An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.

JOB, CHAP. 24. Vers. 5, 6, 7, 8.

Behold as wilde asses in the desert, goe they forth to their worke, rising betimes for a prey: the wildernes yield∣eth food for them and for their Children.

They reap every one his Corne in the field: and they gather the vintage of the wicked.

They cause the naked to lodge without Cloathing: that they have no Covering in the Cold.

They are wet with the showers of the mountaines, and em∣brace the rock for want of a shelter.

JOb proceeds to enumerate the wickednesses of those men whom yet God spared, and bare with; he had set downe many of their sinfull wayes before; they removed the land-marks, they violently tooke away flocks, they spared not the asse of the fatherles, nor the widdows oxe; They turned the needy out of the way, so that the poore of the earth were forced to hide themselves together. See now the further progresse of their wickednes, even to admiration, for so much the word, Behold, with which Job leads on his disco∣very of their vexatious practices, doth import.

Vers. 5. Behold as wilde asses in the desert, they goe forth to their worke.

There is a difference in opinion among Interpreters about the subject of this verse, whom wee are to understand under this de∣scription, As wilde asses in the desert, going forth to their worke. Some of Note conceave that the poore are the subject of these words, or the persons here intended. And then they hold forth the hardship and misery to which they were reduced by those merci∣lesse tyrants; Behold as wilde asses in the desert, they goe forth to their worke. Oppressors did so vex them and strip them out of all, that they who heretofore had enough to live upon, were con∣strained to goe forth to day-labour and worke for their living, at the command, or under the cruel bondage of those inhumane Taske-Masters.

Yet I conceive that wee may more clearly expound these words as carrying a continued series of the practices of wicked men, who are here compared to wilde asses; and there is a word in the 5^th verse which gives a speciall reason why this should not be understood of the poore or oppressed, but of the oppressor, where it is sayd, they rise betimes for a prey; now that word which we render a prey, cometh from a root which signifies to teare, to rend, to pull assunder after the manner of wilde beasts; and is of the same sound as well as significatiō with our English word, teare, therefore it should rather be understood of oppressors, then of the oppressed; for a man that goes forth to labour, and worke for his living, cannot properly be said to rise betimes for a prey, for he goes forth to get his bread honestly; now a prey is that which is got by violence; and the word is never applyed to men, but in al∣lusion to ravenous and devouring beasts. Jacob comparing his son Judah to a Lyons whelpe (Gen. 49.9.) saith, From the prey, my Sonn, thou art gone up. So Moses (Deut. 33.20.) And of Gad he said, Blessed be he that enlargeth Gad; hee dwelleth as a Lyon and teareth the Arme with the Crowne of the head. And David praying to be delivered out of the hand of his enemy, gives this reason (Psal. 7.2.) Lest he teare my soule like a Lyon, while there is none to deliver. So that the word noting properly the act of a ravenous beast who lives upon spoyle and prey; It is very im∣proper to apply it to the worke of a labouring man, who lives and earnes his bread with the sweat of his brows. Yet I finde that word signifying food in generall (Mal: 3.10.) Bring yee all the tythes into the storehouse, that there may be meat in mine house. Which the interlineral renders, that there may be a prey in mine house; and another thus, that there may be that, which ye snatch, in mine house Surely the Lord strikes at some misdemeanour while he expresseth the food of the Priests & Levites, by a word signifying that which is torne away by violence. And (I conceave) it may either re∣flect upon the people who parted so hardly with the tythes which did belong to the Temple at that time, that they were rather torne or pulled from them by a kinde of violence, then freely payd or brought in according to the Law of God: or it might reflect upon the extreme greedines of the Priests that did administer in the Tem∣ple, as if they did look upon the tyths, & their portiō in them, with as earnest desire as wild beasts hang over & wait for a prey. So that

where this word is used to signifie food, there is somewhat in the circumstance of the Text, which leaves a touch of rapine and vio∣lence upon it. And therefore it is not applicable to the earnings of honest labourers, but to the cruel gettings of theeves and oppres∣sors. The mountaines of prey, spoken of (Psal. 76.4.) were ey∣ther those places where conquering Armyes devided the spoyle after a victory obtained; or where robbers preyed upon passen∣gers. And therefore I shall take the subject of this verse to be the oppressors of the poore, not the poore oppressed.

Behold, as wilde asses in the desert they goe forth.

The particle of likenes as, is not in the Hebrew, nor yet the word Asses, expressely. And therefore M^r Broughton reads strict∣ly to the Original, Behold the wilde in the wildernes goe forth to their worke. The word signifies wilde at large; but because wilde asses are extreamely wilde, therefore the word is specially applyed to them. Thus the Angel sayd of Ishmael (Gen. 16.12.) And he will be a wilde man.

Behold as wilde asses in the desert.

The desert is the dwelling place of wilde asses: Tame asses or asses brought to hand, are about the house, or in the enclosed pastures, but wilde asses inhabit the desert. The word that wee render desert, comes from a roote that signifies to speake; and the desert is so called by the figure of Contrary speaking, because there is little or no speaking in deserts; many words are heard onely in Cities or places where many people frequent. It signifies also to lay wast, because deserts are wast and barren places, in comparison of drest and Enclosed grounds; such is the place whether these spoy∣lers goe forth as wilde asses

To their worke.

