THis Chapter begins the last Act, or Conclusi­on of that great Disputation between Job and his three Friends, held forth in this Book. We have heard Jobs three Friends strong­ly 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, [Page 2] 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 com­plaints ab [...]ut the dealings of God, to a better and more submis­sive 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 pec­cant 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; pres­sing the same Arguments, for the main, which Elihu had begun; yet so, that we may manifestly discern a wide difference, whe­ther 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 Sa­tan, 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 for­sakes 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) impar­tially 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 Deter­miner of all doubts and questions, and of all matters and things; the great God (I say) declared himself, to whom Job had made [Page 3] 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 accord­ing 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 con­ceive 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 ex­actest 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 a­new, 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 Speech­es, 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 Chap­ter; and Job gives his Answer in the third, fourth, and fifth ver­ses 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 An­swer 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 Que­stion 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 Argumen­tation 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 Intro­duction, leading to the whole business, and in them we may con­sider 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 Pre­face, 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, begin­ning with a chiding, Who is this that darkneth counsel, by words without knowledge?

Secondly, by way of provocation to answer; or, we have here [Page 5] 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 ta­ken 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 Que­stion 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 [Page 6] matter both of Meditation and Admiration. I begin with the Preface: ‘ Vers. 1. Then the Lord answered Job out of the Whirl­wind, 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 Tran­slation 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 pre­sently to speak himself. Then the Lord answered. Take this Ob­servation 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, [Page 7] 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 them­selves under the mighty hand of God (1 Pet. 5.6.) addes this en­couragement (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 ap­pearance. 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 Elshad­dai, Eloah, &c. In the first Chapter indeed, where God is spo­ken 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 Be­ing to the whole Creation, and to several sorts of creatures, he is most properly represented by his name Jehovah, which, as it im­plyeth 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 A­thens, 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 [Page 8] 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 de­liverance 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 manifesta­tion 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. [Page 9] 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 consi­derations, 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 com­fort. The Name of God is, O thou that hearest prayer, (Psal. 65.2.) If carnal men have their extravagant prayers and wish­es granted, 'tis in wrath; but if the Lord grant the passionate pray­ers [Page 10] and wishes of a godly man, it proves, though sometimes a present affliction, yet alwayes, upon one account or other, a mer­cy 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 an­ciently said, Multi irato deo exaudiuntur. 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 confi­dent, that their gracious and humble requests, such requests as are every way sutable to the Word and Will of God, shall be gra­ciously 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 answer­ed Job ‘Out of the Whirlwind.’

He answered him (as we say) to some Tune. A Whirlwind [Page 11] 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 oc­casion to speak of the Wind, and of the natural ordinary Whirl­wind in the former Chapter. But here's a Whirlwind extraor­dinary, 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, con­flicting 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 [Page 12] 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 plea­singly, 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 Whirl­wind 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. Ex nube obscu­ra. Rab. Levi. Ex Nimbo. Bez. Ex procella & venti turbine horrifico. Eturbine, i. e. e nube e qua e­rupit turbo seu ventus turbi­neus. Pisc. Di nube aliqua praeter naturae ordinem facta. Grot. De ipsa caligi­ne, in qua sc. videtur nobis Deus delitesce­re. Vatabl. 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 Ma­jesty, 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 dispen­sation of those Old Testament Times, when the Covenant of Grace lay covered with Legal Shadows, and was usually admi­nistred 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 [Page 13] 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 tender­ness 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 Mini­stration.

Thirdly, We may conceive the Lord appeared and spake in this Whirlwind, Aerumnoso ho­mini conformem exhibens aspoctum. Munst. 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 be­fore, 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 Mo­ses (Exod. 3.2.) in a burning bush; it was (say they) that his appa­rition 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 [Page 14] was not well pleased with him, but purposed to reprove and chide him. De turbine in­dignationis in­dice. 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 him­self: 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 e­nemies, 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 con­clude 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 peo­ple with a mighty Wind and Earthquake of Judgement, yea e­ven 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 stor­my, 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 Whirl­wind; 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 appro­bation.

Thus much for the opening of these words, Then the Lord an­swered 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-sha­ped 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 spi­rit; and be dwelleth with him to revive him, (Isa. 57.15.) Therefore surely he manifests himself to him in his loving-kind­ness, which is better than life, and the very life of our lives. The Lord who hath Heaven for his Throne, and the Earth his foot­stool, 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. Se­veral 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 busi­ness: [Page 16] 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 un­der 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 Fa­ther, 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.

Impossibile est deum discere si­ne deo. Iraen. l. 4. adversus Haret. c. 10. A deo discendum quicquid de deo intelligendum. Hilar. l. 5. de Trin.It 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 Command­ing Masters. 2. Teaching Masters. To the former we are Ser­vants, to the latter we are Scholars. In the eighth verse Christ [Page 17] 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 Zo­phar, 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. Rectum est in­dex sui & obli­qui. 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. Sumamus exli­bris divinitus inspiratis soluti­onem questio­num. Theod. l. 1. Hist. Eccles. c. 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 de­termine 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 Whirl­wind: 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, assu­ring 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 answer­ing the prayers of his people, or in not punishing the presum­ption 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 Hea­vens 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 [Page 19] 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 Go­spel terms in this world, that so they may find peace in the great Day of Judgement, which will be the commencement or begin­ning 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 terri­bly, 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 Whirl­wind (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, Locutione do­mini blanda dulcedo ejus o­stenditur, per tempestatem vero potestas ejus metuenda monstratur. Greg. l. 28. c. 2. 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 scat­ter those like chaffe, who obey not what is spoken, as he threat­ned 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 Church­es, 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 of­ten, 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 of­ten 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 com­ing 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 comfor­table [Page 21] 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 con­dition, 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 bro­ther, 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, Perpetuum deo est vulnerare quos vult sa­nare, percellere quos vult con­sulari, ostende­re se maximum cum vult & optimum de­monstrare. 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 deli­verest 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, ‘ [Page 22] 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.

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 dark­ned counsel, and that is, By words without knowledge; and his ignorance or want of knowledge is implied, as discovered in speak­ing, 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 good­ness and mercy of God.

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 af­ter 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 pre­sume (as some blasphemously have done) to say, Who is the [Page 23] 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 slight­ingly 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 Interro­gation hath a double sharpness, or two stings in it.

First, Of rebuke or reprehension. Forma ipsa in­terrogationis, qua nullum ex­primitur pro­prium nomen solet ad con­temptum perti­nere & expro­brationem.

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 Argu­ments.

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 clear­ly 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 Chap­ter 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 [Page 24] 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 inter­pret 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 In­terpretation, 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 under­stood not, things too wonderful for me, which I knew not; he took (I say) the reproof contained or couched in those words to him­self, 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 speak­ing for Job against Elihu, but for Elihu against Job, that is to hum­ble 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 wis­dom 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, [Page 25] 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 wor­thily) 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 se­cond on earth for well-doing; here the Lord reproved him sharp­ly, 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 re­prove 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 up­right; 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, ‘ [Page 26]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 electi­on 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 Reconciliati­on 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 re­fuge: 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 Coun­sel indeed who are ashamed of it, or who shame it.

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

Quis ost ille qui sermonibus [...] ­peritis offundit tenebras consi­lio divino. Tygur.First, 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 suffer­ings 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. Consilium ab­solute positum pro consilium Dei, ut sermo pro sermo Dei. Drus. And usually when the word Counsel is put absolutely and alone, it is to be un­derstood 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 de­stroyeth the perfect and the wicked. If the scourge slay suddenly, he [Page 27] 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 af­flicting 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 fal­ling 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 te­nour 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 with­out knowledge; and God telling him, that he had darkened coun­sel by words without kowledge. Words ought to give light to the things we speak of or about; what we speak should be for the [Page 28] 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 coun­sel 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 ser­v [...]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 utter­ed 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 of­fice 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 Com­mands? to a third, who is this that hath distrusted my Promi­ses? 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 op­pressed 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 a­gainst [Page 29] 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 ac­cepted. Who is this that darkeneth counsel by words without know­ledge?

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 con­vince him of his base fear of the proudest men, as appears speci­ally 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 crea­ture 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 o­ver-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 Apo­stle ( Rom. 9.20.) by way of prevention, represents man so bold with God, as to darken his counsel, even his eternal counsel, [Page 30] 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 mer­cy; Then man begins to complain of God, and thinks he hath cause for it: But saith the Apostle, Who art thou that repliest a­gainst 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 them­selves, 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 nothing­ness 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 Scrip­tures 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 [Page 31] 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, Dum legi v [...] ­luit quae scrip­sisset, intelligi noluit quae lo­gerentur. 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 pur­posely 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 con­cerning 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 in­tricate nor involve it. Both these are comprised in one word, by the Apostle (2 Cor. 3.12.) where he saith (as we translate) there­fore 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) dark­ly, 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 ine­vidently 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 Coun­sels 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 A­postle 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 unlearn­ed 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 pur­pose to wrest and pervert it; but they that have not a compe­rent 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 tra­vels, 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 with­out [Page 33] 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 ho­nest, 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 Judge­ments 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 distin­guish 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 re­solution. 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 [Page 34] purpose of every man that speaks; he weighs not only our acti­ons, 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.

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. Cinctus lumbo­num erit pro [...] Coc. 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 power­bial 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, im­plying the work of repentance and mortification ( Isa. 22.12.) In that day did the Lord God of Hosts call to weeping, and to mourn­ing, 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 Pro­phesie: Thus Jobs loins had been girt a long time. But, A­gain, 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.) Fur­ther, we may take notice of a fourfold use in Scripture, of girding up the loins.

Cingulum am­kulaturi.First, 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, Cingulum mi­nistraturi. There is a girding up the loins for serving or wait­ing; 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 conde­scention: 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 prepara­tory to serving or waiting.

Thirdly, Cingulum ope­raturi. Accinctus dici­tur qui industri­us & discinctus qui negligens est. Drus. Accingere se ad opus aliquod. 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; where­as carelesse and idle persons, are alwayes ungirt, and so un­bless'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, Cingulum pug­naturi. Antiquitas cin­gulum conse­cravit. Mart. 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 a­bout 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: Appara te ad suturam discep­tationem. Va­tab. Disputing is a kind of fighting and warring. Opponents and Respondents are like [Page 36] Combatants. Arma te nunc armis tuis, sicut vir strenuus ad committendum duellum mecum: Ecce venio ad literarum du­ellum tecum: Arma te scientiae armis. Cajet. Signanter de praecinctione lumborum facit mentionem, quia per lumbos car­nalis voluptas intelligitur, quae praecipue ini­pedit spiritua­alem auditum. Aquin. In arcano ser­mone significat libidinis in lum­bis residentis compressionem. [...] Sonat virtutem & fortitudi­nem, & quod opponitur blan­ditiis lenociniis & infirmitati faemineae. Ut vir, empha­tice, animo vi­riti, promptitu­dine virili. Controversal Divinity is called Polemical Divini­ty. 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 argu­ment, I have heard thee too stiffe in complaining, or at a com­plaint.

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 resol­ved 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 tem­ptation 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, pre­pare 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 accomoda­tions 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. There­fore 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 [Page 38] end (hope perfectly) for the grace that is to be brought to you at the revelation of Jesus Christ. Notat prom­ptam & ab om­ni alia cupidita­t [...] reductam spem. Coc. As if the Apostle had said, ye can never act your hope to purpose, nor your faith to purpose, un­less 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 cham­ber, 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 ne­ver 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.

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.

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.

Mr. Broughton renders, And let me see thy skill. [...] Et notifica mi­hi. 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 [Page 40] informed by him, Sunt quaedam interrogationes, quae non fiunt ut sciatur veri­tas ab in [...]erro­gante, sed ut extorqueatur a respondente vel certo prodatur ignorantia re­spondentis cu­jusmodi esse so­lent magistratu­um & magi­strorum interro­gationes. Ironia continu­atur. Non e­nim eo inter­rogaturus crat ut disceret, sed ut doceret, vel ut Job intelli­geret & fate­retur se ignora­re. Coc. Ironia sed ami­ca, [...]ua Jobum vult in viam reducere. Merc. but only to convince him that he could not answer him, as he confessed at the fifth verse of the fortieth Chap­ter; 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 In­struct 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 down­right terms. O thou weak and ignorant creature, who hast pre­sumed 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 Chap­ter 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.

IN the former Verse, God told Job what himself would do, or in what method he would proceed with him; I will de­mand 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 natu­ral 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, Beatus Job post interroga­tionem verbe­ris discutitur interrogatione sermonis. Greg. 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) up­on 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 parti­cular single person, must needs carry all things in wisdome and with justice. And, that if God did shew forth so much wis­dome 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 ad­ministred 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, Si propter to mundus tanta fruitur provi­dentia quanto magis ipse. 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 up­on 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, a­bout 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 know­ledge, as well as experience, that he had of things done long be­fore: 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 know­ledge? [Page 43] 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 a­lone, thou wast not in being, thou art not from the beginning. Thy knowledge is very small, and thy power and strength smal­ler, as to the bringing about of any of these things; therefore see thy vanity, in speaking thus complainingly, about my deal­ings 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 Eterni­ty, 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 coun­sel 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 dis­course. 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; where­of 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 [Page 44] 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 what­soever belongs to true Philosophy, may be reduced to it, or clear­ly di [...]covered in it; and herein we are taught the true use of Philosophy, even to raise the mind of man to the contempla­tion 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 dis­course.

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

Quando deus interrogat ubi eras? revocat in mentem Jobo quis sit, & ex quo, & quam brevis aevi. Codur.We 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 be­fore 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? Antelunares. 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 [Page 45] 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 genera­tion. We may say, every man was somewhere, when God laid the foundations of the Earth; he was in the Purpose, De­cree, 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 lan­guage in this point, with respect to our Lord Jesus Christ; & by con­sidering 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, sub­stantial 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 foun­dations 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 Hea­vens, I was there: When he set a compass upon the face of the depth: When he established the Clouds above; when he strengthen­ed the fountains of the deep: When he gave to the Sea his decree, that the waters should not pass his commandements: When he ap­pointed the foundations of the Earth: Then was I by him as one brought up with him; and I was daily his delight, rejoycing al­wayes before him, &c.

You see how the Spirit speaks concerning Christ, the true Wisdom, the substantial Wisdom, he was before God laid the [Page 46] 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 de­mands,

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? [...] In fundare me, vel cum funda­rem. we say, When I laid the foundations of the Earth? What's a foundation? There are four things to be no­ted 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 neces­sary; 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 build­ing; 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 metaphori­cal 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 foundati­on: A house builded upon the sands, falls, it hath no sure foun­dation. 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 glo­ry, called a City having foundations (Heb. 11.10.) but be­cause the state of glory, or that glorious City, is a firm state; or (as it is called in another place ( Chap. 13.14.) a continu­ing 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 in­finite Wisdom and Power, hath formed and established it so firmly for the habitation of man and all inferiour creatures, up­on 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, ‘ [Page 48]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, Aquin. in loc. 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 consu­ted 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 Na­ture, 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 un­derstanding.

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 [Page 49] 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: Anteomnia erat deus solus, ipse sibi & mundus & locus & tempus & omnia. Tertul. adversus Prax­eam. cap. 5. 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 begin­ning, 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 a­gain; and having been sown in corruption, shall be raised in in­corruption; and be clothed with immortality, which is a piece of Eternity.

