & remissionem à Deo petent, praesenti mor∣tis discrimino teriti. Scult.
• * 1.572

  Resilit duritiè tergaris repul∣sus gladius. Bez.
• * 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lauco profectio∣nis, i. e. quam homo proficisci facit de manu sua. Jaculum à jaciendo. Bold. Hastati spar∣gunt hestas, fit ferreus imber. Ennius.
• * 1.574

  Tanquam sti∣pula habentur ab ipso machi∣nae bellieae. Bez.
• * 1.575

  Cetus non ti∣met commina∣tionem. Aquin.
• * 1.576

  Totum oceanum turbat. Jun.
• * 1.577

  Aestimabit abyssum quasi senescentem. Vulg. Ʋsitatum est ut canum & in∣canescere mare dicatur. Haec inter tu∣midi late maris ibat imago. Aurea, sed flu∣ctu spumabant caerula cano. Virg. l. 8 Aeni∣ad. describens navale bellum Augusti at{que} Antonii. Tota{que} remigio sumis inca••uit ••••de. Catullus
• * 1.578

  Non est ei si∣mile super pul∣verem, ita fa∣ctum, ut non at∣teratur.
• * 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut non timeret, velut esset fine timore.
• * 1.580

  Etiam quicquid altum est de∣spicit: Rex est supra omnes fi∣lios elationis.
• * 1.581

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 filii elationis.
• * 1.582

  Melius supre∣ma inter ani∣mantia vù ac fortitudo de∣scribi non po∣tuit, quàm tot aliis prius di∣ctis, addendo impavidum cor. Bold. Qui factus est, ut nullum time∣ret. Hierom.
• * 1.583

  Non est in pul∣vere potestas ejus. Coc. Verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat domi∣natum & po∣testatem, & quia quae do∣minatum ha∣bent super reli∣qua solent esse materia compa∣rationum & similitudinem, ideo significat comparare, vel assimilare.
• * 1.584

  Omne sublimo videt; est velut declaratio prae∣cedentium. Fa∣ctus est ut nul∣lum timeret. Bold.
• * 1.585

  Videre pro con∣temnare. Totus superbia est. Nicetas.
• * 1.586

  Nihil medita∣tur, non mag∣num est peri∣riphrasis ani∣mi res magnas consectantis. sc. respicere ad id quod sublime est, et nunquam in re humili sensum, aut in∣tentionem defi∣gere. Sanct. Non vacat ex∣iguis rebus ad∣esse Jovi.
• * 1.587

  Habet hoc magnanimus, ut mediocribus contentus, maxima negli∣gat. Sen. Superbus vero pusillum ani∣mum habet, er∣go nunquam mediocribus contentus est, sed inhiat ad majora.
• * 1.588

  Est{que} regina super omnes feras. Jun. Ipse{que} regem agit in feroces universos. Tygur. Inter omnia su∣perba primas tenet & est fa∣cile princeps. Merc. Filias super∣biae; i. e. super∣bos, juxta idio∣ma Hebraeo∣rum. Filius rei ali∣cujus nuncupa∣tur phrasi He∣braico, qui re aliqua insigni∣ter excellit.
• * 1.589

  In superbis nar∣rationem ter∣minat, ut osten∣tat hoc praeci∣puè Job fuisse timendum, ne Diabolus qui cum expetierat adtentandum praecipuè eum ad superbium inducere cona∣retur. Aquin.
• * 1.590

  Lapsi videntur qui hoc de Le∣viathan, vel etiam de Sata∣na interpretati sunt. Coc. Tenebras offu∣dit interpreti∣bus, omissio re∣lativi, &c. Coc.
• * 1.591

  Deus catos quasi poeniten∣tiae precones facit, dum inso∣litis locis appa∣rentes bella, & alias clades nuncient ut homines poeni∣tentiam agant. Scult.
• * 1.592

  Non exigit à nobis Deus multa verba, sed multam fi∣dem.
• * 1.593

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 potuit, potestatem ha∣buit potentior fuit superavit, praevaluit. Id tantum pos∣sumus, quod juro possumus.
• * 1.594

  Aliquis in om∣nibus, nullus in singulis.
• * 1.595

  Ex mirabilibus recensites sci∣vit Job at{que} collegit Deum omnia posse; non quasi per inductionem, sed per deducti∣onem plurium ex uno prin∣cipio. Janson.
• * 1.596

  Nostrae difficul∣tates Deo per faciles sunt.
• * 1.597

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 brevia∣vit, abrupit, decerpsit, pro∣priè uvas & fructus vinde∣miavit. Hinc Bozra metro∣polis Idumeae, cum vinetis, & vini pro∣ventu fuit ce∣lebris nomen so••••ita est, Isa. 63.1.