But wild asses worke not, onely tame asses are labouring asses; So that the similitude runs not upon that poynt; yet we may say, wilde asses have a worke, and 'tis much like that which wicked men doe in the dererts; they worke there, but 'tis wilde worke, such as wild asses are busyed about, the getting of prey. They goe forth to their worke; and that word signifies not onely a worke, but an art, or a Craft. These spoylers were their Crafts-Masters,

and could doe mischiefe cunningly, as having been brought up as apprentices to it, or studyed it like Schollers, they had well lear∣ned and were verst in their worke, and what their worke was we may learne in the next words.

Rising betimes for a prey.

Like workemen, like worke. To take a purse, or spoyle passen∣gers, that's their worke; And they get up and are out betimes about this worke; For a prey, they rise betimes. The Hebrew is, They morning it; that is, they rise early in the morning; to doe a thing in the morning, is in Scripture language, to doe a thing diligently and with greatest Intention of spirit, because diligent active men are up early; so that to rise in the morning is not one∣ly an Expression of the time of their rising, but of their spirit and diligence at their worke when they were risen, whensoever they rose. The whorish woman saith to the young man, (Pro. 7.15.) Therefore came I forth to meete thee diligently, to seeke thy face. The Hebrew is, To seeke thee in the morning, or, to morning thee, and yet it was in the twilight in the evening, when she came out to meete him, as is exprest at the 9^th verse of the same Chapter. Here indeed in the text, To morning it, notes that they tooke the first of the morning for their worke; rising betimes for a prey. And that not without successe, as the last clause of the verse sheweth.

The wildernes yieldeth food for them and for their Children.

Where have they their prey? The text answers, they have it in the wildernes. In the former part of the verse he spake of the de∣sert, and in this latter of the wildernes, in both he meanes the same place, both import barrennes, wildnes and wastnes; M^r Broughton translates; The vast-Ground giveth him bread for his young. Wee say, the wildernes yeeldeth food for them, &c. It may seeme strange that a wild wildernes, a wildernes untilled, unplanted, uninhabited, should yeeld them food.

I answer; First, The Scripture speaks of many wildeernesses that were planted & inhabited. John the Baptist preached in the wildernes of Judea (Math. 3.1.) And the wildernes had many houses if not townes in it, such wildernesses yeeld food in plenty. Secondly, the wildernes may be sayd to yeeld them food, not because they did

live upon that which grew in the wildernes, or in these wast pla∣ces, but because in the wildernes they tooke occasion to spoyle and robb those that thorough it travailed to other places. Many get their livings there, where none live, and where nothing is to be had of the growth of the place to live upon. Outrages and robberyes are usually committed in such places. And therefore in the Prophesie of that great Peace which Christ should give to his Church (Psal. 72.3.) It is sayd, The moun∣taines shall bring peace to the people, and the little hills by righte∣ousnes; He names the mountaines and the hills above other pla∣ces, because in or upon them violence is often exercised; and to say, the mountaines shall bring peace, is much more then to say the valleys and the Cities shall bring peace: when there is peace and safety upon hils and mountaines, we may presume that there is peace every where. Therefore as when God promiseth (Isa. 60.17.) that in the latter dayes he will make the officers among his people peace, and their exactors righteousnesse, he meanes that he will make all sorts of men peacefull and righteous, because he will make them such who are usually most troublesome and unrighte∣ous officers and exactors: so when he saith the mountaines shall bring peace, the meaning is, every place shall, or that the peace shall be universal in all places, because mountaines and wildernesses are the places where robbers and spoylers take their prey, and get their subsistence. And hence it may well be answered, why Job saith, that the wildernes yeelded them food, even because that place was fittest for them so rob and spoyle in, who made the spoyle of others their dayly food. Thus the wildernes yeelds food for them

And for their Children.

The word signifies any that are young, and is taken as well for servants as for Children (1 Sam. 21.5.) The vessels of the young men are holy, sayd David to the Priest concerning his followers. So (1 Sam. 25.9.) Thus here it comprehends all that are about them, even all their family and retinue. They and all theirs, all that belong to them have their food in the wildernes, that is, there they take opportunity by violence and oppression to maintaine themselves and theirs.

Here we may consider, first, that Job calls these spoylers wilde asses, nor doth the Scripture speake this in vaine.

Hence note.

Wicked men are like Beasts or beastiall in their dispositions and actions.

David compares the best of that sort, men in honour, to beasts (Psal. 49.20.) Man (saith he) that is in honour and under∣standeth not, is like the beasts that perish. Davids man that under∣standeth not, is not a man without naturall, but a man without true spiritual capacity and understanding; A man who feares not God, (for to feare God that is wisdome) and who departs not from evill, for to depart from evill that is understanding (Job 28.28.) Now how great and large an understanding so ever any great and ho∣nourable man hath, yet if he hath not an understanding in these things, he is like the beasts that perish. It is not sayd he is like this or that beast, but he is like the beasts that perish. Take any beast, or all beasts, the worst of beasts, he is the picture of them all, and he dayly exemplyfyes the vilest of their qualityes in his owne. The Prophet Michah (Chap. 3.1, 2, 3.) saith that of them, which speakes them rather beasts indeed then like beasts, Heare I pray you, O heads of Jacob, and ye Princes of the house of Israel, is it not for you to know Judgement? (as if he had sayd, who should if not you) who hate the good, and love the evill, who plucke off their skin from off them, & their flesh from off their bones, who also eate the flesh of my people, and flay off their skin, and break their bones, &c. How could the beast be more lively acted then by these men? Paul fought with beasts at Ephesus (1 Cor. 15.32.) which, I grant, may be expounded properly, and possibly best so, It being usuall in those times of persecution under Heathenish power; to cast the Christi∣ans to the wild beasts, and for the common sort to cry out, Away with the Christians to the Lyons; yet it is as true that Paul did fight or contend with beasts in the shape of men. And he speakes particularly concerning bloody Nero, A man in the highest honour of that age. (2 Tim. 4.17.) I was delivered out of the mouth of the Lyon. The Baptist called the Pharisees a generation of vipers, (Math. 3.7.) And Herod is called by Christ, that Fox, (Luk. 13.32.) And 'tis sayd of all ungodly men at once (Rev. 22.15.) Without are Doggs. Wolves, Lyons, Foxes, Vipers, Serpents; Doggs, the worst of Creatures for rapine and spoyle, doe but ex∣presse the inhumanity and cruelty of wicked men. And because