Thirdly, There is a Being, which is without beginning, and with­out 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, [Page 50] 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 Eter­nal dwells in Eternity. But what is Eternity? One of the Anci­ents calleth it, Aeternitas est interminabilis vitae tota simul et perfect pos­sessio. Boeth. de Consol. l. 6. 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 Athe­nians, having said, In him we live, and move, and have our be­ing; 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, eve­ry 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 Hea­vens 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 [Page 51] 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. Plato in Timaeo. 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 effi­cient 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, be­cause 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 remo­ved, 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 pro­mise ( 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 under­stand this promise as fulfilled at the coming of Christ in the flesh, [Page 52] at which time indeed there were notable and amazing moti­ons 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 a­bout the sense of that Text: but onely say, whatever the Apo­stle 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 stedfast­ness 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. Non magis mo­veronaturaliter terra, quam qui­escere coelum potest. Bold.) 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 mo­dern 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 proper­ly; 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 hang­eth or standeth in the ayre. But what foundation can the ayre be [Page 53] to the Earth, which will scarcely bear a feather. It remains then undeniable that the Will and Power of God are the foun­dations of the Earth: Rationi nihil occurrit, cui in­nitatur terra, si divinam exce­peris volunta­tem. Nazian. Orat. 24. There's nothing can be given or assigned in reason, if you look not to the Will of God, for the founda­tion 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. Omnia reposita existimo in ejus potestate, quod voluntas ejus sit fundamentum universorum. Ambr. l. 1. Hexam. c. 6. And as it is so with re­spect 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 Pow­erful Will. The foundation laid in Election, and the foundati­on 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 go­verning as well as in his Creating Will. To convince and per­swade 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 un­derstands 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 acqui­esce or rest quietly in his Government of it. Surely, the Ma­ker of all things, hath a right to dispose of all things; and there­fore 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, [Page 54] 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 stretch­ed out the heavens, and laid the foundation of the earth. there's none like to him in Wisdome, none in Power, who laid the foun­dation 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 dis­cretion. 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 Prophe­sie of Jeremy is written in the Hebrew Tongue, this eleventh verse, which holds out at once a testimony and a threatning a­gainst 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 alto­gether 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 [Page 55] with. Thus spake Abraham (Gen. 14.22.) to the King of So­dome, 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 peo­ple 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 dai­ly; lest we provoke him to distrain upon us, or to take the for­feiture, and turn us out of all. Many hold lands from great Lords, to pay only some small rent or service, in a way of ac­knowledgement; 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, be­cause 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 under­stand 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 [Page 56] 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 fol­loweth there in the Psalme) What can the righteous do? but may it not be said even in that hard case, when foundations are de­stroyed, 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 confoun­ded 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 ex­perience 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 can­not 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 speci­al 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 lay­ing 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 [Page 57] 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 [...]r­ner-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 Chap­ter, 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 foundati­ons, which God hath prepared for those that love him?

Thus much of the first part of Jobs Conviction, he had no­thing to do in laying the foundations of the earth, and he had as little in setting up and finishing that goodly structure, as will ap­pear in that which followeth.

Yet before the Lord proceeded any further to question Job a­bout this great work of Creation, he requires or calls for his an­swer in the close of this fourth verse, to the question propound­ed in the former part of it; Where wast thou, when I laid the foun­dations of the Earth?

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 under­standing, 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 understand­ing. 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 understand­ing 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 [Page 58] by passions and self-ends. Every rational creature hath an under­standing, yet every rational creature doth not know understand­ing, 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 be­speaks 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 understand­ing, Si peritu [...] sis tantarum re­rum. Vatab. such as possibly thou canst not reach. And hence, some ren­der 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 de­clare 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 under­standing.’

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 al­so him that heareth it, if he answereth it before he under­stands it. Declare, if thou hast understanding.

Note, Secondly; ‘Some works of God are such and so high, that no man hath un­derstanding enough to reach or declare them.’

Declare, if thou hast understanding, how the foundations [Page 59] 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 two­fold respect to buildings: Here are two things which have re­spect 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, Ad amussi e­riguntur parie­tes. 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?

That is, taken the measures of the earth: These measures re­spect 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 ren­der laid, implies a laying with art, as also with care and dili­gence; 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 proporti­onableness 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: Doman com­mensuratam. Sept. The Hebrew is, an house of mea­sures, that is, of a great measure. The Septuagint render it, a [Page 61] 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?

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, Quandoquident scitus es. Jun. for th [...]u (doubt­less) 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 know­ing man; [...] Mensurare su­mitur pro men­sura activa, qua aliquid monsu­ramus, aut pro re ipsa mensu­rata. Mensuras ejus puta, circumfe­rentiam seu la­titudinem & diametrum sive profunditatem. Pisc. and therefore canst give me a good account of the mea­sures 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 i­rony, 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 ( [...]) 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 mat­ter. They measure it first as to the depth of it, what the dia­meter [Page 62] 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 lear­ned 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 lear­ned 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? [...] Sumitur pro fi­lo, quod Latomi utrirque [...]ffix­um extendunt in longitudinem muri: App [...]lla­tur linea, vel quia ex lino fit, vel quia figu­ram rectam effi­cit, quae etiam linea dicitur. Bold. Artifices, ne quid indecenter fiat, aut sine proportione re­gulam adhibent ad omnia diri­genda. 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. Carpen­ters 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 allusi­on 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 [Page 63] 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 distribu­ted 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 metaphori­cal sense of it.

Secondly, To stretch the line, is to build, or to make prepara­tion for building ( Zech. 1.16.) Thus saith the Lord, I am re­turned 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 be­ing 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, Ad gentem quae conculca­tur & destruitur a deo lineatim, i. e. paulatim destinitur cum modo & ordi­ne. 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 desolati­on; not a line stretched upon them to build them, but to de­stroy 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 [Page 64] skill; so when he will destroy fully, he is said to mete out for destruction. We have the word used both with respect to de­struction 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 Da­vids servants, and brought gifts. Some understand this act of David in measuring the Moabites with a line, strictly and lite­rally; that David having made a full Conquest of their Coun­try, did cause it to be measured with a line, and then appoint­ed or allotted two thirds of the Land, together with the inhabi­tants, 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 figura­tive 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 pro­portionable and beautiful.’

'Tis done (as it were) by measure and line. The Lord is in­finitely 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 [Page 65] bases, hills and high mountains appear like emboslements of the earth to the eye of the beholder. What can be added, whe­ther 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 writ­ten upon them, that is, his power, wisdome and goodness. And therefore when we behold this Wo [...]k of God in special, his lay­ing the measures of the earth, we should admire both his good­ness, wisdom and power. There are five things in this part of the Creation, the earth, as expressed to be done by line and mea­sure, 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 to­gether, 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, Solo­mon 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 fini­shed 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 instru­ment, rule or compass, axe or hammer; though here is mention [Page 66] made of a measure and of a line. The skilfullest A [...]chitect can­not 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 instru­ment 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 la­bour 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 measu­red 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 ano­ther house for us, of which the Apostle professeth his assu­rance (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 ex­actly 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 [Page 67] 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 Cre­ation: 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) exact­ly; 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. [...].) 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 Go­spel 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 walk­ing 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 sin­ful state: What do you think is that paradise which he hath pre­pared 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) where­in we may see the wisdom and power of God; what will hea­ven be? How will that reflect the wisdom, power, and good­ness of God? If this world be a beauty, and is therefore ex­pressed [Page 68] by a word in the Greek signifying beauty, [...]. 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.

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 foun­dation, stood fast in all winds and weathers. The Lord hath not only laid the foundations of the earth, lis qui nos per­cunctantur cui­nam corpori ve­luti subjecto fundamento tam immensum hoc terrae pondus innitatur, dica­mus oportet, quod in manu terrae sunt om­nes fines terrae. Basil. in Psal. 94. [...] Immersus, in­f [...]ous, impressus, hinc [...] o [...]ulus quod digito vel poti­us digitus ei infigitur. [...] Basis columna [...]ui aliquid in­nititur, imponi­tur atque ab ea gestatur. 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: Foun­dations are sunk, and then the Superstructure fastened on it.

Further, Take notice, The word which here we render foun­dations or sockets, is not that which properly signifieth a founda­tion: And from it the word Adon is derived, which signifieth a Lord, or Master, or chief among men; because Lords and Prin­ces 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 [Page 69] Don, or Lord, is supposed a derivative from it. Per literam, in fine additam praecedente Ca­mets. 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 hun­dred 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 him­self, in his power and will they stand sure.

As if he had said, Videntur obscu­re significari poli terrae. Grot. Lapis anguli, i. e. qui positus est in angulo. Pisc. 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: In fundamen­tum fundatum. Quae sorte fun­damenti repeti­tio significat infimam funda­menti partem [...] out potissimam. 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 [Page 70] 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: Christus dicitur caput anguli quod non solum sit principium, sed f [...]rtis spiri­tualis aedificii. Nyssen. 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 ma­king both (that is Jews and Gentiles) one by Christ, the on­ly 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 foun­dation 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. Educet lapidem capitis. Heb. Quod instar ca­pitis promineat, aut quod emine­at in supremo loco. 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 cor­ner-stone, [Page 71] to shew that the frame of the earth shall stand and conti­nue 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 Go­vernours 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 cor­ner-stone thereof. So then, the general sense of this verse is to shew the stability of the Work of God. Here are foundati­ons, 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 de­ny, but this admirable and well ordered building, was the work of God; that therefore he should sit down satisfied in all his o­ther 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 mea­sure laid in all his providences, and a line stretched out upon all [Page 72] 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 foundati­ons 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. [...]) I, by a creating word, commanded it into form and fulness: So when thou seest nothing but (Tohu and Bohu) con­fusion 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 deal­ings.

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 curio­sity, and awe our spirits, when they begin to quarrel with, yea, but to query about any thing that God hath done; though it ap­pear to us altogether irregular and confused, or as done with­out either line or measure. The Lords work is beautiful and glo­rious, 'tis also sure and strong. As his Promise or Covenant is ordered in all things and sure (2 Sam. 23.5.) So are his Provi­dences 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 [Page 73] 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.

THere are two opinions among learned Interpreters con­cerning 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 morn­ing 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 appear­ance 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 morn­ing stars sang together, and all the sons of God shouted for joy. Tak­ing the words thus, they carry an allusion to, or are a simili­tude taken from noble buildings or structures, whose foundati­ons use to be laid with solemnity, and their corner-stones to be set up with shouting and acclamation. That it was anciently cu­stomary, [Page 74] to make such acclamations at the laying of the foun­dation of some eminent building, besides what is clear out of humane Authors and Histories, we have several Scripture evi­dences. The 87 ^th Psalm throughout, setting forth the structure of the Gospel Church, of the spiritual Zion, by way of prophe­sie, 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 dwel­lings 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 accla­mations 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 buil­dings 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 founda­tion of this was laid. That Scripture ( Zach. 4.7.) speaks of the same thing, where the Prophet, in the Spirit, fore-seeing the dis­appointments 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 stru­ctures; 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 toge­ther, 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 sub­joyning 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, Monetur Jobus ut exemplo an­gelorum, dei o­pera miretur & laudet, non sugillet. Scult. 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 to­wards 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 testimo­ny which the stars and his sons gave of the Works of Creati­on, reproves him for his unquietness under his Works of Pro­vidence.

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 [Page 76] 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.

Hieronymus. Gregorius. Beda.A 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 An­gels, as if the words were a description only of that joy which the Angels of Heaven only expressed, when they saw God begin­ning 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 under­stand 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.

There are single Stars, and Stars (as I may say) in a combina­tion, commonly called a Constellation. There is an Evening Star and a Morning Star (which yet are but one) called by the Greeks [...], 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 even­ing, 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, Sydera summo mundi mane, lucentia, mequ [...] suo formoso splendore lan­dantia. 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, un­der those general words ( Gen. 1.1.) In the beginning God cre­ated 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, Qui mane ali­quid aggrediun­tur opus Ma­tutini dicuntur. Nec minus Ae­neas se matu­tinus agebat. Virg l. 8. Idem est matu­tina astra lau­dant, atque ma­ne laudant. Sanct. 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, be­cause 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 for­mer 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 ‘ [Page 78] [...] Gerundi­um est a [...] quod inter ali [...] canere signifi­cat, unde [...] c [...]ntus. Drus.Sang together.’

Singing is an act of the voice; and as there is a natural sing­ing (that of birds) so an artificial. But how could Stars sing, ei­ther 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 ‘ Simul unico concentu, unico consensu.Together.’

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 ve­ry heaviness of their souls; yet properly, singing imports rejoy­cing. 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 cal­led 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 Crea­tures, 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, More suo. 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, In caelestibus corporibus am­plior occurrit dei collaundandi materia; ideo & illis cantus seu laeta procla­matio seu ova­tio figurate tri­buitur. Merc, for which God is to be praised, they being such excellent and no­ble 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; say­ing, 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 [Page 80] 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 inani­mate creatures sing the praises of God, at least, by giving occa­sion 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 [Page 81] 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 meta­phorically 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, be­cause 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 prai­ses of God at the laying of the foundations of the Earth? A se­cond reason is given from this Chapter, because God speaks of the Stars afterwards ( vers. 31, 32.) Canst thou bind the sweet influen­ces 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 men­tioned, 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 ex­cellency, in which they out-shine all the Morning S [...]ars, yea that special Morning Star, commonly known by the Name of Luci­fer, or Light-bringer. Though the Angels have not a visible bo­dily 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 [Page 82] 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 Morn­ing Star. That Title Lucifer, Son of the Morning, which the Pro­phet 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 ano­ther far different expression) the Morning Star (Rev. 2.28. [...].) and he saith of himself ( Rev. 22.16.) I am the bright and Morning Star. Thus Christ, who is the Angel of the Cove­nant, [...]. 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 toge­ther, 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.

Acies Angelo­rum. Chald. Angeli mei. Sept.The 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 [Page 83] 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 shew­ed 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 cre­ated 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 re­specting 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 Re­surrection; which many conceive to be the Apostles intend­ment, 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, rege­nerated and adopted; Angels are not so. The holy Angels need­ed 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 abun­dance 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 Sub­stances.

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 inti­mate 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, to­wards 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 bro­ther 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 do­ing 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 An­gels 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 An­gels 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, to­wards 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 An­gels 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 fro­ward, and do good offices (as they are called and deputed) to those who deserve little good. Now being like God by imita­tion, 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 An­gels, when Spectators of the Worlds Creation? The Text tells us, Signanter a­stris tanquam inferioribus laudem, Ange­lis tanquam superioribus attribuit Jubi­lationem. Aquin. [...] Est [...] significatur apprabatio illius operis cum gaudio. ‘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 [Page 86] 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 [...]e­thren, the Sons of one Father, did all joyn together in this du­ty. 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 Mini­sters 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 [Page 87] 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 ac­counted 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 ma­ny 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 founda­tions 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 wor­ship of God. The accomplishment of this prophesie, was the scope of Apostolical Prayer ( Rom. 15.5, 6.) Now the God of pati­ence 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 toge­ther 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 meditati­on, to let God in, and knock open the doors of heaven by prayer and supplication to get in to God. It should not be unlament­ed, 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 a­gainst God, and became Apostates; for presently upon the Cre­ation [Page 89] of man, which was the sixth day, there was a Devil, a Tempter, who overthrew man; yet here we have all the An­gels 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 dark­ness, 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 re­quires 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 sulli­ed 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 where­in we may [...]hold the invisible things of God, even his eternal [Page 90] 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 pro­voke us to singing and to shouting. First, The multitude of Creatures. Secondly, The various kinds of Creatures. Third­ly, The beauty and excellency that is in the Creatures. Fourth­ly, 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 effe­ctually 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 com­mented 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 ex­cellent spirit, of an angelical spirit. Let us imitate [...]he Angels in [Page 91] 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 mar­riage; in Heaven we shall neither marry, nor be given in marri­age; 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.