  Nihil cogitas, quod non possis si velis efficere, quid enim te prohibebit, aut impediet. Drus.

  Nec avertito posse à cogita∣tione, sc. per∣ficienda Jun. Et quòd non vindemiabitur à te cogitatio. i. e. rei cogita∣tae atque propo∣sitae effectio∣nem. Pisc.
• * 1.598

  Recognoscit so interius fuisse aliquo cogita∣tione superba pulsatum, quod Deum non la∣tuisse cognoscit. Aquin.

  Latini existi∣mant loqui Jo∣bum de suis tumultuanti∣bus cogitatio∣nibus, sive su∣perbiae de sua sanctitate, sive iniquae expo∣stulationis cum divina providentia. Accusat cogi∣tationes suas. Philip.
• * 1.599

  Quis est enim qui celat à te consilium? Sept.
• * 1.600

  Ego sum, quē celavi, i. e. tacui, non de∣cantavi, non celebravi con∣silium tuum. Joan Paraph. Qui de Deo ejus{que} provi∣dentia imperi∣tè loquitur, i•• ejus consilium abscondere di∣citur abs{que} scientia; quippe inde gloria Dei apud ho∣mines obscura∣tur. Drus.
• * 1.601

  Non intellige∣bam quae dixi quum de tuis judiciis quere∣rer, & te di∣corem ex equ•• bonos & malos affligere. Merc
• * 1.602

  M•• interro∣gantem doce benignè, qui me tuae disci∣plinae planè submitto. Merc.
• * 1.603

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interro∣gobo tc. sc. pe∣tendo, orando, pulsando. Aquin.
• * 1.604

  Qui regat, ne∣scit. Interrogare sa∣pientem dimi∣dia sapientia est. Apotheg. Arab.
• * 1.605

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifi∣cat nauseare, vel reprobaro cum fastidio, abjicere, abo∣minare.
• * 1.606

  Illa priora. q. d. non tantum illa prius à me co∣gitata & di∣ctaretracto, sed etiam detestor. Bez.
• * 1.607

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Ni∣phal. significat consolari, in Piel. poenitere. Drus.
• * 1.608

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et con∣solationem ac∣cepi in pulvere & cinere.
• * 1.609

  Solitis ceremo∣niis poeniten∣tiam ag••.
• * 1.610

  Qui Deum vi∣dit fieri non po∣test quin seso accuset con∣temnat & despiciat; non enim certi•• noveris tuam impuritatem, quam si divina puritas op osita fuerit. Brent.
• * 1.611

  Nusquam so melius depro∣hendit modus humanae im∣perfectionis, quam in lumi∣ne vultus Dei; in spe••ulo divi∣nae visionis, ubi in die qui est plus & plus videns, quid sibi deest, ••mend••t indies similitudine quicquid deli∣quit dissimilitu∣dine. Similitu∣dine appropin∣quans ei, à quo longè factus est dissimilitudine. August. l. 11. Confess. c. 9.
• * 1.612

  Bellarminus l. 1. de poeniten∣tio c. 7. SS. per∣curramus.
• * 1.613

  Poenitet me ex enime, & stu∣diosissimè, quod illis externa symbolis signi∣ficabatur. Jun.
• * 1.614

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exarsit incensus, in∣flammatus est. Inter septem voculas He∣braeorum, quae iram signifi∣cant, haec omnium est gravissima. Scult.
• * 1.615

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad me, co∣ram me Pagn.
• * 1.616

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣plectitur & veritatem & convenientiam cum officio & decoro. Signifi∣cat igitur & falsa dixisse de Dei judicio & Jobo, & non eo animo di∣xisse sive vera, sive falsa es∣sent, quo deco∣bat. Coc. Causam meam iniquè egistis. Jun.
• * 1.617

  Jubentur sep∣tem tauros, &c. immolare, quis perfectissimum est sacrificium Christ, una ex∣piotione omnia peccata delens. Perfectus cuim uumerius septe narius est. Brent. Septem est nu∣merus plentitu dinis & perse∣ctionis, id quod obsolutam ex∣piationem s remissionam clpae eorum designabat. Etsi interim in om∣nibus sacrifi∣ciis veteribus, ad emicum Christi sacrifi∣cium cujus illa erant imago & umbra respicie∣batur. Nerc.
• * 1.618