they are compar'd to wild Asses in the text, I will give you some paralels between them and the wild Asse.

First, In their lawlesnes and unsubjection to command: car∣nal men are lawles. The Apostle calls them so (1 Tim. 1.9.) Knowing this that the law is not made for a righteous man, but for the lawles and disobedient; not that they have no law, but they live as if they had none, they who love to disobey the law are lawles, and embrace libertinisme in stead of liberty. Thus the wicked man is as the wild asse, for his licentiousnes and lawlesnes; for so the wild asse is described in the 39^th Chapter of this booke, verse the 5^th; Who hath sent out the wild asse free? or loosed the bands of the wild asse? what's the freedome of the wild asse? not like that of men who have the priviledge of freedome in an order, but to be free without order. The wicked would be where they will, and doe what they list, this is the freedome of the wild asse. Now as God himselfe there puts the Question, Who hath sent out the wild asse free? who hath manu-mitted him? Surely no man hath done it, but God hath planted it in the nature of the wild asse to be free, and to live without bands or bounds. And if we should ask the Question, Who hath sent out wicked men free? and who hath loosed the bands of the wicked? The answer must be, Satan hath done it, and their own evill hearts have done it: they have broke the bands, and cast away all coards from them, they have set them∣selves free, in such a freedome as it is, which is indeed perfect thraldome to their owne lusts, and the lawes of the Prince of dark∣nes; they are not free by being deliverd from the bondage and condemnation of the law, but by casting off all obedience and sub∣mission to it.

Secondly, Wild asses are extreamly violent and Impetuous in their desires or lusts. Jeremy expostulating with the Jewes about their revolting from, and rebellion against God, compares them (Chap. 2.24.) to A wild asse used to the wildernes, that snuffeth up the winde at her pleasure, in her occasion who can turne her away? all they that seeke her, will not weary themselves, in her moneth they shall finde her; there's no medling, no dealing with the wild asse while lust is upon her, she will have the desire of her heart if she can. Thus wicked men are given up to and transported with their pleasures and inordinate affections, in their occasion, that is, when the heate of their intemperate desires or lusts, of any kinde, are up∣on

them, there is no turning of them; onely, in their moneth, when sorrowes and paines are upon them, they may be spoken with. We may also read both this sin and the reproofe of that people in a like allusion (Hos. 8.9.)

Thirdly, The wild asse is an Embleme of the wicked man, especi∣ally as he is an oppressor or tyrant in his unsociablenes; for as the asse refuseth society, so these are unfit for society, and are indeed enemies of mankinde; They are unfit not only for spirituall, but al∣so for Politicall, or Civill Society. God speaking of the wild Asse (in the 39^th Chapter of this booke, v. 6, 7.) sayth, Whose house I have made the wildernes, and the barren land his dwellings. Hee scorneth the multitude of the Citie, neither regardeth hee the crying of the driver; the range of the mountaines is his pasture, and hee searcheth after every green thing. Though the oppressor live in the City, yet hee is like the wild asse in this, he cares not to maintaine society as hee ought; hee cares for the society of others onely for himselfe, hee scorneth the multitude of the City, he is for the range of the mountaines, where he may take all he can get, he searcheth after every greene thing, whatsoever hath pleasure or profit in it, he pursues it for himselfe.

This paralel might be drawne out further; wild asses (as Natu∣ralists have observed) are fearefull. Those Creatures that are most swift, are naturally most fearfull; and their swiftnes is a releefe to their fearfullnes. Thus, wicked men are fearfull. They onely have true Courage who feare God, and where the feare of God is not, every other feare is, or every other thing is feared. They who finde not a friend in their owne consciences, are ready to suspect every one for an enemy. So that though every wicked man would have all that he can get to himselfe alone, yet he dares not be alone in getting it. And upon those termes onely he is willing that others should joyne with him in the profit, because he would have them joyne with him in the sin. (Pro. 1.11.14.) Come with us, let us lay wait for blood, &c. Cast in thy lot with us, we will all have one purse. Wicked men are not for society, unlesse it be in wickednes, and yet theirs is not so much a society as a conspiracy. A wicked man, let his sin be what it will, is glad when he hath partners in do∣ing it, or that others doe the same with him, not onely because he hath a suscipicion of the lawfullnes of what he doth, but also be∣cause he suspects some suddaine danger in doing it. And hence

some have noted that the woman, who committed the first sinne, did not like to be alone in it, and therefore having eaten her selfe shee gave the fruit of the tree to her husband to eate also; shee desiered an associate both to countenance her in the act, and to helpe beare her out in the consequents of it. And when they had both sinned, they shewed themselves like wild Asses indeed, run∣ning into the thickets at the approach of God, there to hide them∣selves both for shame and feare. Behold as wild asses

They goe forth to their worke.