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 pas­sing from one part of the Creation to another; from the Creation of the Earth, to that other great part of the Creation, the Wa­ters, 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 allu­sion to an Infant breaking forth out of the womb ( Vers. 8.)

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

We have here,

First, The Birth or Nativity of the Sea.

Secondly, What God did with the Sea, when it was born, [Page 93] and issued out of the womb: Then God shut it in with doors, and prepared garments and swadling bands for it; then he re­strained 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 or­der, 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, present­ly 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 con­tained 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 un­ruly 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 [Page 94] 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 one­ly 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.

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 con­tinue 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 him­self. 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, see­ing all the works of Creation were done by God alone, without his counsel or assistance. Who hath ‘ [...] Saepe est protegere; ali­qui legunt [...]bs [...]psu vel. circumsepsit, ac si esset a [...] sopio, cum si [...] a [...] tego obiego operio. [...] autem per samech sig­nificat ungere. Drus.Shut up the Sea with doors?’

There is a two-fold rendring of that word translated Shut up; [Page 95] We take it from a root which signifies to hedge in, or compass about, as also to protect; because those things which are com­passed 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 can­not) 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 wa­ters. There may be a great water, yet that not the Sea; the confluence of all or many waters together, that is Sea. The wa­ters 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, Quis valvat. maris inunxit. Codur. 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 expres­sion should allude, that the doors of the Sea were anoint­ed: 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, Quaerit domi­nus a Jobo, quae lucina praesuerit pa­rentis naturae puerperlo quan do est enixa mare. Id. 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, [Page 96] 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 Con­text 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 ad­mitted, 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.’

[...] Exivit cum imp [...]tu.The 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) transitive­ly, 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 bro­ther 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.’

Ex occulto di­vinae provi­dentiae. Aquin. Creavit deus terram non ina­nem sed gravi­dam aquis, quae licet eodem temporis mo­mento [...]What Womb? Some say of the Providence of God; say o­thers, of the Decree or Counsel of God; for that is the womb, out of which all things proceed: A third saith, out of the Pow­er 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 [Page 97] all things issue; whereas here the Lord seems to speak of some special womb, out of which the Sea issued. And therefore I ra­ther 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 be­ing 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 cal­led 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 [Page 98] 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 Wa­ters 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 read­ing 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 a­way; they go up by the mountains, they go down by the vallies, un­to the place which thou hast founded for them. There the Lord by David, as here by himself, sets forth his mighty power, in the dis­posal of the waters to a certain place.

But if we take that other reading of this verse, Who hath an­nointed the doors of the Sea? then by doors we are not to under­stand 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 wis­dom ( 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 wa­ter; 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 glo­ry 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 ri­vers 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 crea­ture (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 fu­ry in the waves of it? such an unquiet thing is this world, hur­rying up and down, and inraged often by storms and tempests a­rising 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 a­non 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 un­pleasant water. A [...]gustine. One of the Ancients notes it as a great mer­cy to man, that God doth thus imbitter the world to us, making it brackish and distastful. And indeed God hath on purpose tem­pered 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, espe­cially 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 un­quiet than the heart of man? no such natural storms upon the sea; no such civil storms either at sea or land, as there are car­nal 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 spi­rits. 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 [Page 101] 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 of­ten 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, Acr mar [...] im­pendet Graeci optime [...] multae enim nebulae solent oriri super ma­re. Grot. Cum mare aliis aquis tanquam vestitu & fasciis circum­tegerem Jun. Quis illa densa vaporum cali­gine tanquam fasciis illud in­volvit. Bez. Nubes passim a poetis dicun­tur atrae, nigrae spiceae, imò in­terdum tenebrae & nox. Sanct. Nomen [...] ortumesta ver­bo [...] quod significatin vol­vere fasciis seu linteolis, quemadmodum solent involvi recens noti in­fantes. Ezek. 16.4. Pisc. I return to consider what the Lord said further, concerning the Sea Natural.

As soon as the child is born and come into the world, the Mo­ther or Midwise provides sutable garments for it, and a swad­ling band. Thus the Lord continues the metaphor of child­birth; 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 wa­ter, 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 mat­ter 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 dark­ness, [Page 102] may be the same; onely it is here exprest in different terms, to shew the exactness of the Lords proceeding, and the accu­rateness 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 swadling­bands.’

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, e­ven 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 be­fore him but as the drop of a bucket (Isa. 40.15.) A Nation confi­dered 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 ef­fect 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 sel­dome without mists, so mists can never be without calms; be­cause 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 fol­lowing.

Here the Lord speaks of the second state of the sea, accord­ing 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 toge­ther into a sea, and prepared a stupendious pit; or as some fol­low 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 [Page 104] 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 ex­press 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 de­creed place, a hollow place, for the holding of the sea.

[...] Et fregi, i. e. decidi v [...]l de­crevi [...]i per ill [...] st [...]tuti [...] [...]eum, q. d. de i [...] de­cretum meum co [...]stitui, cum ei limi [...]es sunt à me praefiniti. Merc. Vocabulum ter­r [...] recte hic sup­pleri, tum ip­sa historiae ve­ritas, tum p [...]o­pria figniti [...]atio v [...]rbi [...] evincit: Ita­que alii n [...]n recte cum v [...]rbo illo [...]runt v [...]m [...] in Hebr [...]o def [...]it prepositio [...] pro [...] Pisc. Cum difregi pro eo (s [...] terra [...]) decreto meo, i. e. Alveos velut [...]unas exaravi & circummu­ [...]i [...]i. Jun.Some 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 in­terpret 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 cra­dle, 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 bur­densome 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 pla­ces; 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 an­nointed 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 re­turn 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.

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 [Page 106] 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.

Hebraei [...] pro termino ponunt, ut appa­ret, Ezek. 41.15. ideo recte [...] verti­tur hoc usque. C [...]t.First, 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 sove­raignty 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, hi­therto 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.’

Rabbi Levi.The Hebrew is, Thou shalt not add; Thou shalt not go beyond the bound which I have set thee, to destroy the earth. A Jew­ish 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.

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. [Page 107] 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, [...] Fluctus recte dicti, quia vol­vuntur ventis. Et magnos volvunt ad lit­tora fluctus. Dicuntur etiam [...] a fragore vel quod franguntur in littora & scopulos, vel quod inter se colliduntur. 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 dis­solve 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 co­ver the earth, and so recover their first liberty, even to over­spread 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 se­cretly puts a stop to all creatures, as here, to the sea. How ex­travagant 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 bro­ken visible and natural, yea artificial banks, and bounds, and bars; yet it hath never broken those special invisible banks, bounds, and bars, Deus non sibi eas rerum leges fixit quas neque­at ad tempus cum libot mu­t [...]re. 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 Hi­stories and experiences have told us there have been many parti­cular 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 di­vine 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 Histo­rian, speaking of the siege of Rochel, saith there was a stupen­dious [Page 109] 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 di­spute whether it be not a continued Miracle, that the sea is kept within its compass. We say miracles are discontinued; and I con­ceive '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 re­move 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 creep­ing 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 use­ful and commodious. As the sea is a terrible creature, so a be­neficial creature, bringing forth and feeding an innumerable company of beasts, as the Psalmist speaks. We may as soon num­ber 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 [Page 110] proof enough of Christs Divinity, that rebuking the winds and the sea, there was a great calm. This made the men marvel, say­ing, 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 threat­en either a deluge at land, or a wrack at sea. Heathens invo­ked 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, Ma­ster, save us, we perish (Matth. 8.27.) The poor Mariners in Jo­nah 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, [Page 111] and no further: yet how do the men of the world over-flow and break their bounds! The prophet makes this application clear­ly ( 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 me­taphorical 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 grie­vous 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 in­deed he is alwayes bound, else no man could live a quiet hour for him, nor have any rest from his furious temptations and vexa­tions, 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 tem­ptation taken you, but such as is common to man. But God is faith­ful, 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 un­j [...]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 fur­ther. Error would be as extravagant and boundless as the sea, if the Lord did not bound it. Epiphanius in his treatise of heresies, al­ludes 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 with­stand 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 spi­rit of seduction that goeth out from the Devil and the false Pro­phet, 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.

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 alrea­dy 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, ‘ [Page 114] 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 au­thority, Verbum [...] v [...]t [...] jub [...]re, o [...]ess [...], exhi­bere, sister [...], in actum & [...]o [...] ­spectum ed [...]c [...] ­re. Imperium voluntatis effi­ca [...] intelligitur, quod statim se­quitur eff [...]ctus. a command to appear and be ready upon duty, a com­mand 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 com­mand upon any c [...]eature, for the producing of any effect, moti­on, or action? Hast thou commanded ‘The morning?’

A [...]anando la­tine dicitur ma­ne, qu [...]d cum sole man [...]t dies ab [...]ience.By 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 com­mandest 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, [Page 115] the light-bearer, or the light-bringer, came forth and appear­ed 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, Cum dixit, A diebus tuis, Ostendit id an­tequam ille na­sceretur factum esse, & perpe­tuum illum na­turae ordinem in manu dei esse non hominum. Merc. 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 ho­nour, 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.

'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 ef­fects; he can produce them as a Lord, by a word speaking; he needs not intreat, nor treat about the bringing forth of any mat­ter, [Page 116] 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 com­mand. 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 cre­ated 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 di­vert its light, no not from those who are children of darkness, and have constant fellowship with the unfruitful works of dark­nesse.

'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 e­very 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 mid­night into morning, and the shadows of death into the shining [Page 117] 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 morn­ing of joy-light, as the Lord threatned his people in case of dis­obedience ( 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 righ­te [...]us, and gladness for the upright in heart. And God can com­mand 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 lat­ter 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 co­ming? 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, [Page 118] 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 com­mand 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 com­mand, should constantly appear at the time which the Lord ap­points, 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 obser­vant 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 morn­ing 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 For­mer, 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 com­mand these; and who but God can do either? None can com­mand 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 where­in 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 com­pass 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 admi­rable; 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 Apo­stle 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 [Page 120] 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 easi­ly 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 o­vercome darkness. Light gets victory over darkness in a mo­ment. 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 with­stand light, nor stand in the presence of it; there's no long di­spute, 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 pu­rity; 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; L [...]x diunt Physici est [...], seu qua­litas corporis [...]ucidi. 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 acci­dents, it being a principal part of the Creation, and the ex­press subject of Gods work the first day of it.

Fourthly, The light is very wonderful in the changes and vi­cissitudes of it. How it passeth and repasseth, how it increa­seth and decreaseth, how it comes and goes, is an amazing con­sideration.

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 illu­strates 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 artifi­cial; so we cannot do the work of our Christian Calling, with­out 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, ari­seth 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 bu­sie 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 [Page 122] the Gentiles, and the glory of Israel (Luke 2.32.) And whereso­ever 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 com­fort 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 re­fresheth him at its out-goings in the morning. And at the even­ing men rejoyce too, for then they go to their rest, being wea­ried with the labour of the day. Possunt exitus matutini & v [...]spertini sumi pro hominibus qui h [...]bitant ubi exit dies & ubi exit nox, i. e. pro Orientalibus & Occidentali­ [...]. Or we may thus expound that Psalm, Thou makest the out-goings of the morning and the even­ing to rejoyce; That is, thou makest men who live at the out-go­ings of the morning, and at the out-goings of the evening to re­joyce. 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, [Page 123] 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 ves­sels 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 ac­cording 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 com­fort 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 [Page 124] light, as to civil, and of spiritual light, as to holy ends and en­joyments; 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 dan­gerous 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 obedi­ence 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 Indica­tive Mood (by way of commendation) Among whom ye shine. The Margin hath it in the Imperative Mood (by way of com­mand) Among wh [...]m sh [...]ne ye as lights in the world. The Lord who hath commanded the Sun to [...]ise for our light, hath comman­ded 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 comman­ded 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 con­versation! And while we go forth and walk in such a conversati­on, we go forth and walk as the Sun in its strength, we enlight­en all the world where we come, and dazel the eyes of the wick­ed 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 ex­horts, 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 mor­ning light for all our actions hereafter. As God hath made the [Page 125] 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 mor­ning, 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 im­partially 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 Righteous­ness, 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 com­manded 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 [Page 126] hath visited us! That he who is the true light, that enlightens e­very man that cometh into the world ( John 1.9.) hath risen up­on 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 comman­ded the m [...]rning since thy day, ‘ [...] S [...]ir [...] [...] au­ [...]r [...]. [...] Mane & [...] 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 [...] nigri­c [...] vi [...]entur C [...]c. [...] E [...]t nigresc [...]re, bin nigrescen­tem lucem scil. diluculum sig­nificat. Sol varie nec uno loco oritur; quotidie ejus lo­ [...]s mutatirut sol ascendit aut descendit in sig­nis Zodiaci. Merc.And caused the day-spring to know his place?’

That is, when and where it should break forth and appear eve­ry 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 crea­ture, 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 morn­ing, 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 Astrono­mers present unto us under various forms or figures, such as them­selves 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 a­scends to the Summer Solstice, at which time the day is at long­est, and the night at shortest, as about the eleventh of our Moneth [Page 127] 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 hea­vens, 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 o­ther 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. [...]. 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 [Page 128] 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 crea­t [...]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 be­fore) 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?

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 be­neficialness of light, when it thus takes hold of the ends of the earth; this good it doth, or this benefit comes by it, the sha­king 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 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, Ʋt extrema [...] terrarum oras radiis quasi toti­dem digitis injectis prehen­det. Bez. [...] Non tam phrasi poetica quam Hebraismo alae tribuuntur ter­rae. Pined. 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 ut­most, when she flieth, the Hebrews call that which is the ex­tream 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 Mar­gin 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 com­pared 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, communica­tive 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 Go­spel, 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 Of­fice of Christ, in sending forth the light of his truth, saith, All the ends of the earth shall remember and turn to God. What cau­sed the ends of the earth to remember? and what did they re­member? Surely it was the light of the Gospel, taking hold of the ends of the earth, which caused the ends of the earth to re­member 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, ne­ver 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 won­derful [Page 131] 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 no­thing 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) with­out 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 unconcei­vable 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 Scri­pture 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 con­troul. 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 Ser­jeant 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 Me­taphor,

Lux orat terrae tanquam pall [...]i apprehendit, & ita impios ex­cutit. Rab. Solom.First, 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 e­ver, 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, [Page 133] 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 a­gainst 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 up­on light as an enemy.