  Non est hic cu∣riousè captendo distinctio holo∣causti aboliis victimis cim haec ante le∣gem contigo∣vint. Quasi latinè diceres-holocaustabitis ho∣lo caustum; i.e. in solidum offe∣ratis, & ut in auras totum abort officietis. Merc.
• * 1.619

  Verbum perti∣net ad rem fo∣rensem & judi∣cialem; signifi∣cat orare vel deprecari more ejus qui ad judi∣dicem appellat, & illum sup∣plex adit & precabundus. Coc.
• * 1.620

  Conjunctis pre∣cibus nihil im∣petratu impos∣sibile est. Con∣junctae autem preces esse non possunt ubi est offensio. Coc. vid.
• * 1.621

  Suscipit faciem Deus quando precantem c••∣audit.
• * 1.622

  Quicquid in di∣vino colloqui•• re••etitur, ro∣bustius confir∣matur. Greg. lib. 35. moral. c. 8.
• * 1.623

  Singulare e•• emplum docili∣tatis et mode∣stiae, ut qui eti∣am nec impro∣bitate nec ma∣levolentia sed pet impruden∣tiam peccarunt. Bez.
• * 1.624

  Cur te pudeat peccatum tuum dicere cum non pudet facere? Bernard. in Sentent. Erubescere mala sapientiae est, bonum ve∣rò erubescere fatuitatis. Greg. l. 1. in Ezek. hom. 10.
• * 1.625

  Accepit Je∣hova perso∣nam Jobi sa∣cerdotio jun∣gentis nomine Christi sacer∣dotis, & vi∣ctimae sempi∣••••rnae nostrae quam iste figu∣rabant. Jun.
• * 1.626

  Rogavit Job & Dominus ignavit; pro∣fuit illis ami∣citia, quibus obsuit insolen∣tia Ambros. 3 Offic. c. ult.
• * 1.627

  Amicè ut ami∣cos illos am∣plexus est.
• * 1.628

  Probarem si es∣set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ubi nunc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conversio pae∣nitentia. Drus. Dominus quo{que} conversus est ad paenitentiam Job. Vulg.
• * 1.629

  In Hebraeo est pulchra para∣nomasia, nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est verte∣re aut conver∣tere, et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 captivitas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.630

  Jehova resti∣tuit, quod cap∣tum fuerit Jobo, Jun. Captivitas po∣nitur pro ipsis captivis. Drus.
• * 1.631

  Singulare par∣titivum pro plurali. Merc.
• * 1.632

  O, raram & singularem vir∣tutem, quae in paucissimis vel Christianis re∣periatur. Merc.
• * 1.633

  See the wild conceits of the Jewish Rabbins about the doubling of Jobs estate, in Mercer up∣on the place.
• * 1.634

  In duplum, i. e. in plurimum. Quam pluri∣mum? numerus finitus pro infi∣nito. Jun.
• * 1.635

  Inter adversi∣tates Jobi qua∣si praecipua e∣rat quod fuerat ab amicis suis desertus, & ideo hujus adver∣sitatis primò remedium poni∣tur. Aquin.
• * 1.636

  Audierunt om∣nes fratres, quae cunque ac∣ciderant ei, & venerunt. Sept.
• * 1.637

  Amicitia mun∣di sequitur marsupium.
• * 1.638

  Si fueris foe∣lix multos nu∣merabis amicos. Tempora si fue∣rintnubila solus eris.
• * 1.639

  Exple•••• contu∣melias honori∣bus, detrimenta muneribus, exe∣crationes preci∣bus.
• * 1.640

  Cui dominus fa∣vet, ei omnia favent.
• * 1.641

  Praefigurat hic Jobus Christum post resurrectio∣nem, honoribus restitutum, ho∣noratem non tan∣tum ab Apostolis, sed etiam patri∣bus Judaeis et Gentilibus fide∣libus, et in do∣mo ejus Ecclesia convivantibus, Passionem ipsius cum dolore re∣colentibus, et in coelesti aulacum ipso panem vitae comesturis. Greg. l. 35. Mo∣ral. c. 9, 10, 11.
• * 1.642

  Moverunt su∣per eum caput. Vulg. Consolati sunt eum et mirati sunt super om∣nibus, &c.
• * 1.643