Hence note.

To wrong men, to sin against God, is the worke of wicked men.

That's their busienes. Therefore in Scripture they are often cal∣led workers of Iniquity; Implying that to doe iniquitie is their trade of life, or that which they live by and dayly set themselves about. The worke of God is none of their worke, nor doe they count it so, being (as the Apostle speakes, Tit. 1.16.) abominable, disobedient, and unto every good worke reprobate. Good worke is put into the hand of man by the hand of God, but they have their worke from another hand, the lusts of your father yee will doe (saith Christ to the Pharisees, Joh. 8.44,) that is, ye will doe the devills worke; That's their worke, and they goe forth to it as the honest labouring man goeth forth unto his worke and to his labour untill the Evening, (Psal. 104.23.) so the wicked man goeth forth to sin as to his worke; And that he doth so is evident upon a foure-fold account.

First, Because he doth not stumble upon it, but intends it; a godly man falls into sin, but to sin is not his intendment, a godly man may sin when he goeth forth, but he doth not goe forth to sin, he doth not make it his buisines. That is properly a mans worke, which he proposeth to himselfe to doe, and purposeth to doe.

Secondly, He goeth forth to it as to his worke, for he delights in it; he is pleased with it. It is his meate and drinke, yea his mirth and musicke to doe evill. That is properly a mans worke, which though it be painefull to him to doe it, yet he is pleased in do∣ing it.

Thirdly, Hee goes forth to it as to his worke, for he spends

his spirits, his strength and time in it; wee doe many things which are not our worke, they are but by-works, or beside our worke, wee bestow little of our time and strength in such things: that which a man bestowes his time and strength upon, that whereat he labours to sweat and wearines of body, that's his worke; now the time of wicked men runs out, and their strength is consumed in sinning, and though they are not weary of committing iniquity, yet they weary themselves (as the Prophet speakes, Jer. 9.5.) to commit iniquitie, therefore that's their worke.

Fourthly, Wicked men are skillfull to sin, they sin with a kinde of art, therefore that's their worke; that which is a mans proper worke, hee hath knowledge about it, and is dextrous at; He doth not bungle, but makes cleane worke (as we say) of that which is his worke. A Minister should preach the Gospel like a workman that needs not be ashamed (as the Apostle speakes.) The wicked sin like workmen, though the more they doe so, the more cause they have to be ashamed. The Prophet (Jer. 9.5.) bewayling the ex∣treame sinfullnes of those times, saith, They have taught their tongues to speake lies. As if they had studyed the art and language of lying: while they told or made grosse lies, they would not make them grossely, but with a kinde of finenes and neatenes As though what a Godly man doth according to the minde of God, he doth by grace, yet he useth a kinde of artificialnes in doing it; and is therefore exhorted to walke circumspectly or accurately; that is, to act all his duties with exactnes; so, though what an ungodly man doth against the minde of God, he doth it by nature, or very naturally, yet he useth a kind of artificiallnes in doing it, and there∣fore he is sayd (Psal. 50.19, 20.) To give his mouth to evill, and to frame deceit with his tonuge, to sit (as an artist at his worke) and speake against his brother, and slaunder his owne mothers sonne. Thus, they goe forth to their worke,

Rising betimes for a prey.

Whence observe.

A wicked man is very industrious and diligent in doing his worke.

To rise betimes, and to doe a thing diligently, are the same in Scripture; ro rise betimes is to rise somewhat before the ordinary time of rising; Now, when a man breaks his sleepe to goe about

his worke, this shews that he is industrious at it. As some wicked men quickly throw off their sleepe, that they may doe mischiefe: So (which argues the same principle and spirit) Others sleepe not unlesse they have done mischiefe, and their sleepe is taken away, un∣lesse they cause some to fall. (Prov. 4.16.) Their owne sleepe is taken away, unlesse they take away somewhat which is not their owne. They will defraud themselves of rest, rather then not de∣fraud others of their right. They goe not more unwillingly to pri∣son after they have done evill, then they goe to bed before they have done it. O how are they set upon mischiefe, whose sleepe departs from them unlesse they doe it, and who cannot rest unlesse they trouble others. The servants of God, when they are up in zeale cannot sleepe unlesse they doe good; as David speakes (Psal. 132.4, 5, 6.) Surely I will not come into the Tabernacle of my house, nor clime up to my bed; I will give no sleepe to mine eyes, nor slumber to mine eyelids, till I have found a place for God, &c. hee was so zealous for God that if he could he would not sleepe, hee would forbid his owne rest, though hee had never so much minde to it, till he had finisht that worke for God. So sayth the wicked man, I will give mine eyes no sleepe nor slumber to mine eyelids till I have done this or that mischeife, and brought my de∣vice to passe. When the wicked lye wakeing on their beds, what are they about then? their wakeing thoughts in the night are to doe mischiefe in the morning. (Michah 2.1, 2.) Woe to them that devise Iniquity, and worke evill upon their beds. How doe they worke it upon their beds? they worke it in their thoughts, in their inward shop, there they fashion it, and when the morning is light they practice it, because it is in the power of their hand; they hinder themselves from sleepe, that they may forward themselves in sin; The night is spent in Imagineing, and plotting, and the day in ac∣complishing what they have imagined and plotted. Their morning light is spent in the workes of darkenes, and the text sayth, They practice it, because it is in the power of their hand. They never con∣sider what is Just for them to doe, but what they have power to doe, if they have ability they want no will for the vilest pra∣ctices.