Fourthly, These words, Mane judicia exercebantur. Drus. Grot. Sensus horum verborum è, ut improbi die ex­orto trahantur ad judicia, ac ita terra excuti­antur. Pisc. That the wicked might be shaken out of it, are rather to be understood of the wicked, as often ap­prehended 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 De­cree of the Magistrate, shaken out of the earth. God the Su­pream 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 dis­covers 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 [Page 134] 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. Odit lucem q [...]i turpiter agit. 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, Lux inimi [...]a propirquat. Virg. Our enemy is coming. Common day-light (which is a great good) much more di­vine 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 de­sign of the Providence of God, in sending the light every morn­ing; 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 la­bour, and be guided to, or in the works of his calling; so ano­ther 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 wick­edly. This was a kingly resolve, Early will I destroy the wicked of the land. This was the Prophets counsel ( Jer. 21.3.) Exe­cute judgement in the morning, that is, with the first opportuni­ty. 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, there­fore 'tis fit with the first (when there is no other remedy) to un­burden 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, Bolduc. 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 com­mands every morning, shews (in the next verse) some other uses or effects of it.

This verse (saith a learned Expositer) is so difficult, Locus difficilis est, & quo in extricando, si aliquis dixerit aliquid vorisimile, a benigno lectore respuendum non est. Sanct. that he not to be refused, who offers any thing probable towards the open­ing 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.

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

First, From clay, altered by the seal.

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

That is, The approach of light makes a great change upon the [Page 136] face of the earth, even as if it had received a new or fresh impres­sion, 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 compo­sed garden, walk there in a dark night, you cannot discern the fi­gure 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 dark­ness covers the face of the earth) but when the light comes, Terra ad Solis ex [...]ntum immu­t [...]ta, novas infi­nitus rerum a­sp [...]ctabilium formas, inst [...]rlu­ti, quod siguli a [...]bitrio effirgi­tur recipiet, quibus tanquam vesto versicolo­ri induatur. [...]ez. 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 fi­gure, 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 ob­scured.

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 ap­pears, 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 natu­ral 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 [Page 137] 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 lan­guage; 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. Hoc hemisti­chium imperso­naliter accipio. Sistent sc om­nes res tan­quam cum ve­stimento, i. e. ornatissina om­nia lucis bene­ficio apparent, Coc. 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 appea­rance, 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 vege­tables 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 pa­stures are clothed with flocks, the valleys also are covered with corn. Corn is to the valleys, what flocks are to the pastures, their clo­thing.

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, Ʋt ea mutata sicut argilla si­gillari, sisteren­tur (illi) vel [...] indumento (ob­ducto) Jun. i. e. ut cohibe­rentur improbi à pergendo & sceleribus suis promovendis, tanquam si ob­volverentur panno vultus aut pedes ipso­rum ut sequ [...]ns versus amplius explicat. Jun. Ʋt mutetur ea sicut lutum cui sigilluxi impri­mitur; & si­stentur (illi) tanquam (ve­lati) indumento. Ʋt moris erat velari sontes. Pisc. houses and dwellings built on the earth, are a clothing to the earth; and they appear to be so, by the coming forth and ap­pearance 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 Con­text, both before and after; the Lord giving this as a special ser­vice, that the day-spring or light doth to mankind, the discovery and destruction of evil men; as will be seen more fully, in open­ing the next verse.

It was shewed before, that this 15 ^th verse seems to be an Ex­position 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 disco­vered [Page 139] 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, Deus lucem subducit im­piis, i. e. vita illos orbat; Frangitquo eo­rum superbiam & tyrannidem. Codur. even that shall be with-holden from them, they shall be shut up in close and dark prisons and dun­geons; 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 with­holden 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 chil­dren, 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 [Page 140] 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, espe­cially when they resist the light of nature shining into their con­sciences, and refuse the light of the Gospel shining in the Scrip­tures and Ordinances, and resolve to walk on in the darkness of their minds, then from them that light of comfort and prosperi­ty 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 di­stance 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 hol­den 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.’

Cadunt impii à foelicitate sua, & vires (id significat brachium ex­celsum) debi­litantur [...] red­duntur infir­mae. Vatabl. Brachium ela­tum est po [...]en­tia & superbia impiorum. Pisc. Whose 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 [Page 141] 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, Damnabitur ad mortem & qui­dem cruciabi­lem, qualis est in rota fractio. Grot. by breaking their bodies or bones upon a wheel. To be broken, is to be ut­terly 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, be­cause 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 [Page 142] 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 ministrati­on of Divine Justice lye in the dark at any time, doth not the re­turn 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 sin­ned highly, and stretched forth their hand against Heaven it self.

Note, Thirdly; ‘ Observa in vo­ce [...] hoc versiculo & v. 13. lite­ram צ in Bib­liis magnis & [...]empl. emen­datis suspensam esse, i. e. non eodem tenore cum aliis scri­ptam sed supra caeteras sursum versas pender [...] hoc modo [...] quod forsun mysterio non caret, quasi lux impiis & totus eorum splendor sit in suspenso non stabilis. Merc.The 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 wick­ed, both in this 15th verse, and in the 13th verse, hath one [Page 143] letter raised up higher than the rest, and exceeding the ordina­ry form of writing; as may be seen, if the Reader please to cast his eye upon the quotation in the Margin. This (saith my Au­thor) is not (possibly) without a mistery; even to intimate thus much, that all the prosperity and outward splendor of the wick­ed 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 e­state 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 prophecy­ing 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 in­terpretation 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 [Page 144] 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, eve­ry one is oppressing and wronging his brother; now when they sinned at this rate, when their arm was thus high in wicked­ness, 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.

IN the former Context the Lord made a short d [...]gression from those questionings with which he had begun with Job, con­cerning his Works; the occasion whereof was the mention­ing of the wicked, who improved not, but abused his works.

In this Context the Lord returns to his former way of inter­rogating Job, and having questioned him about the birth or pro­duction 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 hid­den 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.

Hast thou? Doubtless thou hast not, nor hast thou any mind to enter into those springs? Who hath? Hast thou entred or pene­trated 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 intellectu­al entrance thither. When therefore the Lord asked Job this que­stion, Opartet judi­cem nosse ea de qui [...]us judica­ [...] us est: tu vo [...] judicas de operibus mo is, cum ea non noris. [...]atabl. 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 mat­ter, to enter into it either locally to view it with the eye, or intel­lectually 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, concern­ing the secret springs of my judgements?

[...] Ad plor [...]ta, i. e. lacrymas m [...]ri [...]. Drus.There 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, Aliqui [...] fluenta, non a flendo, sed a [...] perplex­ [...]m esse dedu­cunt. Et red­dunt perplexita­tes m [...]ris. Sen­sus eodem reci­dit, sed Gram­matica magis quadrat ut a [...] flevit destectatur. M [...]rc. 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 intang­led; and so they render it, Hast thou entred into the perplexi­ties or intricacies of the sea? Pharaoh used that word in the Verb ( Exod. 14.3.) concerning the people of Israel, They are in­tangled 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 [Page 147] tending to the same purpose, to shew Job his utter incompeten­cy 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, M [...]re dicitur J [...]mim voce deducta à Mai­im transpositis quibusdam lite­ris. 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?

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 pos­sibly 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 La­tine, The last or utmost of the depth. Hast thou walked there? We walk on dry land and in pleasant fields: Et in novissimis abyssi deambu­lasti Vulg. i. e. in infimis ejus partibus. Aquin. 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?

Vox [...] sig­nificat aliquid quaerere & in­vestigare usque ad fundum & n [...]vissimum.To clear these words a little further, we may consider two o­ther 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 curi­ous search and diligent enquiry? Hast thou by thy skill discover­ed 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.

An ad dimeti­endum abyssum ambulasti. Heb. in investigati­one, i. e. ad in­vestigandum. Codurc.Secondly, 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 un­searchable, 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 unsearch­able 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 Om­so 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 judge­ments 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 [Page 149] 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 judge­ments, 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. Profunditas maris rei ob­scurissimae & ignotissimae hu­manae intelli­gentiae soli deo perspectae sym­bolum.) yet his judgements are seldome known, they are a great deep, a sea. The sea is a clear emblem of all obscure and un­known things, especially of those ways of God which are too deep for our discovery, and lie beyond the reach of our know­ledge. 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 [Page 150] 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 great­est 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 one­ly 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 a­bout to frame; and O how many, how exceeding many, or in­numerable, 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, Profundum m [...] ­ris deu [...] ingre­dit [...]r, qu [...]ndo visitare mentes etiam press [...] sceleribus non dedignatur. Greg. l. 29. c. 7 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, ei­ther 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, be­cause he knows not all the secrets of the ear [...]h and sea? (as some say Aristotle the Philosopher was to death and drowning, be­cause 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 questi­ons, and proceeded to put more and more hard questions, if harder can be, in the next words.

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. Num illius pro­funda, quae verè dixirim mortis regiam, &c. rimatus es. Bez. 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 dan­ger. 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 e­nemies, 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 in­tended by the gates of death in this place.

Portae mortis sunt causae cor­ruptionis, quan­tum advirtutes corporum [...]le­stium. Aquin. in loc.First, 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 cau­sing 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 un­der 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 ac­complished 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 pur­ged [Page 153] by temporary punishments, before they can get to hea­ven.

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 na­tural 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 resurrecti­on. When we, that are earth in our constitution, Per portas mor­tis int [...]lliguntur loca subterra­neana, eò quòd ibimortui se pe­liuntur. Pisc. Dicuntur portae mortis, i. e. mortuorum. 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, An nosti quae fiunt in visce­ribus terrae. Vatabl. 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 un­comfortable, as the grave, or like the very gates of death? Know­est thou, or canst thou tell me what is done, or how things go there? Portae mortis & umbrae mortis sunt ea loca, ad quae vi­vus non pene­trat, quae nulla lux [...]radiat, &c. Coc.

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 [Page 154] 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 re­pulse 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 o­pening 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 sen­tence 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 [Page 155] 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-keep­er 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 na­tural 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 Da­vids assurance as a type of Christ. And though Christ should not shew any man the gate of his own temporal death, yet he shew­eth 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 me­taphorical darkness: yet all is light to God, he knows the gates [Page 156] 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 hid­den, so we should not busie our selves with any enquiries about hidden things. Though the secret of the Lord be with those that fear him (Psal. 25.14.) yet they that fear him, will not, dare not meddle with, nor search into the Lords secret. There­fore,

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

( Deut. 29.29.) The secret things belong unto the Lord our God; but those things which are revealed, belong unto us and our chil­dren for ever. It is both our duty and our interest, to be con­tent with our own share, or to be satisfied with what belongs to us, and not to invade Gods peculiars or reserves. It was Jobs fault, he would be entring into the secrets of God, but saith God, Have the gates of death been opened unto thee, or hast thou seen the doors of the shadow of death? if not, then be not troubled that those things are not opened to thee, which I have reserved to my self. God hath not straitned us in any needful point of know­ledge, there is enough opened to us, though the gates of death [Page 157] be not. Is it not enough for us, that in the glass of the Gospel, God hath set before us, the mysteries of eternal salvation, un­less he also acquaint us in the day of our trial (which was Jobs case) with all the whole mystery of his temporal dispensa­tions?

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

The Septuagint render, Hast thou perceived the breadth of that which is under the heavens? Under the Cope or Canopy of the heavens. Hast thou perceived how broad that is which is span­ned or compassed about by the heavens; that is, as we tran­slate, the breadth of the earth. That which is circled or 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 ha­ving ever visited or viewed the whole face of the earth. We find ( Job 11.9.) length ascribed to the earth, and breadth to the sea; But in this place the Lord having ascribed depth to the sea, gives breadth to the earth. We are not here to take the breadth of the earth, according to the rules of Geography; for so the length of the earth is from East to West, Terrae latitudo hoc in loc [...], est universus ter­rae ambitus. [...] Pluralis a [...] lati­tudo In qualibet re major dimens [...]o voc [...]tur longi­tudo, minor la­titudo. Aqui [...]. and the breadth from North to South; but breadth is here put sinecdochically for all the di­mensions, or the whole circumference of the Earth. As it the Lord had said, Dost thou know how big, how spacious the Earth is? The breadth of the Earth imports the largeness of it, opposed to straitness or narrowness; and to shew that here the breadth contains all dimensions, the word is in the Plural Number, Hast thou known the breadths of the Earth, that is, the whole compass of it, how broad and how long, and so how big the Earth is? Hast thou perceived the breadth of the Earth?

Hence Note, First; ‘The earth is a huge vast body.’

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

First, If the earth be such a great thing, that a man cannot perceive the breadth or dimensions of it, then how great are the heavens! The earth in comparison of the heavens is but as a point, '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 no­thing to the heavens! God puts the question to Job, Hast thou perceived the breadth of the earth? and we may put that question into this negative Proposition, O Job, Thou hast not perceived the breadth of the earth. The wisest of men know not the breadth or bigness of the earth. Some have undertaken to tell us how great the circle of the earth is; but theirs are but gues­ses: though somewhat may be said that way, yet no man can give it exactly; and therefore the Roman Orator attempting to write about the earth and the dimensions of it, prefaceth or apologizeth thus for himself; De Geographia dabo operam ut tibi satisfa­ciam, sed nihil certi polliceor; magnum opus est. Cicero ad Atticum. l. 2. ep. 4. I will do my endeavour to satisfie thee about Geo­graphy, or the dimensions of the earth, but I promise nothing of certain­ty, 'tis a great work. Hast thou known the breadth of the earth?

As if the Lord had said, I have put the question to thee; come now answer me, declare what thou knowest, let me know what her thou knowest it all. God provokes or challengeth Job to say his ut­most. We may refer these last words either strictly to the im­mediate [Page 159] question only, or generally to all the questions before; yet I conceive they are rather to be restrained to the last questi­on concerning the breadth of the earth, because they run in the singular number, Declare if thou knowest it all, 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 mea­su [...]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 spiri­tual 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 de­monstrative 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 e­ternity, 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 Que­stion. 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 wil­ling 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 know­ledge, 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 at­tain unto it. Man is so far from an ability to attain such a know­ledge 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 e­ternal 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 or­nament and delight of the Understanding is the knowledge of the truth. And the Understanding is not more debased and dis­honoured by not endeavouring to know, than an understanding man is vexed and troubled, when he cannot compass the know­ledge 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 uncer­tainties 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 uncer­tainty 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 bet­ter 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 [Page 162] 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 narrow­ness of heart, compared with the enlargements which Saints shall have there. Glorified Saints shall be in natural things exact Phi­losophers, 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 un­derstandings. What sweetness the soul shall feel at this revela­tion 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.

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 a­bout 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?

The Septuagint translate, In what land doth light dwell? [...]. In qua terra. Sept. [...] Ʋbi via in quae habitat, scil. [...] post viae & itineris spatium emensum. 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, whi­ther 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, Verbum [...] est ad quietem & noctem tra­ducendam ali­cubicommorari. a rest after long labour and travel.

Here are two g [...]eat contra [...]ies (which cannot agree nor dwell [Page 164] 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.

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 poe­t [...]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 travel­led 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 ge­ographically, 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 dark­ness? 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 [Page 165] the World, Forvide Titan obitus pariter tecum Alcides vid it & Or­tus; novitque tuas utrasque domos. Sen. in Herc. Act. 4. Alludere vide­tur ad signorum Zodiaci spatia, per quae Sol cursum suum perragit, quae ab astrologis Mansiones vel Domus solent appellari. Itáque Zona il­la sive fascia Zodiaci in cujus medio protenditur ec­cliptica est via solis, qui in tot habitare domus dicitur, quot in illa sunt signa. Bold. that half of the World upon which it shined in the day, over-shadowed with darkness. It is by the access and re­cess, 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 se­veral 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 Hemi­sphere, 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 hea­venly 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 an­swer, light is in the Sun, light shines in and fills the Air, while [Page 166] the Sun is up; and darkness filleth the air when the Sun is gone down, darkness being the privation or want of light; or dark­ness (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 tempera­ment 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 in­to 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 there­of? 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.