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est propriè migrare, unde pro condolere sumitur; quod qui aliquem solari volunt & ejus vicem dolere, è loco suo ut id faci∣ant soleant mi∣grare.
• * 1.644

  Dederunt ei quisque pecu∣dem unam. Bez.
• * 1.645

  Recunia à pe∣core dicta est. Plin. l. 18. c. 3. Severus rex ovium boum∣que effigie pri∣mus ••s assigna∣vit. Plin.
• * 1.646

  Gemmas à fronte penden∣tes. Vulg. M••ntl•• demis∣sum, Sept.
• * 1.647

  Honoraria ob∣tulerunt. Jun. Munere haec erant, tum ami∣citiae, tum ob∣sequii symbola. Sic enim viri principes mu∣nere salutaban∣tur.
• * 1.648

  Sicut abundare ab undis Latinè dicunt; ita vide∣ri possunt He∣braei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi affluenti∣am denominare à fonte aut piscina, quam appellant Be∣recah.
• * 1.649

  Dei benedicere idem est quod benefacere. Beatum non fa∣cit hominem ni∣si qui fecit ho∣minem. August. Epist. 52 ad Macedon.
• * 1.650

  Quando quidem populus hic vult decipi, di∣cipiatur.
• * 1.651

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prae initio ejus.
• * 1.652

  Tertul. lib. de patientia. c. 14▪
• * 1.653

  Tibi non perit qui Deo non perit. Non numero sed valore, quod occultè insinuatur in filicabus, quae pulcherrimae fuisse leguntur. Aquin.
• * 1.654

  Nomon quasi notamon. Shem, quasi Sham, positum.
• * 1.655

  In signum heri∣lis potestatis.
• * 1.656

  Nominatio à matre, imposi∣tio nominis à patro.
• * 1.657

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. Diem. Vulg. A Radicè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.658

  Ʋna dies ape∣rit, susturit uno dies.
• * 1.659

  Nomina bona calcar ad vir∣tutem habent.
• * 1.660

  Apud nos voti∣va & quasi ob virtutis auspi cium ponuntur vocabula, sc. Victoris, Casti, Pii. Probi; sic apud Hebraeos, Micheas, & Habdias & Za∣charias caete∣ra{que} his similia ex virtutem vocabulo libe∣ris à parentibus imponuntur. Hieron. in Proaem. Com∣ment in lib. Mich.
• * 1.661

  Nomina erant quasi omina vel monita vel v••∣ta rei futurae.
• * 1.662

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In ea quae sub coelo. Sept. Tota terra est sub coelo; hic autem restrin∣gitur ad cer∣tam Regio••em. Drus.
• * 1.663

  Non sunt in∣ventae juxta filias Job me∣liores eis. Sept.
• * 1.664

  Pulcritudo ter∣renae faelicita∣tis eximia por∣tio est, ad dis∣pensationem veteris testa∣menti perti∣nens.
• * 1.665

  Species corpo∣ris simulacrum est mentis & figura probita∣tis. Amb. l. 2. de virgin.
• * 1.666

  Gratior est pul∣chro veniens è corpore virtus.
• * 1.667

  Fastus inest pulchris, sequi∣turque superbia formam.
• * 1.668

  Est exigui do∣num breve temporù. Sen. in Hippol.
• * 1.669

  Formae omnes insidiantur.
• * 1.670

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.671

  Illud Inter, vel ut in Hebraeo est in medio fratrum aequa∣litatem quan∣dam & com∣munem ratio∣nem denotat. Pined.
• * 1.672

  Inter fratres sc. ad designan∣dum conveni∣entiam virtutis in utrisque. Aquin.
• * 1.673

  Vivere est valere.
• * 1.674

  Quartam gene∣rationem intel∣ligo inclusivè, ita ut intelliga∣tur vidisse eti∣am abnepotes, hi enim sunt in quarto gradu à progenitore scil. Abavo. Pisc.
• * 1.675

  Verbo videndi pucundissimus filioram ac no∣potum conspe∣ctus significa∣tur.
• * 1.676

  Mors ultima clausula vitae. Mors ultima linea rerum.
• * 1.677

  Mors est nobis nimis domesti∣ca, utpote quam in visca∣ribus nostris circumserim••. Plutarch. in Consol. ad Apoll.
• * 1.678

  Si mihi quis Deus largiatur ut ex hac aetate repuerascam, & in cunis va∣giam valdè re∣cusem. Cato.
• * 1.679

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.680

  Nulla dies si∣nelinea. Apelles. Diem perdidi. Vespatian.