Againe, as they cannot sleepe sometimes for devising evill, so when they have slept, their first waking thoughts are about evill; and this also is a further proofe of their extreame industriousnes in

doing evill. For as it is with a zealous Godly man, his first wake∣ing thoughts are with God, and Christ, or about his owne soule, how God may be honoured, & how his soule may be saved. (Psal. 139.18.) O how precious are thy thoughts (that is, thoughts of thee) to mee O God, how great is the summe of them! when I awake I am still with thee: that is, my thoughts and meditations are with thee as soone as ever I awake; here's the diligence of the soule af∣ter God: so the wicked man when he awakes hee is still with sin; And if hee cannot awake naturally soone enough to sin, hee will force himselfe to awake: And so he may be sayd to awake to sin, before he is awake; for as some nurse up and feed their sleepe when they are a little awakened, like the sluggard, yet a little slum∣ber, yet a little sleepe; so others offers violence to, or breake their sleepe, that is, as the text sayth, they rise betimes, even before the usuall time of rising, that they may get a prey. It is no wonder, if they who sticke not at breaking the lawes of God, breake also the lawes of their owne rest.

Diligence is good about that which is good; it is good to be zealously affected alwayes in a good matter, but zeale and dili∣gence misplaced, how evill are they! it is better to creep in a good way, then to run in a wrong way; Even idlenes is better then such diligence; yet they who misplace their zeale and diligence, are commonly more in both then they who place them right; and they who are in a false way, make more hast then they who are in a true. The Scripture notes the extream Intensenes of the builders of Babel upon their worke. And that's the straine of most men in such worke as theirs was, the building of a Babel, or in doing that, which will be but a monument of their owne pride and folly, or of their rebellion against and contempt of God. (Gen. 11.6.) This they begin to doe, and now nothing will be restrained from them which they have Imagined to doe; if they have but a minde to it they will doe it, let it cost what it will, neyther difficulty nor dan∣ger shall restraine them. See also how Industrious the ten Tribes were in their Idolatrous worship which Jeroboam had set up, (1 Kings 12.30.) And this thing became a sin; for the people went to worship before the one even unto Dan; that is, they went a great way to worship; for howsoever Jeroboam pretended the ease and accommodation of the people in setting up those Calves (ver. 28.) It is too much for you to goe up to Jerusalem; Behold thy

Gods O Israel, which brought thee up out of the land of Egypt (as if he had sayd, thy Gods are at hand, or in thine eye, thou needest not toyle thy selfe in going so farre to serve them) yet Jerusalem was neerer unto most of the Israelites, then eyther Dan or Bethel were. For Bethel one of those places of worship was in the utmost bounds of the South (Josh. 18.22.) & Dan the other place of wor∣ship was in the utmost bounds of the North, (Josh. 19.47) so that they were willing to take more paines to follow the Idolatrous in∣ventions of man, then to keepe to the Institutions of God. Jerusa∣lem was neerer to most of the ten Tribes then either Dan or Bethel; & yet thither they would goe. All the way to sin, whether in ordi∣nary practice or worship is downe-hill to Nature, we have both the winde and tyde of the world with us, will we set our faces hel∣ward; and to be sure, Satan will never checke their diligence who are doing his worke, nor take them off from their pace, who are going or Galloping his way. We have a cleare evidence of this in the case of the worshippers of those two Calves in Dan and Be∣thel; and, it is further observed by some, that the Israelites grew so zealous in a short time in that abomination, that they who dwelt neer Bethel did even disdain to worship at Bethel, they disdained to serve their God at their owne dores, and therefore they that dwelt at or neere Bethel would goe to Dan and worship; and they that dwelt at or neer Dan would goe to Bethel to worship. The heart of man is so mad upon Idolatry, that he is willing to be at any cost or paines for it; He scornes to serve a false God at an easie rate, nor is he pleased (which is the onely thing which plea∣seth some who pretend to the true religion) with a cheape religi∣on. You may lay what tax you will upon him, eyther of paynes or purse, and he is willing, yea even ambitious to pay or performe it. Thus the blinde votaryes among the Papists at this day will needes goe a Pilgrimage to remotest places, they will travayle to Jerusalem, and visit the Sepulchre, &c. these long Journeyes they glory in, it is but a step to them; hard penances, not onely fastings but whippings they glory in. The nature of man will carry him two miles at his owne bidding, rather then one at Gods. How may it shame Godly men for their sloath in doing the will of God, when they heare how industrious evill men are in doing their owne? how may it shame them, that they should take lesse paines to keepe a righteous law, then many doe to satisfie a filthy lust?

Who like wild Asses goe forth to their worke, rising betimes for a prey. And whereas it followes.

The wildernes yeeldeth food for them and for their Children.

Note.

Wicked men will have it, if it be to be had above ground.

They that live by rapine, will live any where; every mans e∣state is theirs, if they can but get it. They finde a harvest in the wildernes, and riches in the desert.