[...] Vi [...] habet ac­cipiendi quasi m anu.The 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?

Nihil movetur quod non dedu­catur ipsa dei manu & pote­state. Si ille manum non ad­moveat, immo­ta iners jacebit & squalebit naturae. Potentissimus deus capit so­lem, accipit te­nebras, ducit­atque reducit. [...].There is a manuduction, a divine manuduction of all the crea­tures by the wisdome and power of God; he as it were leads the [Page 167] light, and leads the darkness [...]hither he pleaseth. The crea­ture 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; imply­ing 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 dark­ness, 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 dwel­lings, 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, [Page 168] (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 belie­ver. 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, Hic sat lucis. Oecolampa­dius. putting his hand upon his heart, Here I have light e­nough. 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 with­held, 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 la­bour 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 re­membred, in whomsoever this darkness of sin and ignorance a­bides, they must abide under the darkness of wrath and judge­ment 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, no­thing but darkness. Thus we see light and darkness have their places, natural light and darkness have theirs, and so have spiri­tual 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 won­ness; in the dispose of civil, spiritual, and eternal light and dark­derful 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 im­port, I make peace and create evil; I make and create them, I also direct and appoint them whither to go, whether to a Nati­on 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 dark­ness are at Gods dispose, is as evident from the Scriptures of [Page 170] 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, wor­shipping 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 an­other to be a place of darkness. And he often maketh changes from darkness to light, that's mercy, and from light to dark­ness, 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 conclu­sion, which the Lord did chiefly aim at in dealing with Job; That we are to own and acknowledge the hand of God in every condi­tion: 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 com­fort or trouble of man, but comes forth from God, and is order­ed 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 [Page 171] 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 mid­night they should call for day, or at mid-day for night. Discom­posed 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 of­ten 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 consi­der; 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 [Page 172] between light and darkness, they mil [...] [...]or a moment in their co­mings 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 be­tween 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 comman­dements, 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 [Page 173] 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 dark­ness (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 dark­ness.

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, know­ledge being gathered up by experience, and length of days af­fording both time and opportunity for the gathering up of expe­riences. Job was but of yesterday, in comparison of the day wherein the interchanges of light and darkness were appoint­ed; 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 que­stions.

The question still proceeds about the natural light and dark­ness.

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; Habesnè cog­nitum tempus quo nasceboris. Tygur. Dost thou know the time when thou wast born? As if the Lord had argued [Page 177] thus with Job; Thou dost not know the hour of thy own Nati­vity, 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, be­cause 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 lit­tle standing in the world, and therefore knew little, especially not those things proposed. There is a double reading and un­derstanding 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 te­nour 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; Annocissimus es. 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, Triduo natus. Si harum re­rum vias te nos se dixeris, item dic te tunc ex­titisse. Chrys. Olymp. 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?

We render both the parts of the Text as a plain Interrogation, Knowest thou it, because thou wast then born? yet carrying a close [Page 175] rebuke. As if the Lord had said, Wast thou born, when I dispo­sed of these things? Is the number of thy days so great, that thou art able to reach such knowledge? Surely no; therefore sit down si­lent, let thy mouth be stopt with this conviction, that thou knowest not these things; and if not these, which are before thee, and ob­vious 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 dis­sposition 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 pre­science or sore-sight of God passed through the whole series or through all the successions of the creature, before it had a be­ing. 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 understand­ing of things which were done before he was born; but till he was born he knew nothing of himself, or, of his own know­ledge.

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 stu­dy 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 lit­tle. We who came into the light so lately, cannot get much [Page 176] 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 ma­ny 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 conti­nually 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 [Page 177] numbred, and the years appointed which we have had and are to have here below. And as the days of our life, so the conditi­on which we shall live in, resteth and dependeth upon the wis­dome 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 e­nough 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 excres­sions) 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 appoint­ed, and darkness was disposed of without any care of ours; and all our care can neither create light for us, nor remove any dark­ness, 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 dark­ness to their places; therefore it will be our wisdome, at once to take as much pains, and as little care as we can.

JOB was last questioned about the habitation and inter­changes 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 an­swer 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 trea­sures 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.’

[...] Thesaurus A­spotheca, prom­ptuarium.The 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 Trea­suries 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 [Page 179] 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, sure­ly then no man can ascend to heaven, and there search out or disco­ver 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 un­derstanding, 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 pur­pose of God (as hath been toucht before) in all the questions propounded to him in this and the next Chapter.

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 trea­sures 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?

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 dif­ference 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 requi­red. 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 understand­ing; 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 eve­ry 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.) [Page 182] 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 pre­parations of God for them that love him, so his preparations a­gainst 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 brim­stone 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.

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 be­ginning 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. [...]undi calami­tas grando. Yet as an­cient 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.

There are other rendrings of the Hebrew Word by us rendred [Page 183] 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, [...] Per sin sini­strum prohibe­re significat. Merc. re­tained, detained, or with-held; so the word is used ( Gen. 20.6.) I also with-held thee from sinning against me, said God to A­bimelech. Such things as we prepare and store up for some spe­cial 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 appoint­ed them unto, that is, as it followeth in the Text, ‘Against the time of trouble.’

The Word in the Hebrew here translated time, [...] Tempus oppor­tunum occasio. notes a spe­cial season of time, that which we commonly call opportunity, ra­ther 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 re­serves 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, [...] Ad tempus ar­ctum vel Angu­gustiae. and great troubles re­duce 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 signi­fies both trouble and an enemy, [...], in tem­pus hostis. Sept. and both may well be compre­hended under one word, seeing no trouble is more troublesome, nor can put us to greater straits than the appearance of a power­ful enemy; which was Jehosaphats case, when in a time of trou­ble 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.

As if the Lord had said, When my enemies come forth a­gainst 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. [...] Praeliuci. The word rendred battel, signifies to a [...]proach because in a day of battel, enemies or opposites approach one to another, [...] à radice [...] Vesci. 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 incorri­gible enemies: Snow and hail are treasured up and reserved a­gainst 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 o­ver the creature. When Nebuchadnezzars understanding retur­ned to him, then he praised and honoured him that liveth for ever (Dan. 4.34.) whose dominion is an everlasting dominion, and confes­sed ( vers. 35.) that he doth according to his will in the army of hea­ven; that is, the Angels, the Sun, Moon, and Stars, as also the Meteors, Snow and Hail, &c. all, or any of these, are the ar­my 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 convin­ced how evil and how bitter a thing it is to sin against the Lord. The Amorites were full of iniquity, when God spake to Abra­ham (Gen. 15.16.) but their iniquity was not full, and there­fore 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 trou­ble, [Page 186] 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 di­vine vengeance are only reserved, they are not broken nor cast away; and whosoever are found in sin, their sin (that is the pu­nishment 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 wick­edly) 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 nei­ther 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 [Page 187] 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 re­solved 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. Gigantes [...] dicti. It was said of the old Giants (men of great stature) They were fighters against the Gods. We may say, men of all sta­tures, even dwarfs and pigmies for bodily stature, raise war a­gainst the great God by presumptuous sinning. Did not men make a war upon God by doing evil, God would never make war up­on 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 a­gainst 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 be­gin 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 [Page 188] which God threatned Jerusalem, to the cutting off or utter de­struction 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 fruttful­ness of the earth, and is joyned with rain in that effect, ( Isa. 55.10.) As the rain cometh down, and the snow from hea­ven, and returneth not thither, but watereth the earth, and ma­keth 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 de­claims and p [...]otests against his intemperance; Heu prodigia ventris! [...]li nivem illi gla­ciem potant, paenasque mon­tium in volup­tatem gulae vertunt. Plin. l. 19. c. 4. l. 31. c. 3. O the prodigies of lu­xury! 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 plea­seth, 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 tear­ing 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 them­selves, are armed by him to conflict with and get the victory o­ver 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 ri­vers 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 ei­ther immediately or by provision of means in the most trouble­some 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 di­stress, 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 Hi­story 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 [Page 190] 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 natural­ly 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 hu­miliations 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 Armo­ry, 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, Onimium di­lecte dei, cui militat aether. Et conjurati veniunt ad classi [...]a venti. Claudian. Euseb. Eccl. Histor. l. 5. c. 5. 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 be­fore, upon other passages of this Book, together with the occa­sion [Page 191] 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 ex­altest 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 Is­rael slew with the sword. There are two things singular and ex­traordinary, 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 dis­charged 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 indifferent­ly 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. Joseph. lib. 3. Antiquit. Ju­daicarum. c. 6. It is re­ported 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 a­gainst 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 [Page 192] which places, though not taken literally and properly, but meta­phorically 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. — Armamenta­ria Coeli. Juven. Satyr. 16. 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 se­veral 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 e­nough; The heavens, the clouds of heaven will b [...]ing him Ar­mies 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 [Page 193] day of battel and war, who can make any thing serve him effe­ctively 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 ne­ver 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 unrea­dy and cannot, but because patient, and will not take it sooner. He is alwayes able to avenge himself, not onely speedily, but pre­sently. 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 afflicti­on 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 me­teors (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 bla­sting 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 hea­ven. 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 ala­rums of war.’

God had no sooner said to Israel (Amos 4.12.) Therefore, (that is, because thou hast not taken the alarum by former judge­ment, 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 thou­sand, 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 [Page 195] thee I will do thus unto thee, but am yet a great way off (pos­sibly) from coming to do it, prepare to meet me, send an Em­bassage of prayers and tears, and desire conditions of peace. It will be too late to call for a composition, or to think of a trea­ty, 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 judge­ments 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 pe­rish 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 re­ceive another Gospel, before we can give them any (assu­rance shall I say, or) the least shadow of a hope that they shall do so.

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.

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 Ori­ginal of it; here the Lord enquires of Job about the Communi­cations 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.

The word which we translate parted, signifies to put things into distinct portions. As if the Lord did give ou [...] several por­tions of light to several parts of the earth, or upon several occa­sions. 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, Qua parte lux fulguris erum­pat. Tygur. Qua parte e­rum [...]at ignis. Bez. Rab. Levi. 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 e­ven 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, Qua ratione fi­unt corescatio­nes fulgura procellae ven­torum concerta­tione nisi per me. Jun. 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 in­to the several corners of the World? Knowest thou how these migh­ty 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 par­ted? 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 e­very 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 di­vides the light according to the time of the year, that every day hath a portion, and yet no day hath the same portion.

Potest de luce proprie accipi quatenus ill [...] sic in tempesta­te dividitur, ut in aliqua coeli nubes luceant, & lux salis omicet in aliis densis tegatur nubibus. Scult.Secondly, 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.

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 ae­rial 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 won­derful 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 ano­ther? 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 [Page 199] 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 dark­ness 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, Know­est thou, &c. (for we are still to repeat those words in these questions, though not exprest, Knowest thou?) that is, thou know­est not.

Hence Note; ‘Man is much in the dark about the light, and how God distru­buteth, 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 O­riginal, take these words as a distinct question, [...] Ventum Orien­tálem seu tren­tem subsolanum signifi [...]at & per synechdochen hic omnem ventum. Sanct. Eurum ventum vehementissi­mum loco om­nium ponit. Scult. Sol dicitur ventorum pater & eurus dici­tur subsolanus & [...]. quod sit sub re­gimine solis. 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 influ­ence upon the wind, or raiseth the East-wind, is both the observa­tion of Naturalists and an assertion which hath ground in Scrip­ture. The Sun is by some called, the Father of the Winds, and especially of the East-wind; and the East-wind hath denomi­nations [Page 200] both in the Greek and Latine Tongue (as the Margin shews) implying that it is much (as it were) under the domi­nion 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 na­tural 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 [Page 201] 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 in­deed 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 wicked­nesses, 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 com­passe 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 whi­ther 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 [Page 202] 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.

The former Question was about the parting of the Light; here we have a Question about the Division of the Waters.

The Hebrew Word for a River, comes from this Root, and so also doth the Latine Word Pelagus, Quis dedit im­bri vehemen­tissimo cursum. Vulg [...] Rivus, Pelagus nomen habet quod ex illo di­vidantur & deriventur flu­mino, 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 di­vided; 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 di­vided. Here we have the division of the Waters.

There is a two-fold division of water. We read of the for­mer 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 di­vision 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, [...] Ductus aquae. 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 natu­rally [Page 203] floweth downward; 'tis a heavy body, and cannot ascend naturally; therefore the course of the water is from above. Quis nisi ego cursum dat a­quis è coelo de­fluentibus, ve­luti percanales ab hominibus manu-factos? Homines suos Aquae-ductus per terram effi­ciunt, sed deus per aerem & nubem distri­buit. Merc. Inundationem aquarum non terrestrium, sed &c. Merc. 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 win­dows of heaven. We are not to understand (as was toucht be­fore) 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 chan­nels, 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 di­rected 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 [Page 204] 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: Dii multa in­gratis tribuunt; sed illa bonis paraverant, contingunt au­tem etiam ma­lis, quia sepa­rari non pos­sunt. Nec pote­rat lex casuris imbribus dici, ne in malorum improborumque r [...]ra deflue­rent. Sen. de [...]enef. l. 4. c. 28. they provided them for the good, but they fall to the share [...]f the bad, because it is im­possible 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 necessi­ty, 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 Sove­raignty 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 quan­tity 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, [Page 205] 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-flow­ing of waters?

Here is another question, Viam Tempe­stati. Complut, Et Vtam N [...]m­bo sonoro. Jun Pisc. Vox [...] hic tantum occur­rit & Zech. 10.1. Ʋbi est numero plurali. 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 num­ber, 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: Thun­der 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. De pluvia & fulmine conjun­ctim agit, ea quasi miscens, quia mirabile est ignem inter aquam ardere. Scult. Rain or wa­ter puts out fire; but God can produce fire in the midst of wa­ter. 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 que­stion 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, ‘ [...] Vers. 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 Light­ning 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 con­signed 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 un­inhabited, 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 Vil­lages, 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 re­petition made not onely for variety and elegancy, but also to [Page 207] 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 preach­ed in a wildernesse; there were Towns and many Dwellings in that wilderness.

Secondly, There are also wildernesses uninhabited. [...] à peste & morte. q. d. etiam in locis pestiferis & incultis curan­dum praebet se deus providen­tissimum. God speaks here of a wildernesse where there is no man. The Hebrew Word which signifies a Wildernesse, signifieth also the Pesti­lence, and so some translate here, In pestilent places, or in un­healthy 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, Nemo aratorum in Egypto re­spicit coelum. Sen. l. 4. Natur. quest. c. 2. Plinius in Pa­negyr. Te propter nullos tellus tuo postulat imbres Arida, nec plu­vio supplicat herb [...] fovi. Tibul. by sluces from the river Nilus. Egypt grew very proud or atheistical rather, be­cause 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 be­holding to God, for the fertillity of their land, they had it all from Nilus. Well, saith the Lord, I will moisten the very bar­ren wildernesse, it shall be satisfied with rain, even as Egypt with the waters of the river. The Desert shall be as well water­ed 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, Vapores pl [...]vi­osi elevantur maximè ex lo­cis [...]umidis; un­de si [...]ubes & pl [...]viae non im­pellerentur à ventis sequeretur, quòd nun­quam in lo [...]is siccis plueretur. Aquin. 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 con­cerning 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 after­ward) 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 [Page 209] 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 sea­son; He causeth it to rain on the Earth where no man is, and up­on the wildernesse, where there is no man. God hath beasts to pro­vide 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. Sure­ly 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 [Page 210] 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. Satius est pro­desse malis propter bonos quam bonis [...]cesse propter malos. Sen. de Benef. lib. 4. cap. 28.) 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 Go­spel upon the Heathen. Some Nations are a wilderness; as they live in a wilderness, so they are themselves a wilderness, a de­sert; 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 Le­banon 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 excel­lency of them) were in temporals. But how should the wilder­ness 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 [Page 211] 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. In deserto plu­ere est verbum dei gentilitatè praedicare. Greg. l. 29. Moral. c. 16. It was the saying of one of the Ancients with respect to this Alle­gory, To send rain upon the desert, is, to preach the word of God unto the heathens. And the Lord magnifies himself in the dispen­sation 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 wil­derness where there is no (good) man. The reason of his so doing, is given expresly in the next words.

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, Inviam & de­solatam. Vulg. The un­passable ground, or at least, that which none passes, and so be­ing 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; Ʋt riget ad sa­tietatem usque. satisfa­ction, is to have our fill. The very wast ground shall have e­nough, 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, Ʋt impleret, &c. Vulg. Satur dierum & plenus die­rum synonyma sunt. Drus. 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 [Page 212] 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 satisfi­ed 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 maintain­ed by the ground. Fruit-bearing trees and grass are maintained by the moisture and fatnesse of the ground; beasts are maintain­ed 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 hun­ger 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 satisfi­eth 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 o­verlong, 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 in­satiableness 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 sa­tisfied. He causeth it to rain on the wilderness, to satisfie the de­solate 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 especial­ly.

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 there­fore, 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 with­hold 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 [Page 214] 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 of­fers 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, Sic sterilitas agrorum divi­tiae & fertili­tas est deserti. 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 car­ry away the rain to Heathens, who as yet are a desolate and waste ground.

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, spi­ritual 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 [Page 215] rain, and the grasse after showres! Herbs and grasse bear wit­ness to the bounty and goodness of God, in giving sweet showres of rain: Natural rain is seen in their looks, and so should spiri­tual 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 ho­liness, our fruits of faith and repentance, that he may come in­to 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 wi­thers ( Psal. 1.3.) But how green soever the leaves of our pro­fession 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 re­ference to the matter of them, they are called fruits of righte­ousness (Phil. 1.11.) but in reference to the beginning or occasi­on 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 na­tures 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 mov­ings 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 in­ward 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, se­condly, 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.

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 ori­ginal 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.

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 ap­prehensions 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 liv­ing 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 [Page 218] 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 re­quisites 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 compre­hend 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.

The question may be resolved both negatively and affirmative­ly: 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 pow­er of man; Si quis alium praeter Deum pluviae patrem quaerat, is erit vapor qui ex humidis locis entractus e [...] a­levatus a Solo concrescit in ne­bulam aut nu­bem, et inde a Sole repefactus liquescit et sol­vitur. Sanct. so not by the power of the Sun drawing up the va­pours 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 [Page 219] 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?

Without him it had never been; and that it is continued is by his power and providence; that the frame of nature is so dispo­sed, that second causes are so ordered and furnished as to pro­duce 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 pro­posed two questions, or the question twice, intending the nega­tive. First, Are there any among the Vanities of the Gentiles that can cause Rain? (By the vanities of the Gentiles we are to under­stand 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 nei­ther 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 there­fore 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? [Page 220] [...] [Page 221] [...] [Page 220] 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 ei­ther 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 effi­cient cause of all Beings and Entities. Not only Animals and Ra­tionals, but the very inanimates and sensless creatures are of a Di­vine extraction: God is the Fountain of their Being. And if God be, and must be acknowledged as the Father of all Creatures, e­ven of the Rain, then,

Secondly, God is much more the Father of Mankind. The A­postle 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 re­ceive 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 Apo­stle saith of his Title Saviour (1 Tim. 4.10.) He is the Savi­our of all men, especially of those that believe; so I may say of this [Page 221] 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 be­lievers (they only are begotten with the word of truth) conside­red with all other creatures, to whom God is a Father in a com­mon 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 per­sons, 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 provisi­on for them. What can he deny to us as a Father, who hath vouch­safed to be our father? Hath the Rain a father?

This latter part of the verse is of the same meaning with the former. The word which we translate hath begotten, Verbum [...] in Chal et de vi­ro et de muliere dicitur; et [...] gene­ravit in Hiphil de viro tantum. Merc. is applyable to either Parent, man or woman, in a different Conjugation, as Grammarians speak: but in the Conjugation here used it is pro­per only to the man; and therefore they who translate who hath conceived, wrest this Text, and depart from the Original sence of [Page 222] the word as here expressed, in which the Metaphor of, or the Al­lusion 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. [...] Guttas tantum hic ex­tat. Sunt qui [...] exponunt quasi fluctus; quod in magna abundantia fluctuum more ros effundatur. &c. Merc. Ros est vaporis terrae propinqui noctú (que) resrige­rati in aquam concretio. 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, judg­ing 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 re­mote efficient cause of Dew is the heat of Heaven raising vapours from the earth. The next efficient cause of Dew is the tempe­rate coolness and quietness of the night; for if the night be win­dy 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 adorn­ing and refreshing them. Vapores sereno tempore medi­um aeris regio­nem ascenden­tes resolvuntur frigore in gut­tas tenues. Arist. l. de mund. c. 1. Plin. l. 2. c. 60. 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 Achito­phel (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 fal­leth 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 [Page 223] 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?

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 reprov­ing 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 vio­lent exercise) pursue your private ends and interests, not mind­ing nor promoting my honour and worship; Therefore the Hea­ven 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 sweet­ly filling the bosome of the earth. Yet the with-holding of Dew (though Dew be a less matt [...]r than Rain) is a greater Judg­ment than the with-holding of Rain; for 'tis a sign that the Judg­ment 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 com­ing 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 stay­ed from giving Rain or Dew, the Earth must needs be stayed from yielding fruit or food. And so great is the Lords care in dis­posing the Dew of Heaven, that Solomon tells us ( Prov. 3.20.) By his knowledge the depths are broken up, and the Clouds drop down [Page 224] 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 moy­sture 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 li­quo [...], 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 parti­cularly ( 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 Foun­tain [Page 225] 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 plenti­ous 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 Is­rael, and he shall grow as the Lilly, and cast forth his roots as Le­banon; 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 o­ther faithful Ministers of the Gospel (2 Cor. 2.15.) We are un­to 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 eter­nal life to them that are saved, and we offer eternal life and sal­vation 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 tar­rieth [Page 226] 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 al­lusion 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; con­cludes, Ros in vellere, Christus in virgine. Rupertus in Hos. 14. The Dew in the fleece, is Christ in the Virgin. Jesus Christ indeed came down from heaven as the Dew, for the re­freshing 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 affe­ction that is among brethren ( Psal. 133.1.) Behold how good and how pleasant it is, for brethren to dwel together in unity! then fol­lows ( vers. 3.) As the dew of Hermon, and as the dew that de­scended upon the mountains of Zion; for there the Lord command­ed the blessing, even life for evermore. Love and unity among bre­thren 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 [Page 227] by concord, Concordia par­vae res cres­cunt, discordia magnae dila­buntur. 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 concern­ing the original of Ice and Frost.

These words are an elegant Metaphor taken from Child-bear­ing. What woman can the Ice call Mother? God is here com­pared 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 wo­manish 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 a­bout the generation of Ice and Frost he useth a word most proper to the Mother; Out of whose womb came the Ice? The word ren­dred 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 An­cients 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, Clemens A­lexandrinus, l. 5. Strom. Docet Deum [...]. ab Orpheo vo­catum. that yet did speak of God according to this No­tion, 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? [...] Gelu. Radix, evulsit pilos; quia gelu terram grami­ne, arb [...]res plantasquefolits dejectis quasi glabrat.’

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 [Page 228] 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?

[...] Texit, operuit.The word rendred hoary frost, signifies to cover over, because the [...]oary frost covers all over. The trees and hearbs, all things a­bove 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 wonde­rous works ( Psal. 147.16, 17.) He scattereth his hoar Frost like ashes, he casteth forth his Ice like morsels; who can stand be­fore 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 scat­ters his hoar Frost like ashes. The Frost is compared to ashes in a threefold respect: first, Because the hoar F [...]ost gives a little in­terruption to the fight. I [...] you scatter ashes into the Air, it dark­ens 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, Ʋnde pruinae nomen, è peru­rendo, quod fruges perurit, & vocant Car­bunculatio­nem. i [...] nips them, and dries them up. The hoa­ry Frost, hath its denomination in the Latine Tongue from burning, & it diffe [...]s but a very little from that word which is commonly u­sed in Latine, for a coal of fire. The cold Frost hath a kind of scotch­ing in it, as well as the hot Sun: Unseasonable Frosts in the Spring, scorch the tender fruits, which bad effect of Frost is usually ex­prest by Carbunculation or blasting. Frost is sometimes a great benefit, and sometimes a great scourge; when it comes oppor­tunely [Page 229] 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 meta­morphosis, and leaving their natural liquidi [...]y and softness, are con­densed or hardened into r [...]cks; such is the force of cold. Some express it actively, not as we, The waters are hid, but the wa­ters hide themselves like a stone. Thus Mr. Broughton expresseth it. Naturalists tell us that in some cold Countries, Nives in Chry­stallum duran­tur. Plin. l. 37. c. 2. [...] i. e. Aqua fri­gore con [...]reta. 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.) Ʋnsta­ble [Page 230] 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. Strabo l. 2. 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, Danubius ripas golu jungit du­ratusque glacie ingentia tergo bella transpor­tat. Plin. in Panegyr. 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, Concrescunt su­bitae currenti in flumine crustae. Ʋndaque jam tergo ferratos sustinet orbes, puppibus illa prius patulis, nunc hospita plaustris. Virg. l. 3. Georg. 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 pre­sence 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 in­to water; but the work of God is more glorious in softning a hard heart, or in turning the rocky heart of an impenitent sin­ner, 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 con­ceive, 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 [Page 231] 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. Quasi ligata & captivata esset. 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 improve­ment 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, Ve­ry 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 slippe­riness 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 great­est 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 up­on the Ice (as some have done in a proper sense) we would pre­sently 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 [Page 232] 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, [...] but griev [...]us, or (as the Greek strict­ly) seemeth to be of joy but grief.

Secondly, Ice and Frost continue not, they are but for a sea­son, 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, Sum­mer, Heyl. Geog. 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 miracu­lous. 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 [...]u­rish [...]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 un­to 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 [Page 233] added to the felicity of that estate which is shadowed under these Metaphors? Such a Summer of spiritual felicity in tempo­ral liberties, after a winter of temporal sufferings in her spiritu­als, 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 Win­ter without a Frost, they are more stiffe, and not so fit for husban­dry: 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 peo­ple, 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, some­time to the utter unfruitfulness, of the seed of the word sown a­mong us and upon us ( Matth. 13.22.) The frost of af­fliction is a means to prevent the worm which breeds naturally out of the corruption of our hearts, even that terrible worm spo­ken of ( Isa. 66.24.) the worm of conscience. As there are worms of corruption, Pride, Covetousness, Wrath, Wanton­ness, &c. in our hearts; so out of these that tormenting worm breeds, called the worm of Conscience. Now, the frost of af­fliction 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 na­med) 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 [Page 234] 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, un­less 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 to­wards 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 af­fection 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 com­plexion, 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 [Page 235] waters of compassion hidden as with a stone, when the very bow­els 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.

THe Lord having questioned Job about his skill and know­ledge in those Meteors, the Rain, the Dew, the Ice and Frost, all which were wrought in the Air; rises yet higher, que­stioning 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, [Page 136] 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 spe­cial operations upon the four quarters of the year respectively: For, [...]fficit quidem Sol accessu & recessu suo istas anni tempesta­tos, sed habet praeterea adjun­ct [...]s & adju­vantes causas. Merl. 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 learn­ed 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 significati­ons 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.

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, [Page 237] 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, Pleiades sunt septem stellae, q [...]ae ortu suo primae naviga­tionis tempus ostendun [...]unde Graecis dicun­tur [...] quod est navi­gare, Vergiliae Latinis à vero quo tempore oriuntur. 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 mo­tions or ministrations of the Stars? Sampson could not be bound by the Philistims till he betrayed himself, and discovered the se­cret 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, Fructus delica­tos. Pagn. or delicate fruits; and therefore that Garden full of sinless plea­sures, which God himself planted for man in his state of primi­tive 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. [...] quod est deli­ciari, aut vo­luptate & de­liciis abund [...]e. Mr. Broughton tran­slates 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 flou­risheth, 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 [...]. [Page 238] with the Hebrew word Chymah, by us rendred Pleiades; as if this respected the Winter, or were a cold Constellation: but cer­tainly 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 Constel­lation its name from the Spring, Vergiliae, quasi veris vigiles. 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 ra­tional creatures too, all men who breath in the air, and walk up­on the earth, are refreshed and fed by the influences of heaven, by the clouds and stars. Further, the Stars send down their influ­ences, 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 Influ­ences 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 influ­ences, 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, toge­ther 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 in­fluences 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 [Page 240] 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 ad­miring 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 vir­tues, 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 be­nefits by the Moon and Stars. The influences of the Stars are as beneficial to us, Qui negat esse Deum spectet modo fidero c [...]li. Sidor [...] qui spe­ctat non negat esse Deum. and as great a treasure as their light. We in­deed 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 thank­fulness 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 [Page 241] 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 hea­ven, are the influences of the Sun and Moon, under which we are to comprehend the influences of the Stars, these cause or pro­duce 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 moun­tains, 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 irresisti­ble operations of the Stars of heaven? Canst thou bind the sweet influences of Pleiades?

We can neither bind what God lets loose, Tune coeli & naturae ordinem immutabis, ut quod Astrum Pleiadum sol vit constringas aut quod Orion constringit, solvas Merc. 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 open­eth; the same is true also in regard of naturals, and therefore the Lord had no sooner said to Job, Canst thou bind the sweet influ­ences of Pleiades, but he adds, or loose the bands of Orion?

There are several opinions concerning these two Constellati­ons of heaven, yet all agree in this; that one of them is a be­nigne 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 re­scue it? [...] a [...] quod est incon­stantem & va­rium esse, quasi signum quod inconstantiam & perturbatio­nem aeris effi­ciat. [...] Aut attrahen­tia Orionis aperies? Drus. Aut Lora Ori­onis dissolves? Jun. Vox Hebraea [...] a verbo [...] traxit. Funes ejus sunt operationes, quibus tempe­states velut furibus attra­bit, & frigore constringit terram, Scult. Sidus hoc ori­tur in principio hiemis, & ter­ram tanquam loris constrin­git, Pisc. Nimbosus Ori­on, Virg. 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 uncon­stant, vexatious, and unquiet; because, under the Dominion of this Star, the aire is usually troublesome and unquiet.

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 ex­pression 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 [Page 243] Orion? Hence learn, first, in general.

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 ho­ly Spirit caused in him, engaged him beyond all power of re­vocation 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 dan­gerous or costly. And when a soul is in those bands of the My­stical 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 pro­vidential workings: When God had Job in bonds, it was not in [Page 144] 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 du­ly 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 ei­ther 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 provi­dential 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 inter­pret it, & that may be said to unloose his bands, because it was the occasion of his deliverance and advancement. But I rather con­ceive 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 com­forts, 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 work­ing [Page 245] 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 trou­blesom 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; there­fore let all who are companions in tribulation, say one to ano­ther, 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 toge­ther, 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 per­sons from shewing us any favour, whose dispositions are as be­nigne 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 [Page 246] 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 loos­eth 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 Pleia­des. What sweet influences of favour did the people of Israel receive from Pharoah and the Egyptians, at their first coming thi­ther, and long after? yet afterwards, what grievous Task-ma­sters 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, whe­ther 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.

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 Mazza­roth to rise, and go forth? Or canst thou bring forth ‘Mazzaroth?’

What's that? Some Interpreters conceive, Sunt collectio­nis syderum, quae usus obti­nuit, ut vocen­tur [...] quasi parva animalia alii vero dicunt signifi [...]are [...] sydereum canem Chrysost. apud Orus. Colligunt qui­dam hic Maz­zaroth esse quod ibi dice­batur penetra­lia Austri. Merc. Remotiora si [...] na Heb. se­parationes, i. e. sidera à nobis qui sub polo arctico degi­mus (ut Jobus) separata; sic autem vooan­tur sidera me­ridionalia quae oriuntur in principio aesta­tis, Pisc. that by Mazza­roth we are to understand those Constellations which Astrono­mers 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 Maz­zaroth 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 Con­stellation appear in its proper time? thou canst not. Hence take these brief Notes.

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 sea­sons.’

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 [Page 248] 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 pro­fessor, 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 im­perfect 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 Apo­stles, 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 con­version, 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 [Page 249] 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 sea­sons; we shall be reproved else by the Stars of heaven, Mazza­roth will be a witness against us. Canst thou bring forth Mazza­roth in his season?

Here's a fourth question: Canst thou guid? The word signi­fies 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 hea­vens, and the fu [...]niture of them, he bringeth out their host by num­ber (that is, the host of the Stars) As an Army is enrolled and num­bered, how many thousands they are; so doth the Lord bring forth that host by number, and calleth them all by names, by the great­ness of his might, for that he is strong in power; not one fail­eth. 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 num­ber, 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 fail­eth: 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, Plin. lib. 7. c. 24. Valerius Maximus lib. 3. c. 7. 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 guid­eth 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 pleas­eth.

The Lord having questioned Job about those four eminent and well known Constellations, Pleiades in the Spring, Orion in the [Page 251] 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 in­terrogate him more generally about the whole heavens, in the next Verse.

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 Or­dinances 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 Gramma­rians speake, because, in what part soever of the earth any man stands, the heaven is cut in two parts (as to him) by the Hori­zon, 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 hea­venly bodies move according to his constitutions who made hea­ven and earth. [...]

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 con­cerning the earth: First, When to Till the earth. Secondly, When to cast their Seed into the earth. Thirdly, When [Page 252] to reap and gather the fruit of the earth. When to perform any part of Husbandry to the earth, is known only by the hea­vens; 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 im­powered by thy wisdome? hast thou given them vertue to work upon inferiour bodies? I hast thou made the statutes by which they are go­verned, 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 re­spect 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 or­der. 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 Ordi­nances 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 sum­mer. 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 con­sequent of it, Famine; Infection in the air, and the consequent of it, Pestilential diseases and Mortality. Who knows these or­dinances 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 ordi­nances. Let us be sure, that whatever we do, à [...] unde [...] praefectus, ideo non nemo prae­fecturam vertit. Drus. [...] quod Augusti­nus interpre­tatur commuta­tiones coe [...]i. we have an ordi­nance 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? Ponere domi­nium est facere ut dominetur, & quasi domi­num constitue­re. Ho [...] homo non facit, sed solus Deus. Drus. So Mr. Broughton tran­slates. 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, Qui simplicitèr judicat & sen­tentiam pronun­ciat dicitur [...] Sed exe­cutor, qui judi­catum exequi­tur & cogit re­fractarios obe­dire sententi [...] judicis dicitur [...] 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 concern­ing persons and things here on earth. The heavens have a mini­sterial dominion, respecting most changes wrought in this world. [Page 254] Their ministry respects, not only the constant and usual changes of times and seasons barely considered, but they have also a mini­stry 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 up­on 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 Au­tumn; 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 sea­sons, 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 eviden­ces 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 [Page 255] 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 bo­dies of men; for, though we subscribe not to those fancies of A­stronomers, 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, Ju­piter the liver, Mercury the mouth and tongue, Saturn the head; though (I say) we subscribe not to these, no nor to those other sen­timents 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 do­minion of the Moon; Secondly, Childhood to Mercury; Third­ly, 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 Sa­turn; yet doubtless the Stars have a great power upon the bodies of men, as well as upon Plants and all sorts of Vegetables, sub­ordinately to the power and appointment of God, who ruleth all things and persons according to the pleasure and uncontroul­able 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 me­tals; They say, Gold is under the dominion of the Sun, Silver of the Moon, Iron of Mars, Lead of Saturn; and that Tin and Cop­par are under the dominion of that Planet by them called Jupi­ter. Now whether or no God hath set these metals under the peculiar dominion of these stars, I will not dispute; not will I de­ny that there may be a natural sympathy and congeniality be­tween them, nor that their influences may be very operative and effectual towards their gene [...]ation, production, and full concocti­on 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 do­minion here intended of the heavens over the earth, is a mini­sterial, not a supream dominion; 'tis not, I dare say, any such do­minion 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 Pla­nets.

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 Common­wealths, are under the dominion of the Stars.

Fifthly, That the flourishings and decayings of Arts and Sci­ences 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 domi­nion is ( Gen. 1.14.) And God said, let there be lights in the fir­mament 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 ordi­nary lights or stars of heaven, are always for ordinary signes and seasons; and sometimes there are extraordinary lights seen in hea­ven, or the ordinary are seen appearing in an extraordinary man­ner, 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 ab­solutely 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; [Page 257] but let us not be dismayed at them; let us leave that to the Hea­then, 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 re­spect to persons or Nations, let them not go to, nor consult Star­gazers, 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, be­nigne 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.

IN the context of these five Verses, return is made to the Me­teors of Heaven. The Lord having questioned Job about the Stars, those pure heavenly bodies, the Pleiades, Orion, Mazza­roth, 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.

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 to­ward 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 Pro­phet 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, Numquid de­scendet ad te pluvia imperio [...]u [...]? Vatabl. 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 ap­pear [Page 259] 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?

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 me­taphorical waters, the waters of affliction, with which God co­vered, 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 [Page 260] 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 command­ing 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 [...]ghten­ings, 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 rain­ed 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 re­port (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, [Page 261] 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.

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 speak­ing 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 light­ning? 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, Be­hold us.’

That manner of speech here we are or behold us, is a descripti­on 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 re­turn 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; Ʋt reverentia tibi dicent ad­sumus, Vulg. That they be­ing returned (or after their return) should say unto thee with reve­rence, here we are. 1. Ready to go whithersoever thou wilt [Page 262] 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 me­teors, 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 com­mand, 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 crea­ture, 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 Messen­ger, 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 ra­tional creatures, the Angels; so those high inanimate creatures, the winds and lightnings, which may properly be called flames of [Page 263] 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 fa­mine, a famine of bread; and he no sooner called, but the fa­mine 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 know­ing whither he went. He never enquired what the place was to [Page 264] 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 har­der, 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 readi­ness at the call of God, David professed from his own experience ( Psal. 27.8.) When thou saidst, seek ye my face, my heart said un­to thee, thy face Lord will I seek. That is, as thou hast comman­ded 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 readi­ness 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 tem­per 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 con­ferred 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 [Page 265] did he confer with the flesh and blood in his own heart, he con­ferred 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 Ma­sters rise up in judgement against us ( Mat. 8.9. I am a man un­der 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 pro­fit, 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.

Some Interpreters conceive, that at this verse the Lord enters discourse with, or begins to question Job concerning living crea­tures; and beginning here with man, the chiefest of visible li­ving 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 mat­ter, 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 com­mand, [Page 266] so not wisdom enough to dispose, either of the Rain or of the Lightnings; under which, by a Synechdoche, all other crea­tures may be comprehended. As if God had said, Whatever wisdom man hath, is of my putting into him; now I have not gi­ven 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.

Wi [...] may be taken either generally for knowledge, which is the [...] of the mind, and may be called speculative know­ledg [...] [...] p [...]ticularly, for prudence, which is practical know­ledge, 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 pro­perly 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 [Page 267] soul, in the man of man, as some call it; and therefore that must needs be intended here: Sapientia non tantum in cor­de [...]sed & in re­nibus aliquo modo posita est. ie. Quòd omnis hominis affe­ctus à divina quadam sapien­tia irradietur. Coc. Renes [...] vocantur, ut quidam volent quia sunt obli­tae adipe. Drus. but because Naturalists speak of wis­dom, 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 in­ner 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 at­tained in Schools and Academies by study, or in the wo [...]ld by ex­perience, which is but the lightning of reason, Quis posuit, &c. insinuans se de illa sapi­entia lequi, quae nec co-ope­rante ratione, nec industria humana, nec per ullam disci­plinam [...]quisi­ta est. Janson. or of that natural wisdom planted by God in man as a reasonable creature. Ta­king 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, Sci­ences and experiences: Wisdom, as planted in nature, is a high favour. As grace sets one man above another, so this natural [Page 68] wisdom sets every man above the best of bruits. And as this wis­dom 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, especial­ly in spiritual things; that's more of God, that's chiefly from a­bove, 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 him­self 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 hear­ing, and therefore the seeing and the hearing powers are tran­scendently 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 na­tural [Page 269] 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 trem­blingly, 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 reckon­ing, [Page 270] 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?

[...] [...]pp [...]lla­tio est cordis vel mentis, à [...] quod est prospicere unde [...] picturae quae prospiciuntur dictae, & me­taphortcè pi­cturae seu pro­spectus cordis i. e, imaginatio­nes seu species reri [...], quae ve­ [...]uti in corde pinguntur, vel à delineatione conceptuum animi. Merc. [...] Thar­gum interpre­tatur [...] cordi, à [...] quod est prospi­cere [...] sic voca­tur cor, quia speculatur & considerat om­nia, Drus. Quisdedit gallo intelligentiam? Vulg.This 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 sure­ly God hath placed a natural wisdom in that creature constantly to understand the hours of the night. A Cock is a natural clock [Page 271] to any family, he hath his first, and second, and third crowings; Talmundici in Judaicis pre­cationibus di­cunt at docent cum gallus ca­nit dicendum esse, Laude­tur qui gallo dat intelli­gentiam. Gallus enim haud dubio non aliunde quam à Deo didicit noctis momenta dis [...]ernere pro­clivius tamen estut pro corde exponamus, Merc. Plin l. 10 c. 21. Cantavit Gal­lu [...] non ut tem­pora distingue­ret, sed ut pe­trus paenitere [...], Ambros. 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 pre­pare themselves for labour, study and business, at his approach. But I shall not stay upon this; And the general stream of inter­preters 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 distin­guish the hours of the night, and tell us of the approaching day, that it surprize us not like sluggards unawares. The natural Histo [...]i­an reports the useful qualities of the Cock: And one of the Anti­ents 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 remem­bred the words of Christ, went out and wept bitterly.

But that the question propounded to Job in this Verse con­cernes the wisdom given to man, not to beasts or birds, is plain­ly 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.

In these two Verses we have two questions more propounded by God to Job. The first whereof is about the numbring, [...] the second (though under another title) about the stopping of the clouds.

The word rendred clouds is sometimes translated heavens, and so a learned Interpreter gives it here; to which he adds this [Page 272] gloss, Quis tam pru­denter fecit? caelus eo nume­ro quo sunt, Vatabl. Who hath made the heavens with such wisdom in that num­ber 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 imploy­ed 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; Quis sapphiri­nas effecit nu­bes sapientia? Jun. 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 Sa­phir-stone? The Saphir is a most pleasant resplendent and beauti­ful 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 [Page 273] saith the Lord who can make the clouds (dark of themselves) like a Saphir-stone? that is, serene, pleasant, beautiful, and de­lightful 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, Hunc interpre­tationem po­stul [...]e videtur antithesis quum additur, & la­genas coeli quis collocet, q d. quis [...]oelum num [...]renum ac sulum, nunc verò nubilum reddat, Pisc. 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, Con [...]entum coeli qun dormire faciet, Vulg. [...] per quinque puncta significat N [...]h­lium, in stru­mentum musi­cum utri simile & habens chordas quae pulsantur. 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 har­mony, 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 [Page 274] 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 do­ing 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 to­gether, [Page 275] 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?

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 over­much?

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-pil­lar, 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, [Page 276] withered. One months drought before harvest threatens a scar­sity or dearth of Corn; but two, yea, three months drought, must needs usher in a dreadful famine.

Voce [...] [...] [...]o sermen­t [...]ti [...]m [...]er­bo [...] qu [...]d [...]gnificat, [...]rmentari atque int [...]mes­cere, E. Pisc.The 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, Humore aquae terrae puries continentur, & uniuntur quae ante disjunctae fuerant, Merc. Ʋt perfusio sit formentandae terrae, ut con­glutinentur glebae, Jun. Trans, I. e. ut terram quum pulve­rulenta est, ab ariditate im­missis pluviis sermentet ad glebarum com­ [...]agem & re­rum ex ea nas­centium ali­mentum, Jun. 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, be­comes solid and fit for tillage. Now when so much rain hath fallen as prepares the earth, and (as the word imports) fermen­tates or levens it to receive the seed cast into it, then, who stay­eth 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 re­unite it. The Lord threatens his people, in case of disobedience [Page 277] ( 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 bot­tle, 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 spi­ritual 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 righteous­ness & 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, [Page 278] and their hearts become hard as rocks, or like the mountains, upon which neither rain nor dew falls, fruitless and barren of eve­ry good word and work.

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 wis­dom, 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 [Page 279] 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 ex­ceeding 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 dai­ly 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, conde­scending to the very wilde beasts of the earth, Ego qui omnio justa dispensa­tione procuro, circa te tantum O Job videbor injustus. Philip. 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 [Page 280] 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 be­speak 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, Ʋt dis [...]at Job Deum non sae­vum esse in suos, qui tam beneficus sit in feras. Chrysost 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, conti­nued 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 pro­ceed 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.

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 con­quers 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 ser­vice for the Lion, to hunt the prey for him, and may be called the Lions Hunter. Purchas Pilgr. Mr. Purchas, in that Book called his Pilgrimage, [...]s us this relation; The Lion (saith he) hath the Jackal for [Page 281] 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 Inter­preter upon this Text (that ever I met with) have given any in­timation that the Lion hath such a servant to hunt the prey for him; yet the testimony of those ingenious Travellers or Navi­gators, 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 provi­dence provided one to hunt the prey for the Lion. Though I con­ceive 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, [...] Leoni vetulo, qui viribus de­ficientibus non amplius potest venari; sed à juvenibus cap­ta praeda, rugi­tu eum ad par­ticipationem praedae vocan­tibus, alitur. Aelian. l. 9. Histor. Ani­mal. c. 1. 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 him­self; 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 Ob­servation.

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 great­ness 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, Nunquam in lo­cis patentibus fugit aut me­tuit, pedeten­timque disce­dit. Arist. the Lion never flies o [...] makes any hasty retreat, let the dan­ger 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; Leoni tantum ex feris cle­mentia in sup­plices. Plin. l. 8. c. 16. Satis est pro­strasse Leoni. Vigilans oculus sceptro imposi­tus perpetuae vigiliae symbo­lum est. they are much above ignoble fears. Third­ly, Lions resemble Kings, because of their mildness and noble­ness 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 compa­red [Page 283] 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 hea­ven, 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, Se­condly, 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 em­brace humbled sinners, who humbled himself to death, that he m [...]ght save sinners, even while they were proud and rebelled a­gainst him. Thirdly, Jesus Christ is a Lion also, in respect of his watchfulness over his Church. This Lion that keeps Israel, nei­ther slumbers nor sleeps (Psal. 121.4.) and, Fourthly, for his in­vincible 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 Shep­herds, 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 for­rest, 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 in­vincible force of the Spirit of God, to overcome and over­throw the devil, the world, and all their enemies.

Thirdly, The Lion is the emblem of oppressors and tyrants. [Page 284] 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. Natura­lists say, Leo est animal carnivorum & saevum; est & voracissimum & repletus duos tresvè dies jejunat. Arist. Histor. Animal. l. 4. c. 5. & l. 8. c. 16. 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 op­pressors are shadowed out by the Lion with respect to their cru­elty, 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.

Christus Leo propter forti­tudinem, diabo­lus propter seritatem. August. Ser. 46. de diversis.In 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 de­vour, 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. De Leone ho­minis hospite, & homine me­dice Leonis. Vide Gellium, l. 5. c. 14. & Aelian. l. 7. cap ult. Secondly, For his gratefulness to them who have done him good. Some of the ancients have re­la [...]ed strange things of the hospitality of a Lion entertaining a man, and of the gratitude of a man healing a Lion, with the conse­quents 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?

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 ap­petites 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. Verum est no­men [...] in­terdum signifi­care catervam, sed quum de hominibus ser­mo est P [...]rde catervam a­rundinis, i. e. hastatorum, Pisc. 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 Transla­tion, which being (according to the Text) in the plural num­ber, 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. Anima pro ap­petendi facul­tate. 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 disgrace­ful denomination greedy dogs, were such, who though they had little appetite or stomack to their work, yet had even an insati­able appetite or stomack after their wages or reward. The ap­petite [Page 286] being so quick and lively a faculty, is exprest by the same word that signifies life or liveliness, which is the spring and origi­nal 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 live­li-hood.

There is no work spoken of that the Lion doth to get his liv­ing by, there's nothing spoken of any service the Lion doth, all his care is for his belly, he hunts his prey: Wicked men in this are like Lions, they are like Nimrod, all for hunting, all for catch­ing the prey. The Prophet Nahum (Chap. 2.12.) describes the oppressing power of Nineveh, by a Lion tearing in pieces enough for his Whelpes, and strangling for his Lionesses, and filling his holes with prey, and his dens with ravin. Tearing and strangling, filling all with prey and ravin, is all that Lions do; not is the work of oppressors and cruel men any other in their kind, Basil. Hom. 9. in Hexam. Ambros Hex. l. 6. c. 3. nor any whit better. Some of the Antients speaking of the Lion, say, that when he roareth, the poor Beasts that are within hearing are so amazed and affrighted, that though they might escape by flight, yet they stand still and yield themselves up to him for a prey. Such frights are poor men often put to, by the roaring throats of merciless oppressors.

Secondly note; ‘God provides prey for Lions.’

God feeds not only Sheep and Lambs, but Wolves and Lions. This note gives us the chief scope of the whole 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 spe­cial 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 re­ceive life and breath, so all things needful for the maintenance of this life. The Prophet Jeremiah gives check to all flesh ( Chap. 9.23.) Let not the wise man glory in his wisdom; let not the mighty man glory in his might. As if he had said, neither a wise man by his wisdom, nor a mighty man by his 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.

There's a special providence of God over them that have spe­cial need. The old Lion, that once could, but now cannot the young Lions that never could hunt the prey, are yet provided for. Old Lions that are strong are taught by natural instinct to get prey for their young ones while weak; Leo vetulus qui viribus deficien [...]ibus non amplius, Potest vonari a juvenibus praeda capta, rugitu eum ad participatio­nem praedae vocantibus, alitur, Aelian. l. 9. de natura animal. c. 1. and the natural Historian tells us, that the younger Lions, which are strong, are taught by a like in­stinct to hunt the prey for the old ones that are weak.

Fourthly, From the latter words, wilt thou fill the appetite of the young Lions?

Note, ‘God can and doth provide for the creature to fulness or satis­faction; he fills their appetite.’

God, as I may say, keeps a good, a bountiful house for all his creatures; the young Lions that have such strong stomacks shall have their fill: Hence we may inferr.

First, If the Lord doth thus provide for Lions young or old, one or other, then much more will he provide, and hunt the prey for his faithful people. David (Psal. 34.10.) gives us the Lords word for it, The young Lions do lack and suffer hun­ger, but they that seek the Lord shall not want any good thing. That is, the young Lions may lack, or though the young Lions should lack and suffer hunger, yet they that seek and serve the Lord shall not. Lions have a good assurance that they shall not lack, but the servants of God have a far better assurance that they shall not. Doth God take care for Oxen? was the Apostles question (1 Cor. 9.9.) or saith he it altogether for our sakes; for our sakes (speaking of Gospel Ministers) no doubt this is written, (ver. 10.) As if he had said, if the Lord did not give that law to the Jews, Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn altogether for our sakes, yet questionless he gave it chiefly for our sakes, and had a far greater respect to us in making that law than to Oxen. Thus from the text and point in hand, I may say, Doth God take care for Lions? Surely, he hath caused this to be written, that we may know, he will much more [Page 289] take care of his sheep, of all that fear him and call upon his name. A Lion may come into a starving condition, but those that fear God shall not. Lions, though they are very strong & sub­tle cannot always get their prey, but the Lord hath promised to minister to his people, at least a supply of their necessities; as David speaks, I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread (Psal. 37.25.)

Secondly, Doth the Lord provide to satisfaction for the young Lions? doth he fill their natural appetite? then surely, he will 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 hun­g [...]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 ho­liness, 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?

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.

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 pro­ceeding 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.

[...] deprimit gestus hominis insidiantis alicui, Drus.Thirdly, 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.

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 begin­ning 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 pur­pose to come forth, and tear and rend his enemies by some sore judgment, as a young Lion that rangeth about for his prey. We [Page 291] 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 Fowl­ers 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 sup­poseth, the Lion lying down in his den through age and weak­ness,

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, Tempus e [...]a [...] rerum. 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 to­gether; 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 in­nocent, 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 [Page 293] or undesirable in an enemy. Where these two meet, where craft & po­wer, 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 uni­ted in heart and tongue (the people are one, and they have all one language) nothing will be restrained from them, which they have ima­gined 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 de­vour. 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 ho­nesty, 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? God­ly 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 pro­vidence 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 provi­dence 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 [Page 294] 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 appe­tite ( Dan. 6.8.) When Daniel was cast into the Lions den, a­mongst 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.

As the Lion is a devourer among beasts, so is the Raven a­mong 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 car­rion, 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 creep­ing things, in the work of Creation; and in his works of provi­dence, he makes all things ready, and brings them to hand for [Page 295] 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.

The Hebrew word rendred provideth, hath two significations, Verbum [...] notat indulgen­tissimam crea­toris providen­tiam, non solum necessaria sed etiam us (que) ad delicias. which wonderfully set forth the care of God towards this crea­ture: First, the certainty of their provision, for the word sig­nifies to establish; as if the Lord did give them a necessary, set­tled, 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 E­sau) such as they love; for though the food of Ravens be unplea­sant to us, yet it is pleasing and toothsom and savoury to them. What the Lord p [...]ovides for Ravens, is to them dainties and de­licacies; 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 sutable­ness 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, Corvus in He­braeo [...] dictus à colore nigro. Graecè [...] crocitare. 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 [Page 296] his unpleasant and jarring hoarsness. The note of the Crow or Raven, sounds like the Latine, Cras, cras; in English, To mor­row, 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, Zorom. l. 4. whose only song is cras, cras. 'Tis reported con­cerning 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 ra­vening; 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 peo­ple 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 crea­ture that is so odious to most men, Avis inauspi­cata. and ominous to some. There is a great providence of God seen, in providing for the Ant or [Page 297] 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 wick­ed 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 on­ly provide for his better and more excellent ones, but he provides for the bad, for the evil, for the wicked; such an in­dulgent 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 pro­vides 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? Remem­ber 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 [Page 298] 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 assu­red, 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 Sa­viour 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. There­fore 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 pro­vide 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 [Page 299] properly the young ones of men, yet the young ones of any c [...]ea­ture may be called children.

The word rendred to cry, [...] Est opem & salutem in­genti vocisera­tione postulare. Clamor ob ne­cessitatem emis­sus, petitionem imitatur. Theodoret. Non novit om­nino invocare Deum nisi ani­ma rationalis. August. in Psal. 136. Ego haud secus exauditos pas­co, quam si ad me vociferen­tur. Bez. 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 ra­tional 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 re­gards 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, [Page 300] and leaves her young ones altogether unprovided of food, and therefore (as the last resort of all helpless ones) they are suppo­sed to cry unto God.

Chrysostomi sententia est n [...]n obullam a [...]boris spe­ciem, sed ex ip­sa parentum crudelitate pul­los adhuc im­plumes negligi & deseri. Illis naturae author dignam vicent rependi imperat; nam fi­lit genitores s [...]os in senectu­te minime a­lunt. Ʋt Aelia­nus dixit [...].Secondly, 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 provi­ding 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 pa­ren [...]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.

Dicitur, quòd corvus pullos non pascit, do­nec suos depre­h [...]ndens plumis [...]grescere vi­derit, unde sep­tem diebus iis cibos non mini­strat, sed à Deo suste [...]tantur per naturalem vim iis indi­ [...]m. Aquin. Sed apud au­thores 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 Hiero­nimus ad illud (Psal. 147.9.) ex Philosophorum sententia ait, è coeli rore vivere corvorum pul­los derelictos.Thirdly, 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 for­bears 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 hea­ven, 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.

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 rea­son 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 pro­vide, 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 unna­turalness 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 credi­ble [Page 402] Authorities, that the Raven is marvellous strict and se­vere in this; Locis arctio [...]i­bus, ubi non satis cibi pluri­bus sit, duo tan­tum incolunt; & suos pullos cum jam pote­stas volandi est primum nido ejiciunt deinde regione tota exp [...]llunt. Arist. l. 9. de Histor. animal. c. 31. 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.)

As some deny providence, so others restrain it to greater mat­ters, 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 no­thing, or to supply their wants. Young Ravens are inconsidera­ble 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 Abra­ham.

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, [Page 403] 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 up­on 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 sa­ved ( 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 com­mands, 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 belie­ving cry, the deep groans and sighs of Saints, who set their fa­ces 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 [Page 304] affliction, but the help we get out of wants in any way, with neg­lect 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 Phy­sicians (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 unnatu­ral, 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 pa­rents deserting of them, or fatherless by the decease of their pa­rents, God (they committing themselves to him) will be a fa­ther 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.

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 spe­cial 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 continu­ing 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 pain­ful 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 con­text. I shall now deal with the particulars.

The first question concerns the wild Goats, and the season of their bringing forth. Haec & se­quentia verba per Synecdo­chen intelli­genda sunt, pro eo quod est to­tam admini­strationem ea­rum obtinere. Jun.

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 bring­ing forth.

Knowest thou the time? The word rendred time, signifies [Page 307] the opportune time, the fit time, the appointed time; [...] tempus opportunum seu idoneum. knowest thou the time or that time, ‘When the wild Goats of the rock bring forth?’

What these Goats here called wild Goats, [...] rupi­capra à [...] scandit, ascen­dit, quòd mon­tes & rupes ascendit. 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. Pendentem summa capre­am de rupe vi­debis. Casuram speres decipit illa ca­nes. Martial. Ibices quasi avices, eò quòd instar avium ardua & ex­celsa teneant. 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 la­tine 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 ‘ [Page 308] Bring forth, that is, their young ones.’

[...] à [...] verbum ipsum quod d [...]lere significat su­m [...]tur pro par­turire. Merc.The 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 se­cret? 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 provi­dences? 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, Gregor l. 30. mor. c. 16. 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 [Page 309] 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 af­fections 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 god­ly man, he is a man of motion, of spiritual motion; and he de­sires his motions and speed may be more and more speedy in the ways of God. As David resolved to run the ways of Gods com­mandements, 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 [Page 310] 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 dread­ful 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 repen­tance. 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, grow­ing among the rocks and upon mountains, which gives a present and perfect cure to their bruises or hurts. Thus when good [Page 311] 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?

Here's another sort of wild ones, the Hind. Canst thou mark? the word imports the most strict and heedful marking; [...] solicitu­dinem & dili­gent iam Con­notat. '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 sig­nifying strength. Hinds are strong, [...] cerva 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; Mas cum pin­guerit, longè secedit, ut qui pondere suae corpulentiae capi se posse facile sentiat. Aristot. l. 9. c. 5. de natura animalium. 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.

Cum su [...] ami­s [...]it arma, ca­vit ne inermis reperiatur. Arist. ubi su­pra.Secondly, (Say they) when he hath cast his horn, then also he retires and gets into the thicket, as far from sight as he can, be­ing 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 loving­ness 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 [Page 313] 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 de­sire, which true believers have to and after Jesus Christ, who is the living water, the water of life. Thus David spake of him­self ( 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 Da­vid 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 fol­lowing 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 ei­ther of them, so much as those truly high places of a holy life and [Page 314] joy, in spiritual meditation and conversation, to which we resort by the wings of saith in, and love unto God. Ʋpon these high pla­ces 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 Chap­ter) 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 cha­ritable and helpful one to another; and they give that special in­stance, when swimming over any River or deep water, the se­cond 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 in­firmities 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 out­ward 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 que­stion 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 ex­ceedingly 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 in­stances 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 sha­keth 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 sha­keth the wilderness, but, The voice of the Lord maketh the wilder­ness 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 fol­loweth; 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 [Page 316] Job, the time how long they go with young before they bring forth and calve.

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? Menses qui hic [...] u [...]an­t [...]r à Laina; menses enim Hebraeorum Lunares crant. the Hebrew is, their Moons. The Jews reckoned their months by Moons; and we distinguish be­tween Luna [...]y and Solary months. Moon-months consist of twen­ty 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 sor­rows and pains are neer coming upon her, then she may be dealt wi [...]h. Thus the Lord would shew his people, that however be­ing 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 bring­ing 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 num­ber 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 [Page 217] fulfil; that's as great a secret as the number of any mans dayes in this world are.