Againe, Note.

Wicked men lay up for theirs, as well as for themselves by the spoyle of others.

The light of nature teacheth parents to lay up for their chil∣dren, and they who get an estate by wronging others, yet thinke they are bound to provide for more then themselves (Nahum 11.12.) Where is the dwelling of the Lyons, and the feeding place of the young Lyons? where the Lyon even the old Lyon walked, and the Lyons whelpe, and none made him afraid. The Lyon did teare in peices enough for his whelps, and strugled for his Lyonesses. What did the Lyon? the Lyon did teare in peices! and how much did he teare in peices? not onely enough to fill his owne belly, but to feed his whelps, and his Lyonesses; Hee filled his holes with prey, and his dens with ravine. Thus the Prophet describeth wicked men, providing not onely for themselves, but for theirs, their young Lyons and Lyonesses; The wildernes yeeldeth food for them and for their Children.

Further, Some note the Consent of the whole family in wick∣ednesse, from these words; The wildernes yeeldeth food for them and for their Children; that is, they all agree together, Master and Servants and Children, all agree together to doe mischeife, to spoyle and oppresse all they can. Where Parents and Masters are evill, Children and servants are seldome good. It is rare to see hearts united about that which is good, but they are often and easily united in that which is evill. Thus the Lord speakes to Jere∣mie (Chap. 7.18.) Seest thou not what they doe in the Cities of Judah, and in the streets of Jerusalem; The Children gather wood, and the fathers kindle the fire, and the woemen knead their dough to make Cakes to the Queen of heaven, &c. All were at worke,

busie, very busie they were about an Idolatrous service, the Chil∣dren, the fathers, and the woemen act their severall parts. So here, eyther they rob'd for their children, or their children were robbers as well as themselves. The wildernes yeeldeth food for them and their Children. Job proceeds in his narrative of their sin.

Vers. 6. They reap every one his Corne in the field, and they ga∣ther the vintage of the wicked.

In the former verse Job spake of the oppression of persons, in this, he speakes of the spoyling of lands and fields; They, that is, the wicked, reap, every one his Corne, that is, by their servants whom they set aworke (They reap every one his Corne) in the field.

But you will say, what hurt is there in that?

The meaning is, they reap the Corne which doth not belong to them. The Septuagint give that sence of the text expressely: They mowe, or reap the ground or feild which is not theirs. And so M^r Broughton, They reap the field that is not their owne; Or if we keepe to our reading, They reape every one his Corne in the field; the sence is, wheresoever they finde a field of Corne for their pur∣pose, they pretend some title or other to it, they must have it as if it were their owne. This is their sin, and the affliction of those who are their neighbours.

Note from it.

That it is a great sin to reap the Corne which we have not sowne, and a great affliction when the Corne which we have sowne is reapt by others.

Job imprecates this punishment upon himselfe, in case he had done, or were guilty, as his friends had charged him, then let mee sow, and let another eate, (Chap. 31.8.) And this is threatened (Isa. 1.7.) Your land strangers devoure in your presence; that is, they devoure the fruits of it, the Corne which ye have sowed, and and the Cattle which ye have bred. (Micha 6.15.) Thou shalt sowe, but not reap; thou shalt tread the Olives, but not anoynt thy selfe with the oyle, and sweet wine, but shalt not drinke wine: others shall come and take it from thee. That Idle servant charged his Master (Math. 25.24.) Thou reapest where thou hast not sowne.

It is the misery of some, that what they have sowne is reapt by o∣thers, and 'tis a wickednes to reap where we have not sowne.

And they gather the vintage of the wicked.

That is, the grapes that grow in their vineyards. M^r Broughton renders, The wicked snap off the vineyard grapes; they were in the Corne-fields before, now they are got into the vineyards.

But how is it sayd, They gather the vintage of the wicked? it seemes strange that they being wicked should gather the vintage of the wicked? Some take it plainly thus; they oppresse those that are as bad as themselves. And so we may take this note from it.

One wicked man will oppresse another.

Wicked men spare neyther good nor bad, neyther friend nor foe; They spoyle those that are as bad as themselves; wee say a Wolfe doth not prey upon a Wolfe, nor a Lyon upon a Lyon, but it is otherwise with brutish men, they prey upon and devoure one another.

Secondly, They gather the vintage of the wicked; that is, of those whom they Count to be wicked, and so fit to have their goods taken from them; they accuse them of wickednes, and put their names in their blacke booke, as if they were dishonest; that's a truth also.

Wicked men often oppresse the Innocent under a pretence that they are wicked.

Wee have a great Instance of this about the taking of a vine∣yard (1 Kings 21.13.15.) Naboth was Innocent and honest; but Jezabel hired two men, to make Oath that he had blasphe∣med God and the King, and he was presently cast out and stoned: his was the vineyard of the wicked, because the wicked had a minde to it. Thus, under a pretence of some evill done, they really do evill: And having brought a false accusation against a man, they proceed to condemn his person and confiscate his estate, as if all were true.

There is yet another reading, (which wee put in the margin of our Bibles) so plaine in the letter, that it needs none of these In∣terpretations to make it out; The wicked gather the vintage; As they tooke away the Corne, so the wine also. Wee need not won∣der,

that they were so injuriously buisie to take that which was not their owne, for they were wicked, and they that are so, make no bones of doing wickedly; a wicked man is ready for any sinne, the vile person will speake villany, and act villanously too.

Vers. 7. They Cause the naked to lodge without Cloathing, that they have no Covering in the Cold.

Their progress in wickednes is further described by their incom∣passionatenes and Cruelty; when wee see any naked wee should Cloath them; but they caused the naked to lodge without Cloathing. And they might be sayd to doe this two wayes. First, by not gi∣ving them Cloathing; secondly, by taking away their Cloathing; for by naked, wee may understand not onely those that are quite naked, but (as was shewed, Chap. 22.6.) those also that have but little Cloathing; they tooke away even that little from them, and so Caused the naked to lodge without Cloathing. Wee see by what steps of wickednes they proceeded, they not onely spoyled them of their Corne and Wine, but pulled their very Cloaths from off their backs; 'tis bad enough not to cloath the naked, but to take away their cloathing, and make them naked, that's worse. And (which they also did) to let them lodge without cloathing is worst of all. To lodge without cloathing, notes their continuance in that distressed state. The Prophet rebuking the Jewes for their vaine thoughts, puts them this question; How long shall vaine thoughts lodge within thee? Why doe ye (as it were) make ready a roome, and a bed for them? So while the naked lodge without cloathing, they continue in nakednes. It is a great injury to take away a mans day-cloaths from his back, but to take away his night-cloaths from his bed, is yet more afflictive and injuririous. If a man have not cloathing for his body by day, yet if he have cloa∣thing for his bed he may helpe himselfe, but to cause the naked to lodge without cloathing, what Cruelty is this? And therefore the Law of God provided against it (Deut. 24.12, 13.) Thou shalt not sleepe with his pledge: In any Case thou shalt deliver him the pledge againe, when the Sunne goeth downe, that he may sleepe in his owne rayment (that is, in his night-cloaths, or bed-cloaths) and blesse thee, and it shall be righteousnesse to thee before the Lord thy God; That is, God will looke upon this as a righteous act. The Lord

was very tender in this poynt, he would not have the poore lodge without cloathing; but some wicked men care not what the poore suffer, they neyther regard whether they have any lodging, nor whether they have any cloaths to lodge in. They cause the naked to lodge without Cloathing; so That (as it followeth in the text)

They have no Covering in the Cold.

The word signifies to Cover as with a vaile or with a garment. It is applyed to the pardon of our sins, (Psal. 32.1.) Blessed is the man whose sin is Covered. Their condition is most sad, who have no covering for their soules, yet theirs also is very sad who have no covering for their bodyes in the Cold. To have no cove∣ring in the Cold winter nights, is not onely uncomfortable, but dangerous. Death is a great cold, and it endangers life to have no covering in the cold, or in the frost, which is the extreamity of cold. The word is used to signifie frost, (Gen. 31.40.) Jacob tels Laban; Thus I was, in the day the drought consumed mee, and the frost by night.

The Septuagint translate thus; They take away the Covering of their soule; what's that, you will say? in a spirituall sence, Christ is the onely covering of the soule, But no tyrant can take away this. Therefore by the covering of the soule here, wee are to un∣derstand that which is to a man as his life, take away that and you take away his life. The soule is often put for the body, and then the Covering here meant is the Covering of the body, or that co∣vering that is neerest the soule, or neerest life, so that, there is a great elegancy and emphasis in it to say, They take away the Co∣vering of their very soule; That is, they endanger their lives by it. Some translate to that sence, They take away the covering which is next their very skin, they would not leave them so much as a shirt, that's the Covering (in this sence) of the soule. And when wee speake of the utmost rigour and cruelty of man towards man, wee say (proverbially) He hath not left him so much as a shirt to his backe. Yet the Prophet expresseth the rigorous cruelty of man to man, by taking away that which may much more be called the covering of their soule (Mich: 3.3.) They eate the flesh of my people, and flay their skin from off them. Skin and flesh are indeed the Covering of the soule. To strip the poore to their skin, is to take away the Covering of their soule; How much more to strip

off the skin from their flesh, and the flesh from off their bones. But, to the words of the text;

They have no Covering in the cold.

This hath in it a double Inhumanity; First, to expose them to extreame paine, and then to extreame shame. Not to have a covering is to be exposed to shame, not to have a covering in the cold is to be exposed to paine. But what becomes of the poore when they are naked, and have no covering in the cold, The next verse informes us about that.

Vers. 8. They are wet with the showers of the mountaines, and embrace the rock for want of a shelter.

Here's the shift these poore hearts are put to, they are wet with the showers of the mountaines; that word which we render wet, is onely found in this place in the old Testament; it notes not onely to be dasht with raine, but to be soakt thorough with it. We use to say of those who are very wet, that they are wet to the skin, but these being naked had nothing to wet but their skin, and their skin was (if it might be) soaked through with the wet, or they were thorough-wet with the showers of the mountaines, that is, with those showers which they meet with upon the moun∣taines; showers gather about high mountaines, there the Clouds engender raine, and there the showers are bred. Travellers ob∣serve by the eye, how Clouds gather about the tops of moun∣taines, and that the raine broods there. This is a further addition to the Cruelty of oppressors, and the misery of the oppressed; they tooke away their Cloaths, and turned them out of their hou∣ses naked into the open ayre, and left them to contend with cold and hunger, with all varieties of weather and danger among the mountaines. It is some helpe to a man, if he have no Cloaths to cover him, yet to have a house to cover him; but to have neyther body-cloaths, nor bed-cloaths, nor house, nor harbour, how sad is this! And being thus helplesse, the next words shew us what a poore shift they made.

They embrace the rock for want of a shelter.

When he sayth, They embrace the rock, his meaning is, they

make much of it, they are glad of it, for so we are of those things which we embrace; in stead of soft warme beds, they were glad of cold hard stones to secure and shelter them from the raine. Againe, They embrace the rock; that is, they goe into the holes and clefts of the rock, they had houses (possibly) Pallaces before, but now they are forced to dwell in the holes of the rock.

In as much as Job sayth, they did not onely goe to the rock for shelter, and make a shift with it, but embrace and hugg it, as being joyfull they had it.

Note.

Great afflictions make small comforts very welcome to us.

He that is turned out naked and hath no Cloaths to Cover him, would be glad to have a thatcht house, or the meanest Cottage to hide himselfe in; hee that hath no house is glad if hee can have but the hole of a rock. (Lam. 4.5.) They who were brought up in scarlet embrace dunghills; hee doth not say, they are throwne upon dunghills, but they embrace them, they that were bred up in scarlet, are now glad of a dunghill to scape in, there to finde a mouldy crust to eate, there to pick up an old dirty ragge to cover their nakednes with, or old shoes to put upon their feete. So it was in the great famine and desolation of Jerusalem. And so it was during the late warres in Germany, and the later, in Ireland. Some have fought and contended for a peece of Carrion, for a peece of a dead Horse, nay for a peece of a dead man; that which stunck above ground, they contended for, and having wonne it, they em∣braced it and made dainty of it, as of the most pleasant meate. Wee that are in our fullnes, and plenty, wee that have abundance, slight and make light of many good things; but we may soone be so straitned and put to it, that we would be glad to embrace a rock, or a dunghill, that we would be glad of the crums that fall from our tables, and of the worst scraps we leave upon our tren∣chers. Thus the old Saints are described (Heb. 11.36.) glad they were of Caves and Dens, they wandred in deserts, and in moun∣taines, and in dens, and Caves of the earth, being destitute, afflicted, and tormented; they were glad to live among the wild beasts, when they could not live quietly among men. When the winde and the Sunne beat upon the head of Jonah, the text saith, Jonah was glad of his gourd, a thing of little value, very meane, and fadeing in it

selfe; yet when the Sunne shined hot, and the winde beat strongly upon him, then hee was glad of a gourd. In times of plenty and peace, wre are scarse thankfull for goodly houses, for full tables, and rich Cloaths; But a little and that course food will cause the hungry to be thankfull. The naked will catch at old raggs, and they who have no house will embrace a rocke. There is a rocke, a mysticall rocke, whom the Saints embrace for a shelter, and re∣joyce in above all the goodly houses in the world, yea above this whole world. Christ is a rocke to be embraced in our best dayes as our best shelter, and in our bad dayes he is our onely shelter. And while we are constrained by outward wants to embrace na∣tural rocks for the shelter of our bodyes, let us remember, how our inward and spirituall wants, doe alwayes constraine us to embrace that mystical rocke, for the shelter of our soules.

Lastly, Observe.

The Cruelty of man to man knowes no bounds.

Wee have seene in this context several steps of cruelty, men ravening for their prey like wild beasts, men invading the harvest and the vintage of their neighbours, men robbing both the father∣les and the widdow, men pulling cloaths from the backes of the poore, and exposing them naked to the cold, and to the raine, to the mercy of rocks and mountaines. Thus, man who should be a God to man, kinde, mercifull, charitable, bountifull, courteous, proves himselfe a Devill to man, churlish, cruel, merciles, yea such that even his tender mercies are cruell. How cruel are their cruel∣ties, whose mercies, whose tender mercies are cruel!

Notes

• Exegesis praeor∣dentis dicti, de intoleranda in∣proborum, sev••∣tia in pauperes, quorum opera contra legem a∣butuntur. Jun:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 carpsit discarpsit, dila∣ceravit denti∣bus, pr••prium ferarum est.
• Ʋt sit praeda in domo mea. Mont: Ʋt sit quod ra∣pitis &c. P••gna.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ferus homo.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Locutus est per antiphrasin qua∣si locus a ser∣mone remotus.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in. i. e. opere vel artificium suum vel artem vnde victū quaerunt. Merc:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mane, studiose quaerunt vel summo studio. Drus:
• Verbum he∣braicum delarat diluculare, vnde significat praeci∣puo studio vel cura aliquid agere.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 solitu∣do idem quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deser∣tum hinc Ara∣bia deserta.
• Libertatis sym∣bolum est Ona∣ger.
• Belocitas timi∣ditalis subsidi∣um.
• Timida est om∣nis Nequitia.
• Agrum non su∣um ante tempus demessiverunt. Sept: Agrum non su∣um demetunt.
• Lupus lupum non edit.
• Inter omnia si∣millimum vide∣tur; vineā im∣pij, ejus scilicet quem illi habent pro impio, & ideo opprimen∣dum sibi Ju••i∣cant. Merc: V••neam ejus quem oppresse∣runt. Vulg:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gelu.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept:
• Est autem qua∣lecun{que} nudita∣tis remedium si ille qui vesti∣mentorum ope∣rimentum non habet, saltem operimento de∣mus non careci. Aquin: