on earth praying for those that live on earth Job was alive in the body and so were those three men to whom the Lord said My servant Job shall pray for you The Lord having assured Eliphaz and his two friends that Job would pray for them giveth them encouâ—agement to go and desiâ—e his prayers by a gracious promise For saith he him will I accept and threatneth them in case they should forbear in the next words Lest I deal with you according to your folly in that ye have not spoken of me the thing that is right like my servant Job First Of the gracious promise him will I accept The Hebrew saith his face will I lift up Acceptation with God is the lifting up of the face of man then man lifteth up his face with boldness when he is accepted with God When God refused to accept Cain and his offering his countenaâ—ce fell or was cast down Gen. 4.5 Unless the Lord lift up the light of his countenance upon us as David prayed Psal 4.6 we cannot with any comfort much less with true confidence lift up our face or countenance unto God That 's the significancy of the word Him will I accept God is no accepter of persons as the word is often used in Scripture Deut. 10.17 The Lord is a great God mighty and terrible which regardeth not persons It is the same phrase in the Hebrew with this in the Text he lifteth not up faces that is the Lord doth not accept persons upon any outward respect First The Lord doth not accept persons for their personableness as I may say the Lord doth not delight in any mans legs his delight is in them that fear him Psal 147.10 11. he doth not accept men for their goodly stature as he told Samuel when he would needs have poured the oile upon the first-born of the Sons of Jesse 1 Sam. 16.7 Look not on his countenance or on the height of his stature because I have refused him for the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh on the heart 'T is the beauty of holiness and integrity in the heart not the beauty of fairness upon the face with which God is taken 't is a lowly mind not a high stature which God accepts Secondly The Lord is no accepter of persons as to the nation or country where they were born or live Thus the Apostle Peter spake Acts 10.35 I perceive that God is no respecter of persons but in every Nation he that feareth him and worketh righteousness is accepted with him God doth not prefer Jews before Gentiles Barbarians or Scythians that a man had his birth in this or that Nation neither helps nor hinders acceptation with God Thirdly The Lord accepteth no mans person for his riches Prov. 11.4 Riches profit not in the day of wrath No mans person is acceptable to God for his purse or his penny no not at all Fouâ—thly The Lord â—ccepteth no mans person for his worldly greatness honour and dignity He poureth contempt upon Princes Psal 107.40 The day of the Lord is against the hills and mountains Isa 2.14 The great God regardeth not any man meerly for greatness the Lord accepts no mans person upon these or any such like accounts He only accepts the persons of those that fear him and do his will Suscipit faciem Deus quando precantem câ—audit The Lords acceptance of any person in the sense of this promise concerning Job is First To shew favour and manifest affection to him Secondly To honour aâ—d highly esteem him Thirdly Which is here specially intended to answer his prayers and grant his requests not only for himself but for others When a person is once accepted his prayers shall not be denied nor suffer a repulse The Lord accepteth persons as a King the persons of those loyal Subjects who come to intreat his favour and pardon for those that have offended him and rebelled against him he grants their suit and treats them fairly In this sense the Lord maketh promise to Eliphaz and his two friends that he will accept Job Hence Observe First It is a very high favour and priviledge to be accepted of God Him will I accept saith the Lord of Job This was a favour beyond all the favours that follow after in the close of the book about the doubling of his estate If Jacob Gen 32.20 was so taken with a hope of acceptance by his brother Esau Peradventure he will accept me If when he was accepted by Esau he said chap. 33.10 I have seen thy face as though I had seen the face of God and thou wast pleased with me Then how much more should we rejoyce in this assurance that God hath accepted of us and that he is pleased with us If the Apostle Rom. 15.3 prayed so earnestly and desired others to strive with him in prayer to God that his service which he had for Jerusalem might be accepted of the Saints then how much more should we pray that our services may be accepted of God and rejoyce when they are accepted The Apostle made it his chief work to get acceptation with God 2 Cor. 5.9 Wherefore we labour that whether present or absent that is whether living or dying we may be accepted with him we are ambitious of divine acceptation The word which we translate labour noteth a labouring after honour which ambitious men labour much after implying that to be accepted with the Lord is a very high honour indeed the highest honour There is a two-fold acceptation First Of our persons Secondly Of our services The former is the ground of the latter and Jesus Christ is the foundation of both Ephes 1.6 He through glorious grace hath made us accepted in the beloved Jesus Christ is so dearly beloved of the father that he is called The Beloved as if only beloved The acceptation of our services is often promised in Scripture as a high favouâ— Exod. 28.38 Ezek. 20.40 41. Isa 56.7 This Moses prayed for in the behalf of the Tribe of Levy which Tribe was appointed to offer sacrifice and to pray for the people Deut. 33.11 Bless Lord his substance and accept the work of his hands What was the work of Levies hands it was to offer sacrifice to which prayer and intercession was joyned That Levi who had the priest-hoâ—d fixed in the family of Aaron should be accepted in the work of his hands was a blessing not only to himself but to many more This David prayed earnestly for Psal 19.14 Let the words of my mouth and the meditation of my heart be acceptable in thy sight O Lord my strength and my redeemer He put up a like prayer Psal 119.108 Accept I beseech thee the free-will-offerings of my mouth O Lord. This was the prayer of Araunah for David 2 Sam. 24.23 The Lord thy God accept thee So great a priviledge it is for our persons and services to be accepted with the Lord
Nathan the Prophet did to reprove King David but he told his friends at first word My wrath is kindled against you Though they were good men yet not so dear to God as Job and therefore he dealt in a more fatherly and favourable way with Job than with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exarsit incensus inflammatus est Inter septem voculas Hebraeorum quae iram significant haec omnium est gravissima Scult they had only hot words My wrath is kindled against you c. I am more than angry As the coals of spiritual love spoken of Cant. 8.6 so the coals of divine wrath are coals of fire which hath a most vehement flame There are seven words in the Hebrew language which signifie anger and this notes the most vehement of them all My wrath is kindled The Latine words Ira and Irasco seem to be derived from it The word is sometimes applied to grief there is a kind of fire in grief Thus 't is said 1 Sam. 15.11 It grieved Samuel and he cryed unto the Lord all night Samuel was vehemently grieved becauâ—e of the ill performance of Saul in his expedition against the Amalakites 'T is also translated to fret Psal 37.8 9. Fret not thy self in any wise to do evil fretting hath its burning My wrath saith the Lord is kindled There is a wrath of God which is not kindled as I may say it is not blown up 't is covered in the ashes of his patience and forbearance but here saith God My wrath is kindled This is spoken by God after the manner of men God feels no change by wrath or anger no impression is made on him by any passion Wrath in God notes only his change of dispensations towards man not any in himself When he acts like a man whose wrath is greatly kindled then 't is said his wrath is kindled as when he acteth like a man that sheweth much love it may be said his love is kindled Further when God saith My wrath is kindled it implieth there is some great provocation given him by man as in the present case Eliphaz and his two friends had done The Lord threatned a sinful Land with brimstone and salt and burning like the overthrow of Sodom and Gomorrah and this being executed all Nations shall say wherefore hath the Lord done thus unto this Land what meaneth the heat of this great anger Then men shall say because they have forsaken the Covenant of the Lord God of their Fathers c. Deut. 29.23 24 25. The wrath of God is never kindled till blown and that which bloweth it up is mans sin nor doth the ordinary sins of man kindle the wrath of God for then it must be alwayes kindled even against the best of men Doubtless when the Lord said in the Text to Eliphaz My wrath is kindled against thee and thy two friends there was somewhat extraordinary in their sin which kindled it and therefore the Lord directed them an extraordinary way as to circumstances for the querching of it and the making of their peace But here it may be questioned why did the Lord say his wrath was kindled only against Eliphaz and his two friends had he nothing to say against Elihu he had spoken as harshly to Job as any of them yet Elihu was not at all reproved much less was the wrath of God kindled against him I answer 'T is true Elihu spake very hard words of Job yet we may say four things of Elihu which might exempt him from this blame which fell upon those three First He did not speak with nor discover a bitter spirit as they did Secondly Elihu objected not against Job his former life nor charged him as having done wickedly towards man or hypocritically towards God he only condemned him for present miscarriages under his trouble for impatience and unquietness of spirit under the cross Thirdly That which Elihu chiefly objected against Job was the justifying of himself rather than God as he speaks at the beginning of the 32d Chapter not the maintaining of his own innocency nor the justifying of himself before men Indeed Job failed while he insisted so much upon that point that he seemed more careful to clear himself than to justifie God Fourthly When Elihu spake hardly it was more out of a true zeal to defend the justice of God in afflicting him than to tax him with injustice Now because Elihu did not carry it with a bitter spirit and hit the mark much better than his friends though in some things he also shot wide and misunderstood Job therefore the blame fell only upon Jobs three friends and not upon Elihu The Lord said to Eliphaz my wrath is kindled against thee and against thy two friends but his wrath went no further Hence note First The Lord knows how to declare wrath as well as love displeasure as well as favour He hath a store of wrath as well as of love and that is kindled when he is highly displeased Secondly Note Sin causeth kindlings or discoveries of divine wrath Had it not been for sin the Lord had never declared any wrath in the world nothing had gone out from him but kindness and love favours and mercies Wrath is revealed from heaven against all unrighteousness and against unrighteousness only Rom. 1.18 Unrighteousness kindleth wrath sin is the kindle-coal When we see wrath or displeasure going out we may conclude sin is gone out Moses said to Aaron Numb 16.46 Take a Censer and put fire therein from off the altar and put on incense and go quickly unto the congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun Now as in this latter part of the chapter Moses shews that wrath was gone out against that people from the Lord so in the former part of it he shews that sin and that a great sin was gone out from that people against the Lord. Thirdly Note The Lord sometimes declareth wrath even against those whom he loveth Wrath may fall upon good men such were these friends of Job All the Elect whilest they remain unconverted or uncalled are called Children of wrath Ephes 2.3 Though they are in the everlasting love of God yet they are children of wrath as to their present condition whilst in a state of nature and unreconciled to God Now as the children of God are children of wrath before their conversion so when any great sin is committed after conversion they are in some sense under wrath and the Lord declareth wrath against them till the breach be healed and their peace sued out It is dangerous continuing for a moment in any sin unrepented of or we not going unto God by Jesus Christ for pardon When once the wrath of God is kindled how far it may burn who knoweth There is no safety under guilt Therefore kiss the son lest he be angry and ye perish from the way when his wrath is kindled but a little blessed
that when once we have it we may rejoyce all our days Eccles 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart for God now accepteth thy works Solomon doth not mean it of a sensitive joy only much less of any sensual joy but of a gracious and spiritual joy In this joy we may eat and drink when our work is accepted and our work is never accepted till our persons are Now if it be so great a priviledge to be accepted with the Lord how great a misery is it not to be accepted this inference floweth naturally from that great truth And how great a misery it is not to be accepted of God several Scriptures hold out The Prophet Amos 5.22 declareth no other judgment upon that people but this The Lord accepteth them not And the same declaration is made by several other Prophets Jerem. 14.10 12. Hos 8.13 Mal. 1.8 10. Acceptance is our greatest mercy and non-acceptance our greatest misery and that 's the reason why the understanding and faithful servants of God are so strict or as the world accounts it precise and scrupleous that they will not turn aside no not in those things which are called small matters and of which many think God will take no notice They desire to be accepted of God in every thing and because they know in some measure what is acceptable to him therefore they would do nothing no not the least thing which is unacceptable to him Prov. 10.32 The lips of the righteous know what is acceptable The lips are organs or instruments of speech not of knowledge the understanding knoweth the lips only speak Yet here Solomon ascribes the work of the understing to the lips and this he doth because there is or should be a great cognation between the understanding and the lips we should speak nothing but what we understand we should speak only what we know and according to our knowledge The lips of the righteous have such an intercourse with their understanding that their very lips may be said to know what is acceptable and therefore they speak what is acceptable It is said of David that he guided the people with the skilfulness saith our with the discretion saith another translation with the understanding of his hands saith the original Psal 78.72 The hand hath no more understanding skill or discretion seated in it than the lips yet because David consulted with his understanding in what he did with his hand it is said He guided them by the skilfulness or discretion or understanding of his hand Thus the lips of the righteous understand and know what is acceptable and they know that unless they have an aime to honour God in small matters yea in all matters they greatly dishonour him and so cannot be accepted with him at all The excellency of a gracious heart appears greatly when he maketh conscience of doing the least thing which he knows ye only fears will be unacceptable to God or wherein he may run the hazard of this priviledge his acceptation with him There are three things which shew why it is so great a priviledg to be accepted with God and why his servants are so careful not to do any thing that is unacceptable unto him First Because Once accepted with God and always accepted For though possibly a person accepted may have some frowns from God upon his uneven walkings or sinful actings yet his state of acceptation continues firm in the main The Lord doth not utterly cast off his favourites no nor any whom he taketh into his favour or a nearness with himself Secondly If we are once accepted with God he can make us accepted with men and that not only with good men Rom. 14.18 but even with bad men God can give us favour in the eyes of those men who have not an eye to see that we are in his favour Daniel who was so careful to keep up his acceptation with God That he purposed in his heart not to defile himself with the portion of the Kings meat Dan. 1.8 9. Of him it is said ver 9. God had brought Daniel into favour and tender love with the Prince of the Eunuches He a conscientious Jew had great acceptation with him who was an idolatrous Heathen Thirdly If once accepted of the Lord we need not be much troubled though we are reprobate to the world though the world reject and cast us off yea cast us out The Lords acceptation of us will bear or may bear up our spirits in the midst of the worlds reproaches repulses and rejections Again When the Lord saith Him will I accept Observe The Lord accepts some godly men more than others Jobs three friends were godly men questionless they were yet they had not that acceptation with God which Job had All that are godly have acceptation with God but they have not all alike acceptation Acts 10.35 In every Nation they that fear him and work righteousness are accepted with him Which we must not take meerly for a moral or legal righteousness but as in conjunction with an Evangelical righteousness Now let them be who they will that fear God and work righteousness they are accepted but all are not equally accepted him will I accept saith the Lord concerning Job with an Emphasis why was it so because Job was one of the most eminent persons for godliness yea the most eminent at that time upon the face of the whole earth as was shewed at the 2d verse of the first chapter Noah was a man highly accepted of the Lord above others and he was righteous above others Gen. 7.1 Thee saith God have I seen righteous before me in this generation Possibly there might be others righteous but there was no man so righteous as Noah and none so accepted as he And if it be enquired who amongst good men are most accepted or accepted beyond other good men I answer First They among good men are most accepted who live most by faith As without faith it is impossible to please God in any degree Heb. 11.6 so they that live most by faith please God most or in the highest degree and are most accepted by him Abraham who lived so much by faith that he was called the father of the faithful was so much accepted of God that he is called The friend of God Jam. 2.23 Secondly Among godly men they who are most upright in their walkings who walk with a single eye and with a right foot are most acceptable such a man was Job The character given him Chap. 1.1 was A man perfect and upright Thirdly They that walk most humbly are most acceptable unto God For 〈◊〉 God resisteth the proud and giveth grace to the humble Jam. 4.6 so he sheweth grace that is favour or graceth and adorneth them with his favours When one said Mich. 6.6 Wherewith shall I come before the Lord c. The Prophet answered vers 8. He hath shewed thee O man what is
good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God That is as he requireth of thee to exercise justice toward all men and mercy to the poor or any in misery so to walk humbly with himself that is to acknowledge thou hast need of the righteousness of a Saviour and of the mercy of a God how much righteousness and mercy soever thou hast exercised towards others When we are low in our own eyes then are we highest in Gods eye when we as it were reject our selves and all that we have done as unworthy of any acceptation then are we most accepted of the Lord. Fourthly Among Believers they are most accepted with God who are most fruitful in their lives and do most good in their places and according to their opportunities The Lord loveth a fruitful Christian Many are barren trees unfruitful ground little can be seen of good which they do these are a burden to God But when a Christian as it is said of Christ Act. 10.38 goeth about doing good when a Christian as Christ giveth the account of his own life John 17.4 Glorifieth God on earth and finisheth the work which God gives him to do O how acceptable is such a one to God! And therefore Let us labour to know and do what is acceptable to the Lord. The Apostle would have us prove what is acceptable to the Lord Eph. 5.10 that is First study the Word to find out what is acceptable to the Lord. Secondly approve and embrace with our whole hearts what we find to be so Thirdly practice and do what we have so approved or embraced And because the Scripture speaks of some duties which are specially acceptable to the Lord I shall instance the Point in a few particulars First Doing right to every one Prov. 21.3 To do justice and judgement is more acceptable to the Lord than sacrifice This is true or may be affiâ—med of justice both commutative and distributive To do justice in our dealings with men called commutative justice is more acceptable than sacrifice that is than any outward worship given to God without this 'T is true also of distributive justice which is done by Magistrates in rewarding good men and in punishing them that do evil these works of justice also are more acceptable to the Lord than sacrifice Secondly The true worship and service of God which the Apostle calls sacrifice is highly acceptable to God Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable to God which is your reasonable service These first Table-duties when in consort with those former second Table-duties are highly honourable and therefore cannot but be highly acceptable to the Lord. Sacrifice to God without justice to man is meer hypocrisie Justice to man without sacrifice to God is no better than Heathenish morality Both united are the beauty of Christianity Thirdly To serve Christ that is to aim at the honouring as well as the enjoying of Christ with our Gospel-priviledges and liberties is exceeding acceptable The Apostle having said Rom. 14.17 The Kingdom of God is not meat and drink but righteteousness and peace and joy in the holy Ghost presently adds vers 18. He that in these things that is in righteousness and peace and joy in the holy Ghost serveth Christ is acceptable unto God that is this shews he is a person accepted with God The doing of things purely acceptable to God is a clear and strong argument of our acceptation with him Fourthly To do any good we do be it little or much with a willing mind is very acceptable to God 2 Cor. 8.12 If there be first a willing mind it is accepted according to that a man hath Though it be little that we have yet if the mind be free if there be much of the will in it though but little of the purse if we have no more to give or give according to what we have if there be much of the heart in it though but little of the hand if we do according to the power that is in our hand the Lord hath a very great respect to it Fifthly To be much in prayer for others especially for those that are in power over us is very acceptable to the Lord 1 Tim. 2.2 3. I exhort that supplications c. be made for all men for Kings and all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty for this is good and acceptable in the sight of God our Saviour As it is good and acceptable in the sight of God that we should lead a quiet and peaceable life in all godliness and honesty under Kings and all in authority so that we should pray for Kings and those that are in authority Sixthly When children do well requite their parents that saith the Apostle 1 Tim. 5.4 is acceptable unto God Seventhly To suffer patiently for well-doing is greatly pleasing unto God 1 Pet. 2.20 In a word they among good men are most acceptable of God who are most zealous in doing any thing in a right manner which for the matter is acceptable unto God Observe Thirdly As the Lord accepteth some godly men more than others so he accepteth some godly men for others The Lord doth not speak here of accepting Job strictly for himself but of his acceptation in the behalf of his friends Him will I accept that is for you I will be intreated by him I will not give you the honour to be intreated by you but to him I give it I will be intreated by him The Prophet Elisha said to the King of Israel 2 Kings 3.14 Were it not that I regard the presence of Jehoshaphat the King of Judah I would not look toward thee nor see thee he would not vouchsafe that bad King a look but for the respect that he bare to good Jehoshaphat And it is a truth that God would not have so much respect to some good men were it not for the sake of some others who are better Yet that the Lord accepts one mans person more than anothers or one mans person for another is primarily and principally in and for the sake of Jesus Christ Job had acceptation with God more than his friends and for his friends he had the former by his being in Christ and the latter as he was a figure of Christ No mans person no mans work is accepted of otherwise than in relation to Christ The Apostle affirms this fully Eph. 1.6 He hath made us accepted in the Beloved Christians are beloved but Christ only is the Beloved we are accepted in him the beloved as to our selves and 't is in the beloved that any are accepted more than others or for others Take this Inference from the whole The Lord accepted Job praying for others then he will accept a good man praying upon right
ascend into the hill of the Lord c. and answered it vers 4 5. He that hath clean hands and a pure heart who hath not lift up his soul to vanity nor sworn deceitfully he shall receive the blessing from the Lord and righteousness that is a righteous reward or a reward according to righteousness from the God of his salvation Solomon asserts the present performance of what is only promised in this Psalm he saith not The just shall receive the blessing but they have actually received it Prov. 10.6 Blessings are upon the head of the just By the just man we may understand First him that is in a justified state or him that is just by faith Secondly him that walks in a just way or that do justly And they who are indeed justified are not only engaged by that high act of grace to do justly but are either constantly kept in doing so or are soon brought to see they have not done so and to repentance for it Just and upright men in these two notions are so much blessed that they are a blessing Prov. 11.11 By the blessing of the upright is the City exalted As an upright man wisheth and prayeth for a blessing upon the City where he liveth so he is a blessing to it and that no small one but to the greatning enriching and exaltation of it He that is good in his person becomes a common good to Cities yea to whole Nations such are a blessing because they receive so many blessings Pro. 28.20 A faithful man shall abound with blessings This faithful man is one that acts and doth all things faithfully as appears by his opposition in the same verse to him that maketh hast to be rich of whom the Text saith he shall not be innocent that is he must needs deal unfaithfully or unrighteously for in making such post-hast to riches he usually rides as we say over hedge and ditch and cannot keep the plain way of honesty Thirdly As they who are in a state of grace and they who act graciously in that state so they who worship holily or holy worshippers have a special promise of the blessing As Sion is the seat of holy worship so there the Lord commandeth the blessing upon holy worshippers Psal 133.3 And again Psal 115.12 13. He will bless the house of Israel he will bless the house of Aaron he will bless them that fear the Lord both small and great that is the generality of holy worshippers shall be blessed The fear of the Lord is often put in Scripture for the worship of the Lord and so they that fear him are the same with them that worship him Fourthly They are the blessed of the Lord who trust the Lord for all and so make him the all of their trust Psal 34.8 O tast and see that the Lord is gracious blessed is the man that trustith in him that is in him only or alone being convinced of the utter insufficiency of the creature That man is cursed who trusteth in man and maketh flesh his arm Jer. 17.5 therefore pure trust in God hath the blessing Fifthly They that are a blessing unto others shall have the blessing from the Lord. What it is to be a blessing to others read at large in the 29th Chapter of this Book vers 11. and in 31. Chapter vers 20. They that do good to others they especially who do good to the souls of others are a blessing to others Now they who do good they shall receive good themselves Prov. 11.25 The liberal shall be made fat and he that watereth shall be watered also himself He that watereth is a common good a blessing to the place where he lives a blessing to the rich a blessing to the poor a blessing to relations a blessing to strangers upon such the Scripture assures the blessing of the Lord. Sixthly They who promote the worship and service of God they that are friends to the Ark of God shall be blessed 2 Sam. 6.11 The Lord blessed the house of Obed-edom because he entertained the Ark shewed kindness to the Ark and was ready to do any service for the Ark of God he will be a friend to the true friends of his Church Seventhly They shall receive a blessing of God who strive in prayer for his blessing Jacob was blessed but he wâ—estled for it They that would have it must ask it with a gracious importunity they that seek it diligently shall find it These are the chief characters of the persons whom the Lord will bless And seeing his blessing is so effectual for the procurement of our good we should above all things labour to procure his blessing When Jacob wrestled with the Angel he asked nothing of him but a blessing Gen. 32.26 He did not say I will not let thee go except thou deliver me from my brother Esau he did not say I will not let thee go unless thou make me rich or great he only said I will not let thee go except thou bless me let me be blessed and let me be what thou wilt or I can be What should we desire in comparison of the blessing of God seeing his blessing strictly taken is the fruit of his fatherly love A man may be rich and great and honoured among men yet not beloved but he that is indeed blessed is certainly beloved of God Esau could not obtain the blessing Now what saith the Lord by the Prophet of him as the Apostle quotes the Prophet Rom. 9.13 Esau have I hated Esau got much riches but he could not get the blessing for he was hated of the Lord and therefore it is said Heb. 12.17 He found no place for repentance though he sought it carefully with tears that is he could not make Isaac repent of blessing Jacob though through a mistake yet according to Gods appointment he could not prevail with him no not by tears to take off the blessing from his brother Jacob and place it upon himself And the reason why the blessing remained with Jacob was because he was loved of God The blessing must go where the love goes The loved of the Lord are and shall be blessed and they who are blessed have all good with a blessing Read Gen. 24.35 Gen. 26.13 Gen. 28.3 2 Sam. 6.11 Psal 107.38 Yea as God giveth all good with a blessing so he giveth himself who is the chief good best of all and blessed for evermore to those whom he blesseth Then how should we desire the blessing of God or to be blessed by God It is wonderful how passionately and even impatiently the Votaries of Rome desire the Popes blessing they think themselves made men if they can but have his blessing I have read of a Cardinal who seeing the people so strangely desirous of his blessing Quando quidem populus hic vult decipi dicipiatur said Seeing this people will be deceived let them be deceived But we cannot be too desirous of a blessing from
Job having with steddy yet trembling attention heard all these words spoken to him with irrefragable authority by the Lord himself out of the whirlwind sate down convinced that surely the great God the Creator of the ends of the earth who had so exact an eye upon all those creatures both for the continuance of their species or kinds and the preservation of their individuals or particulars could not possibly cast off the care of man-kind nor of him in particular no nor put any man to any hardship or suffering but for some great end or ends glorious always to himself and in the issue good for the wise and patient sufferer He was also convinced that himself not well understanding the mysteries of providence nor indeed could any more fully understand them than he did the mysteries of creation or the manner how God laid the foundations of the earth and shut up the sea with doors he I say not well understanding the mysteries of providence was convinced that he had done very ill to make such long and loud complaints about it that is about the severity of Gods dealings with him as if like an enemy he intended him nothing but pain and sorrow by the pains and sorrows which he endured Thus at last Job began to see that as being himself Gods creature God might do with him what he pleased and that God being his absolute Soveraign could not wrong him whatever he was pleased to do with him so that forasmuch as God was so careful of and kind to those inferior reasonless creatures there was no shadow of a reason why he should have the least jealousie of Gods kindness to him and regard of him much less make such an out-cry that God was unkind to and regardless of Him whom he had not only ennobled as the rest of mankind with reason but renewed by grace and filled with the holy fear of his great and glorious name These impressions being made upon Job by the mighty power of God speaking to him out of the whirlwind he presently cryed out as fast against himself and against his own ignorance and rashness as he had done before concerning the harshness of his sufferings under the hand of God confessing chap. 40.4 Behold I am vile what shall I answer thee And chap. 42.3 6. I have uttered that I understood not things too wonderful for me which I knew not wherefore I abhor my self and repent in dust and ashes Job being thus humbled and melted down Job who was lately in the dust of dishonour and almost in the dust of death being thus brought to the dust of repentance the Lord suffered him not to lye long there but quickly raised him up out of all his sufferings and passing by all his mispeakings while sufferings lay heavy upon him he The Lord passed sentence upon or gave judgment against Eliphaz and his two friends as not having spoken of him the thing that was right as his servant Job and not only so but commanded them to do him right by acknowledging that they had wronged him why else were they ordered by the Lord to go unto him as a mediator for their peace why else were they ordered by the Lord to bring their sacrifice unto him that he offering it up and praying for them the wrath of God which was kindled against them might be quenched and they received into favour All these offices of love Job freely did for them and no sooner had he done them but God heaped favours upon him doubling his former substance and causing all his former friends who had carried it unfriendly unhandsomely towards him and would not own him in the day of his distress to hasten their addresses to bring him honourable presents and redintegrate their broken friendship with him In all these things God blessed the latter end of Job more than his beginning and he found by comfortable experience which was mentioned at the beginning of this prefatory Epistle out of Solomon's Ecclesiastes that the end of a thing is better than the beginning of it the latter end of his life being fuller of peace riches and honour than the former and he not ending his life in this world till he was full of days fuller of grace and fully fitted for an endless life in glory Thus as in the foregoing parts of this book we have heard of the patience of Job so in this we may see as the Apostle James saith chap. 5.11 the end of the Lord. But what was that end of the Lord Any man of ordinary capacity reading the holy story may resolve it in the common way that The Lord gave Job twice as much as he had before that being restored his seven thousand sheep were multiplyed to fourteen thousand his three thousand camels to six thousand his five hundred yoke of oxen to a thousand and his five hundred she-asses to as many This end of the Lord with Job is obvious and runs in sight to every Reader nor can it be denied but that this was a very good and an honourable end yet behold the Lord made a much better and more honourable end for Job than this This was the end of Jobs cross that was not only so but also of his controversie Satan charged Job as an Hypocrite his friends joyned with Satan in that yet stayed not there they charged him likewise as Hetorodox as a man not only unsincere in his profession of religion but unsound in the principles of it The Lord made an end for Job in this matter also abetting his opinion in that great and difficult probleme of providence rather than theirs giving him the day and putting the crown of victory upon his head in that dispute while he said to Eliphaz and his two friends Ye have not spoken of me the thing that is right as my servant Job This this was The end of the Lord. To hear this gracious determination from the mouth of the supream and infallible moderator of all controversies was without controversie a thousand times more pleasing and satisfactory to Jobs spirit not only than the double cattle which the Lord gave him but than if the Lord had given him all the cattle upon a thousand hills or than if all the fowls of the air and fishes of the sea had been given to him In this end of the Lord for Job we may see not only that the Lord is infinitely wise and just but as it followeth in that place of the Apostle James very pitiful and of tender mercy The Lord shews himself very pitiful and of tender mercy when he puts an end to the crosses of his servants by doubling their outward comforts he doth so too when he puts an end to the controversies of his servants by vindicating their credit and making it appear that they have spoken of him and of his ways the thing that is right or more rightly than their opposers and reproachers This example of the Lords pity and tender mercy in doing both
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 puâ—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 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 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 't is 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 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 't is 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 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. 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 't is 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 't is in wrath but if the Lord grant the passionate prayers 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 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 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 Stoâ—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 Whiâ—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 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 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 it s 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 â—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 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 'T is 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 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 't is 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 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 'T is 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 't is 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 buâ— mercy and love to his people What more dreadful
ab omni alia cupiditatâ— 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 't is 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 I will demand of thee and answer thou me As if the Lord had said Thou gavest me my choice So Iob did chap. 13.22 whether I would be Opponent or Defendant well then saith God this is my choice I will oppose and do thou answer I will demand of thee That is put questions to thee and we shall see presently how thick questions or demands came upon him like hail-shot and he had not a word to answer though God required it And answer thou me Mr. Broughton renders And let me see thy skill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 informed by him Sunt quaedam interrogationes quae non fiunt ut sciatur veritas ab inâ—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 â—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
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 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 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 theâ—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 't is 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 't is 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 themsâ—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 aâ—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 iâ— as by his own power so for his own pleasure all the inhabitants of the earth are his tenants and not only the earth but the whole stock and furniture of it is his For as the Lord made the earth so all that the earth is stored with Thus spake Abraham Gen. 14.22 to the King of 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 't is 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 â—e hath laid the fouâ—dations of the earth The Lord having invited his people to ask him things to come concerning his sons and concerning the work of his hands to command him Isa 45.11 adds this in the next words as an encouragement to do so I have made the earth and created man upon it As if he had said Ask of me whatever you would have me do or would have done on earth for I am he that created the earth It may help our faith much when as David expresseth it Psal 11.3 the very foundations of earthly things are destroyed to consider that God laid the foundations of the earth In such a case it may be said as it 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 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 câ—rner-stone thereof all which â—â—ew it is not a house clapt up in haste but made with admirable exactness so that as 't is 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 Declare if thou hast understanding God challengeth Job to answer The Hebrew is If thou knowest understanding And so the word is used Isa 29.24 where we render They also that erred in spirit shall come to 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 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 perituâ— 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 provideâ—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
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 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 Oâ—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 Oâ—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 â—ffixum extendunt in longitudinem muri Appâ—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 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 ouâ— 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 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 'T is 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 't is as perfect a piece as if he had done it by measure and by line Survay the whole world or any part of it is it not a most exact piece The heavens are as the roof of the house the earth as the floor and foundation of it those elements aire and water as the walls and sides of it The lower parts of the earth are as pillars and bases hills and high mountains appear like emboslements of the earth to the eye of the beholder What can be added 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 thâ—u made them all the earth is full of thy riches so is the great aâ—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 Woâ—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 Woâ—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 made of a measure and of a line The skilfullest Aâ—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
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 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 swadling-bands And surely the Spirit of God would have us to take notice that though the sea be indeed such a giant such a monster as will make a heart of oak shake or a heart of brass melt yet what is it to God but an infant he can bind it and lay it to sleep 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 â—pâ—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 't is 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 Vers 10. And brake up for it my decreed place and set bars and doors c. Here the Lord speaks of the second state of the sea 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 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 Navigaâ—iâ—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 vâ—l decreviâ—i per illâ— stâ—tutiâ—â—â—eum q. d. de iâ—â—â— decretum meum coâ—stitui cum ei limiâ—es sunt à me praefiniti Merc. Vocabulum terrâ— recte hic suppleri tum ipsa historiae veritas tum pâ—opria fignitiâ—atio vâ—rbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evincit Itaque alii nâ—n recte cum vâ—rbo illo â—â—â—â—runt vâ—â—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrâ—â—o defâ—â—it prepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisc Cum difregi pro eo sâ—â— terraâ—â— decreto meo i. e. Alveos velut â—unas exaravi circummuâ—iâ—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 ordeâ—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 't is shut in Some answer The sands of the sea others the rocks clifts and banks these are bars and doors by which the sea is shut in But though these things are indeed as bars and doors to keep the sea from returning again yet that which is the great bar and door is the word of command from God as appears fully in the next verse Vers 11. And said hitherto shalt thou come Et dixi ei sc prosopopeia Dicere dei est jubere constituere quid fiat and no further The Saying of God is Gods Command and Law And said To whom To whom did the Lord speak He said it to the sea though a senseless creature a creature without reason yea without life yet the Lord said it and he said it to the sea and he spake it as angry with the sea As if he had said I see what a raging creature thou art what a froward ungovern'd child thou art like to prove therefore I say hitherto shalt thou come and no further We may take this saying of the Lord under these two notions Hebraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro termino ponunt ut apparet Ezek. 41.15 ideo recte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertitur hoc usque Câ—â—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 And here shall thy proud waves be stayed Why doth the Lord call them proud waves it is not because they are proud properly but by a Metaphor they lift up their heads as proud men do and are therefore called proud waves Thus Jethro spake of Pharaoh and his host Exod. 18.11 In the things wherein they dealt proudly the Lord was above them Pharaoh and the Egyptians like the proud waves of the sea thought to have swallowed up all Israel but God made the sea to swallow them up Proud men like mighty waves think to swallow up all but He is above them that saith to
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 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 fâ—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 Loâ—d put an end to the prophaneness and ungodliness of men they would be endless in prophaneness and ungodliness The unjâ—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 dâ—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 oâ—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 JOB Chap. 38. Vers 12 13 14 15. 12. Hast thou commanded the morning since thy days and caused the day-spring to know his place 13. That it might take hold of the ends of the earth that the wicked might be
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 't is 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 'T is 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 'T is 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 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 natuâ—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 ouâ—ward condition are under the sweet influences of that gracious promise Psal 97.11 Light is sown for the righteâ—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 Charioâ— There was somewhat stopt Sisera's Chariot that it could not come and God took off the Chariot wheels of the Egyptians in the Red Sea and they drew heavily yea the Lord can take off the Chariot-wheels of any though they drive as furiously as Jehu so that they shall not come at their time but who ever knew the morning stopt a minute or a moment beyond the exact time at which it should come or was expected And as the Sun so all natural things keep their course and slack not at the command of God No creature disobeys the command of God but man who of all creatures hath most reason and is most obliged to obey it God never said of the Sun O that it had hearkned to my voice but the sons of men put him often to say so as he once did to Israel his ancient people Psal 81.13 How seldome do we keep time with God! How seldome do we come or go just at his call I have called saith Wisdome Prov. 1.24 25. and ye refused I have stretched out my hand and none regarded God never looked one day of the year for the morning and it came not but he hath come three years as the Parable of the Fig-tree shews Luke 13. to man looking for fruit and hath found none Will it not shame us that the morning is obedient to the command of God if we are not And theâ—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 Tuâ—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 thiâ—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 comfoâ—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 It s 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 light 't is 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 leâ—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 Loâ—d can easily bring the light of the new creatuâ—e out of it and when we are in the darkness of any trouble though it be thick darkness darkâ—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 Daâ—kness cannot withstand light nor stand in the presence of it there 's no long dispute light instantly gets the hands the day of darknâ—ss Thirdly If we consider the pure nature oâ— lighâ— 't is as pure as purity it self Light hath an inseparable and an insuperable purity though it may be a while obâ—cured yet it cannot be at all polluted Philosophers have spoken much about the natuâ—e of light but none were ever able to comprehend it Some said it is a habit or quality of a light some body Lâ—x diunt Physici est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu qualitas corporis â—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 whiâ—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 't is 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
our blessed Saviouâ— 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 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 moâ—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 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 mâ—rning since thy day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—ir◠〈◊〉 auâ—â—râ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurora dâ—ssâ—runt Nam prima dici 〈…〉 diâ—tum 〈…〉 hâ—c a nigri◠〈◊〉 specio ut vid tur Nam 〈◊〉 res sub diâ—â—rulo apparere inâ—pturâ— nigricâ—â—â— viâ—entur Câ—c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—t nigrescâ—re bin nigrescentem lucem scil diluculum significat Sol varie nec uno loco oritur quotidie ejus loâ—â—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 thâ—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 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
are then with-held from going on in their wickedness or from prosecuting and promoting their evil designs and puâ—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 Vers 15. And from the wicked their light is withholden It was shewed before that this 15th verse seems to be an Exposition of the latter part of the 13th 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 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 woâ—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 thing which they hold onely in common with the world From the wicked their lâ—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 'T is bad with man when God with-holds natural light the light of the Sun the good things of this world from him but 't is 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 debilitanturâ—â— redduntur infirmae Vatabl. Brachium elatum est poâ—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 Fiâ—st They prided themselves And Secondly Wherewith they oppressed others The former is the effect of their strength the latter is the use which they usually put their strength to Strength is often exprest in Scripture by the arm read Psal 10.15 Psal 37.17 Ezek. 30.22 And a high arm notes great strength The Lord is said to do his great things with a stretched out or a high arm Mans arm may here be called an high arm because the arm of man useth to be lifted up on high to strike hard and home The higher the arm is lifted up the heavier it falls and the deeper impression it makes To sin with a high hand is in Scripture language to sin presumptuously and audaciously They sin with a high hand who sin against light or in the face of counsel and reproof And as they sin mightily or with all their might who sin with a high hand so they act mightily or with all their might they lay on load as we say who resolving to do any thing have a high arm to do it wiâ—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 'T is 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 bâ—eaks the high arm because 't is high in power but because 't is high in wickedness So then we may be confident 't is only the high arm of the wicked which is here threatned to be broken To the second and third Queries I answer in a word It is God who breaks the high arm and he breaks it in what manner and by what means soever pleaseth him In which we may see a signal work of divine Providence which doth not suffer the difference of good and evil of right and wrong to pass long unobserved And in this passage possibly the Lord might intend a refutation of what Job said Chap. 10.3 That God shined upon the Counsels of the wicked For seeing the very light or life of the wicked is with-holden from them and their high arm broken doth not God declare and testifie that he loveth righteousness and hateth iniquity And if the 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 't is 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 wâ—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 â—â—empl emendatis suspensam esse i. e. non eodem tenore cum aliis scriptam sed supra caeteras sursum versas penderâ— 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 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 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 woâ—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
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 nâ—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 'T is 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 't is very hard for any and impossible for the many or most of men to see the reason of them And doubtless it was the deep of his own divine judgements that God intended to lead Job to when he spake here of the depth of the Sea We read what the Apostle was forced to when he was but as it were dipping his feet into this sea of the Counsels and Judgements of God even to cry out O the depth Rom. 11.33 As if he had said I dare not enter into the springs of this sea nor into the search of this depth O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his 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 wheâ—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 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 oâ— conversation was very wicked buâ— 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 mâ—ris deuâ— ingreditâ—r quâ—ndo visitare mentes etiam pressâ—â— 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 â—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 towaâ—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 earâ—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 fâ—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 Vers 17. Have the gates of death been opened or revealed unto thee Or hast thou seen the doors of the shadow of death Here is another strange question Who among the living hath had the gates of death opened to him Oâ— 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 â—â—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 Oâ—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 affiâ—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 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 intâ—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 â—â—radiat c. Coc. Or hast thou seen the doors of the shadow of death These words are of a like intendment with the former The gates of death and the doors of the shadow of death are the same thing under a little difference of expression What the shadow of death is hath been shewed chap. 3.5 as alâ—o câ—â—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 Fiâ—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 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 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
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 nighâ— 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 daâ—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 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 Dâ—st thou understand the ordering and methodizing of lâ—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 That thou shouldest take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viâ— 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 agâ—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 light and leads the darkness â—hither he pleaseth The creature remaineth unmoved and sluâ—â—â—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 Oâ— 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 tâ— 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 aâ—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 'T is 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 't is seldome that they dwell long in any one place Light and darkness are not more interchangeable in the Air than joy and sorrow are in the states and conditions of men We may likewise conclude that spiritual light and darkness have their houses and their dwellings Spiritual light both the light of knowledge and the light of comfort dwell First In Christ himself In him as Mediator all fulness dwells Col. 1.19 and of his fulness we all receive grace for grace John 1.16 I may say also light for light light of every sort and light in every degree â—â—â—â—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 answâ—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 't is 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 't is 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 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 â—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 dispoâ—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 't is 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 was grieved anguish â—â—llâ—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
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 't is 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 Chap. 38. Vers 22 23. 22. Hast thou entred into the treasures of the snow Or hast thou seen the treasures of the hail 23. Which I have reserved against the time of trouble against the day of battel and war JOB was last questioned about the habitation and 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 16th 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 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 't is secretly laid up no man can see it and 't is 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 Hast thou entred into the treasures of the snow What the snow is the nature and the wonders of it was spoken of and shewed at the sixth verse of the 37th 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 't is as easie with God at any time to draw out and powre down abundance of snow as if he had infinite store of it kept alwayes by him He no sooner speaks the word but the face of the earth is covered and its bosomes filled with silver showers Hast thou entred into the treasures of the snow Or hast thou seen the treasures of the hail These treasures of hail are of the same nature with those of snow and so to be understood as the former but there is a 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 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 37th Chapter Here God himself declares what use he hath of snow and hail or what service he puts them to in the next words Vers 23. Which I have reserved against the time of trouble against the day of battel and war As God hath made nothing in vain so he doth not reserve or lay up any thing in vain The Lord is a God of knowledge 1 Sam. 2.3 by him as our actions so his own are weighed This verse shews one use or end of his reserving stores of snow and hail and that an extraordinary one The ordinary use of snow and hail is for some good or benefit to men indifferently as the Sun shines and the rain falls whether good or bad The use here spoken of is onely for the hurt and punishment of bad men Some restrain the antecedent of this relative which in the 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 â—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 Which I have reserved c. There are other rendrings of the Hebrew Word by us rendred reserved all which may center in the same sense First The Vulgar Latine saith Which I have prepared Secondly The Septuagint Which I have stored up or which are stored up Thirdly others thus Which I have prohibited or stayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 pâ—ayed chap. 17.17 Be not thou a terror to me thou art my hope in the day of evil Jeremy found the Lord very favourable to him and giving him favour in the eyes of the enemy when that evil day the day of battel and war came upon Jerusalem Thus sometimes God stayeth his rough wind in the day of the East-wind Isa 27.8 that is he forbeareth to shew himself rough harsh or grievous to his people when great troubles are otherwise upon them noted by the East-wind which 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 classiâ—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 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 â—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 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 Râ—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
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 herbâ— 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 't is very improbâ—ble to have rain Vapores plâ—viosi elevantur maximè ex locis â—umidis unde siâ—ubes plâ—viae non impellerentur à ventis sequeretur quòd nunquam in loâ—is siccis plueretur Aquin. because vapours which are the matter of rain are raised uâ—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 thundeâ— shall break the clouds and they shall pour down wateâ—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 yiâ—lds no moisture to make clouds yet the Lord sends rain thither Again Consider the wilderness and desert places as they are here hâ—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 aâ—e inhabi ed but where no man is there to water the eaâ—th to what puâ—pose is that yet the Lord will water such places as it were by his own hand and as 't is 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 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 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 â—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
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 't is 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 Vndaque 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 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 Capâ—ive and holds it as his Prisoner during pleasure They who inhabit or travel to the Northern Climes have so mâ—â—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 't is 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 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 Fiâ—st Because Frost or Cold is unpleasant and pinching to the body eâ—pâ—cially to weak and tender bodies No chastening saith tâ—â— Apostle Heb. 12.11 for the present seemeth to sense and slâ—â—â— to be joyous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but grievâ—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 â—naw will come The afflâ—cted state of a godly man is unpleasing yet not lasting to be sure not everlasting Though some Fâ—oâ—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 Oâ— Modern Geographer having described the sharpness of Winter in Muscovia concludes thus Sâ—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 flâ—urishâ—ng of he bs such chirping â—f birds aâ— if it were a peâ—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 proâ—perity is set forth in the highest stâ—ains and most beautiful slowres of divine Rhetorick
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 Or loose the bands of Oâ—ion 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 Oâ—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 Oâ—iginal word signifies to be unconstant vexatious and unquiet because under the Dominion of this Star the aire is usually troublesome and unquiet Canst thou loose c. The word imports opening what is fast shut or loosing what is fast bound When a man is in bands we say loose him from his bands Now saith the Lord Canst thou loose the bands of Orion that is canst free the aire from those colds and frosts which bind the body of the earth and all things growing out of the earth in winter season The word rendred bands comes from a root that signifies to draw hence some translate The Traces of Orion Traces are those bands by which Horses being fastned to Carts or Wagons draw them after them Which 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 aâ—d strength loose those bands and set the earth at liberty Thou canst not Oâ— this Orion see more at the 9th Chapter ver 9. I shall only say thus much further here That these words stand in direct opposition to the former shewing that as Job could not stop those Benigne Stars the Pleiades from giving forth their vertues to the earth so he could not loose the bands of that severe and harsh Star nor divert the effects which it brings upon the earth Canst thou loose the bands of Orion Hence learn first in general Cold is a binder a great and mighty binder Winter binds the earth from bearing and it binds the hands of men from working when a man is extream cold he can make little use of his hands And as Natural so Spiritual cold is a great binder A cold heart is a bound heart When the heart hath in it no heat of love to God or hath not been heated with a sence of the love of God when the heart hath in it no heat of zeal for the glory of God nor for the good of men when these sad colds are upon the heart 't is 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 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
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 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◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—â—o sermentâ—tiâ—â—m â—erbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ—d â—â—gnificat â—â—rmentari atque intâ—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 Loâ—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 wiâ—d is clodded and agglutinated by water into a massie substance when I say 't is thus with the earth who can stay or stop the bottles of heaven from raining more to the spâ—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 cruâ—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. Vt perfusio sit formentandae terrae ut conglutinentur glebae Jun. Trans I. e. ut terram quum pulverulenta est ab ariditate immissis pluviis sermentet ad glebarum comâ—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 anâ— 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 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 'T is 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 't is 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 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 JOB Chap. 38. Vers 39 40 41. 39. Wilt thou hunt the prey for the Lion or fill the appetite of the young Lions 40 When they couch in their dens and abide in the covert to lie in wait 41. Who provideth for the Raven his food when his young ones cry unto God they wander for lack of meat THe Lord having by a multitude of questions proposed to Job concerning inanimates or creatures without life such as are the Earth the Sea the Heavens the Clouds and Meteors having I say by these questions convinced him of his weakness and insufficiency as also of the transcendent power and wisdom which abideth
First The way how Lions live or get their liveli-hood Lions are all for prey There is no work spoken of that the Lion doth to get his living by there 's nothing spoken of any service the Lion doth all his care is for his belly he hunts his prey Wicked men in this are like Lions they are like Nimrod all for hunting all for catching the prey The Prophet Nahum Chap. 2.12 describes the oppressing power of Nineveh by a Lion tearing in pieces enough for his Whelpes and strangling for his Lionesses and filling his holes with prey and his dens with ravin Tearing and strangling filling all with prey and ravin is all that Lions do not is the work of oppressors and cruel men any other in their kind Basil Hom. 9. in Hexam Ambros Hex l. 6. c. 3. nor any whit better Some of the Antients speaking of the Lion say that when he roareth the poor Beasts that are within hearing are so amazed and affrighted that though they might escape by flight yet they stand still and yield themselves up to him for a prey Such frights are poor men often put to by the roaring throats of merciless oppressors Secondly note God provides prey for Lions God feeds not only Sheep and Lambs but Wolves and Lions This note gives us the chief scope of the whole conâ—ext which is to shew the care of God over all It is said Psal 104.21 The young Lions roar after their prey and seek their meat from God It is a strange expression that young Lions when they roar after their prey should be said to seek their meat of God implying that neither their own strength nor craft could feed them without help from God The strongest creatures left to themselves cannot help themselves As they who fear God are fed by a special providence of God so all creatures are fed and nou iâ—hed by a general providence The Lion though he be strong and subtle yet cannot get his own prey we think a Lion might shift for himself no 't is the Lord that provides for him the young Lions seek their meat of God Surely then the migâ—tiest of men cannot live upon themselves as it is of God that we receive life and breath so all things needful for the maintenance of this life The Prophet Jeremiah gives check to all flesh Chap. 9.23 Let not the wise man glory in his wisdom let not the mighty man glory in his might As if he had said neither a wise man by his wisdom nor a mighty man by his mâ—ght can bring any work to an effectual issue That is also the conclusion which the Spirit of God made by the wisest and one of the mightest men that ever was in the world King Solomon Eccles 9.11 The race is not to the swift nor the battle to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all though men have sutable qualities and abilities for the attaining of their ends what sutes better the winning of a race than swiftness yet they cannot attain them without the power and presence of God in some kind and degree or oâ—her the strong Lions would starve did not the Lord help them to hunt their prey Thirdly If we take the Lion in the first part of the Vers for the old decreped Lion and the young Lions for such as a e not able to go abroad for their prey the Lord providing for Lions under both these considerations yields us this observation God takes care for those creatures who through infirmities being either too old or too young are not able to provide for themselves There 's a special providence of God over them that have special need The old Lion that once could but now cannot the young Lions that never could hunt the prey are yet provided for Old Lions that are strong are taught by natural instinct to get prey for their young ones while weak Leo vetulus qui viribus deficienâ—ibus non amplius Potest vonari a juvenibus praeda capta rugitu eum ad participationem praedae vocantibus alitur Aelian l. 9. de natura animal c. 1. and the natural Historian tells us that the younger Lions which are strong are taught by a like instinct to hunt the prey for the old ones that are weak Fourthly From the latter words wilt thou fill the appetite of the young Lions Note God can and doth provide for the creature to fulness or satisfaction he fills their appetite God as I may say keeps a good a bountiful house for all his creatures the young Lions that have such strong stomacks shall have their fill Hence we may inferr First If the Lord doth thus provide for Lions young or old one or other then much more will he provide and hunt the prey for his faithful people David Psal 34.10 gives us the Lords word for it The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing That is the young Lions may lack or though the young Lions should lack and suffer hunger yet they that seek and serve the Lord shall not Lions have a good assurance that they shall not lack but the servants of God have a far better assurance that they shall not Doth God take care for Oxen was the Apostles question 1 Cor. 9.9 or saith he it altogether for our sakes for our sakes speaking of Gospel Ministers no doubt this is written ver 10. As if he had said if the Lord did not give that law to the Jews Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn altogether for our sakes yet questionless he gave it chiefly for our sakes and had a far greater respect to us in making that law than to Oxen. Thus from the text and point in hand I may say Doth God take care for Lions Surely he hath caused this to be written that we may know he will much more take care of his sheep of all that fear him and call upon his name A Lion may come into a starving condition but those that fear God shall not Lions though they are very strong subtle cannot always get their prey but the Lord hath promised to minister to his people at least a supply of their necessities as David speaks I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Psal 37.25 Secondly Doth the Lord provide to satisfaction for the young Lions doth he fill their natural appetite then surely he will pâ—ovide for the satisfying of his people in spiritual things Luke 1.53 He filleth the hungry with good things Who are the hungry doubtless he the holy Virginmeant the spiritually hungâ—y And what are the good things he fills them with doubtless spiritual good things they shall have not only some tasts of these good things but their
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 Every one loves its like A Raven doth not love her young till she perceives them in her own likeness It is said also of the Eagle that when her young are first hatcht she will not own them for hers till having held them up to the Sun she finds they out-face it here 't is 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 't is 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 puâ—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 't is 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 'T is said by credible Authorities that the Raven is marvellous strict and severe in this Locis arctioâ—ibus ubi non satis cibi pluribus sit duo tantum incolunt suos pullos cum jam potestas volandi est primum nido ejiciunt deinde regione tota expâ—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 The providence of God extends it self to all even the meanest of his creatures As some deny providence so others restrain it to greater 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 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 't is 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
hunted David even as a wild Goat on the rocks or as a Partridg on the mountains Fifthly They who hunt the wild Goats are at a very dangerous pleasure they often fall upon the rocks and sometimes fall from the rocks Is it not so with those who without cause pursue good men have they not a dangerous service of it get they not many a fall The wicked saith David Psal 37.12 13. plotteth or as the Margin hath it practiseth against the righteous he gnasheth upon him with his teeth But shall it go well with him who doth this evil The next words answer The Lord shall laugh at him for he seeth that his day is coming What day surely a black day even the day of his destruction which is yet further confirmed in the 14. and 15. verses of the same Pâ—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 'T is 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 't is 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 't is 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 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 theiâ— bruises and a Salve for every sore Thus we may spiritualize our meditations upon these wild creatures the Goats of the rocks in allusion to the state of godly men in this life Knowest thou the time when the wild Goats of the rock bring forth Or canst thou mark when the Hinds do calve Here 's another sort of wild ones the Hind Canst thou mark the word imports the most strict and heedful marking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solicitudinem diligent iam Connotat 'T is 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 suâ— amisâ—â—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 himâ—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 't is 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
all sorts of wild beasts and then say they in the latter part of the verse the wild Ass is especially spoken of under another tearm for though we have he wild Ass according to our translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both parts of the Text yet under different appellations by which some understand two soâ—ts of wild Asses but others take the first only in general for wild beasts of any sort and the latter for this particular sort of wild beasts the wild Ass But I conceive we need not be so curious for though we take both the former and the latter word for the same the sense is clear and the same Who hath sent out the wild Ass free Or who hath loosed the bands of the wilde Ass But was the wilde Ass here spoken of at any time in bonds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod promde videtur aliud animal ab Onagro non tamen multum differens Grot. Aliqui vertunt Onagrum Alcen quae sunt equorum asinorum agrestium genera Distinguit inter Onagrum Alcen Plinius lib. 8. c. 15. and now set free I answer The Lord speaks thus figuratively not that the wilde Ass was ever in bonds but that because he is so untractable and will by no means be mannag'd he seems to be as one loosed from bonds even as Oxen and Horses which serve man and are under his power seem bound to his service So then as the former so this latter part of the verse is not to be expounded as if the wilde Ass had ever been under restraint and afterwards was sent forth free and loosed from his bonds but both expressions intend only that as his disposition is for freedom so in his condition he is and alwayes hath been free from bondage for not only is he free from bondage who having been in bondage is delivered as slaves and captives oftentimes are but he may be said to be free from bondage or to have his bonds loosed who was never in bonds who was either born free or who by his wit skill and policy or the help of others hath been preserved from bondage A man may be said to be free from sickness that never was sick as well as he that is restored from sickness to health and so a man that never was in bonds may be said to be free from bonds as well as he that is delivered from bondage Thus the wilde Ass in the Text is said to have his bonds loosed though he never was in bonds As the Lord hath made all creatures so he hath made some free others servile he hath set some at liberty but holds others at hard labour all their dayes in drawing travelling or bearing heavy burdens The words are plain the sum and scope of them may be thus conceived As if the Lord had asked Job by whom this natural inclination was given to the wilde Ass that he should so earnestly desire liberty as also who gave him that foâ—ce and stoutness that he should be able to live without Law to follow his own lust not at all submitting to nor guided by the will of others Who hath sent out the wilde Ass free Hence observe First That some creatures are free from and others bound to service is of Gods own appointment It would be both a vanity and a high presumption to ask the reason why the Lord hath appointed some creatures to spend the whole time of their lives in liberty and that others should be continually groaning under bondage labouring and sweating tyring and wearying themselves out in the service of men seeing we cannot change the orders of God And as we must not busie our selves with enquiring why he hath not subjected the wilde Ass to the same bonds and burdens as he hath tame Asses So we must not say unto God why hast thou made some men to serve others to rule no nor why he handles some men more gently others more grievously We must resolve all these questions into the will dominion and soveraignty of God and we may well conceive that the Lord would in this question about the wilde Asses intimate unto us as well as unto Job that he hath a power in himself which no man ought to question to free some men from the bonds of service and to bind others to free some men from the bonds of affliction sorrow and trouble in this world while others are hamper'd and held fast in them all their dayes What Job spâ—ke in reference to the various dispensation of bodily health Chap. 21.23 24 25. One dyeth in his full strength being wholly at ease and quiet his breasts are full of milk and his bones moistned with marrow and another dyeth in the bitterness of his soul and never eateth with pleasure the same may be said about the dealings of God with men as to bodily liberty one dyeth free he girded himself all the dayes of his life as Christ said to Peter of his younger dayes Joh. 21. and went whither he pleased no man asking whither goest thou or why stayest thou here another is laid by the heels or girded by others and never enjoyeth the freedom of his own person or motions he poor man is bound in fetters and holden in the cords of affliction as Elihu spake in the 36th Chapter of this book This was Jobs case he was in the bonds and cords of affliction while others enjoyed peace and liberty Now man ought no more to question the Lord why one man is afflicted and another free then why the wilde Ass is free and the tame a servant As the whole creation which was occasionally shewed at the third verse is subject unto bondage by reason of the sin of man and groaneth till it be delivered so the soveraignty of God hath laid this bondage heavier upon some parts of the creation or upon some creatures than upon others And as we should daily and deeply bewail it that our sin hath brought bondage upon the creature so we should humbly submit to whatsoever bondage or hard travel the soveraignty of God hath designed us in one kind or other while we are in this world Secondly Consider to whom 't is granted to be free and to have their bonds loosed it is to wilde Asses Then observe To be free from labour and service is but a very low priviledge It is but the priviledge of an Ass and as it is but a low priviledge to be free from service so it is a great sin to cast off service Some under pretence of liberty cast off obedience and will not bear the yoak of duty or good government this is indeed to be free as the wilde Ass is free Such are spoken of Psal 2.2 3. Come let us break their bonds and cast their cords from us They that would break the bonds and cords there spoken of desire only and look after a sinful liberty a meaner liberty than that of the wilde Ass The Prophet going to the
by many Scriptures that the Reem is an animal of the same kind with Bullocks forasmuch as the sense of the discourse of God about him is as if he had said Seeing among those beasts which are prepared by men to help them in their work and whose labour they ease in tilling and subduing the earth the Ox is chief as being mans most laborious helper in husbandry and which in most Countreys is more used in it than any other beast according to that Prov. 14.4 Much encrease is by the strength of the Ox. How comes it to pass that men do not make use of the Reem for those services seeing he is of the same kind with Oxen and so may seem to be made by nature for that purpose as much as other Oxen and is by so much the fitter for that service than any other Oxen or Bulls whatsoever by how much his strength is greater than theirs yet no man attempts to use him in it or if any did it were to no purpose forasmuch as I the Lord of nature have created this beast as also the wild Ass before spoken of altogether untameable This seems to be the meaning of God in his discourse about the Reem And hence also it appears that the Reem is not the Bisons seeing he as well as many other wild beasts being skilfully handled proves tame and gentle and may be formed to the use and obedience of man It remains therefore that this Reem is the beast called Vrus because this property of untameableness is ascribed to that beast Caesar in his 6th book of the Gallican war saith The Vri no not the young ones will not be tamed by men wherefore being caught in pits they are killed Pliny also saith as much of them Lib. 8. cap. 21. And as in this particular his untameable wildness there is a full agreement between the Vrus and Reem so those other things which the Scripture speaks of the Reem agree to him also as those forreign Authors witness who have written his History For Cesar writes that he is in bigness little less than an Elephant but of the kind colour and figure or shape of a Bull. And Pliny in two places lib. 8. cap. 15. lib. 28. cap. 10. names wild Oxen as the Genus with respect both to the Vri and Bisontes The learned Doctor adds many more proofs out of ancient Authors which the Reader may peruse if he please at his leisure And from all he concludeth It is not therefore to be doubted but that the Reems are the Vri and indeed so much the less because not only the Northern Regions in divers parts of which it is said by Writers that not only the Bisontes but Vri are found at this day are the proper soyl where these Animals are bred but the Eastern parts also bring them forth Pliny writes that the Indian woods are full of them and so doth Aristotle I collect also out of Diodorus lib. 3. that the Country of the Trogloditicks which is seated at the bosom of the Red-Sea opposite to Africa hath these Vri in it And though no Author doth affirm that Syria and Palestine yield these wild Oxen yet this doth not hinder but that in old times when the Israelites first inhabited those Countreys they were there since it is no new thing that the whole kind of some wild creatures should be utterly extinct in these Countreys where formerly they have abounded of which England gives us a plain testimony in Wolves Dion also reports the same of Lions which sometimes were bred in some parts of Europe but now for many ages have not appeared there And the same witnesseth Ammianus lib. 22. concerning the Hippopotami in Egypt of which none are to be found now in that Country Thus far the learned Doctor whose discourse may be of much advantage and profit to the Reader for the better understanding of this place But I find he hath a great Antagonist who though he agreeth with him in the negative part of his opinion and discourse Bochaâ—tus parte poster l. 3. c. 27. That the Reem here spoken of in Job is neither the Vnicorn nor the Rhinocerote nor the Bufalus nor the Bisons yet he doth not agree with him in the affirmative part of his opinion that the Reem is that savage beast or wild Ox called Vrus but first gives a large account why the Reem cannot be that beast called Vrus nor any of that kind and then concludes that it is a kind of Goat or of the Goatish kind by name the Oryx being an animal in colour pure white in stature tall in disposition fierce and untractable in his gate stately lifting up his head and horns on high That this beast is the Reem here spoken of he proves by various testimonies taken especially out of the ancient Arabian Chaldean and Hebrew Writers and endeavours to remove several objections arising from the seeming incompetency of any beast of the Goatish rank or kind to answer the description given of that noble animal called Reem both in the Text and in many other places of Scripture Thus the learned are much divided in opinion about this creature and upon which to determine is not easie Yet because the word Reem is every where in Scripture rendred by our Translators as also by many others of great authority Vnicorn I shall leave that matter of difference to the Readers judgement and do that reverence to our Translation as to open the Text distinctly in all that is here said by the Lord concerning the Reem under that name or title Vnicorn Will the Vnicorn be willing to serve thee In these words the Lord presents man as it were inviting wooing hiring the Unicorn to serve him But when he hath used all his skill and cunning when he hath done his best and worst too that is used all manner of means the Unicorn will not by any means be wrought upon to come under mans yoak or do his work Will the Vnicorn Be willing to serve thee To will is an act of reason and therefore to be willing is not proper to irrational Animals yet to will and to be willing may allusively be given to them They have a kind of will and an understanding befitting their kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit propensa animo suit unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater à propensa voluntate erga liberos The Hebrew word signifies to will with much readiness and propensity of mind it signifies willingness with delight and thence comes the Hebrew word for a Father because a Father is willing and ready to take care of and provide for his children though it cost him much travel and pains But Num acquiescet aut consentiet ex suapte natura ut tibi subjiciatur Will the Vnicorn be willing to serve thee will he be a ready servant to thee he will not As if it had been said The Vnicorn is an indocible and an untractable animal he will
the goodly wings Vnto the Peacock The Vulgar Latine translates the wing of the Ostrich is like the wing of the Hawke but that translation is so wide that one saith Who reading this wonders not at the strangness of the interpretation The Greek translation of the Septuagint is as wide and dark as that I shall not trouble the Reader about either nor about many more which he may find collected not only by Bochartus but by several others The word which we translate Peacocks in the plural number comes from a root which signifies to cry or to make a loud noise to make a cry in joy and triumph and so it may be rendred The wings or feathers of rejoycers and triumphers The Peacock may well be so called because he is a loud-voiced shrieking bird glorying as it were and triumphing in his wings and feathers The very nature and qualities both of beasts and birds are often and elegantly exprest in the Hebrew names Gavest thou the goodly wings to the Peacocks Hence Note First God will be owned even in bestowing feathers upon the birds Here the Lord takes off Job from having any hand in that gift much more from having the sole hand in it The workmanship of God may be seen and is to be acknowledged even in this the feathers of a bird and if the least the smallest things among good things are of God how much more the greatest If it be of God that the Peacock hath his feathers how much more that man hath reason that man hath wisdom and understanding how much more that man hath grace and holiness every good gift and every perfect gift cometh from above God will be owned even in a feather in the wing of a fowl Gavest thou not thou but I. Secondly In that God takes it upon himself to have given feathers to the Peacock or to have made her feathers Observe God hath a care to provide every way for the necessity of the creature even of the unreasonable creatures whether those that move upon the earth or those that fly in the air We read before how the Lord feeds the Lions how he feeds the Ravens how he feeds the wild Asses how he provides food for Unicorns and here he would have us take notice how he provides clothing for the birds feathers are to the birds their clothing they are to all birds good and warm clothing and to some beautiful and goodly clothing While Christ Mat. 6.26.28 spake of clothing the Lillies and of feeding the Fowls of the Air he would from thence infer an argument of the Fatherly care of God over his people Now in that God gives a clothing of feathers to the Fowls and doth not leave them naked it holds forth these three things First It is an evidence or proof of the goodness and munificence of God in providing sufficiently for the comfortable subsistence of all his creatures and for the ornament of some of them Secondly 'T is a confirmation of his childrens faith in and dependance upon him for outward things for meat and cloathing with all necessaries of this life Thirdly 'T is a reproof of their distrust and unbelief with respect to outward things Certainly the Lord who hath provided feathers for the Fowls of the Air will provide clothing for his children and faithful servants Further consider The Lord hath not only given wings or feathers to the Peacock but the Text saith he hath given goodly wings Hence learn Thirdly All birds are not of a feather That is God doth not give alike no not to birds Some fowls of the air have feathers only for their use or to serve their necessity all fowls of the air have not gay feathers nor goodly wings all of them have not painted feathers Producit harum avium ponnas exempli loco ut ostendat se non tantum necessarium victum sed etiam ornatum dare animalibus Aves pennarum varietate insignes à poetis pictae volucris dicuntur all of them have not as Plinies word is describing the Peacock jewelly feathers gemmy feathers some have but plain feathers to flie with and to keep them from the cold but here the Peacock hath goodly wings And we read Ezek. 17.3 of an Eagle full of feathers which had divers colours we put in the margin Embroydering colours God makes for some fowls of the air such coats as Jacob made for his son Joseph whom he loved more than all his children Gen. 37.3 even coats of many colours and such are his degrees of dispensation also with respect to the children of men God gives cloathing to all but not goodly cloathing not rich cloathing to some he gives goodly cloathing he puts a glory upon their garments he cloaths some with scarlet and puts ornaments upon their apparel as David in his mourning song spake of Saul adorning his subjects the people of Israel 2 Sam. 1 23 24. When Abraham sent his servant to woo for his son Isaac or to fetch a wife for him he sent goodly cloathing his servant brought forth jewels of silver and jewels of gold and raiment and gave them to Rebekah Gen. 24.53 Joseph Gen. 45.22 gave all his brethren changes of raiment but to Benjamin he gave three hundred pieces of silver and five changes of raiment Thus the Lord deals with men and women in this world all have apparel to cover their nakedness and defend them from the sharpness of a Winter season but some have goodly apparel Fourthly In that these goodly wings given to the Peacock are by some rendred proud wings and by others boasting wings Note There is a temptation in gay worldly things to puff up the mind with pride The very Peacock having fine feathers over-weenes himself and is proud of them As we say Fine feathers make fine birds so we may say Fine feathers make proud birds And no wonder if it be so with silly birds for even wise men if they receive any thing that is goodly from the hand of God are very apt to be as proud of it as the Peacock of his goodly wings If the Lord doth but give us a few gay feathers a little more riches than others a little more honour than others these are gay feathers or if the Lord give us better and higher parts than others these are gayer feathers How hard is it for us to keep down high thoughts or not to soar high upon these wings and feathers in admiting thoughts and airy conceits of our selves though the holy Ghost every where way-layeth the pride of our hearts by many arguments by this especially because all we have is given us by God and we have nothing of our own The Lord hath given man many goodly feathers beauty and strength of body to many riches and honor to not a few wit learning eloquence to some and to others spiritual gifts and graces which are the goodliest feathers of all Now seing all these are given us why should we be proud of
backward upon such as hunt them They have an admirable concoction digesting the hardest things which they swallow down nor is their folly less admirable thinking themselves sufficiently hid when their heads are Their eggs serve for cups to drink in and their feathers adorn the crests and helmets of the Warrior And besides the beauty of her feathers their equality or evenness is so remarkable that among the Egyptians the feather of an Ostrich was taken for the symbol of equity so that when they would signifie a man of an equal spirit and conversation towards all men and in all things they used to paint the feather of an Ostrich Secondly I shall add this also That as in the Peacock we had the representation of a proud person so in the Ostrich the lively image or picture of an Hypocrite which may be held out and made good in these five particulars First The Ostrich is a kind of middle creature as was said between a bird that flies in the air and a beast that goes upon the ground having somewhat of both yet is properly neither Thus it is with the Hypocrite or false-hearted Christian He stands between a godly man and a profane man Sunt animalia amphiâ—ia quae non facile statuas an aquatilia sint an terrestria volatilia an terrestria ut vespertilio qui est mus pennatus Struthicamelus qui est quasi Camelus alatus utriusque naturae participes expertes Sanct. he is neither he is not profane in strict sense though really he be so as the Hebrew word for a Hypocrite imports yet I say in strict sense he is not profane because he makes a profession and appears to men in a form of godliness yet he is not godly because he only makes a profession and appears in a form of godliness either denying or at least not having any power of godliness A Hypocrite hangs as I may say between God and man between the wayes of holiness and the ways of sin he either halts between two Religions as Elijah told the Jews 1 King 18.21 or takes not one right step in that one which he pretends to he is as it was said of the Church of Laodicea neither hot nor cold but between both luke-warm As the Ostrich is a creature between two something like a fowl of the air and something like a beast of the earth or as the Latine word for an Ostrich implies A Camel winged a winged Camel so is a Hypocrite a kind of a middle-man between a good man and a bad in appearance very good but in truth and reality stark naught and by so much worse than the worst of profane ones by how much he had a mind to appear better than the best at least among the best of holy ones Secondly This Ostrich as he is described is a creature without natural affection and so the Hypocrite and false-hearted professor is alwayes without spiritual Christian gracious affections and very often without natural and meer humane affections That 's one part of the character which the Apostle gives of those who have a form of godliness but deny the power 2 Tim. 3.3 Thirdly the Ostrich hath feathers but cannot flie the Ostrich spreads her wings as if she would flie aloft yet cannot make a lofty flight she raiseth her self no higher above the earth than a man may hop or leap her body or earthly part is so ponderous that her wings cannot raise her far into the air much less bear her up long there It is so with the Hypocrite he hath wings and he seems to spread them as if he had strong desire and great designes heaven-wards he would make you believe he is both from and for above yet he cannot get off the earth he is an earthly minded man as the Apostle speaks of such Coelestia se quaerere simulantes terrenis adhaerem though as to an outward profession and some formal actions he seems to soar aloft and live above the world yet he ever drives an earthly trade and hath some base carnal aime or other in his highest services The earth is every natural mans center and therefore though as any heavy body a stone or clod of clay he may be forced upward yet when that impression is spent he falls down again to earthly things which only are connatural to him Fourthly The Ostrich is a creature of a mighty digestion of a hot stomack and therefore is painted and figured with a piece of iron in her mouth implying she digests iron Omnia digerere potest Struthio Thus the hypocrite can digest the hardest things even that which is harder than iron sin that which lieth upon the stomack of a godly man as heavy as a stone that is which burdens his conscience that the hypocrite can swallow it goes down easily with him and is as easily digested he can swallow this and that sin without trouble especially if he can but do it unseen or in secret he makes no bones as we say of any thing which may but feed some lust he hath a conscience wide enough and hot enough and strong enough to digest iron any unlawful deed if it serve his turn or may tuâ—n to his worldly advantage That which a man truly fearing God and strongly resolved to do his known will and nothing else knowingly cannot will not do nor touch with for a world that he can do and will do for some poor pittances much more for the great things of the world Fifthly Pliny saith the Ostrich being a very tall creature Tanta eorum stoliditas ut cum colla frutice occulta berint latere se existimant Plin. l. 10. c. 1. is yet so foolish that if she hide her head she thinks herself all hid and safe from danger she concludes no man sees her if she sees no man Thus it is with the hypocrite if he can but be out of sight himself he thinks none see him no not God himself Psal 94.6 7. They slay the widdow and the stranger and murther the fatherless yet they say the Lord shall not see neither shall the God of Jacob regard it They think they do all in such secrecy that as men do not so God shall not behold it Lastly The Ostrich hath very gay feathers of much more worth than the Peacock yet the Ostrich hath no more wit than the Peacock one is the embleme of a proud man the other of a hypocrite both bravely clothed yet with nothing but feathers From both I would infer these two or three things which may hold out much of the mind of God in this discourse with Job and which some Interpreters conceive God chiefly aimed at in this place by telling Job or minding him that he had given goodly wings and gay feathers to Peacocks and Ostriches We see those creatures which have little worth in themselves have very goodly ornaments put upon them by the hand of God Hence we may infer First God
godly men can do all things which are commanded of God as their duty through Christ strengthning of them yet some godly men cannot do some things which others can Lastly That which is conceived and may well be the design of God in questioning Job about this creature was to teach him and us in him the wisdom of God towards unwise creatures and the power of God in saving those that are exposed to danger and so to quiet both Jobs spirit and ours in staying upon his providence when we are in greatest straights What though we have not Eagles wings yet between wings and feet we shall make a shift to shuffle out of danger and if we cannot out-fly yet we may out-run the Horse and his Rider JOB Chap. 39. Vers 19 20 21. 19. Hast thou given the Horse strength hast thou cloathed his neck with thunder 20. Canst thou make him afraid as a Grashopper the glory of his nostrils is terrible 21. He paweth in the valley and rejoyceth in his strength he goeth on to meet the armed men THe Lord having occasionally mentioned the Horse the hunting Horse at the 18th verse of this Chapter questions Job â—qui generosissimi elegantissima descriptio and enters a large discourse about the Horse the war Horse or Horse for war and is pleased to give us a most elegant and rhetorical descripcion of that kind of Horses exceeding all the fancies of the old Poets and the strains of Orators The divine eloquence of this context exceeds all competition and comparison The war Horse is described two wayes in this context or with in respect to a twofold qualification Robur ejus in collo animus in naribus indicatur quibus iras efflare dicitur First With respect to his force at the 19th verse Hast thou given the Horse strength hast thou cloathed his neck with thunder Secondly To his fearlessness or courage which is described in the six verses following First By his slighting of all danger Canst thou make him afraid like a Grashopper ver 20. He mocketh at fear ver 22. Secondly His courage appears as by slighting danger so by that which is a consequent of it his forwardness to run upon danger for so doth he that goeth out to meet the armed men or armies of men ver 21. and turneth not away as he doth not from the sword ver 22. And so doth he that swalloweth the ground with fierceness and rage that for joy believeth not that it is the sound of the Trumpet that saith among the Trumpets Ha ha c. ver 24 25. If any should ask a reason why God bestowed so much rhetorick upon a bruit beast upon a horse I answer God who is infinitely wise and holy will not mispend a word he will not lavish out lines vainly as men often do the Lord therefore had this design and scope in speaking so largely and rhetorically of this generous horse even thereby to set forth his own power wisdom and greatness in making him and to convince Job yet farther of his own weakness and inability as compared in some things with a Horse Vers 19. Hast thou given the Horse strength The Hebrew word which we translate Horse is Sus and thence the Latins have the word Pegasus as some conceive which is as much as The horse of the fountain and by the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equus unde Pegasus quasi fontis Equus Sus Latinis Porcum Hebraeis Equâ—â— Flandris silentium significat Cornel. à Lap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laetari Rab. Becai in sound and letters the Latines express a Swine and another language Silence One of the Rabbins saith he is so called from a word of the same or a very neer sound in the Hebrew though not of the same letters signifying to rejoyce because the Horse is a chearful beast Oâ—hers from an Arabick word signifying to govern or rule because he is a docile creature and soon submits to government Hast thou given the Horse strength What Horse The word is indefinitely put in this 19th verse and may be taken for any horse yet the subsequent description restrains it to a particular sort of horses horses of war or war horses A horse is a very useful creature and there are six several uses of the Horse First For travel which is the ordinary use we say this is a good travelling horse Secondly For burden the carrying horse Thirdly For drawing Carts and Waggons c. the draught horse Fourthly For pleasure the hunting horse Fifthly For swiftness the race horse Sixthly For war the valiant horse that 's the Horse in the Text Hast thou given the Horse Strength Every horse according to his usefulness needs strength the war horse much more Hast thou given that horse strength which needs so much strength As if the Lord had said Job thou seest the horse is a strong and stately beast a beast of great force how came he by his strength hast thou given it him or I surely not thou but I It is I who have made him strong it is I who have filled him with courage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est vir non qualemcunque strenuitatem impartâ—t sed virilem nobilem Plin. l 8. c. 24. Homer Iliad 4. and fitted him for the battel The Hebrew word which we translate strength doth not signifie ordinary strength but manly noble strength a strength not only of outward force but vertue The Root notes a great a potent man It is not any kind of strength which is here intended but an active strength I may say a manly strength Histories report strange things concerning the manly strength of the Horse his is a generous strength Alexanders horse called Bucephalus is famous for the greatness both of his strength and spirit Hast thou given the Horse strength Hence note First The strength even of a horse is the gift of God God is infinitely strong and mighty and whatsoever might or strength is found in any creature God is the Author of it Strength in great proportion is not the portion of every creature Solomon Prov. 30.26 speaks of the Coneys as a feeble folk they have little or no strength yet that they have little strength or that little strength which they have is of God as well as that the Horse hath great strength or the great strength of the horse The strength of a beast is of God as well as the strength of man The strength of mans body is of God as well as that more excellent strength the strength of his mind or the strength of his understanding judgement and memory All strength floweth from and is to be ascribed unto the strong God As no man gives it so let no man take it to himself Glory not in strength give God the glory of all strength even of the Horses strength Secondly A Horse having received such mighty
strength yet is serviceable to man for very many and very necessary uses as was toucht before not only for pleasure for hunting and racing but for burden and for travel for draught and for war Hence note The power and goodness of God is much seen and much to be acknowledged in making a creature so strong yet subject to and useful for man Some creatures have great strength yet are noâ— nor will be subject nor serviceable to man It is said at the 10. verse of this Chapter concerning the Unicorn Canst thou bind the Vnicorn with his band in the furrow or will he harrow the valleys after thee The Unicorn hath great strength but man can get no service from him he cannot bind him in the furrow nor make him do him any other work Why is it that the Horse who is of great strength though possibly not of so great strength as the Unicorn is so serviceable surely the reason is only this Because God by his power hath subdued the strength of the Horse to and for the service of man Who could break the Horse who could handle and manage him if God himself had not brought him to hand The Elephant greater in strength than the Horse or Unicorn is yet made subject to the use of man by the power and appointment of God Take five Inferences from both these considerations That the strength of the Horse is of God and that the Horse though mighty in strength is by God subdued to the use of man First If the strength of horses be the gift of God then do not glory in their strength though they are very strong yet rejoyce not in their strength but in God who hath given them their strength David saith Psal 147.10 The Lord delights not in the strength of the Horse The Lord gives the Horse strength but he delights not in it no nor in the legs of a man The Lords delight is in them that fear him The Lord tells us he doth not delight in them to teach us that we should not delight in them The Lord delights not in the strength of a horse much less in the strength of those men who are like Horses and Mules of whom David speaks Psal 32.9 whose mouth must be held in with bit and bridle lest they come neer unto us to do us a mischief Some men are strong in body and strong in mind too they have strong understandings and strong memories yet aâ—e but like strong horses that must be held in with bit and bridle else they will do more mischief with their strength than the strongest ungoverned horses In these the Lord delights not he cannot delight in the strength of any who are strong to sin and to do wickedly or to give it in the words of the Prophet Isa 5.22 Who are strong to drink wine and to mingle strong drink such a strength some men glory in but the Lord abhors all that strength which is used and issued to the darkning of his glory Secondly As we are not to delight in the strength of horses but in God who hath given them their strength so whatever strength we see in the horse or in any other creature we should give God the glory of it Do not glory in the strength of creatures but in God who gives them their strength that which he hath given or cometh from him should return unto him in daily praise or in the due acknowledgement of his power and goodness Thirdly Vse the strength of horses I say also your own strength for God and not against him We should take heed of imploying the strength which God hath given a beast against God much more should we take heed of using our own strength against him When men imploy the strength of a beast or their own against God they imploy the gift against the giver and so fight against God with his own weapons Fourthly If the strength of horses be of God or be his gift Then trust not in the strength of horses Use the strength of horses but do not trust the strength of horses If you trust that strength which God hath given to horses you make them your God How often doth God foâ—bid trusting in the strength of horses as knowing that we are apt to trust in any thing that is strong though but a beast Psal 33.17 A horse is a vain thing for safety neither shall he deliver any by his great strength As if God had said you think a horse can save you but know he is a vain thing And when the Psalmist saith A horse is a vain thing he doth not mean it of a weak horse but of such a horse as is here described a horse of the greaâ—est strength imaginable such a horse is a vain thing to save a man neither can he deliver any by his strength and therefore the Lord when he promised great deliverances to his people lest they should expect it by the strength of horses faith Hos 1.7 I will save them by the Lord their God and will not save them by bow nor by sword nor by battel by horses nor by horse-men As if he had told them do not look after creature strength to be saved by a horse will be a vain thing to save you and I can save you effectually without horses yea I will Hence the people of God Hos 14.3 when beaten off from all outward helps and trusts are brought in speaking thus Ashur shall not save us we will not ride upon horses neither will we say any more to the work of our hands ye are our gods Heretofore we thought to be saved by this and that we thought if we could have horses enough they would save us but now Ashur shall not save us nor will we ride upon horses We may collect from Psal 20.7 how the spirit of man runs out this way Some trust in chariots and some in horses but we will remember the name of the Lord our God The Law of Moses gave great caution about this thing limitting even the King in this case and that Law was made for the King some hundred of years before they had a King Deut. 17.16 He shall not multiply horses to hâ—mself nor cause the people to return to Egypt to the end that he should multiply horses As if it had been said take heed you do not put your confidence upon the strength of horses though the Law deny not your King the use of horses both for civil and military affairs yet it limits him that he shall not multiply them lest having many of them he should look upon them as more than they are or can be his help and so put confidence in them Hence also is that reproof Isa 31.1 Woe to them that go down to Egypt for help and stay on horses and trust in chariots because they are many and in horse-men because they are very strong We see how the spirit of man runs out to the horse which God hath
the face of the sword drawn out against them no ratling of the quiver nor clashing of weapons could terrifie them they have not been affrighted with Lions Bears Tygers ready to devour them they have not been affrighted with the fiery furnace nor with the most exquisite torments that the wit or malice of man could invent Jesus Christ having instructed the Church his Spouse Cant. 1.8 what to do he at the 9th verse commends the Church in two things First For her courage Secondly For her beauty For her courage first at the 9th ver and in that respect he compares her to a Company of horses in Pharaoh's chariots But why doth he compare the Church to a Company of horses in Pharaohs Chariots I answer it is well known that the Kings of Egypt were called Pharaoh and Egypt was very famous for horses of war therefore Christ makes this comparison to shew that the Church bâ—ing directed to keep close to the shepheards tents must expect that the world or the false Church would vex and persecute her but faith Christ my spouse is like a company of horses in Pharaoh's chariots that is she will be as valiant in this war in standing for the truth against all false doctrine idolatrous worship as the most valiant horses that ever were in Egypt or in any part of the world have been in any day of battle Experience we know hath made this good for the true Spouse of Christ though poor comtemptible and weak though women and even but children though helpless sheep and tender lambs yet in battles of suffering for Christ they have become as mighty as the mightiest war-horses they have withstood all the powers of the world undauntedly and made them admire their courage yea vexed and madded them with their courage Who but the Lord could arm his people with spiritual weapons with power and courage to overcome all their enemies or to over-overcome them as the word is Rom. 8.37 which we render more than conquerors over what over sword and nakedness and perils and danger and death we more then overcome all these saith the Apostle there though we are killed all the day long and counted as sheep for the slaughter as he speaks at the 36th verse And hence the Prophet said Zach. 10.3 5. that though the Church there called the house of Judah be weak like a flock yet the Lord makes them as his goodly horse in the battle Our late Annotators give the sense of the Prophet in those words expressly thus Now that the Lord hath turned his favourable countenance towards his people he hath endowed them with valour and strength so that of sheep they are become a great war-horse with which the Lord will overcome and trample down his enemies which may in part be understood of the Maccabeees victory but most perfectly of the whole Churches victories over the world and the devil This victory the Church obtains over the devil by resisting and over the world by suffering Thus far of the valiant horse The Lords discourse proceeds from this noble beast of the earth to those noble birds of the air the Hawk and the Eagle JOB Chap. 39. Vers 26 27 28 29. 26. Doth the Hawk flie by the wisdom and stretch out her wings towards the South 27. Doth the Eagle mount up at thy command and make her nest on high 28. She dwelleth and abideth on the rock upon the crag of the rock and the strong place 29. From thence she seeketh the prey and her eyes behold afar off 30. Her young ones also suck up blood and where the slain are there is she IN this context the Lord passeth from the beasts of the earth to give a further demonstration of his power and wisdom appering in the fowls of air and here we have two instances both in birds of pâ—ey The Hawk and the Eagle Job is first questioned about the Hawk in the 26th verse In which the Hawk is set forth two ways First In general by her flying Doth the Hawk flie by thy wisdom Secondly in special by the course of her flight and stretch forth her wings toward the South Secondly Job is questioned about the Eagle concerning which Queen among birds fix things are here expressly set forth or distinctly expressed First Her high flying or mounting upwards in the former part of the 27th verse Doth the Eagle mount up at thy command Secondly Her high nesting or making her nest on high in the latter part of the same verse doth she at thy command make her nest on high Thirdly She is here discribed by the choise of her abode dwelling or habitation ver 28. she dwelleth and abideth on the rock on the crag of the rock and in the strong place Fourthly We have here the sharpness of the Eagles appetite and her quick endeavour to get food for the satisfying of it in the former part of the 29th verse When she is abiding upon the rock upon the crag of the rock and in her strong place from thence she seeks her prey she is not idle there Fifthly She is described by the sharpness of her sight in the latter part of the 29th verse her eyes behold afar off As if the Lord had said though she dwells thus high upon the rock and the crag of the rock yet this doth not hinder her in the pursuit of her prey for her eyes behold afar off Sixthly and Lastly We have here the matter or nature of her own food and diet together with the food of her young ones We have here as I may say a Bill of the Eagles fare ver 30. it is blood and the flesh of the slain Her young ones suck up blood and where the slain are there is she That 's her chief food and diet the flesh and blood of the slain These are the particulars which the spirit of God layeth down in the descriptions boâ—h of the Hawk and Eagle From the whole I shall give only this general note as to the Lords purpose in speaking of these birds of prey the Hawk and the Eagle rather than of the Dove or of any other fowl of a more harmless nature I say the Lord doth this to shew that seeing his providence disposeth of and watcheth over these fowls of the air which are so able to shift for themselves and are in their kind so little useful to man then surely he will not neglect man nor any creature that is of necessary use to man Vers 26. Doth the Hawk flie by thy wisdom The word rendred Hawk comes from a root which signifies a feather or plume of feathers because feathers are the instruments by which the Hawk flyeth The same word signifies also to fly the Hawk being a fowl of such an excellent flight may well be exprest by a word which properly signifies flying The Hawk is numbred among the unclean birds in the Law of Moses which the Jews might not eat of Levit. 11.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Doth the Hawk flie by thy wisdom Note It is by the wisdom and teaching of God that the Hawk flieth Not only hath the Lord put the general power of flying into the Hawk as into other birds but that special excellency to flie so swiftly and strongly so cunningly and artificially 'T is not so much the Faulconer who teacheth the Hawk as God then let us admire the wisdom of God in the properties of every creature It must be confessed that Hawks do strange things but but whence is it it is of God Doth the Hawk flie by thy wisdom canst thou manage the Hawk or bring her to thy Lure canst thou make her go off after her prey canst thou reclaim her at thy pleasure Thou canst not only God can And hence we may infer If the flying of the Hawk be from the wisdom of God then see the wisdom of God in the goings and doings of man The way of man saith the Prophet Jer. 10.23 is not in himself it is not in him that walketh to direct his steps the wisdom of the Lord doth it If the wisdom of the Lord orders the flying of a bird in the air surely then 't is the wisdom of the Lord which manageth the motions of men on earth he orders both the course and discourse of man when he pleaseth he can take wisdom from the wisest men and make even Judges fools Judges are supposed and accounted the wisest among men yet the Lord can befool them so that they shal not be able to see the things that belong either to their own peace or the peace of others The Lord who gives wisdom to beasts and birds can take it from men Doth the Hawk flie by thy wisdom That 's the general then follows a special instance concerning the course of the Hawk And stretch or spread her wings towards the South The word rendred South signifies the right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auster meridies à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dexter dextra quasi plaga dextera quia versis ad orientem ad dextram partem est meridies Num edoctus à te accipiter novis plumis abjectarum veterum loco receptis alas Austro versus calore solis vegetandas expandit Bez. Aelian l. 14. c. 12. Accipiter tempore mutationis pennarum expandit alas suas ad Austrum qui est ventus calidus ut apertis poris veteres pennae dicidant novae renascantur Aquin. The South is so called because when a man turns his face to the East or Sun-rising then the South is on his right hand But why is the Hawk said to stretch forth her wings to the South we may expound it two wayes First Thus She stretcheth her wings to the South when she is upon the change of her feathers of which a touch was given before As if the Lord had said When the time cometh that the Hawk casts her feathers doth she by thy wisdom for that we are to take in stretch her wings towards the South as Naturalists tell us she doth for the cherishing of her new feathers The South wind being a warm wind opens the pores of the body and then the old feathers easily fall off and the new ones come on therefore when the Hawk loseth her feathers she stretches out her wings towards the South And as the wild unmanaged Hawks who are at their own liberty turn themselves to the South at such times so the Places where Faulconers keep Hawks to train them for service are built towards the South that the warmth of the Sun may help the growth of their feathers 'T is not unworthy our remembrance which some teach allegorically from this natural instinct of the Hawk helping her self more easily both to cast and recover her feathers A sinner in his natural state is so feathered as he comes from the old Adam that he had need to cast the old and get new ones Now if the sinner would do thus or when he doth thus he is taught by the wisdom of God not by the wisdom of the flesh to stretch himself towards the South that is towards the pleasant wind and warm Sun of the Spirit of God by which his old feathers of sin drop off and those new feathers of grace and holiness of faith and repentance of meekness and humility of patience and self-denial come on Thus man is feathered by the second Adam when he hath cast those of the first He turns himself to the South he applieth himself to Jesus Christ the Sun of righteousness whose blessed warmth fetcheth off his old black feathers and cloaths him with new and beautiful ones The Lord who teacheth the Hawk to stretch her wings to the South must teach us to stretch our selves to the Lord Jesus Christ that our old feathers may fall away and that we may be renewed by his Spirit Secondly There is another account given about the Hawks stretching her wings to the South for not only when the Hawk renews her feathers doth she return to the South but wilde Hawks that are at liberty living in colder climates use in Winter to change their quarters and turn to the South that is to those coasts which are more favoured by the Sun In australem plagam avolat hiberno tempore Plin. lib. 10. c. 8. Gesner de avibus Arenis etiam sole calescentibus accipitrem gaudere accepi atque in illas se mergere Codurc Accipiter dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi omnoculus Bold as they who write the nature of beasts and birds make report All kind of Hawks are tender and cannot well abide the Winter cold but get into the Sun and sometimes dust themselves in the sand when heated by the Sun as in very hot seasons they delight to bath themselves in water It is said that the Egyptians used of old to picture or represent the Sun in the shape of a Hawk First because the Hawk is a great lover of the Sun Secondly because of the lively heat and sp'ritfuness of the Hawk like that of the Sun Thirdly because of the longevity of the Hawk the Hawk is a long-lived creature Fourthly because of the quick-sightedness of the Hawk whence they called the Hawk All-eye And Lastly because of the swiftness of the Hawk The Hawk flies with such a speed as if he did emulate or would imitate the Sun The Hawk being thus like the Sun and such a lover of the Sun they shadowed the Sun by the figure of a Hawk all which may give us some intimation of the ground of what is here said That she stretcheth her wings towards the South Hence note God hath given irrational creatures a knowledge of what is most convenient for their own preservation Why doth the Hawk spread forth her wings to the South she finds it best for her and therefore doth Jer. 8.7 The Stork in the heaven and the Crane and the Swallow know the time of their coming Whither surely to some warmer climate
them Jer. 2.34 In thy skirts is found the blood of the souls of the poor innocents That which is in a mans skirts is easily seen and hence the Lord adds I have not found it by secret search or as the Margin hath it by digging that 's the force of the word it notes a diligent search or seeking the Eagle seeks as if she were a digging for Her prey What is her prey The Eagle hath a strong stomack and the word here used signifies any thing eatable Naturalists say she feeds upon fowls of the air the Dove c. she feeds also upon Sheep Lambs Hares and 't is said she hath a great mind to Hares they being not only meat but medicine to her Naturalists tell us also that the Eagle feeds upon fish and that in her flight she can discern the fish in the Sea and some tells us that she loves shell-fish the Crab-fish especially very much this is her prey from thence she seeks her prey whither moving in the air or upon the land or in the water she seeks her prey where-ever 't is to be had and she will have it if it be to be had above ground yea if it be to be had in the water Hence note Hunger makes active We say hunger breaks thorough stone-walls or strong-holds Whither will not the Eagle dig to satisfie her appetite I need not stay upon the general truth I would only adde this it is certainly so in spirituals Soul hunger our hunger after righteousness will make us active Those Eagles the Saints having a strong appetite to the things of God will dig for their satisfaction they will seek after food for their souls till they are satisfied Sometimes possibly there is a glut of food and then they will scarcely look after it but if once they are pinched with famine then they look after food That of the Prophet Amos 8.11 answers this of the Text I saith the Lord will send a famine among you not a famine of bread but of hearing the Word of the Lord. And what then Why then they shall wander from sea to sea and from the North even to the East they shall run to and fro to seek the Word of the Lord and shall not find it The Eagle here seeks her prey gets it but they shall seek the Word of the Lord and not have it because they were unthankful for it and unprofitable under it when they had it 'T is a sad hunger to be pincht with the want of the word which is spiritual food but that 's a blessed hunger which is not from want of but from a true and strong desire after the Word or spiritual food True believers abiding in a right frame have a great desire and hunger after spiritual food even when there is greatest plenty of it when there is as we say a glut of it they are not glutted with it the more they are satisfied with it the more they would have of it their appetites and satisfaction are interchangable they are hungry yet satisfied they are satisfied yet hungry and therefore they are always seeking their spiritual prey It is a sore judgment when they that have had much of this spiritual food and have not had a hunger after it are cut short and deprived of it The Lord often lets those hunger after it in want who have not hungred after it in enjoyment As the Eagle hath an eager appetite a sharp stomack so an excellent eye a sharp sight as it followeth Her eyes behold afar off To behold or see is the work of the eye and to behold afar off is the excellency of the eye in that work The Eagle seeks after her prey and her eyes behold afar off Some render which her eyes behold afar off that 's a good reading the conjunctive particle and is not in the Original Text and therefore we may supply it by the relative which as well as by the conjunction and Naturalists tell us that the Eagle hath so sharp a sight that when she is mounted quite out of our sight out of the sight of any man and is as it were in the clouds that even then she doth perfectly behold her prey and that is afar off indeed even at that distance she beholds the Hare in the bush and the fish in the water There are almost incredible things related as to the accuteness of the Eagles sight and the reason given by some of her quicksightedness is this in nature because her eye lieth very deep in her head and so hath a great advantage in seeing the light being the more compassed by and the rayes the more strongly gathered into her eye I shall not discuss the validity of this reason all agreeing in the thing that the Eagle sees very exactly and afar off And as she hath a very clear so a very strong sight so strong that she can steadily behold the Sun shining in its strength as it was toucht before those beams which blind us and oppress our eyes are pleasing to hers It hath been a torture which some Tyrants have used to hold open a mans eye directly to the Sun-beams and so blind him and quite extinguish the sight of his eye Now that which blinds us and puts out our eyes is pleasant delightful and as some express it healing and refreshing to the eyes of the Eagle and hence 't is said of her that she tries her young ones whether they be of a right breed or no in this manner she holds them up to the Sun and if they can bear the beams of the Sun with open eyes Phaebaea dubios explorat lampede fatus Silius Ital. they are right otherwise spurious The Eagle is so sharp-sighted that An Eagles eye is the proverb for a sharp sight Her eyes behold afar off Not in the sense we find the phrase used Psal 138.6 where it is said Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off that is he regards them not We put a word of that significancy in the Meeter He contemning knows them afar off that is as persons that he cannot abide to have near him The proud and lowly are alike near in place to God yet not in respect But of that only by the way The Eagles beholding things afar off is not I say like the Lords beholding persons afar off those things which are afar off in place from the Eagle she sees them as if they were at hand Thus she beholdeth afar off Hence Observe God hath given more excellent senses to some sensitive creatures than to others of that kind yea than to those of a higher kind the rational Not only doth the Eagle exceed other fowls of the air but all the men on earth in eye-sight And as an Eagle hath a natural eye-sight beyond man so a godly man hath a spiritual eye-sight beyond all other men the eye-sight of faith by which he sees not only
at the last day Our late Annotators dealing with these words as reported Luk. 17.37 say that by the flight of the Eagle is signified the sudden assembling of the Saints unto Christ coming unto judgement answerable to that of the Apostle 1 Cor. 15.52 as also to that 1 Thes 4.17 Now though according to this allegorical interpretation of the Texts in St. Matthew and Luke Christ is the carcass and believers the Eagles yet I shall close my interpretation of thâ—s Text in Job to which both the Evangelists allude by shewing that in other Scriptures such things are spoken of Christ himselâ— as hold out a likeness between him and the Eagle in many respeâ—â—s First As the Eagle is the royal bird the Princess or Queen of birds so Jesus Christ is the Prince of the Kings of the earth Rev. 1.5 And again Rev. 19.16 King of Kings and Lord of Lords As the Eagle among birds so Christ among both men and Angels hath the preheminence Secondly As the Eagle mounts up so also did Jesus Christ Psal 68.18 Thou hast ascended on high yea so high hath Christ ascended that the Eaglâ—â—annot follow him The Heaven to which natural Eagles mount is as I may say but a pavement to that which Jesus Christ ascended to Christ had a high slight he mounted up to the heaven of heavens far above all visible heavens Eph. 4.10 he is made higher than the Heavens Heb. 7.26 Thirdly Hath the Eagle a piercing eye so hath Jesus Christ he not only from the height of the clouds whither the Eagle mounts but from the highest heavens can look into the secret of every mans heart even into the hell of a bad mans heart and see what 's doing there what 's lying there It was said of Christ while on earth John 2.25 He needed not that any should testifie of man for he knew what was in man and still he looks quite through man through the wisest closest and most reserved among the sons of men All things are naked and open before the eyes of him this Eagle with whom we have to do his eyes behold afar off Fourthly Historians tell us the Eagle fights or wars with Dragons and Serpents and overcomes them Jesus Christ this Eagle hath fought with that great dragon the devil and bruised the head of the Serpent Gen. 3.15 Fifthly The Eagle is very tender and careful of her young ones Now as an Eagle saith Moses Deut. 32.11 12. stirreth up her nest that is those in her nest fluttereth over her young spreadeth abroad her wings taketh them beareth them on her wings so the Lord alone did lead him and there was no strange God with him God bare the Israelites on Eagles wings out of Egypt and brought them to himself Exod. 19.5 that is he brought them speedily and safely and so he bore them all the years of their journeying in the wilderness The Eagle beareth her young ones upon her wings that they may be safe she must be hurt before her young ones can while she bears them there Thus Christ bears his people on his wings yea in his bosome The eternal God is their refuge and underneath are the everlasting Arms Deut. 33.27 Sixthly Naturalists tell us the Eagle gives her young ones of her own blood Aelian l. 14. cap. 14. when she cannot get other blood for them to drink or suck This is most true of Christ he suffered himself to be wounded for us his hands and feet yea his very heart was pierced that we might have his blood to drink in believing My blood saith he Joh. 6. is drink indeed Seventhly The Eagle is long lived Aquila vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter longae vitatem vivit annos centum Epiphan The Greek expresseth her by a word signifying longevity and some give the reason not only from the excellent temperament and constitution of her body but also because she lives in such pure air free from ill vapours and noisom smells Jesus Christ is not only long lived but he lives for ever he was from everlasting and will be to everlasting he is the King eternal 1 Tim. 1.17 the eternal father Isa 9.6 Thus we see how Christ is like the Eagle in these seven particulars I shall shew seven more wherein true Christians also are like the Eagle First Doth the Eagle flie high so do they by the wings of faith They mount up saith the Prophet Isa 40.31 with wings as the Eagle Secondly Hath the Eagle a clear sight doth she see far off so Saints by faith can see far off Isa 33.17 Their eyes see the King in his beauty they behold the Land that is very far off Which Scripture though it be properly and litterally meant of beholding King Hezekiah in his earthly glory yet it is much more verified of a believers seeing his King the Lord Jesus Christ in his heavenly glory and of his beholding Heaven which may well be called the Land of farness and distances or as we translate The Land very far off Stephen the Protomartyr had a clear intellectual spiritual eye when he said Acts 7.56 Behold I see the heavens opened and the Son of man standing on the right hand of God Believers have a clear Eagle-eye here and they shall have a much clearer eye hereafter when they shall see Christ as he is 1 John 3.2 All Saints will be more than eagle-eyed in glory Thirdly Doth the Eagle dwell on a rock so doth every true believer Isa 33.16 His place of defence shall be the munitions of rocks bread shall be given him his water shall be sure The Apostle tells us who the rock is 1 Cor. 10.4 The rock which followed them was Christ Fourthly Doth the Eagle renew her strength So do believers when any oldness is coming upon the new creature as it doth sometimes then they renew their strength by looking to Jesus Christ who is at once their righteousness and their strength He satisfieth their mouth with good things so that their youth is renewed as the Eagles Psal 103.5 As the Lord often bâ—ings his people low by bodily sickness and weakness and then renews their natural health and strength So when there are decays and declinings upon their souls he renews their spiritual health and strength Isa 40.31 They that wait upon the Lord shall renew their strengh and then as was said before they shall mount up with wings as Eagles The Eagles youth is renewed by the growth and succession of new feathers of the same kind in the place of the old but a believer reneweth his youth or strength by casting off gradually the remainders of the old man which is corrupt and by putting on more of the new man who is quite of another kind created after God in righteousness and true holiness Eph. 4.24 Fifthly Can the Eagle look fully upon the Sun Surely helievers have not only as clear but as strong a sight as the Eagle they can look upon Jesus Christ the
Son of righteousness with open face For as this Son of righteousness hath said behold me behold me Isa 65.1 and again Look to me and be ye saved all the ends of the earth Isa 45.22 that is all ye that dwell on earth even to the ends of it so he gives a power or a spiritual eye to behold and look upon him and that beholding or looking is a healing to them as the beholding of the Sun is to the natural eye of the Eagle Mal. 4.2 To them that fear my name shall the Son of righteousness arise with healing in his wings Sixthly Do Eagles suck blood both young and old so do believers The first living of the new creature is upon blood every godly man drinks the blood of Jesus Christ by faith as offered to him both in the promises and in the Ordinances of the Gospel A believer could not live a moment nor have any subsistence in grace if he had not as the Eagle blood to suck in and drink A godly man is nourished by a believing contemplation upon the sufferings of Christ and the effusion of his blood Seventhly Doth the Eagle feed upon the slain so believers feed upon Christ as slain Christ by his death is become our food to eternal life Joh. 6.51 53. Though the raised and glorified body of Christ be entred into the full possession of a divine and eternal life and though we by faith look to Jesus Christ not according to the flesh nor as dead but as living and sitting for ever at the right hand of the Father there making intercession for us yet we must look to him as entring into the holy place by the sacrifice of himself and with his own blood not with the blood of others Heb. 9.24 25 26. The Apostle told the Corinthians I determined to know nothing among you but Jesus Christ and him crucified that is so to know him as to feed upon him my self and so to make him known to you that you might feed upon him also Further It is considerable that as believers in Scripture are compared to Eagles and the Lord is said to have born the old Church of the Jews upon Eagles wings so under the Gospel Eagles wings are said to have been given to the Christian Church whereupon she was born out of the reach of danger Rev. 12.13 15. And when the Dragon saw that he was cast to the earth he persecuted the woman that brought forth the man-child And to the woman were given two wings of a great Eagle that she might flie into the Wilderness that is convenient and sufficient means to further her slight and retirement into her place wheresoever it is where she is nourished for a time and times and half a time from the face of the serpent All the means of the Churches escape from danger are shadowed by two wings not but that God hath more means than two by which his providence works and procures the safety of the Church but because it had been improper speaking of her flight to express more wings than two For the Seraphims which are described having each one six wings Isa 6.2 yet two of them only were put to that use of flying And these two wings given the Church are said to be the two wings of an Eagle because among all the winged tribes Eagles are stâ—ongest and swiftest of wing they can fly fastest and they can fly furthest as in height so in length Nor are the wings given the Church barely called the wings of an Eagle but of a great Eagle implying not only the best kind of wings but the best wings of that kind not only the wings of an Eagle but of a great Eagle By all which is meant the wise and tender care of God over his Church in times of greatest danger when the Dragon become a Serpent or the Serpentine Dragon seeks most to annoy her Thus far the Lord hath been interrogating Job not only about the inanimate creatures the Heavens the Air the Sea the Earth but also about several Animals in the least of which because they not only have a being but life sense and motion more of the power wisdom and goodness of God shines forth than in the greatest of the former And all the questions proposed to Job in these two Chapters have as hath been hinted heretofore and should be constantly minded this general scope to convince as then Job so now all men both of their own nothingness and of the all-sufficiency wisdom care and power of God who hath so wisely made and doth so wisely dispose of all the creatures which he hath made And therefore man who hath received more from God than they all and of whom God is more tender than of them all should submit to the dispose of God in all things without disputing about much more without murmuring at or complaining of his dispensations in one kind or other The Lord though he had done much in the way of interrogating hath not yet done interrogating Job concerning the works of his hands Nevertheless before he proceeded any further to enquire of him about the creatures he saw it fit to feel his pulse a little by a close application of what he had already said mingled with high language and cutting reproofs thereby to try what effect this forepassed discourse had wrought upon him or whether he were come to a more humble and submitting frame than before as will appear in opening the former part of the Chapter following JOB Chap. 40. Vers 1 2. 1. Moreover the Lord answered Job and said 2. Shall he that contendeth with the Almighty instruct him he that reproveth God let him answer it IN the two former Chapters we have heard what the Lord said to Job out of the Whirlwind with what questions he apposed him about the works of Creation and Providence To all or any of which Job being unable to make Answer especially to give a present and perfect Answer the Lord it seems gave him some little respite to recollect himself in expectation of his Answer but finding him silent proceeds in this Chapter to urge him yet further upon the whole matter for an Answer yea the Lord having said all this to him â—sets it home upon him with this sharp reprehension Moreover the Lord answered Job and said shall he c. As if he had said O Job hadst thou diligently considered my work of Creation in making and my work of Providence in governing this whole world even the motions of the least and most inferiour Creatures therein contained surely thou hadst never ventured to think what thou hast uttered and now thou canst not but see how unduly thou hast complained of my proceedings with thee nor canst thou be unconvinced how unable thou art to enter into the secrets of my Counsel for as much as the causes of many lesser and common things in the world are secrets unto thee and such as exceed the reach of thy understanding Thus
give God the rule the law how to guide the world more equally in general or him in particular Whether the Contention lieth about the providence of God to the whole world or any Nation family or person it comes under the same question Shall he that contendeth with the Almighty instruct him That is Can he direct God to do and order things better or put them into a righter or more equitable course than they are disposed in No he cannot Who is the pleader saith Mr. Broughton that will instruct the Omnipotent let him come forth and try his skill Thus the Lord yet in a tender and fatherly way derides the folly of Job who would needs attempt upon the matter to teach him who is perfect in knowledge and to over-rule his decrees and determinations who is not only The Lord Chief Justice of all the World but Justice it self and the sole rule of it Shall he that contendeth with the Almighty instruct him Hence observe First There is a spirit in man in weak sinful man ready to contend with the Almighty God The question in the Text may be resolved into this position There are Contenders with God There are Contenders with the Word of God as was shewed before There are Contenders also with the Works of God or with God about his Works as I shall shew further now and this will soon appear if we do but compare the 4th verse of the 51th Psalme with the 4th verse of Rom. 3. In the Psalme David made Confession of his sin of that special enormous sin Adultery with the Murder that followed it Against thee onely have I sinned and done this evil in thy sight that thou mâ—ghtest be justified when thou speakest and clear when thou judgest As if David had said I humbly confesse my sin my adultery and my murder that when-ever the Lord shall bring any chastisement upon my person or upon my family when ever he shall afflict me or mine greatly he may be justified in so doing or that all the world may see that God had great reason to correct me and so justifie him in it For some possibly may say with wonder at the hearing of it What! the Lord correct David such a man as David so holy a man as David so just and upright a man as David Yes and the Lord is just in doing it and Dâ—vid confessed his sin that God might be justified when he should speak terrible things and be cleared when he should judge that is correct and afflict him terribly as the word is used 1 Cor. 11.31 If we would judge our selves we should not be judged that is we should not be chastened as 't is expounded vers 32. When we are judged saith the Apostle there we are chastened of the Lord that we should not be condemned with the world Now those words spoken by David are applied by the Apostle Rom. 3.4 to vindicate the honour of God against all aspersions whatsoever in his proceeding with man Let God be true and every man a liar as it is written that thou mightest be justified in thy sayings and mightest overcome when thou art judged In the Psalme the words are active That thou mayest be clear when thou judgest But St. Paul following as I remember the Septuagint renders them passively That thou mayest overcome when thou art judged As if he had said Some take upon them to judge God they who judge him contend with him that is they judge and passe sentence upon his works now saith the Apostle Let God be true and every man a liar that thou mightest be justified in thy sayings and mightest overcome when thou art judged that is that all men may see and say thou art righteous though thou afflictest the godly for they sin and though thou condemnest the wicked for they sin and repent not of their sins These two Scriptures considered either apart or compared together besides many more which might be called into this service are a clear proof that there are Contenders with God about his works Yet possibly some may say surely there are none to be found so bold and presumptuous What contend with God I answer First There are some who do it very openly avowedly and with a bare face they stick not to speak their dis-satisfaction concerning the works of God and belch out blasphemy against what he hath done or is doing in the world Such doubtlesse were they of whom it is said Isa 8.21 They shall passe through it hardly bestead and hungry and it shall come to passe that when they be hungry they shall fret themselves and curse their King and their God and look upward not in faith and patience as they who in such extremities call earnestly and humbly upon God but in passion and vexation as they who wickedly curse God and depart from him Such also are they spoken of Rev. 16.9 who being scorched with great heat at the pouring out of the fourth vial upon the Sun blasphemed the Name of God who had power over those plagues and repented not to give him glory Secondly I answer There are many who do this secretly or within their teeth they bite in their words yet 't is the language of their hearts in tumultuating thoughts arising and working there about the works of God and thus a good man a Job who was a good man of the first form may be found contending with the works of God Any discontent with the works of God is a degree of contending with God about them Any secret rising of heart against what God doth is in this sence a striving with God yea our being not fully pleased and satisfied with what God doth is in some sense a contending with God And if all this be to contend with God how many are there that contend with God! and who almost is there that doth not Who can say in this thing my heart is clean Who can say but at one time or other he hath contended with God Remember when we would have things after our mind and mode when we are not free to comply with the will of God this is to contend with God There are two Cases as to the common state of the world in which the hearts even of good men are very apt to rise against the work of God First When they see the wicked prosper and carry all before them in the world then they are ready to say Why doth God suffer this Jeremiah had much adoe to keep his heart from contending with God in this case Jer. 12.1 And David could hardly keep his from it Psal 73.2 3. As for me my feet were almost gone my steps had well nigh slipt for I was envious at the foolish when I saw the prosperity of the wicked And for this he befooled himself vers 22. So foolish was I and ignorant I was as a beast before thee Thus David was and many more have been offended at the work of God in giving good to
fault There must be a fault found else we cannot justly reprove Qui vult Deum arsuere aut cum Deo disputare respondeat ad unum aliquod eorum quae in medium attuliâ— Drus and a fault being found we may justly rebuke the fault So then to reprove God implies a finding of a fault with Gods works and then a kind of rebuking God for that fault and if all this be in a reproof rhen to reprove God for any of his works is a daring work indeed I grant the word rendred reprove may be taken in a milder sence He that argueth or pleadeth with God Our reading hightens the sense of the Hebrew word or takes it in the highest sense he that reproveth God Let him answer it That is First Let him answer the former question whether he be able to instruct God or no or according to the other reading whether he doth not deserve punishment for contending with God Secondly Let him answer it that is let him answer all those questions proposed in the two former Chapters As if God had said Job thou hast reproved my works yet canst not answer my questions So Master Broughton carrieth the sense Let the reprover saith he of the puissant speak to any one of these things Thirdly Let him answer it that is let him answer for so doing let him bear his punishment There is a two-fold answering First A Logical answering Secondly A Forinsecal answering Or there is an answer in Schools and an answer in Courts And answer in Logick is made three ways First By denying Secondly By granting Thirdly By distinguishing or limmitting the proposition and matter proposed Logicians in Schools answer by denying or by granting or by distinguishing The distinguisher grants somewhat and denies the rest An answer in Law if the matter be criminal is made by pleading guilty or not guilty to the Inditement If the matter be civil to answer is to shew our right to take off the charge or defend our title There is also an answering in Law by submitting and that two ways First By submitting to the mercy of the Court. Secondly To the penalty of the Law Now when the Lord saith in the Text Let him answer it I conceive we may take it not only in a Logical sense let him answer it if he can by reasoning but in a Court sense let him answer it by bearing the penalty of his rashness and folly as we say to one that hath wrong'd us It shall cost you dear you shall answer it I conceive as was said we may understand it here both ways Let him that reproves God answer it either as a disputant in Schools or as a defendant in Courts of Law and if he cannot answer it as a Logician by giving a reason for what he hath done he shall certainly answer it in Court by undergoing the penalty of the Law for what he hath done Some translate thus He that argues with or reproves God ought to answer it that is he must not think it enough to put in a charge or to give a reproof but he must make it good He that reproveth a man ought to give a ground of his reproof how much more he that reproveth God! The Text concludes it should be so yea that it shall be so He that reproveth God let him answer it Hence note First 'T is dangerous 't is at our peril to find fault with what God doth He that doth so must and shall answer it there 's no avoiding it There are two sorts of reproving which are our duty First The reproving of other men when we have an opportunity and a call Levit. 19.17 Gal. 6.1 As all they who reprove God shall answer it so many shall answer it because they have not reproved men Secondly It is a duty to reprove our selves and a great point of wisdom to see what is reproveable in our selves Many are quick-sighted at finding faults in others but very blind as to finding out their own I may adde it is both a great duty and a sign of much grace meekly to take and receive a reproof from others Now as it is our duty to take a reproof from others when we have failed and to see our own faults and reprove our selves for them as also wisely to reprove others for the faults we see in them so it is our sin danger and peril to reprove God in whom there is no fault nor can be And if any say we never had a thought of reproving God know if you find fault with the works of God you reprove God to find fault with what God hath done to you or your relations is to reprove God and this you must answer or answer for it Nemo in officina audet reprehendere fabrum audet homo in hoc mundo reprehendere Deum August in Psal 145. Will a Master in any Art endure that an ignorant person should find fault with his work how then will the Lord take it if men shall come into his great shop the world and find fault with this and that and the other work of his There is no temptation that Satan our great enemy doth more follow us with than this even to make us find fault with the works of God There are these two things about which Satan labours much First to keep us from finding out the faults of our own works which are almost nothing else but faults Satan would perswade us that we have done all well when we have done that which is altogether evil or stark naught for the matter of it and how doth he hinder us from seeing our faults in the manner of our doing good works he would not suffer us to have the least suspicion that we may have done evilly while we have been doing good Secondly Satans great business is to put us upon finding faults where none are in Gods works Almost all the murmurings of the sons of men arise from this misconceit in man that there is somewhat amiss in the works of God towards them or that he hath not dealt well and wisely with them This false and blasphemous principle Satan would plant and water in the hearts of all men as he did to the overthrow of mankind in the heart of the first man This this is his work and he hath got a great victory over that soul who either sees not the faults of his own works or finds fault with the works of God Further these words Let him answer it may imply the Lords gentleness and mildness in speaking to Job The Lord doth not thunder against him but saith come let me see what you can answer let me hear what you can say in favour of your self either to shew the equity of what you have said in reproving me or any iniquity in what I have done in afflicting you I give you free leave to speak for your self Some insist much upon this sense and it may yield us this note God is very
much strength of grace to act it And hence it comes to pass that the higher and stronger any are in grace they are still lower and lesser in their own sight bacause true height and strength of grace works the soul to more self-denial And therefore as a godly man is vile so he is made more sensible of his own vileness the more he encreaseth in godliness so that if any have low thoughts of him he hath lower of himself None can think him lower in truth than he thinks himself I am light saith he I am vile Though he well understands his state his priviledge and his interest in Christ through grace and understands it so well that he values it above all the world and would not part with it for the whole world yet he is still vile in his own eyes and low in his own rate-books Abraham the chief of believers said Gen. 18.27 Behold now I have taken upon me to speak unto the Lord who am but dust and ashes So David 2 Sam. 7.18 What am I and what is my fathers house that thou hast brought me hitherto How sensible was he of his own vileness who spake thus who yet was a man after Gods own heart and the best of Kings Further Consider the time when Job was brought to this humble confession and acknowledgement of his own vileness he had not spoken thus before but was much in justifying himself especially as to the sincerity of his heart and wayes and he did it even to offence but the Lord having dealt roundly with him he cryes out I am vile Hence Observe The dealings of God with man aime mostly at this great mark to humble him and to make him see his own vileness We quickly see or are quick-sighted to see and take notice of any good in us or done by us to make us proud instead of thankful but we are dull of sight to see or take notice of that in us or done by us which may humble and lay us low And therefore we put God to it to shew us our vileness by severe and humbling dispensations There are two great things which God would bring man to First To make him know how vile he is Secondly To make him know how excellent how glorious himself is The Lord never left battering Job by afflictions and following him with questions till he brought him to both these points Behold I am vile saith he in this place I know thou canst do every thing and that no thought can be with holden from thee said he afterwards Chap. 42.2 in which words he highly exalted God in the glory both of his power and wisdom As one great purpose of the Gospel is to exalt man and lift him up unto a most glorious condition in and through Christ so another great purpose of the Gospel is to lay man low in himself or to take him quite off from his own bottome The Apostle often insists upon that as one grand design of the Gospel with respect to man 1 Cor. 1.26 Ye see your calling brethren that not many wise men after the flesh c. are called He tells us at the 29th verse why it is so Even that no flesh should glory in his presence But ver 31. that according as it is written he that glorieth let him glory in the Lord. All the dealings of God both in Law and Gospel both in his providences and in his ordinances tend to bring man off from and out of himself and till that be effected neither ordinances nor providences have their due effect upon him We must come to Jobs acknowledgment that we are vile that we are nothing and that God is all to us in Christ before we are Christians indeed Fourthly The former discourse sheweth that God was come very near to Job he spake to him out of the whirl wind his appearance was very dreadful And then Job cryed out Behold I am vile Hence Observe The more we have to do with God and the nearer God comes to us the more we see and the more we are made sensible of our own vileness Vnusquisque sibi dum tactu veri luminis illustratur ostenditur Greg. Man is clearly discovered and known to himself when he beholds God in the shinings of divine light and not till then Job was higher in his own thoughts than became him till God came thus near to him and when God came yet nearer to him and discovered himself as he afterwards did yet more fully to him then Job did not only say as here I am vile but I abhor my self and repent in dust and ashes This first approach of God in so eminent and illustrious a way or manner wrought much upon him but the second more The light of God shews us our darkness the power of God our weakness his wisdom our folly his purity our uncleanness his Majesty our vileness and his Allness or alsufficiency being seen gives us to see our utter deficiency and nothingness Still in proportion to the nearness of God to us or our nearer and clearer apprehensions of him by faith we are carried further out of and further off from our selves and thus 't is in our attendance upon God in the Ordinances of worship The reason why many come to ordinances with proud hearts and go away proud is because they have little or no communion with God in them by faith or God doth not manifest himself to them by his blessed Spirit They who have seen the power and glory of God in the Sanctuary as David professed he had sometimes done and longed to see it again Psal 63.1 2. they will say with the same David Psal 131.1 2. Lord our heart is not haughty nor our eyes lofty our soul is like a weaned child Lastly Job was waiting for the goodness of God to him or for deliverance out of his sad condition and doubtless he was convinced that the most probable way to it was to leave off contending with God and to be found humbling himself before him in this or a like confession Behold I am vile Hence note There is nothing that doth more sweeten and molifie God or I may say any ingenuous adversary towards us then an humble acknowledgement of our own vileness and unworthiness When our hearts are truly humbled mercy and deliverance are at hand Job was no sooner made deeply sensible of his vileness but mercy came in The only skill of this excellent wrestler as one calls him was to cast himself down at Gods foot There is no way to get within God and to prevail with him Sciebat Jobus contra spiritum humilem inermem esse Dei manum but by submitting to him The Lord layeth down his rod when we lay down our pride and casts his sword out of his hand when we cast our selves at his feet And in all our afflictions whether personal or national till we acknowledge not formally but in a deep sense of our own vileness
of a penitent Now saith he I will proceed no further Hence note Thirdly When sins and failings are heartily and penitently confessed they are not persisted nor persevered in He that hath really confest his sin will to his utmost put a stop to his sin he will be so far from renewing or continuing in it that he sets himself might and main and prayes in aid from God against it True confession of sin is always seconded and followed with forsaking of sin The Prophet calling the people of Israel to repentance said Isa 1.16 Cease to do evil It will not avail us to say we have done evil unless we cease to do evil The promise of mercy is not to bare confessors but to those who are also forsakers of sin Prov. 28.13 He that confesseth and forsaketh his sin shall find mercy Prov. 30.32 If thou hast done foolishly lifting up thy self or if thou hast thought evil lay thy hand upon thy mouth do no more that is do not open thy mouth to speak a word in defence of it do not put forth thy hand any more to act it Every unfeigned confession of any one sin Confessio peccati est professio desinendi peccare Hilar. in Psal 136. Irrisor est non poenitens qui adhuc agit quod poenitet Bernard is a real profession against that and against all other sins That man let him be who he will is not a confessor of sin to God but a mocker of God who confesseth a sin and takes no care to keep himself pure not only from that but from every sin The Apostle John doth not only say Whosoever is born of God doth not commit sin but he cannot sin because he is born of God 1 Epist 3.9 Not that he hath not a natural power to sin but he hath not a will a mind to sin or he sins not with the full consent or swing of his will or he hath a sincere bent of will against every sin and would sin no more How wicked and bent to back-sliding were those Jews to whom the Lord said by his Prophet Isa 1.5 Why should ye be stricken any more ye will revolt more and more The will of a wicked man is wholly for sin the will of a godly man as such is wholly against sin so that when he sinneth he may be said to sin against his own will as well as against the will of God and therefore being convinced that he hath sinned though but in passion or by impatient words as Jobs case was he gives his honest word for it as Job here did that he will proceed no further In these three verses Job hath shewed his repentance for his unwary speeches and excesses in language he hath confessed his own vileness and sits down as silenced by God yea as imposing silence upon himself Thus he is got a good way in the work of humiliation yet he was not come quite through he had not yet made such a confession of his sin nor was his heart so humbled as it ought to be before God would raise him up and therefore in the following part of this Chapter and in the next God sets upon him again and speaks to him a second time out of the whirlwind The Lord had begun to humble him and Job had begun to humble himself yet the Lord deals further with him to humble him more and speaks to him again out of the whirlwind What again out of the whirlwind Yes Then answered the Lord unto Job out of the whirlwind and said c. And not only so but after the Lord had put many questions to him about himself as before about several creatures he had a reserve of two creatures more to question with him about that would more astonish him than all the rest Behemoth and Leviathan Thus we see when once the Lord begins to humble a soul he will make through work of it and never give it over till he hath brought him to the dust indeed Job was so far humbled that he had no more to say unto God but God had much more to say unto Job and all for this end that he might humble him more as will appear in opening that which followeth JOB Chap. 40. Vers 6 7 8 6. Then answered the Lord unto Job out of the whirlwind and said 7. Gird up thy loyns now like a man I will demand of thee and declare thou unto me 8. Wilt thou also disannul my judgement wilt thou condemn me that thou mayst be righteous IN the former verse Job gave out in the plain field confessing himself overcome not by rigour and force of arms but by reason and strength of argument or rather by that which is above all reasons and arguments the soveraign power and authority of God and thereupon he resolved to meddle no more to answer no further and that though he had spoken once yea twice yet he would not proceed he would adde no more he had enough of it he had already spoken too much much more with respect to God than came to his share Hereupon the Lord at this 6th verse begins again to speak and answer him and his answer is contained and continued quite through this fortieth Chapter together with the whole one and fortieth and in it we may consider these four things distinctly First A pâ—eface at the 6th verse Then answered the Lord unto Job out of the whirlwind and said Secondly We have here a challenge at the 7th verse Gird up thy loyns now like a man I will demand of thee and declare thou unto me Thirdly We have in this answer of God a reproof of Job or a vehement expostulation with Job in the 8th and 9th verses Wilt thou also disannul my judgement wilt thou condemn me that thou mayst be righteous Hast thou an arm like God canst thou thunder with a voice like him Thus he expostulates thus he reproves Fourthly We have here a large proof or demonstration of the greatness power wisdom and soveraignty of God for the further conviction and humiliation of Job And this proof or demonstration of the power of God is laid down two wayes First By his providencial actings in destroying proud and wicked men This we have in the 10 11 12 13 and 14 verses Deck thy self now with majesty and excellency and array thy self with glory and beauty cast abroad the rage of thy wrath and behold every one that is proud and abase him As if the Lord had said these things I do I look on every one that is proud and bring him low I tread down the wicked in their place c. All this I can do and do in my providences daily Job canst thou do so too Thus we have a proof of the great power and soveraignty of God taken from his judiciary proceedings with proud men Secondly He gives of a proof his great power by a double instance from the work of creation as in the former Chapter by the works of
providence alone so here by the works of creation and providence too And this double instance is given in two great vast living creatures one of them the greatest upon the earth the other the greatest in the waters The first is Behemoth the vastest creature that breaths upon the earth who is described from the 15th vers of this Chapter to the end The second is Leviathan the vastest creature in the water who is described quite through the one and fortieth Chapter The Lord having spoken of many other creatures formerly in the forming and ordering of which his power and wisdom shine forth he reserved these two to close with that Job by the consideration of them might see what a poor thing himself was and how unable to grapple with the great God who made those great creatures for that is the general issue If God hath made such huge creatures as these then what a one is God! how mighty and powerful is God! what is the cause if the effects are such what is the fountain if we see such streams Such is the drift of God in this his last answer to Job and these are the parts of it We may sum up all in this brief here humane weakness and divine Power are compared together mans nothingness with Gods Allness or Alsufficiency that so man Job in special might be convinced and conclude that he could no more charge God with any fault than he was able to resist his power So then this whole oration or discourse tends to the confirmation of Job yet more in believing the irresistible providence of God which when he should well understand he would no more doubt of his justice nor accuse his judgements of severity nor would he any more desire to debate with God as he had done Nor can these things be pressed too often upon the holiest among men man being not only by nature altogether unbelieving but having so much unbelief mingled with his graces as sad experience teacheth him at all times especially in times of great affliction and temptation So much of the whole answer and the state of it now for the particulars Vers 6. Then the Lord answered Job out of the whirlwind and said Then That is when Job said he could not or he would not answer or had no more to answer Then the Lord answered or to go a little further Then When Job had humbled himself and said he was vile even then the Lord answered him and he answered him out of the whirlwind Then the Lord answered Job Not so much to his speech as to his silence for Job resolved to say no more yet the Lord answered and the Lord answered him Out of the whirlwind At the first verse of the 38th Chapter we read of this whirlwind and of the Lord answering out of it What a whirlwind is was there opened and several points of observation given from it which I shall not now at all touch upon nor meddle with and yet though the words in this 6th verse of the 40. Chapter are the very same with those in the first verse of the 38th Chapter yet from their placing and their repeating here we may profitably take notice of some things for our instruction Then the Lord answered Job out of the whirlwind and said The whirlwind being here spoken of a second time 't is questioned by some whether this were a whirlwind of greater force or of less than the former or the same The ground of the querie is from a little variation which is in the Hebrew Text. In the 38th Chapter an Article is prefixt to the word whirlwind which say some intends the sence noting it to be a very vehement whirlwind But in the 40 Chapter that article is left out upon which they collect That this latter whirlwind was not so fierce nor so vehement as the former But this is only a conjecture nor can any thing be solidly grounded upon such Grammatical differences yea some notwithstanding that defect of the Article conceive the whirlwind here in this Chapter was more vehement than that in the former Chapter But I shall not stay about that Querie nor discourse any thing concerning the nature of the whirlwind which was toucht before at the 38. Chapter but shall Observe First God hath terrible wayes of revealing himself as well as sweet and gentle wayes To speak out of a whirlwind is a dreadful manifestation The whirlwind and speaking out of it notes a legal dispensation or a ministration of terror such as the Law was published in of which we read in the 19th of Exodus which was so terrible saith the Apostle Heb. 12. that Moses himself said I exceedingly fear and quake The Lord hath his Mount Sinai dispensations in thunder and lightning and with a terrible voice and he hath also his Mount Sion dispensations in sweet and precious promises and Gospel-Ordinances he hath his beseechings his intreatings his wooings his invitings Divine dispensations vary 'T is said 1 King 1.6 in the History of Eliah that when the Lord appeared there was an Earth-quake and the Lord was not in the Earth-quake there was a mighty wind and the Lord was not in the wind there was fire and the Lord was not in the fire At last there came a still small voice and there the Lord was The Lord waved the dreadful manifestation of himself by winds tempest thunder fire Earth-quake and came only in a still voice The reason why the Lord doth thus variously dispense himself sometimes in a whirlwind sometimes in a gentle gale is to answer the several tempers and spirits of men where the spirits of men will not bow the Lord knows how to break and bring them down and where the spirits of men are already bowed and broken humbled and melted the Lord knows how to comfort and confirm them He will not break the bruised reed nor quench the smoaking flax And when it is said He will not break the meaning is he will bind up and strengthen the bruised reed And when it is said he will not quench the meaning is he will blow up and kindle the smoaking flax that is weak believers or souls afflicted under the sense of their own weakness and sinfulness or sinful weaknesses ' As t is a great part of the wisdom of the Ministers of the word to divide the word aright that is to give every one a portion sutable to his condition they must speak to some as it were in a whirlwind in the whirlwind of the Law they must speak to others in a still voice that of the Gospel they must threaten and terrifie some comfort and refresh others So the Lord himself deals he hath many wayes of humbling the creature and as many wayes of comforting the creature he speaks in a whirlwind as I may say when he threatens in the Law he speaks dreadfully sometimes by his providences and judgements there 's a voice in them he speaks terribly to us in our
own personal afflictions and when under sad dispensations All this is as it were a speaking in the whirlwind And he speaks graciously winningly and comfortably or to the hearts of his people even when he leads them into the wilderness Hos 2.14 The Apostle saith Knowing the terror of the Lord we perswade men that is we perswade men by the terror of the Lord and so knowing the goodness and the mercy of the Lord we perswade men that is we perswade them by the goodness the mercy of the Lord. I saith the Apostle Rom 12.1 beseech you by the mercies of God present your bodies c. Of some we must have compassion making a difference others save with fear Jude vers 22.23 that is we must put them in fear that they may be saved or as I may say scare and fright them to heaven Secondly Consider who it is that the Lord spake to in a whirlwind he spake to Job and who was Job surely a very godly man a man that feared God a man that had a very noble testimony from God himself and yet here God spake to Job himself in a whirlwind Hence Note The best of men may sometimes need the terrible appearances of God to humble them and to bring them to a due confession of their sins Certainly God would not have spoken to Job in a whirlwind if there had not been cause for it he would not have spoken twice in a whirlwind if there had not been double cause for it The Apostle Peter saith 1 Eph. 1.6 Ye are in heaviness through manifold temptations that is afflictions and trials if need be We should never feel any affliction from the hand of God never be in heaviness if there were not need There is need that the holiest in this world should sometimes be made heavy or that heaviness should be upon them for a time We should always have calms and fair weather never any storms nor tempests nor whirlwinds from God did not our needs call for it As we every day need bread which is therefore called by Christ our daily bread so most days we need a rod either the rod of his mouth to reprove us or the rod of his hand to chasten us And we do so especially for these reasons First To bring us into a deep sence of our own vileness to humble us to lay us low Secondly To make greater impressions upon our hearts of the power and soveraignty of God of the holiness and righteousness of God It is that we might know our selves more and that we might know God more that God speaks to us in whirlwinds in terrible dispensations Further As this is a second whirlwind as it is a second speaking to Job a good man in a whirlwind Observe God will not give over terrible dispensations and appearances till he hath brought man to his purpose God hath an end a purpose in every work and every work of his goeth on till he hath attained his purpose As the word which goeth out of the Lords mouth shall not return unto him void but shall accomplish that which he pleaseth and prosper in the thing whereto he sends it Isa 55.11 So the work which God takes in hand shall not be in vain but shall prosper to the purpose for which he undertakes it Now if any ask what is the purpose of God in whirlwind dispensations that was shewed before even to make us more humble and to have higher thoughts of God in every respect But some may say Job had very low thoughts of himself before he had said I am vile doubtless Job spake this in great humility why then doth the Lord speak to Job in a whirlwind again seeing he was truly humbled at his first speaking I answer Though Job was humbled yet he was not humbled enough he was not yet laid low enough nor melted down enough and therefore God spake to him in a whirlwind again It would not serve his turn barely to say I am vile God must have more of him than that he must make a fuller confession of his fault than that God brought him at last to say I abhor my self and repent in dust and ashes which is a description of deepest humiliation Now because Job was not come to that but had only said I am vile though there was matter of great humiliation in that the Lord questions with him again in a whirlwind This should be of great consideration to us in any day of affliction For if God hath not his purpose in bringing the first affliction we shall be spoken to in a whirlwind a second time We are apt to wonder and think it strange that God should speak terribly to us so often that he should renew our afflictions and make us new crosses We think if we do but make a light confession of our sins and say we are vile presently the storm should cease and the affliction be removed Let us not deceive our selves Job had said he was vile yet God continued the storm because he was not yet low enough 'T is not enough for us that we are truly humbled As there must be truth in our humiliation so there must be depth in it for questionless when Job said before I am vile he did not dissemble with God he was hearty in it and spake his heart what he spake was from his very soul and in sincerity he did not complement with God he did not flatter God with his mouth nor lie unto him with his tongue as the Israelites did Psal 78.36 his heart was right with God as theirs was not ver 37. yet because his spirit was not come down as it should therefore he must be awakened and humbled more with another whirlwind he must be further school'd that he might give further glory to God in his own abasement And hence we may infer If the Lord spake thus to Job and may speak thus terribly to any good man once and again Then with what terror in how dreadful a whirlwind will God at last speak to all the wicked of the world If he spake out of a whirlwind to a Job a gracious godly man what will that whirlwind be out of which he will speak to a Pharoah to prophane and hard-hearted sinners As our Lord Jesus Christ said of himself in the Gospel If it be thus done to a green tree what shall be done to the dry If God hath whirlwinds for his Jobs for his own people who are as green flourishing trees in grace and holiness what will he do with the dry sticks of the world And I may argue it as the Apostle doth 1 Pet. 4.13 If judgment begin at the house of God what shall the end be of them that obey not the Gospel what shall their end be no man is able to say no nor to conceive how sad it will be Judgment begins at the house of God God will not spare his own house not his own houshold he will not
spare his Servants and Children when they sin he is no cockering Father he will correct his own Children he will not only sweep his house but he will shake his house and he shakes it because it is no better swept nor kept more cleanly And if for these and such like reasons we at any time see judgment beginning at the house of God we may say with astonishment What will the end of those be who obey not the Gospel What will become of the wicked and ungodly of those who openly prophane and blaspheme his Holy Name O what appearances shall they have of God and how shall they appear before God! We read in the 25th of Jeremy of a Bowl of blood given him to carry about to the Nations A terrible message he is sent about he carries a Cup of blood about and bids the Nations drink they must drink it and saith the Lord If they shall refuse to take the Cup at thy hand to drink then shalt thou say unto them thus saith the Lord of hosts ye shall certainly drink Why For lo I begin to bring evil upon the City which is called by My Name and shall ye be utterly unpunished As if the Lord had said I have brought evil upon Jerusalem upon my own people and they have drunk very deep of that bitter Cup and do you O ye uncircumcised nations think that you shall escape We may conclude the Lord hath a terrible storm to bring upon the wicked and ungodly of the world when we hear him speaking to his own people in whirlwinds Consider this ye that forget God as such are admonished Psal 50.22 lest he tear you in pieces and there be none to deliver For our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him as 't is said at the 3d verse of that Psalme And Then as 't is threatned Psal 2 5. shall he speak to them in his wrath and vex them in his sore displeasure That speaking will indeed be speaking out of a whirlwind which shall hurry them away into everlasting darkness Thus far of the manner of Gods speaking to Job the second time It was still out of the whirlwind Now followeth the matter spoken or what he spake to him Vers 7. Gird up thy loins now like a man I will demand of thee and declare thou unto me I shall add but little about this verse because we have had it almost word for word Chap. 38.3 where the Lord thus bespake Job Gird up now thy loins like a man for I will demand of thee and answer thou me These words this second time spoken or repeated by God to Job fall under various apprehensions these four especially First Some look upon them meerly as a challenge sent of God Gird up now thy self like a man come stand to thy work or rather stand to thy word do thy best Secondly Others expound them as an irony or divine scorn put upon Job to humble him Come Gird up thy loinâ— like a man Don't flinch for it stand to it thou wilt surely make good the day with me Thirdly Many in a milder sense look upon these words meerly as Counsel given to Job as if the Lord had said I mean to deal further with thee Therefore come now prepare and address thy self to the business I give thee leave to make the best thou canst of thy cause Fourthly We may take these words Esto bono animo c. as spoken to Job for his Comfort and encouragement The Lord seeing him as it were sinking and refusing to speak saith to him be not troubled be of good chear man Gird up thy loins like a man As the words are taken for a challenge and under the notion of a scorn put upon Job I shall not stay upon them This phrase Gird up thy loins was opened at the 38th Chap. 't is a metaphor taken from Travellers or those that go about any business who wearing long garments used to gird them up that they might be more expeditious whether for labour or for travel Thus the words are matter of Counsel and encouragement given to Job and under that notion I shall Note two things from them First As they are words of counsel the Lord having further business with Job or more to do with him adviseth him to gird up his loins like a man Hence Observe When we have to do with God we should put out our selve to the uttermost To Gird up our loins like a man imports our best preparation and such preparation we need for every holy duty When we are to pray we had need gird up our loins like men for then we are to wrestle or strive with God we must work it out with God in the duty of prayer and if our garments hang loose that is our affections be upon the earth and our hearts in the corners of the world how can we prevail with God in prayer we must gird up our loins like men when we declare our desires and requests to God in prayer and expect that God should answer us The holy Prophet complained of the Jews failing in this Isa 64.7 There is none that calleth upon thy name that stirreth up himself to take hold of thee Doubtless many called upon God in those days but they did not stir up themselves to take hold of God by faith and so their prayers went for no prayers And when we go to hear the word wherein God deals with us we had need gird up the loins of our minds else we cannot mind the word while we hear it nor remember much less practice the word which we have heard The Scripture often calls us to preparation for every duty What can discomposed persons loose-spirited persons loose-loin'd persons do with God or for God When we have any thing to do with God any thing to do for God we should do our best and be at our best we should play the men Master Broughton expresseth it well though not clear to the words in the Original Let me see thy skill or how skilfully thou canst handle the matter with me The Lord would have us shew our skill when we have any thing to do with him or to do for him we should then play the men and not the children much less should we play the fools be sloathful sluggish and careless Especially we should do this with respect to the appearing of Jesus Christ in the great day of our account Christ himself gives the rule Stand with your loyns girt and your lamps burning as those servants that wait for their Lords coming When Christ our Lord comes all must come before him but none shall be able to stand before him but they who stand with loyns girt that is who are ready and in that readiness wait for his coming Secondly Taking these words as words of encouragement Gird up thy loyns like a man Poor heart do not
faint Note When God intends and purposeth to humble his people most he would not have them despair in the least When God layes them in the dust he would not have them sink in despair but be of good cheer God loves to see his people humbled but he doth not love to see them dejected As God would have us sensible so comfortable Comfort ye comfort ye my people said the Lord Isa 40.1 when he saw they were ready to sink he commanded comfort to be spoken to them He gives Cordials and Restoratives when he is speaking out of a whirlwind and therefore he said to Job Gird up thy loyns like a man But however the Lord is either counselling or comforting Job in these words he checks and reproves him in the next Verse 8. Wilt thou also disanul my Judgement wilt thou condemn me that thou mayest be righteous These are words of reproof and a very great reproof they are Here the Lord begins to chide and expostulate with Job Wilt thou 'T is a quick kind of speech Irritum facere est simplex verbum contrarium verbo confirmandi aut natum firmumque aliquid faciendi such Questions have much spirit and life in them How now Job Wilt thou disanul my Judgement But what is meant by disanulling what by the Judgement that God saith Job was about to disanul To disanul is to make void to frustrate to break a thing so as it shall not stand in any stead or be of any force it is applied to the breaking of an Oath to the breaking of a Covenant and to the disappointment of counsels and purposes Read Num. 30.14 15. 1 Kings 15.19 Jer. 35.20 Psal 33.10 11. Isa 8.10 Thus saith the Lord Wilt thou disanul or make void my Judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne repellas judicium meum Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numquid repelles judicium meum Symach The Septuagint render it as a Negative Command Do not thou repel or resist my Judgement An ancient Greek Translator renders it as we by way of Question What wilt thou repel or oppose my Judgement The word is applied to great sinnings Ezra 9.13 And after all this that is come upon us c. seeing our God hath given us such deliverance as this should we again break thy Commandements c. But did Ezra think that after that they should no more break the Commandements Taking a breach of the Commandements barely for sinning he could not expresse it so therefore by breaking the Commandements he means disanulling the Commandements What is that 'T is so to break the Commandements as if we would rescind and repeal them There is such a kind of sinning as if men would not onely sin against the Law but sin the Law away or out of doors as if men would sin the Bible out of the world that 's the meaning of the word there If we shall again break thy Commandements for it followeth and joyn in affinity with the people of these abominations 'T is not breaking the Commandements by any sin but to sin so as if we would make them all void and reverse the statutes of heaven Thus the word is used by David Psal 119.126 An etiam mutabis judicium meum Targ. which doth much clear the sense of this Text Lord it is time for thee to work Why for they have made void thy law 'T is the same word here in Job They have disanulled thy law 'T is high time for God to awake to bestir himself and look to men when they come to this height of sinning to make void and disanul his Law by setting up their own lusts Some would even enact their own lusts and throw down the Law of God That 's the significancy of the word here used saith God to Job Wilt thou disanul my Judgement Wilt thou make it void or break the course of it Wilt thou change it and put or introduce somewhat of thine own in the room and place of it as some glosse the words Wilt thou disanul My judgement Judgement I conceive in this place is taken for that course of administration which God uses in the World whether with particular persons or with Nations As if the Lord had said Thinkest thou thy self not only able to comprehend the reason of all my administrations towards thy self or others but wilt thou also presume to subject them to thy will and wisdom as if thou couldst administer them with more equality and righteousness or to better purpose than I have done The course or way of Gods dispensation is Gods Judgement and 't is called his Judgement First Because it proceeds upon the highest reason upon the clearest acting of Judgement and understanding and in that sense 't is alwayes Judgement For God is a God of Judgement Isa 30.18 That is of the highest reason and understanding in all matters that he doth Secondly 'T is called Judgement because oftentimes these administrations are as a sentence pronounced and given out by God whether against particular persons or Kingdomes and so have Judgement in them that is wrath and punishment Judgement is often put for punishment In this sense we are to understand it here Wilt thou disanul my Judgement particularly with thy self I have taken this course with thee I have brought all these afflictions upon thee I have broken thy estate I have broken thy body I have broken thy spirit this is the course I have taken with thee wilt thou disanul this course that I have taken with thee surely thou shouldest not I know thou canst not So then the Lord expostulates thus with Job as if he would have crossed all his proceedings and dealings with him or would have rescinded as it were the sentence and decree of God concerning him Wouldest thou have me to change either the matter manner or measure of thy chastnings No my will not thine shall be the rule of them Wilt thou disanul my Judgement Now from this sense of the words Note First It is impossible to reverse rescind or disanul the Judgement of God The Lord speaks to Job as attempting a thing beyond himself or beyond his power What saith the Lord wilt thou disanul my judgement surely thou wilt not venture at that thou wilt not offer that 't is more than thou or any man can do The Lords judgement or the way which he will take with any man no man can supersede or stop no man can hinder him in it What the Lord determines what he gives forth it shall stand Balaam could say Numb 23.20 The Lord hath blessed and I cannot reverse it The judgement of the Lord at that time towards Israel was a Judgement or Sentence of favour and mercy therefore saith Balaam The Lord hath blessed and I cannot reverse it And if the Lord gives out a Sentence of affliction or commands a crosse upon any man who shall reverse it Psal 33.10 The Counsel of the Lord shall stand and the thoughts of
by contesting with God but by humbling our selves before him there 's no obtaining with God by contending with him much less by condemning him Vers 9. Hast thou an arm like God or canst thou thunder with a voice like him THe Lord at the 6th verse of this Chapter entered upon a vehement expostulation with Job to humble him and bring down his spirit and that Job might be thorowly humbled here the Lord in this 9th verse sheweth what a disparity there was between himself and Job as before in his righteousness Wilt thou condemn me that thou mayst be righteous art thou more righteous than I So here in his power Vers 9. Hast thou an arm like God canst thou thunder with a voice like him As if the Lord had said Let me see what thou canst do or whether thou canst do like God seeing thou carriest thy self so unlike a man That 's the scope and tendency of this 9th verse as of those that went immediately before The whole verse consists of two convincing questions The first in those words Hast thou an arm like God The second in these Canst thou thunder with a voice like him Hast thou an arm like God The arm properly taken is a noble and an eminent limb or member of mans body Nor hath any creature nor is any creature so much as said to have an arm but man And some may say seeing the arm is a bodily member how can God who hath no body be said to have an arm I answer 't is true God is a spirit without distinction of parts yet frequently in Scripture as humane passions so bodily parts are ascribed to God improperly or by a figure And because the arm is a strong and noble member of mans body that member by which man puts forth the greatness of his strength that member by which he doth and atchieves great things therefore the arm in Scripture signifies power and is the embleme of might and strength In this language the Lord threatned old Eli the High Priest 1 Sam. 2.31 Behold the days come that I will cut off thine arm and the arm of thy fathers house c. that is I will take away thy power and the power of thy family Thus Zech. 11.17 Wo to the idol shepherd that leaveth the flock the sword shall be upon his arm that is his power shall be broken and he made useless as that man is whose arm is wounded And as the arm notes ministerial power so magistratical power whether abused or rightly used Job 35.9 They cry out by reason of the arm of the mighty and Chap. 38.15 The high arm shall be broken Now as the arm is put for the power of man so for the power of God Psal 98.1 O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Read also Isa 59.16 and Isa 63.12 and here in the Text Hast thou an arm like God Is thy arm like Gods arm that is is thy power like Gods power Hence Note First God hath a mighty power He hath an arm There are three Scripture expressions which in a gradation hold forth the power of God First The finger of God Exod. 18.9 When the Magicians could not imitate Moses in the Plague of Lice then they said unto Pharaoh This is the finger of God that is the power of God is eminent in this miracle it exceeds our power we not only cannot do the like but nothing like it as we did before in semblance of those former miracles Thus Christ himself being blasphemed by some of the Jews who said He casteth out devils through Beelzebub the chief of devils answered Lu. 11.20 If I by the finger of God cast out devils c. that is If I by the power of God or by the holy Spirit so another Gospel hath it Mat. 12.28 If I by the Spirit of God cast out divels c. Secondly The power of God is expressed by the hand which containeth all the fingers Isa 59.1 Behold the Lords hand is not shortened that it cannot save that is his power is not abated he hath a long hand still his power to save is as great as ever it was The same Prophet saith Chap. 9.17 The hand of the Lord is stretched out still that is his power is still at work to punish impenitent sinners How much and how long soever God hath punished sinners he can punish them longer and more if they continue longer in sin or sin more and more Thirdly We have here in this Text and in many others the arm of God that 's more than his hand signifying the fullness of his power Not that there are any real gradations in the power of God but there are gradations in the exerting and putting forth of his power Sometimes God putteth forth his power as it were by a finger only as Rehoboam said 1 Kings 12.10 My little finger shall be thicker than my Fathers loins that is the least that I will do in my government shall be more afflictive and burdensom to you if you call it a burden than the most that my Father Solomon did in his At another time God putteth forth his power by his hand you may see his whole hand that is fuller and clearer evidences of his power in what he doth or hath done that is in his works of providence whether in breaking down or building up And lastly he sheweth his arm his stretched-out arm that is the fullness of his power God hath power great power mighty power he hath an arm an out-stretched arm and this arm of God is spoken of in Scripture for a four-fold use First For the safe guarding of his people 't is a protecting arm The arm of God with us signifieth our safety The Prophet speaking of the dealings of God with his ancient people saith Isa 63.12 He led them by the right hand of Moses with his glorious arm that is his protecting arm by which he saved that people from the wrath of Pharaoh in their first advance out of Egypt and from the wrath of all their enemies in all their encampings and marches to Canaan was very glorious This glorious arm of his is a defence upon all his glory Isa 4.5 that is upon his whole Church for there his truth holiness and holy worship which are his glory are held up and held out The Church of God is so much for the glory of God that 't is called his glory Secondly As the Lord hath a protecting arm from evil so an arm delivering and pulling out of evil The deliverance which God wrought for the Israelites in bringing them out of Egypt Exod. 6.16 Deut. 5.15 and Deut. 7.19 is said to be done by an out-stretched arm that is by his power visibly put forth and even to the utmost in the wonderful effects of it All the while God did not deliver Israel out of their bondage he might be said to
God to fulfil or make good all his promises Men often out-promise themselves but God doth not Hast thou an arm like God Hence take these inferences First If the Lord hath such a mighty arm Then let us take heed we do not provoke the Lord to turn his arm against us That 's the use which the Apostle makes of this point and which naturally floweth from it 1 Cor. 10.22 Do ye provoke the Lord to anger are ye stronger than he The Apostles sense hits the language of the Text fully as if he had said Have you an arm like God There 's no comparison between yours and his He can crush you before the moth Job 4.19 that is as soon as or before a moth is crushed which crumbleth to dust with the least or lightest touch of the hand or little finger Secondly If the Lord have such an arm Then let us labour to get and engage the arm of the Lord for our help Men love to be on the stronger side and some resolve to be on the stronger side though it should be or not regarding whether or no it be the worser side Now seeing all have a natural desire to interest themselves where the greatest strength is because there probably and rationally the greatest safety and best shelter is then how should we labour to get and assure an interest in God which cannot be done but by being on Gods side that is by keeping close to him in all the duties of holiness and righteousness for doubtless he is strongest his side is not only a good but the best not only a strong but the strongest side Hath any man an arm like God can all men should they joyn all their arms in one make an arm like Gods They cannot Nor is there any arm strong but in or by the strength of Gods arm As old dying Jacob spake while he was blessing his son Joseph Gen. 49.24 The archers have sorely grieved him and shot at him and hated him but his bow abode in strength and the arms of his hands were made strong by the hands of the mighty God of Jacob. How were his arms made strong How did his bow abide in strength It was by the hands that is by the power of the mighty God of Jacob. Nothing made him strong nor to abide in strength but the arm of the mighty God In this arm of God the Church triumphed of old Psal 124.1 2 3. If it had not been the Lord who was on our side now may Israel say If it had not been the Lord who was on our side when men rose up against us then they had swallowed us up quick when their wrath was kindled against us Their wrath was kindled into a burning flame yet we were not burnt much less utterly consumed because the strong God was with us or because as the Psalm concludeth Our help is in the name of the Lord who made heaven and earth What help can we need at any time which he cannot give us who made heaven and earth without any help or helper It is an impregnable Tower of comfort that at what loss soever we are we may find help or help is to be had in God Thirdly If God hath such a mighty arm Then let us trust him We may trust to his strength and when his strength is indeed trusted to our trust is withdrawn from all other strengths We may use the arm or strength of creatures while we trust in the arm or strength of God but while we trust in the strength of God we must trust in no strength but his nor if we really trust him can we When Senacherib King of Assyriah invaded Judah with a mighty Host Hezekiah thus incouraged his people 2 Chron. 32.7 8. Be strong and couragious be not afraid nor dismayed for the King of Assyria nor for all the multitude that is with him for there be moe with us than with him with him is an arm of flesh but with us is the Lord our God to help us and to fight our battels and the people rested themselves upon the words of Hezekiah King of Judah They had an arm what arm not an arm of flesh like Senacheribs but the arm of the Lord for their help and that carried the day Created power is too slight to be trusted but the power of the Creator calls all for our trust We cannot trust creatures too little as to success nor can we trust God too much Hath any man an arm like God A fourth Inference may be this If the Lord hath such an arm such power This should encourage us to the duty of prayer We are easily perswaded to seek to him for help who hath strength to help especially when we know that he hath an inclinableness of will to help us Hath not the Lord a strong arm hath he not an inclinable will Let us then in all our needs pray as the Church did Isa 51.9 Awake awake put on strength O arm of the Lord the Lord and his arm are the same awake as in the ancient dayes in the generations of old art thou not it that hath cut Rahab and wounded the dragon The Lord hath a mighty arm yet his arm or power seemeth to be sometimes as it were asleep that is not to act or not to take notice how it is or how matters go with the Church Now when at any time it is thus our duty is to awaken the Lord by earnest prayer Awake put on strength O arm of the Lord. It is a mercy when we have an heart to pray and a God to pray unto who can quickly put on strength that is give undeniable evidences that he hath a strong arm yea infinitely the strongest arm which may be A second observation taken or arising from these words as spoken comparatively Hast thou an arm like God The arm or power of the creature is nothing to the arm or power of God no creature hath an arm like Gods There is nothing in the world considered in a gradual difference so unlike another as the arm of God and the arm of man are Mans arm is so small a thing compared with Gods that it is a very nothing not so much as a candle to the Sun nor as a drop to the Ocean nor as one single dust to the globe or body of the whole earth No Rhetorick can speak diminutively enough of mans arm compared with Gods nor can any divinity uttered by men or Angels yet how apt is man to have too high thoughts of mans arm and too low of Gods Were it not that men are apt to have too high thoughts of mans arm and too low of Gods this question had never been put to Job Hast thou an arm like God Job had been a man of as big an arm as most in his dayes 'T is said of him that he was the greatest of all the men of the East Chap. 1.3 And he said of himself Chap. 29 25. That he sate
chief and dwelt as King in the Army Now should we look upon Jobs arm not as when God spake this to him lean and thin and extreamly fallen away if not quite withered but as I was at best fullest thickest strongest before he fell into that affliction or after his restauration out of it yet what was Jobs arm or power in his highest advancement to the arm and power of God! might not God then have said to him as well as when he said it Hast thou an arm like God or hath any man at this day Surely saith David Psal 62.10 men of low degree are vanity and men of high degree are a lye to be laid in the ballance that is if they are truly weighed especially if they are weighed with God they are altogether lighter than vanity For First the power of man to help is weak and vain Psal 33.16 There is no King saved by the multitude of an Hâ—st a mighty man is not delivered by much strength And that 's an unquestionable truth whether we understand it of his own strength or of the strength of any others who come in and contribute their utmost to his aid and assistance And this is one reason why the Lord calls us off from trusting to the arm of man Psal 146.3 Put not your trust in Princes nor in the son of man in whom there is no help True may some say it were a a folly to trust in weak Princes to trust in them for help who have no power to help but we will apply to mighty Princes we hope there is help in them No those words In whom there is no help are not a distinction of weak Princes from strong but a conclusion that there is no help in the strongest That 's strange what no help in strong Princes If he had said no help in mean men carnal reason would have consented but when he saith Trust not in Princes nor in any son of man one or other who can believe this yet this is a divine truth we may write insufficiency insufficiency and a third time insufficiency upon them all the close of that verse in the Psalm may be their Motto There is no help in them And if any shall trust in man for help some one of if not all these evils or sad issues will follow First He will be deceived and disappointed what he looked upon as a rock will prove but a sand what he took for a Cedar will prove but a reed and the more he leans upon it the more it fails him as the Scripture speaks Secondly He will be ashamed and vexed Isa 20.5 They shall be afraid ashamed of Ethiopia their expectation of Egypt their glory that is which they gloried in and believed would b ing them in much glory or into a very glorious condition They probably expected help from Ethiopia but they gloried in the fore-thoughts of that help which they presumed Egypt would give them but they gloried in that which soon proved their shame Thirdly If any trust in any arm of flesh it will bring a curse upon him Jer. 17.5 Cursed be the man that maketh flesh his arm and whose heart departeth from the Lord. Nor doth the Prophet only pronounce a curse upon that man but explains the curse or tells him plainly what it shall be both in the negative and in the affirmative He shall be like the heath in the desert and shall not see when good cometh but shall inhabit the parched places of the wilderness in a salt land and not inhabited Then cease from man whose breath is in his nostrils for wherein is he to be accounted of Whatsoever account is to be made of man this is not that he should be trusted in We may apply to men for help but we must not trust in them as if they could carry the matter for us Have men an arm like God Mans is but a weak and withered arm and as the arm of man is not to be trusted in for any help he can give us so Secondly The arm of man is not to be feared for any hurt he can do us These two have a near relation to and dependance upon each other for they who are so strong that we are ready to trust them if we can make them our friends those we are as ready to fear if they turn our enemies and they who never trust in man unduly will not fear man but according to duty And we have no reason if we consider that and what the arm of man is in the hand of God to fear the arm of man The Scripture speaks often of the Lords dealing with the strongest arm of man Ezek. 30.21 Son of man I have broken the arm of Pharoah King of Egypt and loe it shall not be bound up to be healed to put a roller to bind it to make it strong to hold the sword Pharoah had an hurting arm an arm stretched out against the Israel of God but God did more than hurt he broke that arm And consider how the Spirit of God followeth the metaphor It shall not be bound up Pharoah would fain have got his broken arm set hoping it might be stronger than ever No saith God It shall not be bound up to be healed to put a roller to bind it to make it strong As if the Lord had said Pharoah may call for his Chyrurgions to bind up his broken arm yet it shall be without effect all their skill and Chyrurgery shall be in vain his arm shall not be healed nor made strong Again Jer. 48.25 The horn of Moab is cut off and his arm is broken A savage beast cannot hurt us when his horn is cut off nor can a cruel-hearted man with a broken arm In these and many other Scriptures we see both that mans arm is in the hand of God and what God doth often to mans arm upon which considerations he infers Isa 51.12 I am he that comforteth thee Who art thou that art afraid of a man that shall die and of the son of man that shall be made as the grass and forgettest the Lord thy maker As if the Lord had said dost thou hear and believe that I have a stronger arm than man and art thou who hast an interest in me afraid of a man We have cause to fear man when we do that which is evil the magistrates arm beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil Rom. 13.4 But to all them who remain peaceably in their duty to God and man Jesus Christ hath said Luke 12.4 5. Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear fear him which after he hath killed hath power to cast into hell yea I say unto you fear him Christ who gave but a single prohibition of our fear of man gave a double
have we known the thunder of his Spirit hath there come a mighty power upon us with the voice of his Word if the voice hath not reach't our hearts and reformed our lives we have not heard the thunder of Gods voice but only the voice of man or a sound in the air beating the outward ear Naturalists say from experience that by the power of thunder and lightning the sword is sometimes melted while the scabbard is unhurt And from experience they that are spiritual can also say that the thunder of Gods voice melteth the soul while it only toucheth the ear Therefore we have reason diligently to enquire what power hath come with the word spoken have we found the commanding the promising the threatning the instructing the comforting voices of God effectual upon our hearts Blessed are they who have been thus thunder-struck And all they who have been thus strucken out of themselves and into Christ may truly say what that people said flattering and blasphemously at the Oration of Herod Acts 12.22 It is the voice of God and not of man Though the sound of the words came in mans voice yet the power of them came in Gods voice for who can thunder with a voice like him or who indeed hath any thing like such thunder in his voice but he Further the Lords design being to humble Job in putting these questions Hast thou an arm like God or canst thou thunder with a voice like him Note Man is never convinced either of his own weakness and unworthiness till he is taught to consider the power greatness and mightiness of God Till God is great and high in our thoughts we are great and high in our own And when God is great in our eyes we are little in our own and so are all things else then our power is nothing to the power of God our holiness nothing to the holiness of God our wisdom nothing to the wisdom of God ' Tiâ— good thus to compare our selves with God that we may see and be convinced how infinitely below God we are in all that we have and are David said Psal 39.5 Mine age is as nothing before thee It is so in all other things our wisdom is nothing before God our holiness is nothing before God our strength is nothing before God As those searchers of Canaan said Numb 13.33 We saw the Giants there and we were as Grashoppers in their sight We thought our selves tall men before we saw those high-statur'd Giants but having seen them we were but Pigmies yet but as Grashoppers So we think we have a great deal of power and wisdom and holiness till we look upon God and then we are convinced of our own meanness and poverty The Apostle saith in highest truth and honesty as well as modesty 2 Cor. 10.12 We dare not make our selves of the number or compare our selves with some that commend themselves but they measuring themselves by themselves and comparing themselves amongst themselves are not wise And why not wise because they seem to be too wise or think themselves very wise We get some opinion of our own wisdom and holiness and goodness and righteousness comparing our selves with men like our selves but if we would compare our selves with God we should soon see what poor things we are What pitiful creatures do we appear when compared with our Creatour and we shall have profited well by this Scripture if we make this use of it and leave priding our selves as men by comparing our selves with men One man saith I am as good as that man and another saith I am as wise as that man and a third saith I am as holy as such a man O that we would but think what the goodness wisdom and holiness of God are such holy thoughts wrought upon the heart will free us from all high thoughts of our selves and then we shall look for our all in Jesus Christ then as the Prophet gives us the true form of Gospel-speaking Isa 45.24 Surely shall one say in the Lord I have righteousness and strength And so will every one say who seeth which is true of all men that his own strength is weakness and his righteousness a filthy rag compared with the strength and righteousness of God Our arm our voice our self-all or our all of self will vanish and disappear if once God appear to us in the glory of his arm and voice Hast thou an arm like God or canst thou thunder with a voice like him JOB Chap. 40. Vers 10 11 12 13 14. 10. Deck thy self now with majesty and excellency and array thy self with glory and beauty 11. Cast abroad the rage of thy wrath and behold every one that is proud and abase him 12. Look on every one that is proud and bring him low and tread down the wicked in their place 13. Hide them in the dust together and bind their faces in secret 14. Then will I also confess unto thee that thine own right hand can save thee IN the former verse the Lord having questioned Job concerning his power hast thou an arm like God canst thou thunder with a voice like him seems now to put him to the use of his power If thou hast such an arm as I and canst thunder with such a voice as I then come on Deck thy self with majesty and excellency c. As if he had thus spoken to Job I who have such an arm I who thunder with such a voice can quickly deâ—k my self with such majesty and excellency I can quickly cast abroad such rage and wrath as will abase and utterly break all the proud ones of the earth and destroy the wicked Job canst thou do this canst thou deck thy self with such majesty canst thou cast abroad such a rage of thy wrath as will abase and bring down the proud and destroy the wicked if thou canst do it let me see thee do it So then as in the former verse we had a comparison between Jobs power and the power of God by way of interrogation Hast thou an arm like God so here God doth the same thing with Job by an ironical injunction jussion or command Deck thy self with majesty let us see what a man thou art put thy self into thy fairest dress and most tremendous appearance There are two things in this context in which Job is called to shew himself like God if he could First In the majesty and excellency in the glory and beauty of his person ver 10. Deck thy self with majesty c. Secondly In the mighty effects of his anger and displeasure ver 11. Cast abroad the rage of thy wrath c. And this the Lord bids him do First More particularly In abasing the proud Secondly More generally In destroying all the wicked of the earth ver 12 13. Now in case Job could approve himself thus powerful and appear like God either in the majesty of his person or in the mightiness of his displeasure against proud
and wicked men then saith the Lord ver 14. I will confess unto thee that thine own right hand can save thee that is I will yield thee the cause I will acknowledge that thou who canst thus bring down the pride of men in the height of their iniquity art also able to help thy self out of all thy misery yea that thou art able to contend with me who often have done and still can do these great things with ease with the turning of my hand with a word of my mouth yea then I will confess that thou art as I am that thou art God as I am But alas poor worm thou canst do none of these things therefore humble thy self and be quiet under mine afflicting hand This seems to be the general scope of the holy Ghost in these five verses even yet further to convince Job that he had not an arm like God nor could thunder with a voice like him forasmuch as he could not put forth such acts nor shew such effects of power as God both had and could put forth and shew in the face of all the world Vers 10. Deck thy self now with majesty c. Deck or adorn thy self the word signifieth to adorn to put on ornaments make as fair a shew of thy self as thou canst The Apostle Gal. 6.12 speaks of some who desired to make a fair shew in the flesh The Lord bids Job make as fair a shew of himself as he could in flesh Deck Thy self Let thy majesty proceed from thy self Thus it is with God he needs no hand to adorn and deck him to apparel him or put on his robes as the Kings and Princes of the earth need others deck them others adorn them and put on their robes but the Lord decks himself Now saith the Lord to Job Deck thy self as I do With majesty and excellency Kings and Princes are decked with majesty and excellency at all times a majestick excellency is inherent in their estate and when they shew themselves in state or shew their state they put on their Crowns and Robes Thus saith the Lord to Job Put on majesty and excellency Both words signifie highness exaltation and are often used to signifie pride because they that are high and exalted are usually proud and are alwayes under a temptation to be proud of their highness and greatness And these words which here in the abstract we translate majesty and excellency are rendred in the concrete proud vers 11 12. Behold every one that is proud vers 11. Look upon every one that is proud vers 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Majesty is proper to Kings and therefore we speak to them in that language Your Majesty Excellency belongs to persons of great dignity we say to Princes and great Commanders Your Excellency because they excel and exceed others in honour and power Moses spake so of God Exod. 15.7 In the greatness of thy Excellency thou hast overthrown them that rose up against thee In the greatness of thy Excellency or in the greatness of thy lifting up and exaltation the word notes both Gods high magnificence Psal 68.35 and mans pride or haughtiness Psal 10.2 The wicked in his pride or haughtiness of spirit persecutes the poor Deck thy self with Majesty as a King and with Excellency as a Prince put on thy Emperial robes and thy Princely garments Yea further Array thy self with glory and beauty Dicimus etiam nidui dedecore vel ignominia nam quare ornamur vel dedecoramur ea elegantèr niduâ— dicimur Diuâ— Here are two other ornamental expressions Glory and Beauty Glory is man in his best array or mans best array yea Glory is God in his best array or Gods best array The perfect happiness of man in heaven is called glory mans best suit is his suit of glory Grace Gloria est clara cum laude notitia Ambros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat spendorem claritatem quae efficere potest assensum confessionem apud spectatores ad gloriam ipsius quòd omnia â—gat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus non habet circundatum decorem quasi superadditum ejus essentiae Sed ipsa essentia ejus decor est Aquin. which is our best suit on earth is sometimes called glory 2 Cor. 3.18 We are changed from glory to glory as by the Spirit of the Lord that is fâ—om grace to grace Mans first change is from sin to grace his second is from grace to grace or from one degree of grace to another Grace is glory begun and glory is grace perfected Now as glory is mans best suit so glory is as I may say Gods best suit He is as the God of all grace 1 Pet. 5.10 so the God of all glory for all glory is to be given unto him and his glory will he not give to any other The glory of God is twofold First Essential and internal for ever unchangeably abiding in himself indeed the very Essence of God is glory Of this we read Exod. 33.18 I will make all my goodness pass before thee I will proclaim the name of the Lord before thee and will be gracious to whom I will be gracious and will shew mercy to whom I will shew mercy this kind of glory I will shew thee but thou canst not see my face and live that is my essential glory Secondly There is a providential or external glory of God the manifestations of God in his greatness goodness and power are his glory Thus 't is said at the dedication of Solomons Temple 1 King 8.11 The glory of the Lord filled the house of the Lord that is there was a glorious and wonderful manifestation of the presence of the Lord in his house Whatever God manifests of himself whether his power or his goodness or his mercy or his grace or his patience or his justice is his glory The Lord often arrayeth himself with these glories that is he declares both by his word and by his works that he is powerful good merciful gracious patient and just towards the children of men The Scripture calleth God the glory of his people Psal 106.20 that is it is the glory of any people or that which they should glory in that God is known to them or that they are owned by God But the idolatrizing Jews changed their glory into the similitude of an Ox that eateth grass that is they changed God who was their glory and in whom they should have gloried into the form of an in-glorious beast while they either worshipped the image of a beast or their God in that image And it is considerable that the Apostle Rom. 1.23 at least alluding to as the reference in our Bible intimates if not quoting that place last mentioned in the Psalm whilst he speaks of the idolatrous Gentiles doth not say as there They changed their glory c. for the true God was not the glory of the Gentiles in those dayes they owned him not as their only
God having many Idol gods nor did he own them as his people and therefore the Apostle did not nor could he in truth say of the Gentiles They changed their glory c. But thus he saith They changed the glory of the incorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things The Gentiles did not change the incorruptible God their glory into an image but they changed the glory of the incorruptible God into an image c. And in that respect the idolatry of the Jews a people knowing the true God yea and glorying in him was worse than the idolatry of the Gentiles who knew him not nor ever gloried in him nor accounted him their glory But to the point in hand As that is Gods glory which manifests his glory So in general any thing which maketh man shine forth commendably or honourably to others or gives him a preheminence above many others as neer relation to God specially doth may be called his glory Whatsoever is best in us or to us is our glory The soul of man is his glory because it is his best part The body is a poor thing to the soul the body is but a shell the soul is the kernel the body is but the sheath as the Chaldee calls it Deut. 7.15 the soul is the sword though usually we take more pains for the body than for the soul as if we prized it more When Jacob said Gen. 49.6 O my soul come thou not into their secret unto their assembly mine honour be not thou united he meant some say the same thing by his soul and by his honour or glory because the soul is the most glorious and honourable part in man and that which men should be most careful of Thus likewise the tongue of man is called his glory Psal 57.8 Awake my glory that is my tongue The tongue being that organ or instrument whereby the wisdom and prudence of man is held forth and he made glorious in the world 't is therefore called his glory The tongue of man is also called his glory because with that he giveth glory to God by praising him and confessing his name together with his truth unto salvation And as glory is the best of man so of any other creature 1 Cor. 15.61 There is one glory of the Sun and another of the Moon and another glory of the Stars for one Star differs from another Star in glory that is there is one excellency uâ—e or operation in this Star and another in that Or One Star differs from another Star in glory that is their light influences effects differ some being more others less operative upon sublunary bodies When the Lord said to Job Array thy self with glory his meaning is shew thy best and he means the same when he adds Array thy self with beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beauty is the natural ornament of the body of the face or countenance especially These two words glory and beauty are often joyned together in Scripture Psal 21.5 Psal 45.3 where we render them honour and majesty We may thus distinguish between them taking the one for that which appears outwardly in vestures and gestures in actions and works and the other as importing that revâ—â—ence veneration which is given to such Verba originalia fero sunt synonima as appear in that splendor and dignity or which their splendor and dignity stirs up in others But we need not stand to distinguish them the words being often used promiscuously And here the Lord is pleased to imploy many words to the same purpose to shew what great state he had need be in that contends with him As if he had said O Job although thou didst not sit upon a dunghil or wert not bound to thy bed by the cords of thy affliction but didst sit upon a Kingly throne shining in robes of royalty couldst thou in all those ornaments equal thy self to me in majesty and excellency in glory and beauty Deck thy self with majesty and excellency c. Hence note First God himself is full of Majesty of Excellency of Glory and of Beauty I put them all together in one Observation because the tendency of them all is one The Scripture often sets forth the Lord thus adorned thus decked Psal 93.1 The Lord reigneth he is cloathed with majesty he is cloathed with strength wherewith he hath girded himself Again Psal 69.6 Honour and majesty are before him strength beauty are in his sanctuary Psal 104.1 Bless the Lord O my soul O Lord my God thou art very great thou art cloathed with honour and majesty This cloathing this array which the Lord called Job to put on is properly his own and though God will not give his glory to another yet here he bids Job take his glory and shew himself in it to the utmost if he could Many have affected or invaded Gods glory but none could ever attain or reach it God calls man really to partake of glory with him but man cannot take his glory upon him and be man The humane nature of Christ could never have received nor born that glory but as united to and subsisting in the person of the Son of God according to that prayer of his John 17.5 More distinctly If God be thus cloathed Then First We should tremble before him Majesty is dreadful The majesty of Kings who in nature are but men is very dreadful how much more the majesty of God who is King of Kings the King immortal and reigns for ever We have this trembling three times repeated with respect to the majesty of God Isa 2.10 19 21. where the mightiest and greatest of the world called there high Mountains and strong Towers Oaks and Cedars are said to go into the holes of the rocks and into the caves of the earth for fear of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth And though the people of God have great cause to rejoyce at his majesty as 't is prophesied they shall Isa 24.14 They shall lift up their voices they shall sing for the majesty of the Lord nothing causeth the hearts of the righteous to rejoyce more than the majesty of God yet they ought to rejoyce and so they do with trembling Psal 2.11 or with a holy awe of God impressed upon their hearts for the majesty of God is a very dreadful tremendous awful majesty And the more we have truly tasted the goodness and mercy of God the more shall we tremble at his majesty yea the Lord will have his majesty not only taken notice of but trembled at and therefore he reproves those Isa 26.10 who would not behold his majesty The majesty of the Lord like himself cannot be seen or beheld in it self yet it sheweth it self many wayes though few behold it or tremble at it and the reason why they tremble not at it is because they do not
or rather as the Prophet there speaks will not behold it no not when it shines in the plainest demonstrations whether of wrath against wicked men or of love and mercy to the godly as clearly as the Sun at noon day Secondly As we should tremble at the majesty of the Lord so admire his excellency they that excel others especially they who excel all others in any kind are much admired The Lord is cloathed with excellency how then should we admire him and say Who is a God like unto thee This God is our God Thirdly Seeing the Lord is cloathed with glory we should glorifie him and that First in his essential glory Secondly in the glory of his acts and operations We should glorifie him for the greatness of his power especially for the greatness of his grace because the grace and mercy of God are his glory as the Apostle spake in that prayer Eph. 3.16 That he would grant you according to the riches of his glory that is of his grace and favour towards you to be strengthned with might by his Spirit in the inner man And as the grace and goodness of God is his glory so also is his holiness Exod. 15.11 Who is a God like unto thee glorious in holiness Let us glorifie God in and for all his glories in and for the glory of his power mercy grace and holiness Fourthly God is arrayed with beauty Beauty is a taking thing then how should our souls delight in the Lord We delight in things that are beautiful we love beauty how should this draw forth our love our affections to God! All the beauty of the world is but a blot 't is darkness and a stained thing in comparison of the Lords beauty the beauty of his holiness and therefore if we have a love to beauty let us love the Lord who is arrayed with beauty even with the perfection of beauty Lastly In general Seeing the Lord is deckt with majesty and excellency arrayed with glory and beauty let us continually ascribe all these to God What God is and hath shewed himself to be we should shew forth 1 Chron. 29.11 Thine O Lord saith David is the greatness and the power and the glory and the victory and the majesty for all that is in heaven and in earth is thine David ascribed all to God there as also Psal 145.10 All thy works praise thee O Lord and thy Saints shall bless thee they shall speak of the glory of thy Kingdom and talk of thy power to make known to the sons of men his mighty acts and the glorious majesty of his Kingdom thy Kingdom is an everlasting Kingdom and thy dominion endureth throughout all generations Thus Saints are to blazon the name of God and to make his praise glorious The Apostle Jude concludes his Epistle with this Doxology To the only wise God our Saviour that is Jesus Christ be glory and majesty and dominion and power now and ever Amen Further to remember the majesty and excellency of God may and should be First an incouragement to serve him Who would not serve a Prince who is decked with majesty and excellency who is arrayed with glory and beauty who would not serve such a King as this How ambitious are men to serve those who are deckt with worldly majesty and excellency shall not we have a holy ambition to serve the Lord who is thus decked and arrayed Secondly This may exceedingly hearten and embolden us against all the danger we may meet with in the Lords service If we encounter with hardships and hazards in Gods work let us remember he that is cloathed with majesty and excellency c. can protect us in his service and reward us for it we can lose nothing by him though we should lose all for him life and all Thirdly This should fill our souls with reverential thoughts of God continually Did we know the Lord in these divine discoveries of himself in his majesty and excellency in his glory and beauty how would our hearts be filled with high thoughts of him we would neither speak nor think of God but with a gracious awe upon our spirits Fourthly This should provoke us in all holy duties to do our best The Lord reproved the Jews Mal. 1.8 when they brought him a poor lean sacrifice Offer it now unto thy Governour will he be pleased with thee or accept thy person Shall we put off God who is full of majesty and excellency of glory and beauty with poor weak and sickly services such as our Governours men in high place power will not accept from our hands but turn back with disdain upon our hands The worship and service of God consists not in a bodily exercise nor in any outward beauty he is a spirit and must be worshipped in spirit and in truth that is in truth of heart and according to the truth of his word which the Apostle calls the simplicity that is in Christ 2 Cor. 11.3 The glory and beauty of God is spiritual and the beauty that he must be served with is above all the inward beauty of faith and love and holy fear in our hearts Fifthly If God be thus deckt with majesty c. This may assure us in praying to him and calling upon him that we shall not seek him in vain It is worth the while to attend such a God and pour out our hearts before him We may safely depend upon God for all seeing majesty and excellency are his The Lords prayer by which we are to form or unto which we should conform all our prayers concludes with this thine is the kingdom power and glory all is thine and therefore we have great encouragement to ask all of thee Men can give to those that ask them according to the extent of their power There is a confluence or comprehension of all power in the majesty excellency and glory of God and therefore he can give whatsoever we ask Now as that God is thus deckt and arrayed with majesty and excellency is implied in this Text so 't is also implied that he hath thus deckt himself while he saith to Job Deck thy self with majesty and excellency Hence observe Secondly The majesty and excellency the glory and beauty of God are all of and from himself He is the fountain as of his own being so of the majesty and excellency of the glory and beauty of his being he decks and arrays himself he is not decked by others Moralists say honour is not or resides not in him that is honoured but in him that honoureth yet here honour is seated in him that is honoured We honour God and give glory to him but we cannot add any honour to him all is originally in himself he is the beginning without beginning of his own majesty And as Gods majesty is his own so of his own putting on he borroweth nothing from the creature nor needs he any creature to deck him He is not what others will make
him or have him to be but what he is he is of and from himself Thirdly Observe The majesty and glory of the greatest among men is the gift of God Deck thy self with majesty saith God to Job but Job could not deck himself he could not pâ—t a clothing of majesty and excellency of glory and beauty upon himself All that man hath is received from God and is but a ray from his unconceiveable light As all our spiritual aâ—ray deckings and ornaments are put on us by God Ezek. 16.10 11. I cloathed thee with broidered work I covered thee with silk I decked thee also with ornaments I put a jewel on thy forehead c. So all civil ornaments are put on man by God I girded thee said God of Cyrus Isa 45.5 though thou hast not known me that is I gave thee all thy power and greatness thy honour and dignity though thou tookest no notice of me in doing it nor that I did it Thus it is said of Solomon 1 Chron. 29.25 The Lord magnified Solomon exceedingly in the sight of all Israel and bestowed upon him such royal majesty as had not been on any king before him in Israel And thus spake Daniel to Belshazzar concerning his father Nebuchadnezar Dan. 5.19 And for the majesty that he that is God gave him all Nations People and Languages trembled and feared before him All the majesty and excellency all the glory and beauty of the greatest Monarchs is derived from God Fourthly Observe The majesty and excellency the glory and beauty of man is nothing to Gods Christ saith Mat. 6.29 Solomon in all his glory was not arrayed like one of these Solomon was a King in the greatest majesty and excellency glory and beauty of any that ever was in the world yet saith Christ he was not decked like one of these Lillies then how far short did his glory fall of the glory of God! how doth all the glory of the world vanish and disappear at the appearance of the glory of God even as the lustre of the moon stars doth at the rising of the thrice illustrious Sun And as mans glory is nothing to Gods while it lasts or endures so it is nothing to his in the lastingness and duration of it Dominion and majesty are Gods and shall be ascribed to God everlastingly It is said of Ahasuerus Esther 1.4 that he shewed the riches of his glorious kingdom and the honour of his excellent Majesty many days even a hundred and fourscore days but the Lord sheweth his excellent Majesty for ever and ever for it abides for ever and if so what is the majesty of man compared with the Lords Isa 40.6 All flesh is grass and the goodliness of it as the flower of the field The majesty and excellency the glory and beauty of man is but the goodliness of flesh or the best of a fleshly earthly state and what is that but the goodliness of a fading flower or of the grass that is cut down and withers yea which sometimes withers before it is cut down as David saith Psal 129.6 7. the grass doth upon the house tops which withereth afore it groweth up wherewith the mower filleth not his hand nor he that bindeth sheaves his bosome Fourthly note The way to lay the creature low is to consider the Majesty of God Why doth the Lord call Job to deck himself with humane majesty and excellency was it not to bring him to a due consideration of his own divine majesty and excellency Job must compare himself with God in his glory that he might fall down convinced that himself had no glory Thus the Lord shewed Job his own meanness and exility by bidding him imitate the divine Majesty and excellency Secondly The Lord calls him further to imitate him if he could in the mighty effects of his power or in his powerful works against proud and wicked men Vers 11. Cast abroad the rage of thy wrath As if he had said let me see now what a man thou art or rather what a God thou art when thou art enflamed with anger Cast abroad That is furiously disperse and scatter thy rage or rages The word signifies a scattering after breaking to pieces Psal 2.9 As a Potters vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat confractionem cum dispersione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignatio à transeundo vel quod citò transeat Ira furor brevis est when it is broken is scattered abroad so saith the Lord scatter abroad the rage of thy wrath the Hebrew word is The passing of thy wrath Rage makes a speedy passage it hath a swift motion and do thou cast it abroad while 't is stirring and in motion let it not cool cast it abroad hot The word notes a violent hurrying along Scatter abroad the rage Of thy wrath Or as the Hebrew hath it of thy nostrils Raging appears by breathing or in the quick stirring of the nostrils when we breath but why would the Lord have Job shew his rage The answers is do it to the destruction of the proud Behold every one that is proud and abase him Go look upon proud ones in thine anger deal with them as they deserve The word implies more than bare beholding There is a twofold beholding of things or persons First With favour delight and pleasure Psal 33.18 and 34.15 In both places the Lord is represented beholding or casting an eye upon his people with grace and favour for their good and comfort Secondly There is a beholding with anger and displeasure that is the meaning here behold every one that is proud behold them all not only to take notice of them who they are but behold them as I do in wrath and anger Behold Every one that is proud Be they few or many great or small shew thy self against every one that is proud and Abase him Every proud man is as a mountain Go shew thy self like me behold those that are as mountains among men and make them valleys abase them that 's the Lords work and the meaning of his word here as if he had said I have a power that though proud ones are as great mountains yet I can make them as valleys The Lord speaks this again at the beginning of the Vers 12. Look on every one that is proud and bring him low Here is an elegant repetition of the same thing almost in the same words meerly to inforce the matter look on every one that is proud bend thy brows look frowningly upon him as if thou wouldst look him thorough And bring him low The Septuagint say quench him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superbum extingue Sept. The proud man is all in a flame now saith God behold this proud man and quench him extinguish him put him out Thus the Lord calls Job to express his displeasure in these effects against proud men that he might appear in wrath like him As if the Lord had said I behold the proud man and I abase
him I look upon the proud man and bring him low now let me see you do so too Canst thou with a look only abate their pride and bring down the pomp of man Cast abroad the rage of thy wrath Hence note First There is wrath in God God knoweth how to cast forth his wrath as well as to send forth his love Habet ira Domini suam energiam nunquam egreditur vana or shed it abroad as the Apostles word is Rom. 5.5 in the hearts of his justified ones by the holy Ghost which is given unto them The wrath of God saith the same Apostle Rom. 1.18 is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness The wrath of God is such as we can neither First withstand nor Secondly avoid there 's no out-running no making an escape from it but only by Jesus Christ and therefore the Apostle gives that glory to him alone 1 Thess 1.10 Even Jesus which delivered us from the wrath to come There is a wrath to come which God will scatter over all this sinful wicked world blessed are they that are delivered from it Yea not only is there wrath in God but a fierceness of wrath terrible wrath such as will cause the wicked as was said before to run into the holes of the rocks and into the caves of the earth for fear of the Lord and for the glory of his majesty when he ariseth to shake terribly the earth Isa 2.19 Let us mind this wrath and the fierceness of it and let us bless the Lord who hath sent Jesus Christ â—o deliver us from this wrath and from the fierceness of it When wrath shall be cast abroad upon the wicked world that it falls not upon the godly is the fruit of highest and freest love And though they sip of the cup yet that they drink not the dregs of it is rich mercy Psal 75.98 In the hand of the Lord there is a cup and the wine is red it is full of mixture and he powreth out the same in this powring out possibly a godly man may drink somewhat of it especially in a time of common calamity but the dregs thereof all the wicked of the earth shall wring them out and drink them It is of the Lords mercy and because his compassions fail not that we are delivered from the fierceness of his wrath and from drinking the very dregs of the cup of his displeasure Consider further upon whom this wrath will be exercised Cast forth the rage of thy wrath behold every one that is proud and abase him This the Lord bids Job do to shew what himself usually doth Hence note First The Lord takes special notice of proud persons He beholds them he locks upon them As it is said Saul 1 Sam. 18.9 He eyed David from that day forward that is which was his great sin he cast a revengeful envious eye upon him Thus when the holy God seeth wicked men gâ—ow lofty and proud he eyeth and beholdeth them from that very day with an eye of just revenge or with a purpose to break them and be revenged on them God beholds them as I may say with an evil eye that is with an intent to bring evil upon them He saith David Psal 138.6 knoweth the proud afar off As it is said of the Father of the humbled Prodigal in the Parable Luke 15. When he was yet a great way off his father saw him and had compassion So God quickly spies out a proud man even a great way off and hath indignation against him or as we may rather expound the Psalm He knoweth the proud afar off that is a proud man shall never come near him he will not admit him into his presence much less into his imbraces To be known afar off is to be far from the favourable or respectful knowledge of God yea to those whom the Lord knows afar off in this world he will say in the next I never knew you depart from me ye workers of iniquity Mat. 7.23 Secondly Note God is able to and will cast down proud men That which he would have Job do he himself as was said usually doth He beholdeth the proud and abaseth them he layeth them low Nebuchadnezzar that proud Monarch was brought to that confession Dan. 4.37 Now I Nebuchadnezzar praise and honour and extol the King of Heaven all whose works are true and his ways judgment and those that walk in pride he is able to abase If men will be proud and lofty the Lord both knoweth very well how and is able very easily to bring them down And as he knows how and is able to deal with proud men so he desires and delights to deal with them above all sorts of sinners his greatest contests are with the proud Isa 2.12 13 14. The day of the Lord of Hosts shall be upon every one that is proud and lofty and upon every one that is lifted up in his own conceit especially and he shall be brought low and upon all the Cedars of Lebanon that are high and lifted up and upon all the Oaks of Bashan and upon all the high mountains c. What meaneth the Prophet by these is the Lord angry with trees and mountains These are but the shadows of great and proud men the day of the Lord shall be upon every one of them and his hand will be heavy upon them in that day Proud men look upon themselves much above others but as God is above them so he loves to shew himself ahove them especially when they shew out their pride As Jethroe said to Moses Exod. 18.9 11. Now I know that the Lord is greater than all gods for in the thing wherein they dealt proudly he was above them God sheweth himself above all when he acts above proud men and acts them down in their proudest actings And as the Lord delights to bring proud men down so he will certainly do it he is resolved upon it He looketh upon every one that is proud to abase him The Angels that fell were proud they kept not their first estate but left their habitation they did not like the state wherein God had placed them and therefo e God cast them down and he hath reserved them in everlasting chains under darkness unto the judgment of the great day Jude 6. When man in Paradise began to be proud and would be more than God made him God made him above all earthly creatures but he would be as God as his Creator he would be as it were the founder of his own happiness pride and unbelief at once took hold of him and led him to his sin-fall and then followed his fall his judgment-fall God cast him down God abased him and not only that proud man but man-kind for his pride they being in him his pride was theirs And to this day God hath all along set his face against all proud men and the pride
of all men James 4.6 God resisteth the proud The proud contend with God they as it were wage war with God and therefore God will wage war and contend with them he resisteth the proud Prov. 3.34 Surely he scorneth the scorner but he giveth grace to the lowly The Lord hath two great works to do in the world The first is to lift up and exalt the humble The second is to humble and pull down the proud These two are the daily products of divine providence And the Lord is so much an enemy to pride that if he see it in any of his own servants he will abase them and lay them low for it as we see in the case of that good King Hezekiah His heart being lifted up not in thankfulness nor in zeal for the ways and things of God as once it was but in pride there was wrath upon him and upon Judah and Jerusalem 2 Chron. 32.35 The Lord will not bear it when his own bear or behave themselves proudly Prov. 29.23 A mans pride any mans pride shall bring him low that is he shall be brought low for his pride or his pride will bring him into such extravagant wayes as will be a means to bring him low Thirdly Note God can easily abase and cast down proud ones If any ask how easily can he do it I answer He can do it with a look Look upon every one that is proud and bring him low saith God to Job shew thy self like me in this I can do it as easily as look upon him God by a cast of his eye can cast down all proud men as the Lord can help his people with a look David desired no more for his portion but that God would lift up the light of his countenance upon him Psal 4.6 that is that God would look upon him favourably And that prayer is made three times Psal 80 4 7 19. Cause thy face to shine upon us and we have enough we shall be saved we shall be delivered we shall be protected A good look from God is all good to man God with a good look can save us and if God withdraw his eye from any and will not look upon them if he turn his back upon them or hide his face from them his favour is withdrawn and they are helpless Now as God can save his people with a smiling look so he can destroy his enemies with a frowning one His look is as powerful and effectual to destroy as it is to save though to look savingly be much more the delight of God if I may so speak than to look destroyingly It is said God looked through the pillar of fire and the cloud upon the Hosts of Pharoah and troubled them and took off the chariot wheels Exod. 14.24 Surely God abaseth the proud men of the world easily when he doth it with a look He indeed as the holy Virgin spake in her song Luke 1.51 52. Sheweth strength with his arm or the strength of his arm when he scattereth the proud in the imaginations of their hearts and puts down the mighty from their seats and exalteth them of low degree yet all this the Lord can do with a look from heaven The habitation of his Holiness and of his Glory Now If the Lord deal thus with proud men take these inferences from it First Hath God such an evil eye upon proud men will he cast them down will he certainly do it and can he easily do it Then woe to proud men 't is the word of the Prophet Isa 28.1 Woe to the crown of pride to the drunkards of Ephraim that is to those who crown themselves with pride and make that their glory and their honour which will pâ—ove their shame and downfal and these the Prophet calls the drunkards of Ephraim I conceive he means not those that drink themselves drunk with wine but those that are drunk with their own presumptions with the pride of their spirits or as many also are with vain hopes and expectations We have vain confidents and expectants so expressed Nahum 1.10 While they are folded together as thorns and while they are drunken as drunkards they shall be devoured as stubble fully dry that is while they are drunken with pride and self-confidence to carry all before them while they are thus folded together like thorns in their plots and contrivements while they are drunken with false hopes they shall be devoured as stubble fully dry that is they shall be utterly consumed and devoured Secondly If there be such a woe to proud ones if the Lord hath such a bad eye upon them and is able to lay them low and will certainly do it and can easily do it we had need consider who are the proud ones Pride is an evil weed yet it groweth many times in the best soyl even in a good heart and it is no easie matter to find out who are the proud men intended in this Text and Point yet I answer In general First All they are proud who value themselves very highly yea they are proud who put any undue value upon themselves we can scarcely value our selves any thing at all but we shal over-value â—ur selves for we are worms and no men saith David He said also What is man O Lord that thou art mindful of him Man is so small a thing that the Psalmist could hardly tell what he is or what to make of him sure enough man is no such thing as most men make of themselves Doubtless if we have any high thoughts of our selves we over-think our selves and usually they that have least true worth have greatest thoughts of their own worthiness Man hath lost all is stript of all as he cometh into the world yet he is proud as if he had all As they that have much are proud or in great danger of pride so it is a truth that they who have nothing are often proud too The Apostle bids Timothy 1 Tim. 6.17 Charge them that be rich in this world that they be not high-minded And among rich men they who as I may say according to the phrase of the world have raised their own fortunes are most apt to be proud and there are two reasons of it First Because of the change of their state they were low and empty but now they are high and full This change of their condition changeth their disposition and as we say Their blood riseth with their good Secondly That which they have is say they of their own getting they think their skill and their diligence hath got it Hence Job protested If I rejoyced because my hand hath gotten much Nebuchadnezzar boasted of his great Palace because he had built it Is not this great Babel that I have built Now as they are apt to be proud who have much especially when it is of their own acquisition though indeed we have nothing meerly of our own acquisition so they who have little or nothing are not out of
the danger of pride poor proud is so common that it is grown into a proverb And they especially who are poor in spirituals grow proud in spirit as it was with the Laodicean Angel Rev. 3.17 But further they are proud who lift up themselves in any thing of self As First in their natural parts wit understanding memory elocution Secondly in their acquired parts learning knowledge skill Thirdly in their moral vertues sobriety temperance justice Fourthly in their spiritual graces faith love self-denial 't is possible to be proud for a fit of these or to have a fit of pride come upon us upon the exercise of these Fifthly in their holy duties and performances prayers fastings c. Sixthly in their legal righteousness and good deeds alms charities We seldom do well or any good especially as we ought and duty binds us much good but we think too well of our selves that we are better than we are or too much both of the good we have done and of our own goodness As the great goodness of God or the greatness of his goodness appears chiefly in this that he can make all things even evil things and those not only the evils of trouble but the evil of sin work together for our good Rom. 8.28 so the great evil of mans heart or the greatness of that evil appears chiefly in this that it causeth all things even good things and those not only the good things of this natural life but the good belonging to and done in the power of a spiritual life to work to our hurt sometimes for a time and would to our ruine for ever did not the Lord over-rule it Seventhly the favour which they have with men whether they be the mighty the Princes and powers of the world or the many the common people of the world How are some lifted up because they are the darlings of the people because the multitude eyes them points at them and applauds them To be lifted up in any of these things or in any thing else and what is there not only of an earthly but of an heavenly pedigree and extraction in which the vain heart of man is not ready to be lifted up unduly forgetting God from whom all good comes to be lifted up I say in any of these things layes man open to the wrathful resistance of God and all such God will bring down and abase therefore let us be empty of our selves and beware of being found among the proud yea of being in any kind or degree proud It is dangerous to have any pride found in us but woe to those who are found proud Thirdly If the Lord hath such an eye to and upon proud men and will thus bring them low Then let us not be afraid of proud men why should we be afraid of them who are falling Prov. 15.33 The fear of the Lord is the instruction of wisdom and before honour is humility But what saith the same Solomon Prov. 18.32 Before destruction the heart of man is haughty As soon as ever we see any man shewing a proud heart by pride of life we may quickly conclude the Lord is about to pluck him down One very great reason why the Lord hath laid many who were once as mountains low as valleys was the pride of their hearts When pride buds the rod blossometh that is God is preparing for the correction if not for the destruction of proud ones And as it is sad to see pride bud at any time so then especially when the rod blossometh that is when God is correcting us with his rods Fourthly Then do not envy proud ones We are apt to envy those that are high in place though they are proud in spirit but do not envy proud ones how high how great soever you see them for they are in danger of falling according to the truth of this Scripture and many others When proud men are in their fullest ruff and highest ascent then they are nearest a dreadful downfall Before destruction the heart of man is haughty saith Solomon Prov. 18.12 and before honour is humility And the Apostle Peter having given this counsel to those who are humbled by affliction 1 Epist 5.6 humble your selves under the mighty hand of God subjoyns this comfortable promise in the close of the verse That he may exalt you in due time Fifthly Then pride is a very provoking sin The Lord who declares himself against all sorts of sinners declares himself most against proud sinners Prov. 16.5 Every one that is proud in heart is an abomination to the Lord mark what followeth in the same verse though hand joyn in hand he that is the proud man shall not be unpunished Pride is the Devils sin the Devil is that Mystical Leviathan spoken of in the 41th Chapter of this Book who is a King over all the children of pride They who are not subject to God proud men above all men are not are the Devils subjects He is a King over all the children of pride There are four things in which the provocation of the sin of pride consists any one of which may provoke God to pull down proud ones First Proud men set themselves in the place of God Lucifer by whom the proud Babilonian is meant said Isa 14.14 I will be like the Most High Thus the Lord said of the Prince of Tyrus Ezek. 28.2 Because thine heart is lifted up and thou hast said I am a God I sit in the seat of God in the midst of the seas yet thou art a man and not God though thou set thy heart as the heart of God See how that proud Prince thought to carry it as God as if he had been the founder of his own strength How can the Lord but be provoked with such an affront as this Proud Babilon spake this language and at as high a rate Isa 47.8 I am and none else besides me is not this to speak just like God I shall not sit as a widdow neither shall I know the loss of children Secondly As pride is an usurpation of the place and power of God so of the providences of God A proud man knoweth not how to acknowledge God in any mercy nor how to be humbled under the hand of God in any affliction He mindes not God either in what he enjoyeth or in what he suffereth is not this a provocation Thirdly Pride must needs provoke God as a proud man sets himself against all the Commands Laws of God God cannot but be provoked to see all his Laws and Commands slighted by man A proud man will keep no bounds nor would he be kept in any Fourthly Pride is a Mother sin it brings forth many other sins As Unbelief is a Mother sin so is Pride Hab. 2.5 He is a proud man neither keepeth at home who enlargeth his desire as hell and is as death and cannot be satisfied but gathereth unto him all Nations and heapeth unto him all people The
pride of the Assyrian put him upon other sins upon oppression especially he could not keep at home nor be contented with his own Dominion thâ—ugh a very large and vast one he must go abroad and invade other mens Territories his pride sent him to do mischief and he enlarged his desire as hell Proud men must oppress and wrong others to bring in fewel for their own lusts Pride calls in aid from many sins to serve its turn Lastly If Pride provokes God if he looketh upon every one that is proud to abase him and bring him low then how should we labour to be humble ones that the Lord may look upon us with a favourable eye and so he doth upon all them that walk humbly with him As God resisteth the proud so he giveth grace to the humble that is favour The humble shall have his favour and the proud his frowns As to do justly and to love mercy is the sum of all duty to man so to walk humbly is the sum of all duty to God Mic. 6.8 They who walk humbly walk not onely holily but safely They who are low in their own eyes are under the special protection of the high God The Lord having called upon Job to shew the effect of his wrath against one sort of bad men the proud calleth upon him in the next words to shew the effects of his wrath upon all sorts of bad men comprehended under this general word The wicked And tread down the wicked in their place The Lord bids Job do this if he could indeed he could not that he might shew himself a competent match for God As if the Lord had said I tread down the wicked in their places do thou so too if thou canst God had said before Abase every one that is proud and bring him low now he saith Tread down the wicked Tread them down As mire in the street We tread upon vile and contemptible things To tread upon any tâ—ing a person especially notes utter contempt of him and abâ—olute conquest over him and therefore Josh 10.24 to shew the compleat victory which the Lords people had goâ— over the Kings of Canaan Joshua called for all the men of Israel and said unto the Captains of the men of war which went with him Come near put your feet upon the necks of these Kings and they came near and put their feet upon the necks of them And that 's it which the Apostle gives in way of promise as an assurance of our conquest over the evil spirit the devil Rom. 16.20 God shall bruise we put in the Margin tread the Greek word signiâ—ies to bruise by treading God shall tread Satan under your feet shortly that is God will give you a full and a final victory over the devil We have a like expression or promise Psal 91.13 Thou shalt tread upon the lion and adder the young lion and the dragon shalt thou trample under feet God will give his people power not onely over hurtful beasts but over men which are hurtful as those beasts and over Satan who is eminently shadowed by the Lion the Adder the young Lion and the Dragon in that evil spirit all these evil beasts are trodden under feet that is subdued and conquered When David would shew how he in case he were faulty was willing to be made a very slave to his enemies he phrases it thus Psal 7.5 Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust that is let him have full power over me let me be at his mercy though he be mercilesse Once more saith the Church Psal 44.5 Through thee will we push down our enemies through thy name will we tread them down that rise up against us Thus the Lord bespake Job Come saith he Let me see you tread down the wicked get an absolute conquest over them that they may rise up no more in this world to do wickedly Tread down The wicked The word wicked is often taken largely so every man in a sinful state may be called a wicked man every person unconverted or unregenerate every person that hath not true grace is wicked There is no middle estate among men between good and bad converted and unconverted yet here the wicked are not to be taken onely in a large sense for sinners in common but strictly First For the proud before spoken of There the Lord said abase the proud here he saith Tread down the wicked that is the wicked who are proud To be wicked and to be proud are the same For as most wicked men are proud so all proud men are wicked for pride it self is a great wickednesse and it is pride that causeth most men to do wickedly even to rebel against God and his righteous laws to rise up against his wayes and truths When we have said of a man he is proud if we have not said all evil we have said one of the worst evils of him and that which layes him open as to suffer the worst penal evils so to do the worst sinful evils Secondly If we take the words distinctly as we may then by the wicked are meant grosse and flagitious sinners notorious sinners for though as I said before any one that hath not grace may be called wicked yet properly and in Scripture sense wicked ones are notorious presumptuous and flagitious sinners such as sin with a high hand and with a stiffe neck Thirdly By the wicked we may especially understand oppressors who are troublesome and vexatious to others As some are wicked in taking their own pleasure and in satisfying their vain desires so many are wicked in vexing afflicting and oppressing others The Hebrew word for a wicked man signifies such a one as is both unquiet himself and will not suffer others to be quiet In any of or in all these three notions we may expound the word wicked here the wicked are proud ones or notorious evil ones or oppressors of others Tread down the wicked In their place The Hebrew is Vnder them The word also signifieth as we render a proper place and that 's considerable Tread them down in their place The Lord doth not say in thy place but in their place which may note these two things First Wheresoever thou findest them tread them down Secondly In their place that is where they flourish most where they are best rooted or most strongly secured where they have the greatest advantages and strengths to save them harmlesse That is specially a mans place Non est difficile superbum hominem petentem in alieno loco superare quia in eo minus habet potentiae Sanct. where he seateth and hopes to settle himself Now saith God Tread them down in their place I do so I destroy the wicked when and where they think themselves safest where they think no hand can touch them nor arm reach them there my foot shall tread
would confess that his own right hand could save him Note He that can destroy all others can save himself Illa facere posse seipsum salvare unius ejusdem sunt virtutis There goes no more to save our selves out of any trouble than to destroy all others The Apostle James saith Chap. 4.12 There is one law-giver who is able to save and destroy God is this law-giver he is able to do both and because he can destroy all he can save all and will save all that trust in him The devil is called a destroyer he is called Abaddon in Hebrew and Apollyon in Greek that is a destroyer Rev. 9.11 but he cannot destroy all if he could he would soon make sad work none should be saved There is but one law-giver who can save and destroy take away life and give life he can do the one as well as the other and both as often as he will The Lord hath an absolutely supream power over men and may dispose of them for life or death as he pleaseth even eternal life and death salvation and damnation are in his hand 't is therefore a fearful thing to fall into the hand the revenging hand of the living God Heb. 10.31 upon the neglect much more upon the despising and contempt of the covenant of life and peace by Jesus Christ as 't is said at the 29th verse of that Chapter Christ is the best friend and the worst enemy To him belong the issues from death Psal 68.20 and he hath the keyes af death and hell Rev. 1.18 Let us rejoyce with trembling before him who is able to save and destroy Secondly Note Man cannot save himself by the best of his power No not by his own right hand Man cannot save himself First from temporal evils he cannot save himself from sickness nor from poverty he cannot save himself from any danger that is ready to fall upon him nor can the strongest creatures save him Psal 33.17 A horse is a vain thing to save a man and man is as vain a thing to save himself a horse cannot deliver us by his great strength or by the greatness of his skill and wisdom Secondly much less can man save himself from spiritual and eternal evils While we consider First out of what misery we are saved Secondly from what mighty enemies we are saved Thirdly from whose wrath we are saved Fourthly what price was required that we might be saved Fifthly what mercy and grace were needful to save us we must needs confess that our right hand cannot save us spiritually and eternally Who can save himself out of the hand of that great enemy the devil and his legions of darkness who can save himself from that gulf of misery into which sin hath plunged us who can deliver himself from the curse of the Law or from sin the sting of death who can deliver himself from the power of his lusts from the pride unbelief covetousness and hardness of his own heart Our own right hand cannot save us from any of these evils The devil and the world are too strong for us and so is every lust and corruption of our own evil hearts Can we by any power of our own convert our selves or preserve our selves after conversion Can we get out of the Kingdom of darkness by our own power or put our selves into the Kingdom of light by our own poâ—er That we are either temporally or spiritually or eternally saved is all from the power from the right hand of God not at all from our own Unless we give all to God we take all from him He that is our God is the God of salvation and unto God the Lord belong the issues from death Psal 68.20 Salvation of every kind and the issues from every kind of death are of the Lord. Thirdly Note God can save alone or by his own right hand That the Lord would have Job understand and this we understand from other Scriptures Psal 17.7 Shew thy marvellous loving kindness O thou that savest by thy right hand those that put their trust in thee This is one of Gods royal Titles Thou that savest by thy right hand Psal 98.1 O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Psal 44.4 Thou art my King of old commanding deliverances for Jacob. How easily can the Lord save with his hand who can save with his tongue and deliver by commanding deliverances Nor is it one deliverance only which the Lord commands but many yea any That Psalm gives it plurally commanding deliverances The Prophet speaks of this sole and solitary saving power of God Isa 59.16 He saw that there was no man that is no man that offered any help and wondred that there was no intercessor that is no man to speak a good word for them therefore his arm brought salvation to him and his righteousness it sustained him And again Isa 63.5 I looked and there was none to help and I wondred that there was none to uphold therefore mine own arm brought salvation to me This is it which was said before vers 3. I have trodden the wine-press alone and of the people there was none with me Hence we may infer First If the Lords right hand can save alone Then there can never be too few hands for God to save us by There may be sometimes too many for God to save us by but never too few Why because he can save by his own right hand The Lord said to Gideon Judg. 7.2 The people that are with thee are too many for me to give the Midianites into their hands they were so many that the sole salvation of God would not appear lest Israel vaunt themselves against me saying mine own hand hath saved me Though we have but little strength yet it may be too much for Gods purpose we being apt to boast our selves when we have any hands to save us as if our own right hand had saved us Secondly If God can save by his own right hand Then when we see none when we see nothing to save us by let us trust God alone If God be with us we have strength enough and hands enough with us It is all one with the Lord to save by few or by many yea by few or by none at all for his own right hand can do it Thirdly Then trust in Gods right hand alone for salvation how many hands soever you have at any time at work for your salvation This is our sin that when we have many hands to save us we trust in them rather than in the right hand of God The Lord often and usually makes use of mans hand to save us by Obad. ver ult And Saviours shall come upon mount Zion to judge the mount of Esau and the Kingdom shall be the Lords Now though the Lord useth other right hands to save us by and to judge
to approach unto him 20. Surely the mountains bring him forth food where all the beasts of the field play 21. He lieth under the shady trees in the covert of the reeds and fens 22. The shady trees cover him with their shadow the willows of the brook compass him about 23. Behold he drinketh up a river and hasteth not he trusteth that he can draw up Jordan into his mouth 24. He taketh it with his eyes his nose pierceth through snares THe Lord having spoken in the former context concerning proud men whom he alone is able to abase to lay low to tread down as 't is there exprest he presently subjoyns not only the mention but a very large and accurate description of two huge vast and as to bigness monstrous creatures the one belonging to the Land the other to the water In the making and governing of both which his mighty power and wonderful providence are clearly seen and ought to be religiously both acknowledged and adored these being such as man could not subdue nor make any use of unless God had ordered and over-ruled them for the service and benefit of man one of them he hath subdued to the service of man Behemoth and the other to the benefit of man even the great Leviathan Many of the Ancients draw this whole discourse about Behemoth Leviathan into an Allegory understanding by them First The devil Secondly Antichrist together with all the oppressive and afflictive powers of this world But though we may make some use and improvement of the Allegory yet doubtless these two creatures are here intended primarily in a proper and literal sense Nec illud nos fugit in diabolum haec dicta esse nonnullos existimasse verâ—m primò historiae danda est opera deinde utilitati succurrendum auditoris nec contemnenda Anagogia Chrysost even as the Lord before in a proper and literal sense discoursed with Job concerning the Lion the wilde Goat the wilde Ass the Unicorn the Horse and several other creatures mentioned in the 39th Chapter of this Book And therefore it was well said by an ancient Writer upon this place We are not ignorant that many have expounded this Scripture in an allegorical way of the devil but we must first attend the History and then make some use for the profit of the hearer out of the Allegory The Lord in presenting this and that other vast creature to Job seems thus to bespeak him That thou O Job mayst know the better how to take measure of thy self and how to keep thy due distance in speaking to me of which Job had not been so observant as he should I set before thee two stupendious creatures both the work of my hands both at my dispâ—se and command and by thy inability to deal with them thou mayst learn how unable thou art to strive or contend with me Or thus If thou O Job dost not yet understand what a poor creature thou art and how uncomely a thing it is for thee to murmur at and find fault about my proceedings with and providences towards thee in laying those sore afflictions upon thee or if thâ—u dost not yet understand how uncomely thou hast carried it towards me in calling me to account for my actions with thee yet learn it at least at the sight or upon consideration of these beasts Canst thou match either the Elephaâ—t or the Leviathan Canst thou find any error in their frame or constitution when thou hast viewed all their parts which I will particularly set out before thee Art thou strong as Behemoth and mighty as Leviathan Canst thou withstand their strength or might darest thou contend with them or stand before them If not how darest thou contend with me how darest thou speak words which may bear so much as the shadow of any contention with me or dissatisfaction with what I have done Thus the Lord who had exemplified his power and wisdom to Job in divers creatures of a lesser size and port now gives instance in two of the greatest the Elephant and Leviathan which may well be called The chief patterns or pieces of divine power and skill that so Job might be further convinced and more deeply humbled by these visible things of the invisible power of God or might learn how mighty that God is that made them how mighty that God is who rules and over-rules them The one would trouble all at Land and the other all at Sea if God did not binde and bridle them This doubtless or somewhat like this is the general scope of the Lords long discourse about these two famous creatures even to shew how much man is below God seeing he is so much in many things below these beasts or that man who in many things is no match for these creatures cannot possibly be a match for God who made them Thus much in general Vers 15. Behold now Behemoth We have a description of Behemoth six wayes in this context First He is described by his procreating or efficient cause God himself Behold now Behemoth which I made He is my work my workmanship Secondly He is described by his conserving cause or that which is the matter of his nourishment and preservation in the close of the 15th verse He eateth grass like an Ox. And ver 20. Surely the mountains bring him forth food Thirdly He is described by his mighty strength by the strength of his loynes and belly ver 16. by the strength of his tail and genitals ver 17. and by the strength of his bones ver 18. from all which the Lord concludes in the 19th verse which are the words I shall chiefly insist upon his excellency above all other beasts He is the chief of the wayes of God and yet how great and vast soever he is his strength is weakness in comparison of God for as 't is said God is able to tame him and subdue him in the latter end of the 19th verse He that made him can make his sword to approach unto him The former part of this 19th verse heightens all that hath been spoken before concerning the power of Behemoth which is the third thing whereby he is described Fourthly He is described by his harmlessness towards other beasts ver 20. Surely the mountains bring him forth food where all the beasts of the field play As if God had said this is no ravenous beast though a great beast for all the beasts of the field little or great one and the other play about him they do not run away they are not frighted at the sight of him as if they saw a Lion or a Tyger Fifthly He is described by the place of his repose and shelter where he delights to rest himself and take his ease ver 21 22. He lieth under the shady trees under the covert of the reeds and fens the shady trees cover him with their shadow the willows of the brook compass him about Sixthly He is described by his deep
time of Behemoths making I made him the same day with thee for all the beasts of the earth were made upon the sixth day the same day in which man was made Fourthly Which I made with thee that is I made him to be with thee I did not make Behemoth as I made Leviathan to play in the Sea but I made him to be with thee on the Land that thou shouldst behold him and take notice of him or that he should be under thy hand yea not only so but contrary to the nature of wilde beasts to love thy company and to desire converse with thee to be guided by thee and in many things to act with a kind of reason and understanding like thee or as thy self and other men do Fifthly Which I made with thee that is for thee I made him for thy use I made him to serve thee Though he be thus great and vast yet he will be thy humble servant There will be occasion afterwards to shew further how serviceable and useful Elephants are to man Sixthly I made him with thee that is I made him as nigh to thee as any of the unreasonable creatures yea nigher to thee than any of the unreasonable creatures for I have made him excel them all as thou excellest him he is above other irrational creatures as thou art above all irrationals He next to Angels and men is the chief of my wayes The word made may import this also and so it is used 1 Sam. 12.6 The Lord advanced the Hebâ—ew is Made Moses and Aaron The Lord hath so made the Elephant that he hath also advanced him above all the beasts of the field I have set him as near the seat of reason as might be and not be rational In all these respects we may understand the Lord saying to Job concerning Behemoth I made him with thee He is thy fellow-creature and how great soever he is he is my creature I made him the same day that I made thee and I made him to abide in the same place with thee or where thy abode is I made him also for thy service and that he might be a meet servant for thee I have made him almost a partaker of reason with thee so far at least a partaker of reason that he will very obsequiously submit to and follow the conduct of thine and though he be the strongest beast on earth yet thou mayest find him acting more according to thy reason than his own force or strength There is yet another interpretation of these words given by Bochartus which favours his opinion that Behemoth is the Hippopotame or River Horse Whom I have made with thee Tecum vel potius juxta te or rather near thee or hard by thee that is in thy neighbour-hood in a Countrey which borders upon thine As if saith he God had said to Job I need not fetch arguments from far to prove how powerful I am seeing I have them at hand For among the beasts which I made in Nilus which is near thy Countrey Arabia how admirable is the Hippopotame And that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies by or near as well as with he gives many examples Josh 7.2 Judg. 9.6 Judg. 18.3 Judg. 19.11 2 Sam. 6.7 2 Sam. 20.8 which the Reader may peruse and consider Thus the Elephant was made with man But how lives he how feeds he Not like man He eateth grasse as an Oxe From these words also the Authour last mentioned collects an argument for the strengthening of his interpretation The Oxe and Elephant saith he are alike labouring beasts and therefore no wonder if they feed alike or live upon the same kind of food but that the Hippopotame which is an aquatical Animal and abides for the most part in the bottom of Nilus should eat grasse like an Oxe this is strange and matter of wonderment Nor is it for nothing that he is compared to the Oxe whom he resembles not onely in his food but in the bignesse of his body and in the shape of his head and feet whence the Italians call him Bomarin that is the Sea-Oxe Yet these words may very well be applied to the Elephant It being not onely true that his food is grasse but a merciful wonder that it is so For â—â—d this vast creature live upon prey or the spoil of other beasts what havock yea devastation would he make to satisfie his hunger So that these words He eateth grasse as an Oxe may carry this sense As if the Lord had said Though I have made this beast so great and strong yet he is no dangerous no ravenous beast he doth not live by preying upon other beasts by tearing and worrying sheep and Lambs as Lions and Bears and Wolves do this great and mighty creature eats grasse lâ—ke an Oxe Thus God would have Job take notice what way he hath provided for the subsistence of the Elephant He eateth grasse as an Oxe yet not altogether as the Oxe His food is as the food of an Oxe for the matter both eat grasse but he doth not eat in the same manner as an Oxe Why how doth an Oxe eat by licking up the grasse with his tongue into his mouth as he is described Numb 22.4 but the Elephant gathers up the grasse with his trunk and then puts it into his mouth Naturalists give these two reasons why the Elephant cannot eat like the Oxe Ne ore pascatur adminuculo linguae ut boves impedit colli brevitas linguae quoque quae illi animali perexigua est interius posita ita ut eam vix videre possis Decerptam proboscideherbam dentibus quos utrinque quatuor habet commolit Arist l. 2. de Histâ—r Animal c. 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasco First Because of the shortnesse of his Neck Secondly The littlenesse of his Tongue which lies so far within his Mouth that it cannot easily be seen and therefore he crops the grasse with his trunk and putting it into his mouth grindes it with his teeth He eateth grasse like an Oxe He is like the Oxe as to what he feeds upon not as to the way of his feeding So then though the Elephant be so bulky and big-bodied yet by the Lords Ordinaâ—ion he is as harmlesse as a labouring Oxe he will not hurt any beast of the field This phrase Eating like an Oxe is used to set forth the peaceablenesse of his Nature Thus those blessed times are described when the power of the Gospel shall overcome the wrath and enmity which is in the Serpents seed against the seed of the Woman Isa 11.7 The Cow and the Bear shall feed their young ones and the Lion shall eat straw like the Oxe Lions will be quiet that is the spirits of those men who have been like Lions and Bears even they shall eat straw like the Oxe they shall not hurt the Lambs and Sheep of Christs flock and fold
the River how doth it please him We have a saying It is better to fill a mans belly than his eye and it is a truth He that hath a great desire to meat or drink is much pleased to see either And 't is a truth in every thing the sight of that is very pleasing to us which we greatly want and much desire Therefore Solomon gives councel Prov. 23.31 Look not upon the wine when it is red when it giveth his colour in the cup. They that are given to drink are pleased when they see the cup they take it with their eyes or their eyes are taken with it 'T is so in spiritual things also that which we greatly desire and want in spirituals O how pleasant is the sight of it how glad are we when we can take it with our eyes Thus spake David Psal 63.1 2. O my God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty Land where no water is to see thy power and thy glory O that I could but see them I would take them with my eyes as I have seen thee in the Sanctuary As if he had said there I have seen the flowings forth of thy goodness of thy power and glory but now I am in a dry Land O how I long to see thy power and thy glory so as I have seen thee in thy sanctuary He â—peaks to the same purpose Psal 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord. The spiritual sight of God is most sweet in his Ordinances The very outward enjoyment of those who mininister spiâ—iâ—ual things is pleasant Hence that promise Isa 30.20 Thine eyes shall see thy Teachers there is something in that how much more sweet is it to have a spiritual sight of spiritual things The sense of seeing is delightful what then is the grace of seeing The Elephant taketh it with his eyes His nose pierceth through snares That is he thrusteth his nose his trunk into the River and if there be any snares there set and prepared on purpose to entangle him or if any thing be there accidentally which may annoy him he breaks through them all he is so thirsty that a small matter doth not hinder him in drinking he makes way through all impediments that he may take his fill of drink his thirst being urgent drink he will whatever comes of it Hence note That which any creature hath a great desire to he will make his way to it through difficulties and dangers he will break through snares to attain it David had a great desire to the water of Bethlem but there lay an Army between him and the Well yet three men would venture through an Host of enemies to fetch him water If any have a vehement thirst after Gods Word the water of Life they will break through snares for it though Armies lye in the way yet there are three strong men in them an enlightned understanding a rectified will and good affection that will venture to get the water of Bethlem for their instruction and consolation Natural creatures will not stand upon dangerous difficulties to come at that which is much desired by them how much less they who are spiritual So much of this greatest terrestial animal Behemoth and of the Lords power in making and ordering him In the next Chapter the Lord proceeds to humble Job yet more by setting before him the greatest animal in the waters the mighty Leviathan JOB Chap. 41. Vers 1 2 3 4 5 6 7 8 9 10 11. 1. Canst thou draw out Leviathan with an hook or his tongue with a cord which thou lettest down 2. Canst thou put a hook into his nose or bore his jaw thorow with a thorn 3. Will he make many supplications unto thee will he speak soft words unto thee 4. Will he make a covenant with thee wilt thou take him for a servant for ever 5. Wilt thou play with him as with a bird wilt thou binde him for thy maidens 6. Shall the companions make a banquet of him shall they part him among the merchants 7. Canst thou fill his skin with barbed irons or his head with fish-spears 8. Lay thine hand upon him remember the battel do no more 9. Behold the hope of him is in vain shall not one be cast down even at the sight of him 10. None is so fierce that dare stir him up who then is able to stand before me 11. Who hath prevented me that I should repay him whatsoever is under the whole heaven is mine THis whole Chapter gives us a large discourse concerning the greatest the largest living creature that God made in this visible world the Leviathan The whole Chapter may be divided into two general parts First A Narration Secondly A Conclusion In the Narrative part Leviathan is described four wayes First By the bigness and vastness of his body which is implyed in the first and second verses he is a creature so big and bulky that there is no holding him with a cord or line he is too big too boisterous for an Angler to deal with Canst thou draw out Leviathan with an hook or his tongue with a cord which thou lettest down c. vers 1 2. Secondly This Leviathan is described by the stoutness and untractableness of his spirit there is no bringing him to any submission to any service or compliance Will he make many supplications unto thee will he speak soft words unto thee will he make a covenant with thee c. vers 3 4 5. Thirdly He is described by the difficulty and danger if not impossibility of taking or catching him he will hardly be taken any way no not by the most forcible wayes to make either meat or merchandize of him Shall the companions make a banquet of him shall they part him among the merchants Canst thou fill his skin with barbed irons or his head with fish-spears c. vers 6 7 8 9. and in the former part of the 10th verse Thus far Leviathan is described in his greatness in his stoutness in the difficulty and danger of catching him if he can be catched at all Now the Lord having proceeded thus far in the description of or doctrine about Leviathan he makes Use and Application of all that he had said before he comes to the fourth particular and this Application or Use which the Holy Ghost makes of his description thus far given consists in two things First Hence the Lord infers his own irresistibleness and the utter inability of any creature to contend with him in the close of the 10th verse Who then is able to stand before me If none can stand before this creature can any stand before the Creator That 's the first Inference Secondly The Lord makes a further Inference from it
concerning his own self-sufficiency or absolute independency upon any creature either for councel what to do or for assistance in doing it Thus much is clearly affirmed in that question at the beginning of the 11th verse Who hath prevented me that I should repay him As if the Lord had said Let the man come forth that hath contributed any thing to me in any of my works or that hath given any help in the doing them and he shall be well rewarded for his pains Both these Inferences or Uses the Lord confirms by a grand Assertion or Maxime in the close of the 11th verse Whatsoever is under the whole Heaven is mine If all be mine then who can stand before me If all be mine then who hath prevented me that I should repay him This is the Application these the Uses which the Lord himself makes of the doctrine laid down about this creature the Leviathan These Uses close the third part of the description of Leviathan The fourth part of his description contains many particulars concerning his parts power and proportion as also the wonderful effects of his power all which are set down in highest strains of divine rhetorick from the 11th verse to the end of the 32. The second part of the Chapter I call the conclusion and it flows naturally from the whole foregoing discourse in the two last verses of it Vpon earth there is not his like the Lord said concerning Behemoth He is the chief of the wayes of God that is upon earth and here he saith of Leviathan Vpon earth there is not his like no not Behemoth himself he is made without fear he beholdeth all high things he is a King over all the children of pride Thus far concerning the state and parts of the whole Chapter in which the Lord hath this general scope even to humble Job yet more As if he had said That thou O Job maist see and be convinced of thy presumption in pleading with me look upon Leviathan consider whether thou art able to deal with him if not how canst thou deal with me who made him and can both master and destroy him when I will Thus the Lord makes his triumph over creatures mightier in outward force than man to the intent all men may know they shall certainly fall and be utterly confounded if they lift up themselves against God All which will appear further in opening the description of this Leviathan Vers 1. Canst thou draw out Leviathan with an hook For the clearing of these words and towards the clearing of all that follows I shall shew First the signification of this word Leviathan or what it imports Secondly what kind of creature this Leviathan is or is conceived to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Additus adjunctus The word Leviathan is derived from an Hebrew root which signifies added to or joyned together When Leah had brought forth a third son to Jacob she called his name from this word Levi and said Now my Husband will be joyned to me because I have born him three sons Gen. 29.34 And it is supposed that this creature is so called upon a double respect First Because of the fast-joyning or closure of his scales vers 15 16 17. Secondly Because he is so great of body that he appears as if many bodies were joyned and knit together in his And because the Hebrew word for a Dragon is Thannin some have conceived that the last syllable in Leviathan is a contract of that and added to Levijath as implying that in one Leviathan many Dragons were conjoyned But I rather adhere to that learned Author who takes Leviathan to be a simple not a compound word and saith That the last syllable than belongs to the form of the Nown Leviathan sinuosum est animal in pluros spiras volubile Bochart as in Nehushtan c. And he finds the root of the word Leviathan neither in the Hebrew nor in the Syriack but in the Arabick language where it signifies to wind plight or fold together fitly intimating the crooked winding postures and motions of that animal called Leviathan But what is this Leviathan First Most of the Ancients both Greek and Latine turn this Scripture wholly into an Allegory expounding as Behemoth before so here Leviathan wholly of the old enemy of mankind the Devil 'T is true that many things here spoken of Leviathan are applicable to the Devil but to bring all to that sense is doubtless a forcing or straining of the Text. Others who prosecute the Allegory apply it to bad Princes who having great power use it for the oppression and vexation of those that are under their dominion Nor can it be denyed that the King of Babylon was intended by the Prophet under the word Leviathan Isa 27.1 2. as Pharoah King of Egypt is expresly called Tannin or a Sea-Dragon Ezek. 29.3 and Chap. 32.2 Hebraei grandiores omnes pisces sc cetacei generis hac voce significari putant Merl. Secondly Several of the Jewish Writers expound Leviathan not of any particular species or sort of fishes but in general of all great fishes Thirdly The most general and hitherto most received opinion concludes Leviathan to be among all fishes the Whale in particular Fourthly Beza of the former age and in this Bochartus confidently assert that Leviathan is the Crocodile The general reason given for it by them is because what is here spoken of Leviathan is not every way sutable nor agreeable to the Whale and they who expound Leviathan by the Whale are as confident that several things here affirmed of Leviathan are not agreeable to the Crocodile What my own apprehensions are in this matter of difference whether the Whale or the Crocodile be intended by Leviathan I have already declared at the fifteenth vers of the fortieth Chapter where the Lord begins to present Behemoth purposing also in the same continued speech to present Leviathan to the consideration of Job in the liveliest colours and highest expressions of divine eloquence for his yet fuller conviction and humiliation There I say the Reader may find my thoughts about this matter yet in opening the Text I shall touch at most of those particulars which the learned Bochartus takes notice of either as more clearly or as only applicable to the Crocodile leaving the Reader as was there said at his liberty to deteâ—mine his own thoughts where he sees most reason and fairest probability For it must be confessed that there are no small difficulties in making out the common and hitherto most received opinion that Leviathan is the Whale as will appear in our passage through this Chapter and therefore I dare not be very positive much less tenacious in it For though it be an unquestionable truth and to be received and to be as the matter of an historical faith because God hath said it that there is a living creature in the compass of nature exactly answering every particular in the following description
he should not only be salvation to the Jews but also to the ends of the earth or to the Gentiles he no longer said I have laboured in vain but thought himself well rewarded for all his cost and pains for all that he did or suffered to bring about and effect the salvation of man Hope is in vain when we have and get but little expecting much Secondly Hope it much more in vain when we hope for much and get nothing at all As Peter said to Christ Luke 5.5 We have toyled all night and have taken nothing That 's like fishing for Leviathan such hope is utterly in vain Such a vain hope the Church spake of Jerem. 8.15 We looked for peace looking is an act of hope and no good came no good at all that hope is vain when we look for peace and no good no benefit comes And thus the Lord spake of his smiting in vain Jerem. 2.30 In vain have I smitten your Children Why in vain they have received no correction that is they were never a whit the better for it they were not amended by it When God spends his rods upon us and we neither cease to do evil nor learn to do good then he correcteth us in vain And when he sends his word and we receive no good by it no instruction by it then his word is in vain To wash an Aethiopian is the embleam of labour in vain because how much soever you wash him he is not at all the whiter nor is any change wrought in his complexion Thirdly Hope is yet more in vain when we look for good and get hurt instead of good The Prophet complained Jerem. 8.15 not only thus We look for peace and no good came but as it follows for a time of health and behold trouble But what was the time of health which they looked for or what was the health which they looked for at that time There is a two-fold health a health of the body natural and a health of the body politick which consists in prosperity and peace for this health they looked but behold trouble So Jer. 14.19 We looked for peace and there was no good and for a time of healing and behold trouble Thus the Lords Vineyard that is the Church of the Jews disappointed the Lords expectation Isa 5.5 when while he looked for grapes it brought forth wild grapes that is as 't is explained ver 7. Oppression instead of judgment and instead of righteousness a cry This was the quite contrary and this is the worst way of having our hope in vain It is said Job 27.8 What is the hope of the hypocrite though he hath gained when God taketh away his soul Suppose a hypocrite hath gained much in this world yea suppose he hath got or gained all the world yet what is his hope when God taketh away his soul then he will not only find no God but much trouble pain and anguish and wrath and hell for evermore upon him When Christ saith Mat. 16.26 What is a man profited if he shall gain the whole world and lose his own soul His meaning is not only this that he shall have no profit at all but he shall be utterly undone and broke for ever How vain then is the hope of that man yea how vain a man is that who hopes for profit or gain in doing that which endangers the loss of his soul much more that by which his soul is absolutely and for ever lost Thus hope is in vain First when we hope for much and get little Secondly when we hope for much and get nothing Thirdly when we hope for good and get hurt Now in these two latter senses we are to take the meaning of God here A man may hope by use of means to catch Leviathan yet he gets nothing yea probably loseth much or gets much hurt Behold the hâ—pe of him is in vain Hence note First It is hope of gain that usually puts men upon action The Lord supposeth that they who undertake the taking of Leviathan hope to gain much by taking him 'T is hope of attaining that encourageth to doing No man would be stirring much less bestir himself about any business were it not for hope of getting And as it is hope of attaining that puts upon doing so it is hope of attaining that puts us upon suffering Who would suffer for Jesus Christ if he had not a hope of attaining somewhat better than he can lose by his sufferings therefore Jesus Christ hath set that hope before us To suffer rightly for Jesus Christ is so honourable that we should suffer willingly though we get nothing by it yet he hath set a reward before us a crown by his Cross he hath assured us all our losses even our loss of life for his sake shall turn to our gain and profit Hope of attaining is the motive to every undertaking No wise man will meddle with doing that which is either impossible to be done or altogether unprofitable when it is done Were it not for hope the heart would faint First in labouring Secondly in suffering Thirdly in waiting Hope is like a Helmet upon the head when we are in danger of blows 2 Thes 5.8 and like an Anchor both sure and stedfast when we are in storms Heb. 6.19 Secondly The Lord having said before Remember the battel and do no more adds The hope of him is in vain Hence note It is a vain thing to go about that which we see no ground of hope to have success in to do good upon or to get any good by As the Apostle exhorts us To be stedfast and unmoveable alwayes abounding in the work of the Lord forasmuch as we know true believers do know and all men should know that our labour is not in vain in the Lord so we have ground enough to dehort all men from those works which we know or may know will be in vain And if so Then First How vain a thing is it for any man to sin Is there any thing to be gotten by sin I may well say to sinners as the Lord saith to Job in the latter end of the 8th verse Do no more sin no more your hope is in vain that think to gain by sin that hope to make your selves rich great or happy by sin Do no more your hope is in vain The Apostle puts the question Rom. 6.21 What fruit had you then in those things whereof ye are now ashamed Have you got any benefit by them have you got any thing worth the getting All that is gained by sin will turn to loss at last Samuel charged the Israelites upon this account 1 Sam. 12.21 Turn ye not aside that is do not sin do not turn from the Law of the Lord do not depart from God why for then should you go after vain things which cannot profit nor deliver for they are vain If you turn aside from the wayes of God to by-wayes from the truths of
Earth alone The Lord can begin and finish how and when he pleaseth He is a rock and his work is perfect As in spirituals he is the Author and finisher of our faith Heb. 12.2 so in temporals he is the Author and finisher of all our comforts deliverances and salvations When we have no help at all in our selves nor in any creature there is enough to be had in God Hosea 14.3 With thee the fatherless find mercy that is they find mercy with thee and if mercy then help who are as helpless as a fatherless child they especially who look upon themselves as fatherless what help and strength what fathers or friends soever they have in this world if God be not their help and strength their friend and father When we are convinced that only God can help us when we have other helps then God alone will help us though we have no other helpers as he promised Judah Hosea 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God and will not save them by bow nor by sword nor by battel by horses nor by horse-men As if the Lord had said I will do all for Judah my self alone though I could have others to do it by It is seldome that God hath as School-men speak an immediate attingence upon any effect he commonly useth instruments yet he sometimes hath and hath as often as himself pleaseth As our mercies are alwayes of grace only so sometimes they are wrought out by the power of God only And what power soever is seen working at them 't is his power that doth the work his wheel is in every wheel Sixthly What cause have we to magnifie the free grace and mighty power of God He is able to do for us though all oppose him and he is willing to do for us though none nor we our selves prevent him Such is the power of God that he can overcome all opposition in others against what he hath a mind to do for us and such is the freeness of his grace that it over-passeth or rather passeth by all those indispositions in us which might cause him to forbear doing or have no mind to do any thing for us Seventhly If none have prevented the Lord if all the good we have and all that we shall have floweth freely to us then we should be very thankful to God for every good we have received very full of purposes to praise him for whatever we shall further receive This Inference the Apostle makes in the last words of Rom. 11. Of him and through him and to him are all things to whom be glory for ever Amen Let us never be found sacrificing to our own net nor burning incense to our own drag as if by them our portion in spirituals or temporals were fat and our meat plenteous Let us put praise far from our selves and say with the Psalmist Not unto us not unto us but to thy name O Lord be praise and glory Lastly Let us be very humble The Lord puts this question to Job to humble him it was shewed in the beginning of the Chapter that the design of God in presenting this vast creature Leviathan to the view or consideration of Job was to humble him for seeing the Lord hath made all things and can do all things of himself and doth them for himself let us lye in the dust before him let us take heed of pride high thoughts and boasting words in any thing we have and are let us say as the Apostle Rom. 3.27 Where is boasting where is pride he answers It is excluded But by what Law why cannot boasting come in is it kept out by the Law of works by any thing that we have done No boasting would never be shut out if we could do any thing of our selves therefore saith he this comes to pass by the Law of faith by casting our selves wholly upon God both as to our justification and salvation That God doth all things of himself should render us nothing in our selves Who hath prevented me that I should repay him The Lord having made these uses of what he had said concerning Leviathan proceeds to a general assertion as was said in the close of this 11th verse Whatsoever is under the whole heaven is mine Possum illi amplam mercedem si velim reddereddere cum omnia quae sub coelo uspiâ—â— gentium sunt mea sint meum est aurum These words are interpreted by several of the Jewish writers in connexion with what went before thus Who hath prevented me and I will repay him As if the Lord had said Do not think that I have not enough by me to repay you for your counsel and assistance if you dare say I have had any from you for Whatsoever is under the whole heaven is mine That 's a good sense shewing the Lords sufficiency to make good his offer Some make great promises of what they will do when they have not wherewithal to do it Yet rather Secondly We may expound this assertion as carrying on the former Argument or further to prove that no man can prevent the Lord seeing all is his already Whatsoever is under the whole heaven is mine saith he The creatures are all mine I challenge all I lay claim to all whether therefore I give to one or take from another no man hath reason to question me or to ask of me a reason why I did or do so for all is my own And when the Lord saith Whatsoever is under the whole heaven is mine his mean-is not only that all under heaven but that heaven it self and all that is in heaven is his also The Lords Estate or Right is not confined to the things which are under the heaven So that when he saith Whatsoever is under the whole heaven is mine he saith in effect all is mine Thus Moses expoundeth this assertion Deut. 10.14 Behold the heaven and the heaven of heavens is the Lords thy God the earth also with all that therein is The reason why the Lord speaks here only of this estate under heaven is because he was discoursing with Job of this inferiour world and the furniture of it and it was enough for him to understand as to the present debate that all under heaven was the Lords but in truth not only is the Earth the Sea the Air with all their fulness and furniture the Lords but the Heaven and the Heaven of Heavens is the Lords with all their beauty and glory Hence note The Lord is the great proprietour of all things in this world Whatsoever is under the whole heaven is the Lords or all is the Lords First by creation he hath given all things their being Secondly all is the Lords by preservation he keepeth all things in their being Jesus Christ upholds all things by the word of his power Heb. 1.3 that is by his powerful word The same commanding word which gave all
things their being in the beginning hath hitherto preserved their being and will to the end And not only so but Thirdly all things are his in possession the Lord hath all in his hand In whose hand soever the things of the world are they are all in the Lords hand As Abraham said in his Treaty with the King of Sodom Gen. 14.22 I have lift up my hands to the most high God the possessor of heaven and of earth Psal 24.1 The earth is the Lords and the fulness thereof the world and they that dwell therein that is they are all at his dispose And again The world is mine and the fulness thereof saith the Lord himself Psal 50.12 and therefore if I were hungry that is if I needed any thing I would not tell thee that is complain to thee or go a begging to thee who art but a beggar I can help my self and take what and where I will There is a fourth title by which all things under heaven are the Lords even by Redemption The Lord hath restored the whole world to a kind of new life by the death of his Son Jesus Christ is the Saviour of all men especially of them which believe 1 Tim. 4.10 All have some benefit by redemption and so whatsoever is under the whole heaven the whole Systome of heaven and earth is the Lords by redemption though the specialty of redemption be theirs only and intended to them only who believe who as they have a peculiar portion a Benjamins Mess in the grace of redemption so the Lord calleth them his peculiars Exod. 19.5 Ye shall be a peculiar treasure unto me above all people for all the earth is mine And they are called the Lords portion Deut. 32.9 The Lords portion is his people Jacob is the lot of his inheritance Thus as all under the whole heaven is the Lords so all is his by a fourfold title by the titles of creation and sustentation and possession and redemption All things visible and invisible have been created are sustained and possessed by him as their great Lord and all things visible have been redeemed by him from present perishing and a world of them in this world that they should never perish but have everlasting life John 3.16 From this general Assertion That whatsoever is under the whole heaven is the Lords take these following Inferences First Then the Devil is a lyar a great lyar for Mat. 4. in his last assault against Christ he boasted that he would give him all the Kingdoms of the earth and the glory of them whereas the truth is he hath not a shoe latchet at his dispose While the Devil saith all is mine the truth is nothing is his but a lye of that he is the father As he hath not given a being to the least worm so he cannot dispose of the least worm he is not worth a straw for all is the Lords Secondly Hence we learn That there is a lying spirit in most of the children of men even in all them who look upon any thing they have as their own There is a sense in which we have a right to and a propriety in what we have and may call it ours but that spirit which moves in most of the children of men is a lying spirit when they say this and that is their own David Psal 12.4 brings in the wicked saying With our tongue will we prevail our lips are our own who is Lord over us What have not we who have so many Lordships the Lordship of our selves the Lordship of that little piece of our selves our lips But were not their lips their own not in the sense they spake it as if they were accountable to none for them for their next word was Who is Lord over us Thus most do they look upon their lips and all the members of their body as their own but what saith the Apostle 1 Cor. 6.20 Glorifie God in your body and in your spirit which are Gods And vers 19. Ye are not your own Your body is not your own but it is the Lords then much less are the things that you have your own your Land is not your own nor your cattel your own the beasts of the earth are not your own nor the fishes of the Sea your own nor is a hair of your head your own nor a pin upon your sleeve they are all the Lords Is it not then a lying spirit which possesseth very many among the children of men who look upon themselves and what they have as their own Their houses and lands are their own their gold and silver are their own who is Lord over them or theirs O let such remember that themselves their houses and lands their gold and silver are the Lords and that the Lord saith expressly The silver is mine and the gold is mine Hag. 2.8 Thirdly If all be the Lords then the Lord is able to supply the wants of all who wait upon him and to supply them plentifully The Lord supplieth the wants of all creatures The Lord keepeth a great house he feedeth all that he hath made he provideth food for Leviathan he satisfieth every living thing Psal 145 16. and Psal 115.16 The heaven even the heavens are the Lords but the earth hath he given to the children of men that is whatsoever of the earth the children of men that is men in common or mankind have the Lord hath given it to them and seing his own children have need of it surely he will not deny it them The Lord I say hath given the earth to the children of men and if the Lord hath bestowed the earth on men as men then much more hath he the earth to bestow upon his own children Christ in his Sermon upon the mount Mat. 6.32 assureth them of it Your heavenly father knoweth that ye have need of these things Food and cloathing is in your fathers hand your father is rich he is rich indeed and therefore he can supply your wants If children do but remember that their father hath such and such lands and houses they think they shall be well provided for how much more may a godly man say my father hath a great deal of land the whole earth is his and therefore I shall be provided for The Apostle improves this position twice 1 Cor. 10. First to makâ— use of our liberty in eating whatsoever is fold in the shambles asking no question for conscience sake for saith he the earth is the Lords and the fullness thereof vers 26. He makes use of it Secondly to perswade us not to abuse our liberty ver 28. But if any man say unto you this is offered in sacrifice unto idols eat not for his sake that shewed it do not offend him and for conscience sake do not offend thy self The earth is the Lords and the fullness thereof As if he had said why shouldst thou trouble thy self or others by eating such meat seing there is enough
his people had given to the Lord. Tenthly Is all the Lords then use all as the Lords and not as your own Remember you are but Stewards God hath a title paramount to all you have do not use what is yours as your own but as the Lords you are but Stewards of the things you have in this world The Lord rebuked Israel Hos 2.8 9. for useing their riches their corn and wine otherwise than he had appointed they did not use them as Stewards they used all as Lords not as the Lords They thought it was their gold and their silver and their wine and their oil their wool their flax and they bestowed all upon an idol and prepared all for Baal See what the Lord saith in the next verse Therefore will I return and take away my corn in the time thereof and my wine in the season thereof and will recover my wool and my flax All these are mine and you use them as your own and bestow them upon Baal Thus men bestow their gold and silver upon their lusts upon their pride and intemperance upon their revenge and uncleanness yea to adorn their idols take heed of applying your possessions to wrong uses God is the Lord of all and he will have an account of Lords as they have of their Stewards what they have done with all for they are but Stewards In the Eleventh place Then the Lord may give and take of all that is under heaven when he pleaseth and how he pleaseth to whom he pleaseth and from whom he pleaseth May not he do what he will with his own Mat. 20.15 If he gives to one he giveth but his own and if he takes from another he taketh but his own if he gives another much and you but a little you must be quiet and submit he giveth but his own If he give much of this worlds good to evil men if he adorn and beautifie them with all outward blessings who hath any thing to say against it what though men measuring things by their own reason see no reason yet let them know what he bestoweth is of his own not of any mans possession and if he bestow great things upon the unworthy he doth no wrong to those that are worthy much less to those who are as unworthy as they The benefits he bestows upon any are no wrong to others Upon this ground the Lord commanded the Nations quietly to submit to Nebuchadnezzar King of Babilon Jer. 27.4 5 6. Thus shall ye say to your Masters The Word was given by Jeremiah from the Lord to the Messengers of several Princes I have made the earth the man and the beast that are upon the ground by my out-stretched arm and by my great power and have given it unto whomsoever it seems meet unto me And now I have given all these lands into the hand of Nebuchadnezzar c. And the beasts of the field have I also given to serve him and all Nations shall serve him c. Thus if the Lord gives he giveth his own and if he takes all away from any it is but his own thus Job quieted his spirit at first The Lord hath given and the Lord hath taken blessed be the name of the Lord. In the Twelfth place If all be the Lords under the whole heaven then be sure you pay your Land-lord your rent Shall we live in the Lords house and use the Lords land and not pay him his rent let us pay the Lord his rent for we are all Tennants and Tennants at Will Pay him his rent you will say what is that It is the rent of praise and obedience the Lord hath a service due to him for all In the Thirteenth place Let all the godly rejoyce All that is under the whole heaven is Gods it is in the hand of their friend and father all their enemies are in the hand of the Lord their tongues are the Lords and their power is the Lords and all they have is in the hand of the Lord and therefore no wonder if David concluded Psal 144.15 Happy are the people that are in such a case yea happy is that people whose God is the Lord for they have him who is Lord of all of all under the whole heaven Lastly If all be the Lords under the whole heaven then let us above all things labour to assure an interest in the Lord. To be able to say the Lord is our God is the surest way to a worldly estate if we have him who hath all we have all as one said If God be mine then all is mine 'T is the happiness of all the people of God that God is theirs This God is our God we have waited for him The Lord who is our God is the God of salvation Believers appropriate God to themselves they do not stand talking of gold and of silver of houses and lands but say they God is our God Keep close to God in Christ and he will keep you You cannot but have enough when you have God who hath all things under heaven yea and all things in heaven JOB Chap. 41. Vers 12 13 14 15 16 17. 12. I will not conceal his parts nor his power nor his comely proportion 13. Who can discover the face of his garment or who can come to him with his double bridle 14. Who can open the doors of his face his teeth are terrible round about 15. His scales are his pride shut up together â—s with a close seal 16. One is so near to another that no air can come between them 17. They are joyned one to another they stick together that they cannot be sundred THe Lord having spoken both of the quantity or greatness and of the quality or stoutness of Leviathan having also made application of both in the former part of the Chapter he now proceeds to a more particular description of him Vers 22. I will not conceal his parts nor his power nor his comely proportion We have here God speaking I saith the Lord will not conceal his parts There is a two-fold opinion about the connection or dependance of this verse Some joyn it with the former the eleventh verse Who hath prevented me that I should repay him whatsoever is under the whole heaven is mine Now in case any one should stand forth with that boldness as to tell the Lord he had prevented him he had been a fore-hand with God Well saith the Lord Si quis me ante vertere aut superior me esse posset ejus laudes utique celebrarem Merc. if any will undertake this if any man dares affirm that he hath prevented me I will not conceal his parts nor his power nor his comely proportion I will do him no wrong I will not shadow nor obscure his worth I will set him forth in his fairest colours or paint him to the life in all that he is in all that he can say or do or shew himself to be in such a contest with
me or in his undertaking me about this matter And when that 's done I shall easily and quickly convince him or make him both see and confess that he is a poor weakling that he is nothing or if any thing vile compared with me For if I do but oppose to him the parts powers and comliness of Leviathan he will find himself over-matched Thus I say some conceive the Lord referreth to the former words as promising to him right that should accept the challenge there made and say that he had prevented God or had been aforehand with him Alii non tacerem mendacia ita sumitur ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim cap. 11.3 Merc. Others give it thus if any man shall venture to answer my challenge I will not conceal his lies so the word by us translated parts is rendred Chap. 11.3 nor his boasting words not the rhetorical ornaments nor the comely proportion of his speech in pleading and arguing with me all which will be found upon trial to be but lies vain flourishes and mear sophistical fallacies But I rather take this verse as a general Preface to that which the Lord intended further to say in the description of this mighty creature Leviathan As if he had said O Job that thou mayst be yet more fully convinced how unable thou art to deal with this mighty fish and mayst therein see yet more clearly how unable thou art to stand before my power who have given both being and power to this creature I shall go on to give thee a more lively picture a more particular narrative a fuller character of him and as it were anatomize this sea monster in all his parts powers and proportions So then in this context and forward to the end of the 32d verse we have the fourth part of the description of Leviathan even by the distinct parts of his body together with the wonderful powers effects and operations that appear in them as acted by that courage stoutness and greatness of spirit with which God have clothed him I will not conceal his parts The Hebrew is I will not be silent about his parts And when the Lord saith I will not conceal nor be silent his meaning is I will fully Meiosis celebrarem ejus membra Drus largely and evidently declare the parts the power and the comely proportion of Leviathan I will view as it were all that is most observable in and about him I will do it exactly not slightly or perfunctorily but like an Oratour declare all his excellencies I will not let slip nor omit any thing that is material or conducible to his commendation So that when the Lord saith I will not conceal he intends much more than he expresseth As the Prophet also did Isa 62.1 when he said For Zions sake will I not hold my peace meaning that he would pour out his heart and make a loud cry in prayers and supplications for Zions sake That 's the import of his words I will not hold my peace As also of those vers 6. Ye that make mention of the Lord or ye that are the Lords remembrancers in the concerns of Zion keep not silence The meaning is speak much for Zion A man doth not keep silence nor hold his peace who speaketh only a word or two But the Lords remembrancers must speak to the full much and often they must urge him with many arguments and plead hard till he bring forth salvation in Zion I urge this Scripture as parallel to the Text in hand where the Lord saith I will not conceal when his purpose was to speak copiously and largely And here the Lord setteth down three things concerning Leviathan which he will not conceal First His parts Secondly His power Thirdly His comely proportion To these three heads all that can be said of Leviathan is reducible I will not conceal his parts or members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This creature is made up of several heterogeneal parts or members The word rendred parts properly signifieth the bar or bolt of a door as also the boughs of a tree There is a great elegancy in that metaphor because the members of the body in any creature are as so many boughs shot out from the stock of a tree I will not conceal his parts But what are the parts which the Lord mentions or would not conceal I answer The word parts in our language and common speech signifieth the inward abilities and faculties of any man We say such a one is a man of excellent parts or he hath good parts that is he is a wise man an understanding man a well-spoken man But here in this place the word parts notes only the limbs members and organs of the body or the several pieces of the whole compages or frame of the body Of these parts the Lord speaketh in the following part of the Chapter And he speaketh First Of his skin ver 13. Secondly Of his jaws and teeth ver 14. Thirdly Of his scales ver 1◠16 17. Fourthly Of his nostrils eyes and mouth ver 18 19 20 21. Fifthly Of his neck ver 22. Sixthly Of his flesh all over ver 23. Seventhly Of his heart ver 24. All these if not more particular parts the Lord mentions in this Chapter and therefore he might well say I will not conceal his parts Nor his power Parts are one thing and power is another There may be great bodily parts where there is but little power That which maketh parts excellent is when they are full of power or when outward parts are accompanied with inward parts which are the accomplishments of them I will not conceal his power Notum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prore sumatur Drus The Hebrew is The word or matter of his power Master Broughton renders I will not conceal the speech of strength that is the matter of his strength The Hebrew word signifies not only a word but matter or thing I will not conceal the things of his power These powers are expressed afterwards First In his nostrils By his neefings a light doth shine in the former part of the 18th verse Secondly In his eyes They are like the eye-lids of the morning in the latter part of the 18th verse Thirdly In his mouth Out of his mouth go burning lamps and sparks of fire leap out ver 19. Heat riseth out of the vital power of any creature Leviathans heat is so great that it is called fire and from thence smoke goeth out of his nostrils as out of a seething-pot or cauldron ver 20. yea his breath kindleth coals and a flame goeth out of his mouth ver 21. All these expressions shew the mighty heat within him Fourthly In his neck ver 22. In his neck remaineth strength He hath not only a neck but a strong neck Fifthly In his heart ver 24. His heart is as firm as a stone yea as hard as a piece of the nether mill-stone Sixthly Such is his power
that he is terrible to others v. 25. When he raiseth up himself the mighty are afraid Yea Seventhly Such is his power That nothing can annoy him the sword of him that layeth at him cannot hold the spear the dart nor the habergeon ver 26. And Lastly Such is his power That he maketh the deep to boil like a pot he maketh the sea like a pot of ointment He maketh a path to shine after him one would think the deep to be hoary ver 31 32. Thus the Lord describes not only the parts but the power of Leviathan And in the Hebrew the word is plural powers which intimates the greatness of his power or that he is powerful in every part each part being full of power There is a two-fold power First of strength Secondly of authority Leviathan hath no power of authority though he be called a King over all the children of pride But he hath a mighty power of strength That 's here intended I will not conceal his parts nor his power Nor his comely proportion Or the grace of his disposition Non tacebo gratiam dispositionis ejus i. e. dicam quam concinnè membra ejus composita sunt That 's the emphasis of the Hebrew There is a two-fold disposition First Of the mind which we commonly call a mans disposition Secondly Of the body which consists in the right placing of the parts their symetry order and proportion Hence we translate fully His comely proportion Master Broughton renders it The grace of his frame that is the due composition and feature of all the members of his body Some expound these words Ironically Ironicè dictum cum enim horrifica sit immanissimi monstri dispositio conformatio totius corporis nihil in illo gratiae venustatis esse potest Cajetan As if when the Lord saith I will not conceal his comely proportion his meaning were his monstruous uncomliness But by their leave how great or vast soever any creature is there may be a comeliness and proportion or a due disposition of the members of his body as well as of a lesser or little one There are three things which make up the compleat natural comeliness of a creature First Distinction of members there must be parts Secondly Strength for the exercise of the parts Thirdly A due proportion of the parts one towards another that 's it which we properly call feature There may be beauty but no comeliness without a due disposition or proportion of parts and where there is a due proportion of parts there is comeliness how great soever any creature is All these concur in Leviathan First parts Secondly power Thirdly proportion and therefore he is though a Monster for bigness yet a comely creature I will not conceal his parts nor his power nor his comely proportion Hence observe First God hath bestowed excellent parts power and proportion upon all his creatures eminently upon some of them Whatsoever the Lord made he made it as 't is said in number weight and measure that is exactly The fowls of the Air the beasts and creeping things of the Earth the fishes of the Sea all of them according to their kind have excellent parts power and comeliness of proportion David speaking this in general brings it down to the particular under hand Psal 104.24 O Lord how manifold are thy works that is the works of Creation in wisdom hast thou made them all all of them even to the very Fly are wisely made in wisdome hast thou made them all the earth is full of thy riches vers 15. So is this great and wide Sea wherein are things creeping innumerable both small and great beasts there go the Ships there is that Leviathan whom thou hast made to play therein Leviathan is made in wisdom or wisely made the wisdom as well as the power of the great God is visible in the making and composure of him Secondly Observe God is pleased to set forth and in setting forth the particular excellencies of natural creatures I will not saith the Lord conceal his parts c. God who is without parts is seen in the parts of every creature and therefore he hath not concealed their parts Men do not light a candle saith Christ Mat. 5.15 and put it under a bushel but on a candlestick God hath lighted a candle for us to see himself by in making the parts of every creature and he hath put that light on as many candlesticks as he hath made discourses or discoveries of them in any part of the Scriptures and that he hath done eminently in the latter part of this Book of Job Now if God be thus pleased in declaring the parts of natural creatures How much more is he pleased in declaring the parts and excellencies or those most excellent and amiable parts of the new creature That is the excellencies of man in his inner man David saith Psal 147.10 11. He delighteth not in the strength of the horse he taketh not pleasure in the legs of a man The Lord taketh pleasure in them that fear him in those that hope in his mercy and with them he is much taken He is infinitely more pleased in speaking of their parts and powers and comely proportion than in those of Leviathan or of any the most comely and beautiful creature in the world Jesus Christ could not conceal the parts the power not the comely proportion of his Spouse that is of his Church Cant. 4.1 2 3 4. Behold thou art fair my love behold thou art fair thou hast doves eyes within thy locks thy hair is as a flock of goats that appear from mount Gilead thy teeth are like a flock of sheep that are even shorn c. Thy lips are like a thread of scarlet thy speech is comely thy temples are like a piece of a pomegranate within thy locks thy neck is like the tower of David thy breasts are like two young roes that are twins which feed among the Lillies Thus Jesus Christ you see was so far from concealing that he gave his divine rhetorick full scope to depaint all the lineaments parts powers and comely proportion of his Spouse the Church Jesus Christ was so ravisht with the beauty which himself had put upon the Church that like an amorous wooer he could not if I may so speak contain himself from crying up her comely proportion The rarest bodily beauty takes the heart and affects the eye of Christ no more than the gastly appearance of a rotting carcase unless he see spiritual beauty there too and where he sees that he is highly pleased though the body where such a soul lodges hath an appearance as little attractive or desirable as that of a rotting carcase Thirdly Consider the reason why the Lord insists so much in declaring the parts and powers of Leviathan the reason was that God might declare his own power it was not for Leviathans sake that God declared his parts c. but that he
might declare himself in Leviathan Hence note The parts powers and comely proportions of the creature clearly evidence the excellencies of God The Lord chiefly proclaimed his own name when he proclaimed the name of Leviathan Rom. 1.20 The invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead The unseen God hath made all things that he may be seen in them When he makes a Comment upon his own works why is it but that he may make a Comment upon himself and expound his own glory in them And as the excellencies of the Lord are seen in the works of creation so in the works of providence and he hath therefore made so many declarations of them to us that his power wisdom and justice may shine through them to us Psal 75.1 That thy name is neer thy wondrous works declare And he said to Pharaoh Exod. 9.16 For this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth All that the Lord doth to or in the creature is to get himself a name and a glory therefore let us give God the glory of his power wisdom and goodness in all his works Negare Pagaganus Christum potest negare Deum omnipotentem non potest August ser 139. de Temp. It was the saying of one of the Ancients A Pagan may deny that there is a Christ but a Pagan cannot deny Almighty God A Pagan may deny Christ for that 's meerly matter of faith but sense will lead a Pagan to believe there is a God or some omnipotent power that hath wrought all these things If we see a stream that assures us there is a Spring or Fountain if we see a goodly Palace built that assures us it had a builder a maker And if the stream be full what is the fountain If the Palace built be great and magnificent how great how magnificent was the builder Every house as the Author to the Hebrews said upon another occasion Chap. 3.4 is builded by some man but he that built all things is God Fourthly Seeing the Lord is pleased to read such a natural Phylosophy Lecture upon this creature we may take this Observation from it God would have man know the parts and powers of the creatures Why doth the Lord in this book speak at large of them and of their powers but that we may take notice of them and understand them or that we should search and study them What the Psalmist speaks concerning the works of providence is true of the Lords works in nature Psal 111.2 The works of the Lord are great And vers 4. He hath made his wonderful works to be remembred that is that they should be spoken of and memoriz'd And therefore having said at the beginning of the second verse The works of the Lord are great he adds in the close of it Sought out of all them that have pleasure therein His work is honourable and glorious c. The works of God are to be searched to the bottom though their bottom cannot be found by all those that have pleasure and delight either in God or in his works and they therefore search them out also because they encrease and better their knowledge of God the Creator by encreasing and bettering their knowledge about the creature From the whole verse we may infer First If God will not conceal the parts the power and comliness of his creatures then let not us conceal the power the glory and the excellency of God Yea let us with heart and tongue declare the glorious perfections of God how holy how just how wise how merciful how patient and long-suffering a God he is When God makes the creature known to us he would much more have us know himself and make him known Davids heart was set upon this duty Psal 9.14 Thou hast lifted me up from the gates of death that I may shew forth all thy praise in the gates of the daughter of Sion As if he had said This O Lord was thy design in lifting me up from the gates of death that is from deadly dangers or killing diseases that I might declare thy praise in Sions gates or that I might declare how praise-worthy thou art to all who come into the gates of Sion And again Psal 118.17 I shall not die but live and declare the works of the Lord. In the 40th Psalm which is a Prophecy of Christ he speaks in the words of the Text vers 10. I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy loving kindness and thy truth from the great congregation As the Lord saith here concerning Leviathan I will not conceal his parts so saith the Prophet I will not conceal his loving kindness and truth c. Which as it is most true of Christ whose work it was to do so as also the end of all his works so it sheweth what we ought to do and what should be the end of all our works not to conceal the righteousness and goodness of God but declare them in the great congregation And as Christ declared the glory of the Father so should we the glory of Christ We read the Church engaged in this As I shewed before Christ could not conceal the parts of the Church so the Church could not conceal the parts of Christ Cant. 5.9 There the question is put to the Church What is thy beloved more than another beloved that thou dost thus charge us The Church being asked this question will not conceal the parts nor the power nor the comely proportion of Christ her Beloved but gives a copious Narrative of his gracious excellencies vers 10. My Beloved is white and ruddy the chiefest among ten thousand his head is as most fine gold his locks are bushy and black as a Raven his eyes are as the eyes of Doves by the rivers of waters washed with milk and fitly set his cheeks are as a bed of spices as sweet flowers his lips like Lillies dropping sweet smelling myrrh his hands are as gold rings set with Beryle his belly is as bright Ivory overlaid with Saphyres his legs are as pillars of marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars his mouth is sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Jerusalem Thus as Christ concealed not the parts of the Church so the Church concealed not the parts the power and comely proportion of Christ And did we more consider who Christ is and what he is both in himself and unto us we should be more both in admiring within our selves and in reporting to others his parts his power and comely proportion Secondly If God hath not concealed the knowledge of his creatures from us if
of counsel Great dangers even unhinge our reason and put it out of place The Disciples of Christ in a storm Mat. 8.25 were not only like men at their wits end but almost at their faiths end too crying out Lord save us we perish if thou help us not we are all undone And he said why are ye fearful O ye of little faith There is nothing but faith can keep down the prevailings of fear in great or prevailing dangers breakings and when once we are at our faiths end in a time of extremity we shall soon be at our wits end also yea even quite out of our wits A faithless man is no match for little fears he that hath but a little faith or is a man of little faith may soon be over-matcht with great ones As perfect love either the actings of our perfect love to God or the evidence and apprehensions of the perfect love of God to us casteth out fear 1 Joh. 4.18 that is all that fear which hath torment in it so also doth perfect faith in God that is a strong a well-foundation'd and a well and high-built faith 'T is either for want of faith or for some want in faith that mighty men by reason of breakings are not only afraid but wander as uncertain of their way That 's the first reading Secondly We say They purifie themselves What 's that there are two interpretations of this translation First Some interpret it of a bodily distemper Quando mare fluctibus intumescit nausea â—boritur qui sunt in navi fere vomuâ—â— stomachum purguntes Drus Alvum solvit Bez. Rab. Levi. coming upon the mighty by reason of their fear In storms at sea passengers purge their stomacks usually by vomiting and sometimes by stool Thus I say some expound this Text that through extreamity of fear they are surprised with a suddein loosness The Prophet speaking of a dreadful day saith Ezek. 7.17 All knees shall be feeble we put in the Margin All knees shall go into the water the meaning is as all interpreters give it they shall not be able to hold there water And as some upon a suddain assault of fear cannot hold their water so neither can others their ordure The reason of it is plain in nature fear making a great dissipation of spirits weakens the retentive faculty Some look upon this as a sense too low and mean for the intendment of this place though in it self a truth And therefore 't is enough to mention it nor ought it to be left unmentioned seeing it may humble us to consider unto what pitiful exigents mighty ones may be brought when surprised with dangers But Secondly I conceive and upon that I shall insist these words Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piet Hiphtael expiationem à peccato importat unde vertitur expiabunt se seu paenitentiam agent remissionem à Deo petent praesenti mortis discrimino teriti Scult They purifie themselves are rather to be taken morally that is mighty men when they see themselves in such danger mighty Leviathan raising himself breaking all before him what do they they purifie themselves that is they betake themselves to prayer and repentance and then they will purifie themselves in all hast by confessing and vowing to put away their sins then they will in all hast make their peace with God this is a good interpretation And the word which we translate here to purifie is applied to this spiritual purifying by confessing of sin and tuâ—ning to God and promises of amendment Psalm 51.7 Purge or purifie me with hysop and I shall be clean only there 't is Gods act here mans But as God doth purge us by pardon so we may be said to purge our selves by repentance and earnest suing to God for pardon And how usual is it even with bad men when they are in great danger when they see nothing but death before them then to fall a praying and repenting then to confess their sins and promise amendment or to become new men Thus by reason of breakings when all is ready to be broken loft and spoiled they purifie themselves Hence Observe In great dangers which threaten present death or undoing at least even common men will confess their sins and make great shews or semblances of repentance When the mighty are afraid when they are in trouble and misery then they cry to God for mercy and cry out upon their sins as the procuring cause of their miseries and troubles How good how godly will they be for a fit and it may work further in a day of evil It is said of the Marriners in a storm Psal 107.28 Then they cry unto the Lord in their distresses Even such Marriners as seldom think of God nor pray to him in a calm being in a storm fall a praying they purifie thomselves Now they are for repentance now they will cast their sins over-board seing themselves almost swallowed up by the raging sea Thus Jon. 1.4 5. When the Lord sent out a great wind into the sea and there was a mighty tempest in the sea so that the ship was like to be broken Then the Marriners were afraid that was the first effect which the tempest wrought in them and what was the next that was a fit of devotion They cryed every man to his God Now they purified themselves by repentance and prayer Were not these Marriners grown very good when beset with evil Thus many pray repent make lamentations over their sins take up resolutions against their sins in a storm then or thus even carnal ignorant common men will purifie themselves in times of great danger We say well true repentances is never too late but late repentance is seldome true We may say also Repentance in a storm is good but repentance in a storm it not always good real dangers may produce but false feniged and forced repentance And they who repent only when they are in or because they are in a storm were never good as yet nor will they continue in that goodness which then they make shew of As a godly man purifies himself when he sees a storm so he purifies himself in a calm too or when he is in greatest safety And if we do not purifie our selves in a calm as well as in a storm our repentance is but the repentance of Heathen Marriners Be in a calm what you are in a storm be when you see Lambs what you were when you see or saw Leviathans Secondly Observe It is a duty to repent when we see great dangers or as the Text speaks great breakings To be sure we ought to repent in a time of trouble We are to repent at all times but then most Be careful you leave not that work undone at any time but do it very carefully at such a time It is said of those that were scorched with great heat Revel 16.9 they blasphemod the Name of God which hath power over
therefore Job was specially to beware of this lest the Devil who desired to tempt him should prevail upon him by suggesting proud and high thoughts of himself and so make him a subject of his own kingdom for he is that mystical Leviathan who kings it to purpose over the children of pride As if the Lord had said to Job Lay down all thoughts and words which have any savour or tincture of pride Wilt thou be proud of this or that or any thing know that in his kind I have given more to Leviathan to be proud of than to thee And consider under whom thou art to reckon thy self if thou art lifted up in pride even under Leviathan for he is a King over all the children of pride And though Leviathan be exceeding proud and haughty yet I can quickly bring him down surely then I can bring thee down yet more than hitherto I have done Therefore O Job do not contend any more with me be not unquiet under my hand who am indeed thy King Lapsi videntur qui hoc de Leviathan vel etiam de Satana interpretati sunt Coc. Tenebras offudit interpretibus omissio relativi c. Coc. This leads me to another reading of the verse which makes the antecedent to he not Leviathan not the Devil but God himself He that beholdeth all high things is a King over all the children of pride That is God who beholdeth all high things and is higher than the highest Eccles 5.8 he is above the proudest men So then these words he beholdeth all high things having the Relative That supplyed are a circumlocution of God God indeed beholds all high things and high persons Let men be never so high God beholds them And as he beholdeth all things so he is higher than the highest things he is a King over all the children of pride who are the highest among men or high above all men in their own conceit The Lord as a King can rule and over-rule the proud he can bring down their high looks the Lord said to Job which may give some light to this interpretation when he would stir him up to consider himself what he was able to do and to do his best chap. 40.12 Look on every one that is proud and bring him low Canst thou do it canst thou look on every one that is proud and bring him low Thou canst not but I can God beholdeth all high things he hath them all before him and is a King over them he can make the proudest and stoutest and greatest that are in the world stoop to him That Great Monarch Nebuchadnezzar who lorded it over the greatest of the world in his days was at last brought to confess that the Lord was a King over all the children of pride Dan. 4.37 Now I Nebuchadnezzar praise and extol and honour the King of heaven all whose works are truth and his ways are judgment and those that walk in pride he is able to abase In this sence God is a King over all the children of pride Now though the words according to the sense given of this last reading may safely be applied to God yet as most among late Interpreters understand them literally of Leviathan so many of the antients who have written upon this Book turn this whole description of Leviathan into an Allegory of the Devil as was toucht before and to make it out they have run into many needless speculations But I conceive though it be true that many things spoken of Leviathan are applicable to the Devil as also to Tyrants to Antichrist and all wicked men and some who are very sparing in urging the Allegory yet grant we may when we read what is said of Leviathan reflect upon the Devil and consider what a mighty power he hath to do mischief if the goodness and power of God did not restrain him Yet 't is safest to keep to the plain sense and not to busie our selves much in transforming the holy Scriptures into Allegories in which some have been over-bold nor should any venture to draw Allegories but out of a natural meaning as the Apostle Paul did in the 4th Chapter of his Epistle to the Galathians I shall only adde that as from the nature of this Leviathan supposed to be the Whale we may receive many instructions so the Lord doth sometimes Preach or Prophesie to whole Nations by him that is he gives warning by him to Nations of some great things which shall come to pass among them 'T is the observation of an Interpreter upon this place God saith he prophesies to people and nations by the Whale or Leviathan Deus catos quasi poenitentiae precones facit dum insolitis locis apparentes bella alias clades nuncient ut homines poenitentiam agant Scult And as other places he was a Germane so we have had warnings by him for saith he in the year 1620 there was a Whale cast upon the shore of a great river far within the land twenty and five ells long and a half immediately before the great wars changes and troubles which befel Germany Hence he infers when these mighty fishes come into places which are out of their way and road or when God casts them upon unwonted shores it foreshews some unwonted thing or that God will bring guests among them that they never thought of Thus I have done with this long and large description which the Lord makes of Leviathan There remains only one chapter more which gives us the full effect and issue of all the dealings of God with Job and of his speakings to Job about Behemoth and Leviathan All was to humble him and we shall see him deeply humbled and eminently restored in the next chapter JOB Chap. 42. Vers 1 2 3 4 5 6. 1. Then Job answered the Lord and said 2. I know that thou canst do every thing and that no thought can be with-holden from thee 3. Who is he that hideth counsel without knowledg therefore have I uttered that I understood not things too wonderful for me which I knew not 4. Hear I beseech thee and I will speak I will demand of thee and declare thou unto me 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee 6. Wherefore I abhor my self and repent in dust and ashes THis Chapter is the conclusion of the whole History and Book of Job it consisteth of three general parts First Of Jobs deep and sincere humiliation before the Lord in these six verses Secondly Of the reconciliation of Jobs three friends to the Lord or of their attonement and peace made with the Lord vers 7 8 9. Thirdly Of Jobs restitution by the wonderful goodness and powerful hand of the Lord to as good yea to a better estate tahn he had before from the tenth verse inclusively to the end of the Chapter The words under hand contain the first part of the Chapter and I call them Jobs
humiliation before the Lord and in that we may consider these two general parts First Jobs Testimony concerning God Secondly His Charge brought against himself His Testimony concerning God we have in the second verse that is twofold or he commends and exalts God in two of his most glorious attributes First About his Omnipotency That thou canst do every thing Secondly About his Omnisciency as most expound the words And that no thought can be with-holden from thee Jobs Charge or Accusation which he brought against himself hath these four things in it First The Confession of his own ignorance and rashness in the third verse Who is he that hideth counsel without knowledge I have spoken saith he things which I understood not things too wonderful for me which I knew not Thus he chargeth himself with rashness and ignorance Secondly The Submission of himself to the better instruction and teaching of God or to what God should be pleased yet further to reveal unto him at the 4th verse Hear I beseech thee and I will speak I will demand of thee and declare thou unto me He begs yet a word more with God and he begs a word more from God or that God would speak a word more to him Thirdly A Thankful Acknowledgment that he had already received much more light from God than formerly he had attained to at the 5th verse I have heard of thee by the hearing of the ear I had a knowledg of thee O God before but now saith he mine eye seeth thee now I have more knowledg and clearer light concerning thee than ever I had before Fourthly The Issue or Effect of all this and that is his repentance Wherefore I abhor my self and repent in dust and ashes Thus we have both the general parts of the whole Chapter and the more particular resolution of this first part which I call Jobs humiliation And in this manner he humbled himself before the Lord as followeth Vers 1. Then Job answered the Lord and said These are the words of the Divine Historian connecting this Chapter with the former And all that I shall say upon this first first verse shall be but to Answer this Question How came it to pass that Job answered the Lord again seing he had professed before chap. 40.5 that he would answer no more Once have I spoken but I will not answer yea twice but I will proceed no further There Job seemed to take up a resolution to answer no more how is it then that here this Chapter beginneth with Then Job answered the Lord and said I shall give a three-fold answer to this doubt First Thus we may conceive Job in the former promise that he would answer no more meant it of such a kind of answer as he had given the Lord and his friends before he would answer no more in that way or after that sort and so it was not an absolute resolve not to answer but not to answer as he had done As if he had said I will answer no more justifying my self no nor so much as excusing my self or taking off the weight of any charge the Lord hath brought against me There being such a change in his answer he may very well be said to answer no more for he answered no more as once he did The best and safest way of justifying and excusing our selves is to lay our selves at the foot of God A confession of or a charging our selves with our sins is the best way of acquitting our selves before God from our sins I mean 't is the best that we can do to justifie or acquit our selves Secondly we may answer thus 'T is true Job said he would answer no more but it is as true that the Lord commanded him to answer again chap. 40.1 For when Job had said there at the fifth verse Once have I spoken but I will not answer yea twice but I will proceed no further The Lord saith at the 7th verse Gird up thy loyns like a man I will demand of thee and declare thou unto me God called him forth and bad him speak I have somewhat to say to thee and do thou answer me so that the Lord took off Job or released him from that bond that he had put upon himself Thou hast said thou wilt answer no more but I will have thee answer yet more Now though we take up a resolve to do or not to do such a thing yet a word from God must over-rule us As a word from God must over-rule us not to do what we have resolved to do so a word from God must over-rule us to do that which we have resolved not to do Thirdly The Lord had not only given Job a command to answer but inclined and moved his heart to answer The reason why Job resolved not to answer was the lowness of his own spirit and the terror of the Lord that was upon him The majesty and dread of the Lord put him upon a resolve for silence but now some favour appearing and the Lord giving him hopes of a gracious acceptance he was encouraged to speak and had a freedom of speech restored to him and accordingly he answered the Lord. Thus we may salve Jobs credit from lightness much more from a lie though after he had said he would answer no more we find him answering again Then Job answered the Lord and said The Lord having set forth his own infinite power and wisdom in that long and accurate speech which he made out of the whirlwind concerning his works of creation and providence especially by his discourse about that unparallel'd pair Behemoth and Leviathan the greatest of living creatures upon the land and in the sea I say the Lord having by this discourse humbled Job he saw and was convinced there was no disputing with God nor enquiring into much less complaining of or murmuring at his secret counsels and judgments he now saw it was not for him to call God to an account about any of his dealings and proceedings as sometimes he had done but rather to adore them and therefore he submits and answers only with exalting God and abasing himself He begins with the exaltation of God Then Job answered the Lord and said Vers 2. I know that thou canst do every thing That 's his first word and it teacheth us That when we begin to have high and great thoughts of God we cannot but have low and mean thoughts of our selves Our own humiliation begins at the exaltation of God and our self-emptiness and weakness at the sight of his fulness and Almightiness Thus Job began his humiliation I know that thou canst do every thing This verse exalts God both in his omnipotency and in his omnisciency Non exigit à nobis Deus multa verba sed multam fidem 'T is a short yet a full confession of his faith in this matter and though it were short yet it pleased God much and fully because Job uttered it in
thus Now at length O Lord I know more fully than ever that thou hast a most just right and power to command and dispose of all things and that thou both dost and mayst effect whatsoever pleaseth thee nor ought any to murmur at much less resist thy counsels or dealings seeing every thing is and cannot but be just and righteous which thou dost We conclude then Job knew this truth before but not as he knew it now Hence note First Knowledge is a growing thing And it were well if we were all found growing in knowledge That 's the Apostle Peters charge 2 Epist 3.18 Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. He puts both together There is a growth in knowledge as well as in grace and in proportion to our spiritual growth in knowledge is our growth in grace for though many grow much in notional and speculative knowledge who grow little in grace yet they cannot but grow much in grace who grow much in spiritual and experimental knowledge As a godly man groweth in knowledge so in grace too Knowledge is a growing thing The rising and encreasing waters of the Sanctuary were a type of the encreasings of knowledge those waters were first to the ancles and then to the knees and then to the loyns and then to the neck And as knowledge increaseth with respect to the several times and states of the Church for so that place Ezek. 47.3 4 5. is to be be understood so it is a truth that there is an increase of knowledge with respect to the state of every particular believer his knowledge is first to the ancles and then to the knees and then to the loyns and then to the neck As some points to be known are so easie or shallow that according to that clear and common similitude a Lamb may wade through them others so difficult and deep that an Elephant may swim in them so the degree of knowledge in the same person which at one time was very small and shallow at another time may be swelled into a great deep and he called a man of deep knowledge We have a general promise of such an increase Isa 11.9 The earth shall be full of the knowledge of the Lord as the waters cover the Sea that is there shall be a wonderful increase of knowledge That 's also the import of Daniels Prophesie Chap. 12.4 Many shall run to and fro and knowledge shall be increased Particular persons shall improve in knowledge and so shall the whole Church So then this increase of knowledge is of two sorts First it is a knowledge of more things and Secondly of every thing more We should labour to know more truths we must thus add to our knowledge For though it be true that every believer hath received the anointing whereby he knoweth all things that are of absolute necessity 1 John 2.20 yet he may come to the knowledge of more things which are exceeding useful and helpful to him Secondly We should labour to know every thing more as in the Text. Job knew before that God was omnipotent and could do all things but now he knew it more and so much more that the knowledge which he had before might be called ignorance compared with the knowledge which he had now received Then we increase our knowledge fully when we get the knowledge of more things and of every thing more Again we should labour to increase as in speculative so in experimental knowledge Speculative knowledge alone goes no further than the notion of what we know experimental knowledge finds and feels the power of what we know it subjects us or makes us subject to what we know the motions of the Will follow the light and dictate of the Understanding This is the best knowledge Knowledge which is felt and acted is better than that which is heard and declared What the Apostle John said of himself and his fellow Apostles who were personally present with Christ while here on earth with respect to their sensitive knowledge of him is most true of the spiritual and experimental knowledge which believers have of Christ now in heaven and they absent from him 1 John 1.1 That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life that declare we unto you we declare that unto you which we have seen and felt 'T is a blessed thing when we can say that the things which we declare to others we have felt them and even handled them our selves Many as our usual expression is handle Texts and handle truths learnedly and excellently in a discourse who never handled no nor so much as toucht them by any experience of their sweetness or efficacy either in their hearts or lives Further consider in what way Job came to this proficiency in knowledge he had been a great while in the School of affliction before he said I know and I know to purpose that thou canst do every thing Hence note Afflictions and sufferings are a special means to increase our knowledge and wise us in the things of God The godly never increase more in knowledge than under the Cross under afflictions of one kind or another David saith Psal 119.71 It is good for me that I have been afflicted that I might learn thy statutes Did not David know the Statutes of God before doubtless he did he was all-along trained up in the statutes of God but when God took him into the School of affliction then he leaâ—nt the Statutes of God much better Let us consider what profiting we find at any time under affliction as to the knowledge of God and of our selves if we do not better our knowledge by one cross we may expect to meet with another and another till matters mend with us Solomon saith Prov. 27.22 Though thou shouldst bray a fool in a morter among wheat with a pestle yet will not his foolishness depart from him that is an obstinate sinner he is the fool there spoken of though extreamly afflicted is not bettered but a godly man profits by his affliction both as to the departure and riddance of his folly as also to his growth in spiritual experimental knowledge Once more which will give us a third note Job was not only in affliction but God taught him in his affliction Job had not only a rod upon his back but a tutor by his side His three friends had been long with him and spoken much to him but he learnt little by them When Elihu had been speaking to him he yielded somewhat to him though not fully but when once God undertook to tutor and instruct him Job learned amain and profited greatly in knowledge Hence note Then we profit indeed under afflictions when God teacheth us in our afflictions If we have nothing but the rod we profit not by the rod yea if we have
who stand in the grace of the Covenant That nothing is too hard for God is a marvelous Consolation to us in all our hardships When God promised Abraham a Son in his old age Gen. 18. what a hard task was here for God Sarah could not believe it she laughed but what saith the Lord Is any thing too hard for me he presently urgeth his own power where he had declared his will Whatsoever God hath declared to be his will either as to particular persons or the whole Church it matters not how hard it is if we have but his will for it As Christ will at last Change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself Phil. 3.21 so according to that working he is able to change and subdue all things to and according to his own will When the Jews were to be carried into captivity to Babylon the Lord commanded Jeremy to make purchase of a field in Anathoth Jer. 32.7 8 9. Now Jeremy might object behold the Chaldaeans are come to the City to take it and shall I go and buy land Is this a time to make purchases is this a time to buy land when the City is ready to be taken and the whole land like to be lost yes saith God Buy the field for money seal the evidences and take witnesses for thus saith the God of Israel vers 15. houses and fields and vineyards shall be possessed again in this land Am not I able to bring you back again And therefore after Jeremy had confessed in prayer to the Lord vers 17. Nothing is too hard for thee The Hebrew is hidden from thee or wonderful to thee because hard things are hidden from us strange and wonderful to us The Prophet I say having said this to the Lord in prayer the Lord said to him vers 27. Is any thing too hard for me And to the same point the Lord spake again Zech. 8.6 Thus saith the Lord of hosts if it be marvellous in the eyes of the remnant of this people namely that Jerusalem should be restored should it also be marvellous in mine eyes saith the Lord of hosts to perform what was said ver 4. There shall yet old men and old women dwell in the streets of Jerusalem and every man with his staff in his hand for very age and the streets of the City shall be full of boys and girls playing in the streets thereof Who could beleive this but it was the will of God it should be so And therefore he said If it be marvellous in your eyes should it be so in mine eyes You think this can never be brought about But must it needs be marvellous in my eyes because it is so in yours or as the margin hath it must it needs be hard or difficult to me because 't is so to you The same word which signifies marvellous signifies difficult because that which is difficult and hard we marvel at But saith the Lord because this thing is marvellous in your eyes must it be so in mine who can do every thing And we may conceive that when Job spake thus he began to have some hope of his restauration He had lost all children and health and strength and estate all was gone and he many times gave up all for gone and spake despairingly as to a restitution but now God having spoken of what he had done Jobs faith and hope revived in these words I know that thou canst do every thing and among other things thou canst restore all to me again thou canst give me as much health and strength of body as many children as full an estate as ever I had Secondly This truth is matter of great terrour to the wicked As God can strengthen the weak so he can weaken the strong and as he can raise up the godly so he can easily pull down the ungodly as he can fill up the vallies so he can level the mountains Thus the Lord spake Ezek. 17.24 All the trees of the field shall know that I the Lord have brought down the high tree have exalted the low tree have dryed up the green tree and have made the dry tree to flourish I the Lord have spoken and have done it It must needs be terrible to the wicked that God can do what he will seing his will is to destroy them except they repent and turn to him he hath power enough to do it and his will is to do it what then can hinder his doing it but their repentance for what they have done There are no sons of Zerviah too hard for him who can do every thing Again from the second notion of these words Thou canst do every thing that is thou hast right as well as might to do every thing Observe The Lord may do he hath an unquestionable right to do whatsoever he is pleased to do God gives a law to all others for their actions but he is the law to himself He can do every thing of right he willeth as well as he hath might to do what he will Then let none complain that God hath done them wrong for every thing is right which God doth Job had failed in this by speeches reflecting upon the justice of God in his dealings with him and therefore we may conceive that in this confession I know thou canst do every thing he chiefly aimed at this to give God the glory of his justice As if he had said Though thou O Lord layest thy hand heavy upon an innocent person and strippest him of all that he hath though thou O Lord makest a wicked man to flourish in this world and fillest him with outward felicity yet all ought to rest in thy will for this thou canst do of right being absolute Lord over all I said Job know that thou canst do every thing And that no thought can be with-holden from thee Master Broughton renders that no wisdom was with-holden from thee which he thus glosseth Thou hast made all things in perfect wisdom to shew thy eternal power and God-head The same word signifies both wisdom and thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breviavit abrupit decerpsit propriè uvas fructus vindemiavit Hinc Bozra metropolis Idumeae cum vinetis vini proventu fuit celebris nomen soâ—â—ita est Isa 63.1 Nihil cogitas quod non possis si velis efficere quid enim te prohibebit aut impediet Drus Nec avertito posse à cogitatione sc perficienda Jun. Et quòd non vindemiabitur à te cogitatio i. e. rei cogitatae atque propositae effectionem Pisc and well it may for unless we have wise thoughts in our selves we can never shew wisdom either in our words or actions towards others There is a difference amongst Interpreters whose thought we are here to understand when Job saith No thought can be with-holden from thee First Many very
bring forth thoughts of good from God to us And though not man can hinder the bringing to pass of any of his thoughts yet we may help their birth and bringing forth So much of the first interpretation of these words And that no thought can be with-holden from thee Secondly no thought that is no thought of man can be withholden from thee thou knowest the thoughts of every one what they are of what kind they are The Latine translation is express There is no thought secret to thee Some read the whole verse thus Thou knowest that thou canst do thing every and no thought is hidden to thee As if Job had said O Lord as none know what thy power is better than thy self or as none know like thy self what thou canst do even that thou canst do all things so none know better than thy self not I my self what my thought or opinion or faith rather is concerning thy power and self-sufficiency to do all things Which manner of speech importeth the deep submission of himself unto God or a kind of demission or letting of himself down into God while he saith nothing expressly of himself or what his thoughts were of Gods power but refers all to God as knowing him and his mind fully and subjects himself wholly to his testimony So that he seems to call God to witness or appeals to God as a witness of the sincerity of his heart in the acknowledgment which he made of his All-sufficiency as the Apostle Peter of his love to Christ when so often pressed him even a third time with that searching question Simon son of Jonas lovest thou me Lord thou knowest all things thou knowest that I love thee John 21.17 Peter would not be confident that he loved Christ more then those but referred himself in that matter to the judgment of Christ who knew all things and himself both as to the truth and degree of his affections to him perfectly Thus said Job thou knowest and I acknowledge that no thought can be with-holden from thee therefore not mine Hence note Our very thoughts are plain to God neither is there any way of concealing our thoughts from him We cannot put our thoughts into a secret place where God cannot see them we cannot with-hold them from God as we easily may from man if we can but hold our tongues and not let our thoughts drop out of our mouths in words Psal 139.2 The Lord knoweth our thoughts afar off He knew what thoughts there were in the hearts of the Jews Jer. 4.14 O Jerusalem wash thine heart from wickedness that thou maist be saved how long shall thy vain thoughts lodge within thee These vain thoughts were thoughts about their continuance in that peaceable condition that the enemy should never come to molest them or they should never come into the hand of the enemy as others afterwards had vain thoughts that they should be speedily delivered out of their hands First They had vain thoughts that they should never go into captivity And Secondly They had as vain thoughts that they should be presently delivered out of captivity These are your vain thoughts and these I know saith God Our thoughts are as open to God as our works all our thoughts good and bad are alike known to God He knoweth our good thoughts and the thoughts which we have to do good If we have a thought of good to any man the Lord knoweth it and if we have a thought for evil to any man the Lord knoweth it The Lord knoweth not only what thoughts are evil in their own nature but what are detrimentally evil unto others Thus spake distressed Jeremy in the person of the whole Jewish Church Lament 3.60 61 62. Thou hast seen all their vengeance and all their imaginations against me Thou hast heard their reproach O Lord and all their imaginations against me and their devices against me all the day long The Lord knoweth all the good thoughts that others have for us and all the evil thoughts which they have against us Now If no thought of ours can be with-holden from God then keep guard and watch over your thoughts hold your thoughts in good order for you cannot with-hold your disorderly thoughts from God bring every thought into captivity to the obedience of Christ 2 Cor. 10.5 Secondly If the Lord knoweth all our thoughts then certainly all good thoughts shall be rewarded as well as good words yea even as well as good deeds As the Lord will not lose a good thought which was shewed in the former point so we shall not lose a good thought God will reward them fully for he knoweth them fully There was a good thought in Davids heart to build the Lord a temple and the Lord said as Solomon his Son reports it 1 Kings 8.18 Whereas it was in thy heart to build a house to my name thou didst well that it was in thine heart I take it as well as if thou hadst done it God takes notice of our thoughts And therefore this is comfort when we can do but little yet God knows what we would do what work our thoughts are at and our thoughts are our best and choicest works they are the first-born of the soul Wicked men may do works and speak words good for the matter but they cannot properly think good thoughts Thirdly if the Lord knoweth our thoughts then evil thoughts shall not go unpunished When the Lord brought the deluge upon the old world we find him speaking thus Gen. 6.5 God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually God spake not of their works but of the imagination of their hearts their thoughts The Apostle counsel'd Simon Magus to repent of his wickedness and pray God Recognoscit so interius fuisse aliquo cogitatione superba pulsatum quod Deum non latuisse cognoscit Aquin. Latini existimant loqui Jobum de suis tumultuantibus cogitationibus sive superbiae de sua sanctitate sive iniquae expostulationis cum divina providentia Accusat cogitationes suas Philip. if perhaps the thought of his heart might be forgiven him Acts 8.22 There lieth the danger take heed of evil thoughts we are in as much danger by them as by the worst evil actions Take heed First of proud thoughts though pride blossom not that is though it appear not openly nor hang out its flag in words and works yet take heed of it Secondly take heed of wanton and adulterous thoughts though you act not wantonly nor commit adultery Thirdly take heed of covetous thoughts though you proceed not to covetous practices Fourthly of envious thoughts or of being troubled at the good of your neighbours though you hinder not his good Fifthly take heed of revengeful thoughts or of devising evil against your neighbour though you hurt him not nor bring evil upon him Sixthly take heed of hard thoughts of God
whatsoever his dealings be with you Though you murmur not though you speak not hard words of his dealing with you yet if you think hardly of him and question his justice or goodness in your hearts he takes notice of it Seventhly take heed of discontentful thoughts with your own condition though sad and bitter This was Jobs sin and it is conceived that he spake thus as acknowledging that he lay open before God as knowing all his thoughts of discontent Eighthly above all take heed of blasphemous thoughts of God which the devil hoped to bring Job too Take heed of these and of every every evil thought though not acted knowing also that every evil act hath its evil thought belonging to it and that no thought can be with-holden from God Thus much for the first part of Jobs humiliation his exalting of God in his omnipotency and in his omnisciency he is omnipotent he can do every thing nor can any of his thoughts be with-holden from him by any power of man he is omniscient no man can with-hold or hide his own thoughts from God Job having made that great acknowledgement of the power and knowledge of God I know thou canst do every thing neither can any thought be with-holden from thee comes to the confession of his own weakness and ignorance Vers 3. Who is he that hideth counsel without knowledge therefore have I uttered that I understood not Who is he That is what manner of man is he or what is he for a man what a man hath he been That hideth counsel We had these words at the second verse of the 38th Chapter where the Lord said chidingly to Job Who is this that darkneth counsel by words without knowledge Here Job saith humbly to God Who is this that hideth counsel There is some change in the words little if any in the sense There the Lord said Who is he that darkneth Here Job saith Who is he that hideth c. both may be taken as intending the same thing darkning and hiding being of a like signification and things in the dark can no more be seen than things hidden Yet some Jewish Writers conceive that Job here doth somewhat abate what the Lord spake or did extenuate the matter as to his own faultiness and miscarriage As if he indeed granted that he had hid or concealed the counsel of God but would be excused in this that he had darkned it This is a nice difference and I doubt not but the spirit of Job was so low and graciously humbled that he spake with the most and highest fervency to humble himself when he said Who is he that hideth counsel But how had Job hid the counsel of God I answer First He had hid the counsel of God by not declaring it so much or so fully as he ought David prophecying of Christ saith Psal 40.10 I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation What is meant by not hiding in the former part of the verse is expressed by declaring in the latter part of it and when he saith I have declared his meaning is I have amply and clearly made known thy faithfulness So that because Job had not so clearly as he should declared the righteousness or the righteous counsels of God concerning him and his dealings with him he may be said to have hid the counsel of God While we do not magnifie God we lessen him while we do not declare to the utmost his power we hide it and therefore Job thus chargeth himself Who is he that hideth Or we may take it thus more distinctly Job hid the counsel of God First by being so much in setting forth his own innocency How much he insisted upon that argument hath been shewed before from other places of this book While we set forth our selves we obscure God Job should have been less in his own commendation and more in the praises of God Secondly Job may be said to have hid the counsel of God because he was so much in amplifying and aggravating his own sufferings not well considering the counsel of God in laying those sufferings upon him Had he duly weighed the counsel of God in afflicting him he would have proceeded as he began Chap. 1. 21. to bless God both in and for his affliction Thirdly He may be said to have hid the counsel of God because he expostulated with God as severe towards him in his afflictions as if Gods counsel had been only to put him to pain Such complainings of the living man Jeremiah chockt while he said of God Lam. 3.33 He doth not afflict willingly nor grieve the children of men As it is not in the heart or counsel of God to afflict men with his heart as the words there imports so not to break their hearts unless with godly sorrow for their sin by affliction Therefore Job speaking so much of Gods severity hid the counsel of God which was only to try his graces and his goodness and graciously to do him good in the latter end Who is this that hideth counsel Without knowledge Or for want of knowledge But was Job an ignorant man was he without knowledge No but he had not a right knowledge of the counsel of God concerning himself which though it was some excuse to him yet it did not altogether excuse nor acquit him from the fault Who is he that hideth counsel without knowledge I shall not stay upon observations from this verse because I did it at the second verse of the 38th Chapter I shall only consider that difference among Interpreters about this word counsel to whom it doth refer Quis est enim qui celat à te consilium Sept. First some refer it to Job and conceive that he chargeth himself with this error that he had hid his own counsel from God or that he thought his counsel was hidden from him The Septuagint render it plainly to this sense Who is he that hideth counsel from thee No man can hide the counsels nor the most secret intendments of his soul from God all things even the thoughts of the heart are naked and manifest before his eyes with whom we have to do 'T is best for us to reveal our selves to him from whom we cannot with all our skill and cunning conceal our selves as was further shewed from the latter interpretation of those words in the former verse No thought can be with-holden from thee But we may fully discharge Job of this for he often professed that his most secret wayes were known to God yea that the way of his and every mans heart was known to God Chap. 10.19 If I sin then thou markest me Read also Chap. 16.19 Chap. 31. vers 1. And if we look back to the 5th verse of the first Chapter there 't is reported of Job that he offered sacrifice for his children after their feastings for saith he it may be that my sons have sinned and
a godly man acknowledgeth his weaknesses and lies low before God in sense of them when he hath not great and gross sins to be humbled for Seventhly As Job was now discovering his former ignorance so upon an increase of knowledge he was growing up into a clearer light about the things of God than he had manifested in his former discourses Hence note It is a good degree of knowledg and understanding to be convinced that we know and understand little As to be conscious of our weakness is a great part of our strength so to be sensible of our ignorance is a good degree of knowledg Agur said of himself Prov. 30.2 Surely I am more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the holy This good man was none of the ignorant ones he had knowledg in a large measure and was growing into a further light while he thus bewailed his own darkness Davids knowledg was then clearest when he made that confession So ignorant was I. Eighthly When was it that Job saw he knew little It was when God was come nearer to him when God had been dealing with him and speaking to him Hence note No man knoweth what a nothing he is in knowledge and grace and goodness till the Lord is pleased to reveal himself to him It is upon some eminent discovery of God to us that we see we have little grace righteousness or knowledg While we compare our selves with our selves or compare our selves with others below our selves we have high thoughts of our selves but when we compare our selves with God who is infinitely above us we are little we are nothing we are little or nothing in our own eyes when God appears in his fulness to us we appear empty to our selves Lastly From those words Things too wonderful for me which I knew not These wonderful things being the dealings of God with him according to the counsel of God concerning him Note Ninthly The dealings of God with men are wonderful Not only the decrees of God from eternity but the works of God in time are full of wonder nor can his works in time be otherwise seeing they bear the express image and are the issue of those eternal decrees Jesus Christ is called wonderful counseller Isa 9.6 and he is wonderful in his counsels As the works of God in us so his works towards us are called wonderful Pal. 40.5 Many O Lord my God are thy wonderful works which thou hast done and thy thoughts which are to us-ward The works of God as of man too are the birth of his thoughts and the thoughts of God about the birth of man have many wonders in them David said Psal 139 6. Such knowledg is too wonderful for me it is high I cannot attain unto it What knowledg was it that he could not attain unto The context tells us it was the knowledg of Gods knowledg concerning the formation of his body before he was born ver 14 15 16. I will praise thee for I am fearfully and wonderfully made c. Again the Prophet having described the various courses and methods which God useth in humbling sinners by afflictions and tribulations which are shadowed under those Metaphors and Allegorical expressions of Plowing and Harrowing and the different ways of Threshing out the Corn by the staff or the rod or the wheel The Spirit of God doth not there intend the husband-mans work alone in which yet there is much of God and his teachings The Prophet I say having done this concludes Isa 28.29 This also cometh forth from the Lord of Hosts who is wonderful in counsel and excellent in working And as there are wonders in the works of God which are the fulfilling of his secret and hidden counsel so there are wonders in the Word of God which is his revealed and open counsel Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law The Law is wonderful but the Gospel is as it were a continued wonder and we shall be for ever wondring at and admiring the grace and goodness of God discovered therein when we come to heaven and now as we see further into the mistery of Christ we do it too 1 Cor. 2.7 We speak the wisdom of God in a mistery even the hidden wisdom which God ordained before the world Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him They are wonderful things which man by all his natural wisdom cannot attain unto Philosophers who pry into all the secrets of nature cannot understand these supernatural secrets how long soever they stand prying upon them And though Job had been long considering of and speaking about those things of God which the eye often sees and the ear heard yea which he himself to his grief had felt yet he saw reason enough at last to say that even those things in the whole compass of them exceeded his reason I said he have uttered that I understood not things too wonderful for me which I knew not Job having thus acknowledged his want of knowledg and the weakness of his understanding in the misteries of providence applieth himself to God for instruction in the next verse Vers 4. Hear I beseech thee and I will speak I will demand of thee and declare thou unto me This is Jobs humble petition and it consisteth of two parts First That God would not reject but give ear to a poor creature burdened with the sense of his infirmities in his addresses to him Hear I beseech thee and I will speak or as Mr. Broughton renders Oh hear me when I do speak Secondly That God would admit him under his tuition and instruct him while he waited for advice and counsel I will demand of thee and declare thou unto me Lord teach thou me Job speaketh submissively as became a learner he is not now what he was he comes to God in another manner than he had done before Hear I beseech thee and I will speak As if he had said I have formerly desired to plead my cause with thee Chap. 13.22 and thou hast justly checkt and chid me for it Chap. 38.3 Chap. 40.2 as if I presumed I could teach thee but now I see my error I submit and earnestly desire to be taught by thee I have spoken heretofore otherwise than I ought and otherwise than I purpose to speak hereafter I spake before in a challenging strain Chap. 13.22 Then call thou and I will answer or let me speak and answer thou me There Job seemed to challenge God to be either opponent or respondent and he would argue or dispute it out with him But here though his words are near the same in sound yet his sence is far different Hear I beseech thee and I will speak I will demand of thee and declare thou unto me There is a
two-fold demanding First as a Disputant Secondly as a Supplicant Job would now demand as a Supplicant unto God M◠interrogantem doce benignè qui me tuae disciplinae planè submitto Merc. not as a Disputant with God We may be said to demand or enquire of God when we consult his word not humane reason It an innocent person as Job be afflicted where shall he enquire the reason of it if he only respect his affliction and compare that with his own innocency he will quickly murmure at and complain of the dealings of God with him But if he look to the Word of God which tells him that God is a Soveraign Lord and that God hath promised not only to be with his in trouble but that their troubles shall work their comforts he will not only be patient under but glory in his tribulations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogobo tc sc petendo orando pulsando Aquin. The Hebrew word which we translate demand may well be rendred petition or crave The common sense of the word demand seems too high for Jobs spirit and condition Master Broughton renders I will make petition unto thee or an humble suit unto thee as if he had said I will pray for and beg this favour of thee that thou wouldst teach and inform me better It is not an authoritative demand Qui regat nescit Interrogare sapientem dimidia sapientia est Apotheg Arab. which is a kind of command but a submissive demand this demanding is the asking of a question not the requiring of a right He that asks a question implyeth that he stands in need of information and that he is desirous to learn And to put questions to a wise man is half wisdom I will demand or put questions unto thee Declare thou unto me The Hebrew is make me to know make me a knowing man As if Job had said Lord if thou wilt teach me I shall soon get knowledg and understanding and therefore I resign my self wholly to thy teachings The true submission of mans will to Gods will is to hearken to the counsel or wisdom of God and not to sit down in our own But as it was questioned at the first verse how Job could answer seeing he had said I will answer no more so here it may be questioned why the Lord spake no more to Job seeing here he desired to receive further instruction from him I answer First Job made this suit to God upon this condition that God would please to enform him if he saw need or should think fit to do it Secondly Job spake this doctrinally to shew what he and others ought to desire submit to even the teachings of God Thirdly I answer that the Lord seeing his submission saw there was no need of speaking any further to him but broke up the whole disputation determining for Job and giving him the day against his three friends as will appear further in the sequel of the Chapter From this verse Observe First The sence of our wants puts us upon prayer When Job was sensible that he wanted understanding and knowledge he came to God for it Give me to understand cause me to know True and fervent prayer floweth from a sence of our wants If we see not our selves in need why should we pray And when really we shall have no need as in heaven there will be no need of prayer all will be praise and all shall be in everlasting praises Secondly The person to whom Job maketh his application for teaching being God himself Note We know nothing of God nor of our selves aright till God teacheth us till he declareth and maketh it known to us Every good gift and every perfect gift is from above and cometh down from the father of lights c. Jam. 1.17 As no man can either make or redeem himself so no man can teach or instruct himself What we know of God we know from God 'T is in his light that we see light The light may shine round about us and we see it not unless God enlighten us as well as send us the light we are never the better As in conversion the Lord first opens the eyes and then turns from darkness to light Acts 26.18 So under every dispensation we are in the dark till God opens our eyes and give us by his own immediate or mediate teachings light about it Thirdly note If we desire God should teach us or if we would be taught of God we must ask it of him We find the godly often putting up this request to God David was much in this petition Psal 119.33 34. Teach me O Lord the way of thy statutes and I shall keep it unto the end Give me understanding and I shall keep thy law He did not only desire God that he would teach him but give him a faculty to receive his teachings vers 35. Make me to go in the path of thy commandement See how the Psalmist joyneth these petitions together First Teach me the way of thy statutes Secondly Give me understanding as if he had said else thy teachings will do no good Thirdly Make me to go in the path of thy commandement as if he had said though I understand thy statutes yet unless thou help me I shall not be able to walk in them no nor to take one right step in them therefore Make me to go in the path of thy commandement Again Psal 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness As the Lord teacheth us our way and hath promised to teach us always in all things needful for us to know and do so he hath taught us by the written practise of many as well as by his written precept that we must pray for his teaching Fourthly Job was humbling himself and now he begs of God that he would teach him Hence note Humble souls desire and give up themselves wholly to be taught by God They hang upon his mouth for instruction and renounce their own wisdom Eliphaz gave Job that advice Chap. 22.22 Acquaint thy self now with him and be at peace and good shall come unto thee Receive I pray thee thee law from his mouth and lay up his words in thy heart Fifthly In that Job prays for teaching in this form according to the Hebrew make me to know Observe The teachings of God are effectual they make us know Men may teach others knowledge but they cannot make them know God can make a very dullard quick of understanding Men may instruct the understanding but they cannot give understanding God doth both The teachings of God are effectual to all purposes First to enlighten the ignorant Secondly to convince gain-sayers Thirdly to convert sinners Fourthly to comfort those that are sorrowful Fifthly to resolve such as are doubtful Sixthly to encourage the fearful And Seventhly to raise up and recover those that are fallen Thus Job is become a
petitioner to the Lord for instruction having confessed his own ignorance and weakness And that he had formerly profited under the teachings of God and was now in a further way of profiting is evident by that which followeth Vers 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee Job had no sooner asked for teaching but God taught him though not formally and explicitely as he desired yet really and effectually as he needed For this verse seems to be a real answer to the petition he made in the former verse and in it Job asserts two things First That he had heard of God by the hearing of the ear Secondly That now his eye did see him There are two opinions about the general sense of this verse and I shall conclude in a third First Some conceive these discoveries of God to Job were only inward to his soul so that when he saith I have heard of thee by the hearing of the ear but now mine eye seeth thee we are not to understand him as if he had had any visible appearance of God but that these words may be taken First as a comparison between a slight hearing when the mind is not intent upon what the ear heareth and a serious hearing which brings the mind fully into the ear As if Job had formerly been a careless hearer but now an attentive one and so the knowledge which Job had of God formerly was little compared with his present knowledge He had a knowledge of God by hearing only before but his mind was not intent upon it he heard only with the hearing of his ear but his eye did not see that is he had not a clear sight or knowledge which is an intellectual sight of the things which he heard But doubtless Job was no slight hearer of the word in former times he did not hear the word in the dayes of his prosperity as if he had only as we say given it the hearing for had he not seriously hearkned to the voice of God in those dayes he had never obtained such a testimony as God gave of him towards the end of those dayes yea this very phrase I have heard of thee by the hearing of the ear implyeth serious and attentive hearing Secondly Others who deny any visible manifestation of God to Job grant that the first part of the verse notes serious hearing and receiving of the word the latter more so that here say they is a comparison between that lesser light or knowledge which Job had of the will of God before and that fuller light which he got upon this discourse which the Lord had with him the former being but as of a matter heard this as of things seen The Scripture sometimes calls clear knowledge sight So that look how much that which we see with our bodily eyes is clearer to us than that whereof we have only heard the report by so much the knowledge which Job had now of the things of God especially about the whole mystery of Gods dealing with him was clearer and fuller than what he had before even as if he now saw what before he only heard As we say One eye-witness is better than ten ear-witnesses so one eying of the word of God the eye of the mind fully and distinctly taken in what is heard is better than ten earings of it that is when little or nothing is taken in at the ear but a sound of words For then only we may be said to know divine things by the seeing of the eye when we know them not only from without by the report of others but from experience within our selves The Apostle saith of those who took joyfully the spoyling of their goods for the truths sake They knew in themselves that they had in heaven a better and a more enduring substance Heb. 10.34 that is they had even got a sight of that heavenly enduring substance Hence in Scripture vision is applied to spiritual things heard and we are said to see the Word of God Jer. 2.31 O generation see ye the Word of the Lord have I been a wilderness c. As if the Lord had said Ye have heard it before but now see it Seeing notes the highest knowledge then we see what we hear when we fully understand what we have heard Thus they expound this Text who judge there was no outward vision at all but that Jobs seeing was only spiritual and intellectual Secondly Others affirm that Job had an outward apparition and that the eye of his sense was affected And concerning this First Some are so much of this opinion that they say Christ appeared in humane shape to Job as he did to many of the holy Patriarks and Prophets of old which apparitions are by the Ancients called preludes to his incarnation And some Jewish Writers tell us that Job upon this sight of God had a spirit of prophesie given him but they need not insist upon that for several have had apparitions who were no Prophets Secondly others say the appearance of God to Job was only in or by a cloud with the whirlwind But that he had a vision or sight of God one way or other is asserted as by many of the Jewish Writers so by most of the Christian Ancients And doubtless when the Lord spake to him out of the whirlwind he had a vision or an extraordinary manifestation of God even to his eye Not that God in himself can be seen No man hath seen God at any time 1 John 4.12 It is reported by the Jewish Writers that the Prophet Isaiah was sawn asunder by his own Nation for saying that he had seen the Lord Isa 6.1 I saw the Lord sitting upon a throne high and lifted up This they counted blasphemy and put him to death for it say some yet others say he was put to death for his plainness in reproving the Princes and people of Israel in those words Isa 1.10 Hear the word of the Lord ye Rulers of Sodom give ear to the Law of our God ye people of Gomorrah But of that by the way I say God in himself cannot be seen he is seen only by those visible demonstrations of his presence which he is pleased to make of himself as here he spake to Job out of the whirlwind I conceive we may take in both so that when Job speaketh of his hearing by the ear he intends that teaching which he had in former times by the Ministry of his Ancestors And that when he saith But now mine eye seeth thee he intends that teaching which he had from the present appearance of God to him for his instruction and humiliation I have heard of thee by the hearing of the ear but now mine eye seeth thee As if he had said Lord heretofore I heard of thee for I was religiously brought up I had Parents and Ancestors who declared to me who the Lord was and I heard many things of thee which
took impression upon my heart heretofore but I never had such an impression as in this tempest I never heard God speaking thus immediately to me nor did he ever give me any such visible demonstration of his presence as he hath vouchsafed me at this time speaking out of the whirlwind And from all we may conclude that as Job had a powerful illumination of the Spirit so an outward apparition of the Glory and Majesty of God or of Gods glorious Majesty to convince and humble him So that though Job had a saving knowledge of God formerly yet this discourse of God with him and discovery of God to him had made him a better Scholar than all his earthly teachers I have heard of thee by the hearing of the ear But now mine eye seeth thee That is now I have as clear a sight or knowledge of thy mind and will of thy justice and goodness of thy power and soveraignty as if I had seen thee with mine eyes and had seen or looked into thy heart Or thus Not only hast thou graciously instructed me by speaking so much to me but thou hast manifested thy self present with me by an aspectable sign Mine eye hath seen thee that is thou hast given me to see that which assures me thou art neer unto me namely the Cloud out of which thou hast been pleased to speak and make known thy mind to me who am but dust and ashes The Lord may be seen these four wayes First In his Word Secondly In his works Thirdly In outward apparitions Fourthly And above all God is seen in his Son our Lord Jesus Christ whom the Apostle calls Heb. 1.3 The brightness of his glory and the express image of his person and in whose face the light of the knowledge of God shineth 2 Cor. 4.6 And hence Christ saith John 14.9 He that hath seen me hath seen the father The invisible father is seen in his Son who was made visible in our flesh John 1.18 Thus God may be seen But in his nature God is altogether invisible he cannot be seen Moses saw him that is invisible Heb. 11.27 that is he saw him by an eye of faith who is invisible to the eye of sense I have heard of thee by the hearing of the ear but now mine eye seeth thee Hence note First It is a great mercy and much to be acknowledged that we have the word of God sounding in our ears Faith cometh by hearing Rom. 10.17 The Prophet saith Isa 55.3 Hear and your soul shall live Now if faith and life come by hearing to have the word of God sounding in our ears must needs be a great mercy Though to have the word only sounding in our ear will do no man good yet 't is good to hear that joyful sound Though that sad Prophesie mentioned by Christ Mat. 13.14 be fulfilled in many By hearing ye shall hear and shall not understand and seeing ye shall see and shall not perceive Yet he said to his faithful followers vers 16. Blessed are your eyes for they see and your ears for they hear They receive a blessing by hearing whose ears are blessed when they hear O how many souls are blessing God that ever they heard of himself and his Son our Lord Jesus Christ by the hearing of the ear To have an ear to hear is a common blessing but to have an hearing ear or to hear by the hearing of the ear is a special blessing Observe Secondly We should hear the Word very diligently That phrase I have heard of thee by the hearing of the ear as the Hebrew Writers note signifieth a very attentive hearing Every hearing is not an hearing with the ear nor every seeing like that we intend when a man saith I saw it with my eyes One may see and not see hear and not hear The Word of God is to be heard with a hearing Such doublings in Scripture have a great emphasis in them As when the Lord saith They are cursed with a curse it notes a great and a certain curse is coming so to hear by the hearing of the ear implyeth fruitful hearing and a laying up of that in the mind which hath been heard Psal 44.1 We have heard with our ears O God our fathers have told us what work thou didst in their dayes in the times of old They who thus hear with their ears treasure up in their hearts and do with their hands what they have heard The Lord charged Ezekiel Chap. 44.5 Son of man mark well and behold with thine eyes and hear with thine ears all that I say unto thee that is mind diligently what I shew and say unto thee The Lord called for the exercise of both senses in attending to what he spake to the Prophet He did not only say Hear with thine ears but see with thine eyes that is hear as if thou didst even see that which thou hearest For though possibly the Lord presented somewhat to the eye of the Prophet as well as he spake to his ear yet the former notion may well be taken in yea and intended in that command Many hear as if they had no ears and see as if they had no eyes One of the Ancients taking notice of that saith Such kind of hearers are like Malchus in the Gospel who had his ear cut off From those words But now mine eye seeth thee taken distinctly Observe Thirdly God revealeth himself more clearly and fully at one time than at another Seeing is somewhat more than hearing though it be attentive hearing As the full and clear manifestation which we shall have of God in the next life is expressed by seeing and called vision so the fullest and clearest apprehension which we have of God and the things of God in this life is a degree of seeing both him and them 't is the sight of faith and may also be called vision A true and strong believer tasts and feels and sees the truths of the Gospel which he hath heard his faith which is the eye of his soul is the evidence of those things to him which are not seen nor can be seen by an eye of sense He by the help of the Holy Ghost looks stedfastly into heaven and with this eye seeth the glory of God and Jesus standing at the right hand of God in his measure as blessed Stephen did Acts 7.55 This sight of God and spirituals hath three things in it beyond that ordinary though real knowledge which comes in by the hearing of the ear First a surpassing clearness Secondly an undoubted certainty Thirdly a ravishing sweetness and the overflowings of consolation Fourthly Note According to the measure of Gods revealing himself to us such is the measure of our profiting in the knowledge of God The word is spoken to all in the publick Ministry of it it is scattered upon all but they only learn to know God themselves truly to whom God doth inwardly reveal it whose hearts he toucheth and openeth by
I wished so often for death that I wooed the grave and so haâ—tily called for my return to the dust in the day of my affliction Thirdly I abhor that ever I despaired of my restauration or that I gave up my self as a man utterly lost for this world Fourthly I abhor that I used so many complaints of the severity of the Lords dealings with me Fifthly I abhor that I was so bold as to desire to plead with God Sixthly I abhor that I was so much in setting out my own righteousness and innocency Seventhly I abhor that ever I spake any word which should in the least darken or reflect upon the goodness mercy faithfulness righteousness and soveraignity of God in his dispensations towards me These are the things which had unwarily passed him in the heat of disputation with his friends and these he now abhorreth Take it either way I abhor my self or these things it comes all to one for the truth is he did abhor himself for those things which he had spoken with so much imprudence and impatience while he was under the hand of God I abhor my self neither is that all And repent Job was not only affected to abhorrence but to repentance The word translated repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal significat consolari in Piel poenitere Drus signifies two contrary things in Scripture First To grieve which is proper to repentance sorrow and repentance ought to go together Secondly To comfort or to take comfort thus it is rendered Gen. 24.67 Isaac was comforted concerning the death of his mother 2 Sam. 13.39 David was comforted concerning Amnon Psal 77.2 In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted It may seem strange that the same word which signifies sorrow and repentance should signifie also comfort and to be comforted but sorrow and comfort meet in true repentance godly sorrow doth not hinder much less quite exclude and shut out joy in God Repentance is ushered in by godly sorrow and grief of heart for sin and it concludes with comfort and joy of heart in God who pardoneth sinners and therefore the same word which signifies to repent may well signifie both to grieve and to take comfort Repentance is a change from a bad state to a good and a turning from the worst of evils sin to the chiefest good God himself and therefore must needs be followed if not accompanied with much sweetness and comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et consolationem accepi in pulvere cinere A Greek translator renders it expressly so in this place Wherefore I abhor my self and take comfort in dust and ashes and doubtless while Job was repenting in floods of sorrow his comforts came flowing in There is a laughter in the midst of which the heart is sorrowful and the end of that mirth is heaviness saith Solom Prov. 14.13 and there is a sorrow that 's a blessed sorrow in the midst of which the heart laughs and the end of which heaviness is mirth To repent in the general nature of it is to change both the mind and way and so take up new principles and new practices A man that truly repenteth is not the same man he was before he repented he can say I am not I. And as in true repentance there is a change from a bad to a good mind and from a perverse to a right and righteous way so in repentance there is a change from a troubled to a quiet mind and from a painful to a pleasant and delightful way So then there is a two-fold change in repentance First A change of the mind from sin Secondly A change in the mind from sorrow Many are the griefs and gripes the troubles and perplexities with which the conscience of an awakened sinner is followeth till he hath unburdened himself by confession and repentance when once he hath truly done so how great is his peace how sweet are his consolations And therefore when the Apostle saith 2 Cor. 7.10 Godly sorrow worketh repentance to salvation not to be repented of his meaning is the repentance which it works is matter of great rejoycing or fills the soul of an humbled believing sinner with great joy I abhor my self saith Job and repent But how did Job repent his was no ordinary repentance therefore he adds I repent In dust and ashes That is either First Throwing my self upon the ground Jer. 6.26 Jer. 25.34 2 Sam. 12.16 or Secondly Sitting upon the ground in the dust as Job 2.8 Isa 58.5 Jonah 3.6 or Thirdly Casting dust upon my head Job 2.12 Dust cast upon the head was the embleme of an afflicted heart And to sit in the dust or to cast dust upon the head was anciently the ceremonial part of repentance Job doth not leave that out I repent saith he in dust and ashes Solitis ceremoniis poenitentiam agâ— and so some express it I repent with outward wonted ceremonies But I conceive we need not take it strictly to repent in dust and ashes being only a proverbial speech implying very great solemn and serious repentance There is another rendring of this latter part of the verse thus I repent as looking upon or accounting my self dust and ashes 't is an argument of much humility and humiliation to do so Abraham gave himself no higher a title before the Lord Gen. 18.27 I have begun to speak who am but dust and ashes If we take it thus I abhor my self and repent looking upon my self but as dust and ashes it is a good sence also and reacheth the purpose which Job was upon or which was upon Jobs spirit in that day and duty of repentance There is no difficulty in the words they yield many useful observations Wherefore I abhor my self First As the word wherefore refers to that signal discovery which Job had of God who did not only manifest himself to him by the hearing of the ear but by the seeing of the eye that is more fully than before Observe The clearer manifestations we have of God the greater and deeper are our humiliations Job saw more of the power more of the soveraignity more of the holiness of God in himself and more of his goodness to him Qui Deum vidit fieri non potest quin seso accuset contemnat despiciat non enim certiâ— noveris tuam impuritatem quam si divina puritas op osita fuerit Brent than he had done before and therefore he abhor'd himself That place is parallel to this Isa 6. where as soon as the Lord had declared himself in his holiness and glory the Prophet cried out ver 5. Wo is me for I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips for mine eyes have seen the King the Lord of hosts that is my bodily eyes have see the signs of his presence and
neglects of good to his people to himself so the Lord taketh all that evil which any speak of his people to himself He saith God that speaketh amiss of mine speaketh amiss of me The Lord accounteth himself interested in all that good or evil which is done and spoken to his people and he is very angry when any thing is mis-spoken of or misapplied to them though with respect to himself or as a service unto himself Fifthly Consider Jobs friends spake many excellent truths yet saith the Lord ye have not spoken of me the thing that is right as my servant Job hath Hence note The Lord is greatly displeased when truth or that which is right in it self is wrong applied Jobs friends were mostly right in their Doctrine but often out in their Uses all their open assertions had some truth in them but so had not all their secret Inferences God will not bear it to have truths put to any ill use especially this to grieve and discourage any of his suffering servants To speak of the holiness justice and righteousness of God so as to terrifie an afflicted soul is to make a bad improvement of the best things 'T is a fly in the box of ointment Dead flies saith Solomon Eccles 10.1 cause the ointment of the Apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdom and honour Jobs friends were in reputation for wisdom and honour yet this little folly sent forth an ill savour in the Lords nostrils and caused him to say Ye have not spoken of me the thing that is right Sixthly Jobs friends certainly meant well and had a zeal for God yet God was angry and said they had not spoken right Hence note Our good intentions yea zeal for God will not bear us out when we do or speak amiss These men had a zeal for God else Job had not said as once he did Will ye lye for God Though they did not knowingly speak a lye yet a lye was in what they spake and therefore their speaking for God would not bear them out Seventhly The Lord said to Jobs friends Ye have not spoken of me the thing that is right as my servant Job hath Though Job spake some things amiss yet the Lord did not charge him with them as he did his friends Hence note The Lord over-looketh many failings and will not upbraid his servants with them Job had his failings but the Lord took no notice of them but made a determination in his case as if he had spoken right in all things The Lord will not flatter his servants when they fail yet he is very favourable to them even when they fail he told Job plainly enough that he had darkned counsel by words without knowledge while he asked him who did it Chap. 38.2 He intimated also that Job had contended with him and reproved him that he had consequentially attempted to disannul his Judgement and condemn him Chap. 40.2 8. yet here when the Lord came to make up the matter between Job and his friends he spake as if he had forgot both his own censures of him and the occasion of them Holy David acknowledged Psal 130.3 If thou Lord shouldst mark iniquities O Lord who shall stand The Lord doth not mark iniquity where he seeth much integrity the Lord doth not mark every arrow that flies beside the mark when he seeth the mark was honestly aimed at We say he may be a good Archer that doth not hit the white if he come but somewhat near it he indeed is a bungler that misseth the Butt Job aimed at and came neer the mark though he did not alwayes hit it The Lord will give a good testimony of us if we aim right at though we sometimes miss the mark It is said of Zachariah and Elizabeth Luke 1.6 They were both righteous There 's not a word spoken of their failings though doubtless they had their failings both as to the Ordinances and Commandements of God Eighthly The Lords wrath being kindled against Jobs friends we might expect he would thunder upon them yet he only saith Ye have not spoken of me the thing that is right Hence observe The Lord dealeth mildly with sinners He did not give wrathful words though his wrath was kindled he did not call Eliphaz and his friends Hereticks nor tell them they had belyed him and slandered his proceedings he did not aggravate their fault by grievous words he did not upbraid them particularly but without bitterness or hard reflections comprehended their all faults in one general soft word Ye have not spoken of me the thing that is right This should be our pattern in dealing with an offending brother whereas many if a brother do but differ from them a little if he do not say as they say and concur with them fully in opinion are ready to censure him hardly and give him reproachful language The Apostles rule is Gal. 6.1 Brethren if a man be overtaken in a fault ye that are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted God who is above all temptation meekly restored these faulty men yea though his wrath was kindled against them yet his speech was mild and cool only saying and what less could he say if he said any thing Ye have not spoken of me the thing that is right As my servant Job Why doth the Lord call Job his servant Surely at once to put an honour upon him and to comfort him Eliphaz and his two friends were Gods servants yet because of their miscarriage in that service God did not own them at that time as such God was wont to call David his servant at every turn yet when he had numbred the people Nathan was sent to him with a hard message and is bid Go and say unto David not my servant David 2 Sam. 24.12 Hence note Ninthly God honours man much by owning him as his servant To serve the Lord is as much our priviledge as our duty and when the Lord calleth us to his service he rather puts a favour up-us than a burden The Lord is the highest master and they are highly honoured who are his servants It is an honour to serve Kings and Princes what is it then to serve the King of Kings the Prince of the Kings of the earth as Jesus Christ is called Rev. 1.5 'T is also profitable as well as honourable to serve the Lord for he is the best master his work is the best woâ—k and his wages is the best wages And not only so but 't is easie to be the Lords servant for as he expects we should do his work so we may expect help and strength hearts and hands from him to do it If the Lord doth but own us for his servants we shall not faint at his work whether it be doing or suffering work God upheld his servant Job in and carryed him through all those
commanded to offer Secondly The Lord directs Eliphaz and his two friends to apply themselves unto Job and desire his intercession for them Go to my servant Job and my servant Job shall pray for you To this direction the Lord subjoyns two things First An incouragement by a gracious promise in these words For him will I accept Secondly A threat in case they should neglect or refuse to go and perform this duty laid down in the close of the verse Lest I deal with you according to your folly in that ye have not spoken of me the thing which is right like my servant Job These are the particulars considerable in this 8th verse Therefore take unto you seven Bullocks and seven Rams The Lord spake this to Eliphaz and his two friends The word of illation Therefore at the beginning of the verse refers to the word For at the latter end of the former verse As if the Lord had said unto them Because ye have sinned against me and provoked me to anger so that my wrath is kindled by your not speaking of me the thing that is right therefore I advise you and be ye sure at your peril to follow my advice I advise you for the making up of this breach and the recovery of my favour to take unto you seven Bullocks and seven Rams Take unto you Some conceive that these words Vnto you are redundant yet doubtless they carry a clear sense as they stand in the Text Take unto you that is for your use and behoof in this great service Take unto you Seven Bullocks and seven Rams This was a great sacrifice and it was so under a twofold consideration First As to the matter of the sacrifice bullocks and rams were great cattle there were sacrifices of lesser matters We read in the law of Moses of a pair of turtle doves and two young pigeons for a sacrifice these the poorer sort under the law did offer with acceptation whereas rich and great men and such were these Eliphaz and his two friends in their time were commanded to bring great and richer sacrifices The rich as Solomon exhorts Prov. 3.9 were to honour the Lord with their substance and with the first fruits of their increase These rich men were to bring bullocks and rams a great sacrifice in the matter of it Jubentur septem tauros c. immolare quis perfectissimum est sacrificium Christ una expiotione omnia peccata delens Perfectus cuim uumerius septe narius est Brent Septem est numerus plentitu dinis persectionis id quod obsolutam expiationem s remissionam clpae eorum designabat Etsi interim in omnibus sacrificiis veteribus ad emicum Christi sacrificium cujus illa erant imago umbra respiciebatur Nerc Secondly It was a great sacrifice if we consider the number seven bullocks and seven rams One bullock was a sacrifice and one ram was a sacrifice but here God commanded seven of each Seven is a number of perfection and of plenitude seven is a great number and seven is a perfect number it is often used mystically or enigmatically to note perfection The Lord made all things in six days and rested the seventh seven days made up a compleat week and seven years are a week of years We read of A candlestick all of gold with a bowl upon the top of it and his seven lamps thereon and seven pipes to the seven lamps which were on the top thereof Zech. 4.2 We read also of the seven spirits Revel 1.4 and of seven golden candlesticks Rev. 1.12 These were mysterious sevens and there are many more mentioned in Scripture which to insist upon would make too great a digression from the purpose of the text under hand where we have seven bullocks and seven rams which make up and imply a great and perfect sacrifice as the law of Moses also directed in some cases Levit 23.18 And ye shall offer with the bread seven lambs without blemish So 1 Chron. 15.26 When the Lord helped the Levites that bare the Arke of the Covenant of the Lord they offered seven bullocks and seven rams Again 2 Chron. 29.21 They brought seven bullocks and seven rams and seven lambs and seven he-goats for a sin-offering for the kingdom and for the sanctuary and for Judah Balaam incited and hired to curse Israel said unto Balak Num. 21.1 Build me here seven altars s prepare me here seven seven oxen and rams He would needs imitate them whom he desired to ruin and offer a full sacrifice that he might curse them fully The greatest sacrifice for number that we read of was at the dedication of the Temple where the offering of the King was two and twenty thousand oxen and an hundred and twenty thousand htep l Kings 8.63 We read also of great sacrifices 1 Chron. 29.21 2 Chron. 17.11 and Chap. 30.24 There were greater sacrifices than seven yet seven was a great sacrifice Some Interpreters conceive that every one of the three was to offr seven bullocks and seven rams that had been a very great sacrifice but in that the Text is silent The law of Moses appointed Levit. 4.3 that if a Priest committed a sin of ignorance he should bring a young bullock without blemish unto the Lord for a sin-offering Thelaw required no more for a sin of ignorance in a Priest and if the whole congregation were guilty of a sin of ignorance their ossering was no more ver 13 14. and if a Ruler had committed a sin of ignorance the law required only a kid of the goats a male without blemish ver 23. and if any one of the common people committed a sin of ignorance they were to bring a kid of the goat a female ver 28. So that whereas the law required but one bullock for the sin of ignorance in a Priest and but one bullock for the whole congregation and for a Ruler but a kid of the goats a male and for any common person but a kid of the goats a female Here Jobs friends were commanded by the Lord to offer up seven bullocks and seven rams for the expiation of their sin which doubtless was only a sin of ignorance This plainly signified that the Lord was highly displeased with them for their harsh judgment and uncharitable censures of his servant Job and to let them know that their doing so could not be excused by their good intentions and zeal for God Thus we see what the sacrifice was both for kind and number The next words tell us what they must do with their sacrifice Go to my servant Job faith God Why to Job several reasons may be given why they should go to Job I shall name five or six First Because they had wronged Job and therefore they must be reconciled to him Secondly Because God would have them understand that himself notwithstanding their ill opinion of Job approved him as a good man yea as a man far exceeding them in godliness
though they had judged him an hypocrite or an ungodly man Thus the Lord sent them to Job that they might eat their words and receive a full conviction of their error Thirdly God would have them go to his servant Job to make them sensible that the favour he intended them was very much for Jobs sake and that they must in part be beholding to Job for it Fourthly The Lord sent them to Job that he might give a high evidence of his grace especially of his charity in forgetting injuries and requiting good for evil His friends had reproached him ten times and grieved his spirit very much yet he must shew how ready he was to forgive them and pray that they might be forgiven Fifthly God would have them to go to Job that they might know that Job was reconciled to them as well as himself Sixthly God would have them go to Job that this might humble them or that they might shew their humility and submission It was a great piece of self-denial for them to go to Job after such a contest and entreat him to speak for them of whom they had spoken so hardly and with whom they had long contended so bitterly Thus the Lord tried both Job and them the Lord tried Jobs charity and their humility We are hardly brought to confess that we have wronged others or have been out and mistaken our selves 'T is no easie matter for a man to acknowledge himself overcome 't is extream hard to become a suppliant to one whom we lately despised and trampled upon All this is his hard meat and not easily digested yet Eliphaz and his two friends must digest all this before they could acceptably obey the Lords command in going to his servant Job Nor was it an easie matter for Job to forget so many affronts and unkindnesses as he had received from his friends ' T is hard for a man that hath been wronged and reproached yea condemned to pass air by and not only embrace his opposers and reproachers but pray and solicite for them Thus the Lord in sending them to Job took tryal both of Job and them The Lord commanding them to supplicate him whom they had offended and expecting that he should make suit and supplication for them who had offended him put both their graces to it and in a most sweet and gracious way at once healed the breach which had been between Job and them as also that between them and himself Who ever took up a difference more sweetly or reunited dissenting brethren thus wisely Go to my servant Job And offer up for your selves a burnt-offering That is those seven bullocks and seven rams Here as was said before was the facrifice but who was the Priest The text saith Offer up for your selves which may intimate that that as they were to offer a sacrifice for themselves so that they themselves offered it But as Interpreters generally so I conceive Job was the Priest who offered it in their behalf We read chap. 1.5 that Job offered sacrifices for his children and there it was shewed that he was the Priest Every sacrifice must be offered by a Priest the people brought the sacrifice unto him to offer for them No sacrifice is acceptable without a Priest Therefore Jesus Christ who was our sacrifice was a Priest also none could offer him but himself he was both sacrifice and Priest and Altar So then whereas the Text saith they were to offer a burnt-offering for themselves the meaning is they were to bring it unto Job and he to offer it for them The Priest offered and Israel offered that is Israel offered by the Priest they brought the matter of the sacrifice to the Priest and the Priest slew and presented the sacrifice to the Lord. It is one thing to offer another thing to slay the sacrifice They offered a sacrifice who brought it or at their cost caused it to be brought to the holy place and this any of the people might do They offer it upon the Altar to the Lord who were especially appointed thereunto These were the Priests only Before the Ceremonial law as given by God to Moses the Priest-hood lay in the eldest or father of the family upon which account Job was a Priest whereas afterwards the Priest-hood was settled in the family of Aaron and it was forbidden to any but one of hs line to offer sacrifice So that when the Lord said to Eliphaz and his two friends Go to my servant Job and offer up for your selves a burnt-offering he directed them to Job Non est hic curiousè captendo distinctio holocausti aboliis victimis cim haec ante legem contigovint Quasi latinè diceres-holocaustabitis holo caustum i.e. in solidum offeratis ut in auras totum abort officietis Merc. as having the honour of Priest-hood in him and so the power of doing it for them or in their behalf Offer up for your selves A burnt-offering That is a sacrifice wholly consumed by fire The Hebrew is very elegant make an ascentton to ascend The whole burnt-offering was the most perfect offering and therefore the Hebrews express it by a word that signifieth the perfect consumption of it in the fire and so the ascention of it to heaven in smoke and vapour as a sweet odour in the nostrils of the Lord as the Apostle speaks Ephes 5.1 and as David Psal 141.2 A part of many sacrifices was saved to feast upon afterwards as the harlot spake Prov. 7.14 I have peace-offerings with me this day have I payed my vows but the burnt-offering was wholly consumed and sent up unto the Lord. Go to my servant Job and offer up for your selves a burnt-offering Hence note First The Lord is very ready to forgive and to be at peace with those that have offended him Though the fire of his wrath be kindled as it is said in the former verse yet he is willing to have it quenched The Prophet Micah chap. 7.18 makes this report of God He retaineth not his anger for ever that is he retaineth it but a little while he is speedily pacified and forgives and sometimes as here he forgives without any higher signification of his anger than a bare rebuke The Lord did not lay the least mulâ—t the least chastning or affliction upon Eliphaz and his two friends though his wrath was kindled against them I grant it is not so always some smart sorely and pay dearly for their errors When the anger of the Lord was kindled against Aaron and Miriam Num. 12.9 for speaking against Moses as those three had against Job he was not then so easily pacified for first it is said in the close of the 9th verse he departed and ver 10. the cloud departed from off the tabernacle here was much displeasure yet not all for it followeth and behold Miriam became leprous white as snow In this case God was angry with two that had spoken against a servant of his and they felt
more than a bare rebuke here was a blow given and that a sore one The Lord deals gently with some sinners that none may despair and severely with others though his servants that none may presume Only let us remember that when the Lord at any time doth chasten and rebuke his servants for sin with great severity he doth not drive them away nor discourage them but would have them look to him for pardon and healing When he judgeth them as the Apostle speaks 1 Cor. 11.32 he doth not condemn them or if we call it a condemnation yet he doth not condemn them with the world nor as he condemns the world God condemns the unbelieving world to destruction but he condemns his servants only for their humiliation The goodness of God appears much in these two things First In his flowness to anger his mercy doth even clog his justice and gives it leaden feet it comes slowly Secondly In his readiness to show mercy The Scripture saith he is slow to wrath and ready to forgive his goodness doth even adde wings to his mercy causing it to fly swiftly to the relief of sensible and humbled sinners or as one of the Ancients expresseth he sharpneth the sword of his justice with the oile of his mercy and so it becomes a healing as well as a wounding sword Secondly In that the Lord himself gave this direction Take unto you seven bullocks and seven rams c. Observe God against whom we sin sheweth us the way to get peace and the pardon of our sins When man sinned at first or when the first man fell into sin there he had lain for ever if the Lord had not shewed him a way out Had it been left to man to devise a way to recover himself when he was fallen his fall had been irrecoverable he had never found how to get at once his sin pardoned and the justice of God satisfied This was the Lords own invention and it was the most noble and excellent one that ever was in the world he shewed fallen man at first how to get up and here he gave direction to these fallen men what to do that they might The Lord who was their Judge was also their Counsellor Thirdly Consider the particular way of their peace-making it was by sacrifice Take unto you seven bullocks and seven rams c. Hence note Sacrifices for sin were appointed and commanded by God not devised by man Sacrifices have been from the beginning Cain and Abel brought their offerings unto the Lord Gen. 4.3 4. Noah also builded an altar unto the Lord and offered burnt-offerings on the altar Gen. 8.20 Abraham offered the ram for a burnt-offering Gen. 22.13 Now though the law for sacrifices was not formally given in those times yet it was really given All those elder sacrifices were of the Lords appointment and by his direction as well as those in and after the days of Moses There is no expiating of sin against God by the inventions of man Heathens offered sacrifices to their Idol-gods imitating the worship of the true God The Devil is Gods ape Typical sacrifices were of God for the taking away of the sin of man And so was the true sacrifice the Lord Jesus Christ when he that is Christ said sacrifice and offering and burnt-offering and offering for sin thou wouldst not that is thou wouldst not have those legal sacrifices nor didst ever intend to have them as satisfactions to thy offended justice ultimately to rest in them then said he that is Christ Lo I come to do thy will O God Heb. 10.8 9. It was the will of God that Jesus Christ should be the expiatory sacrifice for the sin of man by the which will v. 10. We are sanctified through the offering of the body of Jesus Christ once for all The sacrifice of Christ himself had not saved us if it had not been of Gods appointment nor could any sacrifice have so much as shadowed the way or means of our salvation if God had not appointed it Fourthly Consider the purpose for which the Lord commanded Eliphaz c. to offer their sacrifice it was to make an attonement for their sin Hence Observe Sin must have a sacrifice There was never any way in the world from first to last to help a sinner but by a sacrifice and who was the sacrifice Surely Jesus Christ was the sacrifice it was not the blood of bulls and goats of bullocks and rams that could take away sin as the Apostle argueth at large in the Epistle to the Hebrews these could never take away sin these only pointed at Jesus Christ who alone did it by bearing our sins and by being made a sacrifice for them To typifie or shew this we read in the law of Moses that the sin of the offender was laid upon the sacrifice and a sacrifice for sin was called sin by the Prophet long before Christ came Dan. 9.24 He shall make an end of sin that is when Christ shall come in the flesh he shall make an end of all sacrifices for sin and so the Apostle called it after Christ was come and had suffered in the flesh 2 Cor. 5.21 He made him to be sin that is a sacrifice for sin for us who knew no sin that we might be made the righteousness of God in him The sacrifice was called sin because the sin of the person who brought it and in whose behalf it was offered was laid upon the sacrifice there was as it were a translation of the sin from the person to the sacrifice In which sence Luther is to be understood when he said Jesus Christ was the greatest sinner in the world not that he had any sin in his nature or any sin in his life but because he had the sins of all that are or shall be saved laid upon him as the Prophet spake Isa 53.6 The Lord hath laid upon him the iniquity of us all or as our Margin hath it He hath made the iniquity of us all to meet on him And there is no atonement for sin but by a sacrifice So the Lord ordained the offering up of a whole burnt-offering for the taking away of sin that sinners might see what they had deserved even to die and not only so but to be wholly burnt and consumed in the fire of his wrath Impenitent sinners shall be consumed in fire that shall never be extinguished nor ever extinguish them they shall abide in an ever-living death or in an ever-dying life They who rest not upon the sacrifice of Christ once offered must be a sacrifice themselves alwayes offered to the justice and wrath of God Here it may be questioned why the Lord commanded them to offer seven Bullocks and seven Rams what could the blood of seven do more than the blood of one I answer First This being a great sacrifice possibly the Lord commanded it thereby to intimate the greatness of their sin Two things chiefly shew the greatness of a
a favourite Abraham was a favourite God called him his friend and Job was a favourite The Lord shews favour to many who yet are not his favourites Kings and Pâ—inces shew favour to all their faithful subjects yet but one possibly is a Favourite The Lords chief favourite is his Son Jesus Christ he hath his ear continually I knew said Christ John 11.42 that thou hearest me alwayes Now as Christ is a favourite above all men so among good men some have favour with God above others A King will hear a favourite when he will not a common person Our Annotators upon this very place tell us out of Mr. Fox that when Sir John Gostwich had falsely accused Arch-Bishop Cranmer to King Henry the VIII he would not hear him nor be reconciled to him till Cranmer himself whom he had wronged came and spake for him Thus the Lord will not be reconciled to some till the wronged party intercedes for them Yet we must remember that the power or effect of all our prayers depends upon Jesus Christ alone by him it is that any have access to the father and he is the way to the holiest the beloved in whom God is well pleased whom he heareth always and through whom God heareth his best beloved favourites on earth Observe Fifthly It is a great mercy to have the prayers of a good man going for us The Lord told not Eliphaz and his two friends of any thing else that Job should do for them he only saith Job my servant shall pray for you If the Lord doth but stir up the heart of a Job of a Moses of a Jacob a Wrestler in prayer to pray for us who knows what mercy we may receive by it And therefore when the Lord forbids his favourites to pray for a people as sometimes he doth it is a sign that such are in a very sad condition yea that their case is desperate Jeremiah was a mighty man with the Lord in prayer and the Lord said to him Jer. 14.11 Pray not to me for this people for good Jeremiah was forward to pray for them but the Lord stopt him Pray no more not that the Lord disliked his prayer but because he was resolved not to forgive them though he prayed for them therefore he said pray not The Lord would not let such precious waters run wast as the prayers of Jeremiah were They are in a remediless ill condition of whom the Lord saith pray not for them Of such the Apostle spake 1 John 5.16 If any man see his brother sin a sin not unto death he shall ask and God shall give him life There is a sin unto death I say not that he shall pray for it The pardon of a sin unto death is not to be prayed for Every sin deserves death but every sin is not unto death They who sin so are past prayer and in how woful a plight are they whose sins are past prayers They who have been much in prayer themselves and afterwards fall off from or walk contrary unto their prayers come at last to this miserable issue that either they give over praying for themselves or others are stopt from praying for them And though an outward bar be not laid upon their friends prayer as in Israels case yet there may be a bar upon the spirit of such as used to pray for them It is a bad sign when the Lord shuts up the heart from praying for any one and it is a sign of mercy when the Lord inlargeth the heart of any that are godly to pray for others Sixthly Observe Prayer for another doth not profit him unless he be faithful himself I ground it upon the text Job shall pray for you but you must carry a sacrifice which implied their faith and they must carry a sacrifice to Job and that implied their repentance and both implied that they prayed for themselves also It is in vain to offer a sacrifice without faith and repentance being in this frame My servant Job shall pray for you Conjunctis precibus nihil impetratu impossibile est Conjunctae autem preces esse non possunt ubi est offensio Coc. vid. The prayer of faith prevails not for those that go on in their unbelief and impenitency Job prayed for his friends and they repenting and believing he prevailed for them The reason why the Prophet Jeremiah in the place before mentioned as also chap. 7.16 was commanded not to pray for that people was because they were a hardened people in their sins and therefore his prayers could do them no good Yea the Lord told him cha 15.2 that though not only he but other great favourites joyned in prayer for them it should do them no good Though Moses and Samuel stood before me my mind could not be towards this people The reason why those eminent favourites and mighty men in prayer could do no good was as was said before because they were unbelieving and hardned in their sins as appears upon the place The Prophet Ezekiel speaks the same thing chap. 14.14 Though these three men Noah Daniel and Job this Job that we have in the text were in it they should deliver but their own souls by their righteousness saith the Lord. Jobs prayers obtained good for his friends but the children of Israel were in such a condition that though Noah Daniel and Job were praying for them they should get no good by it their sins were so high and their hearts so hard that the prayers of the holiest men in the world could not prevail with God for mercy It cannot be denied but the prayers of a godly man may profit a wicked man an unbeliever an impenitent person for his conversion to the faith and the bringing of him to repentance but they profit not any man who as he hath not faith so continues in his unbelief Yet I grant that the prayers of a believer may profit such an unbeliever as to the avoiding of some temporal evil or as to the obtaining of some temporal good as is clear in Abrahams prayer for Abimelech Gen. 20.7 But how much soever a godly man prayeth for the pardon of a wicked mans sin or the salvation of his soul he shall never be pardoned or saved unless himself repent and believe They who never pray in faith for themselves shall not get favour with God by any prayer of faith made by others for them Now as from this and such like Scriptures it appears that the prayers of godly men for good men here on earth are very pleasing unto the Lord and receive great answers So they do absurdly who from this Scripture infer that the Saints departed pray for us as if they knew or understood our condition and they do more absurdly who living here on earth pray to the Saints in heaven to pray for them The Scripture speaks nothing of prayers to departed Saints nor of departed Saints praying for us the Scripture speaks only of the living
grounds and for right ends against another It is dangerous to stand in the way of their prayers who are accepted of God That man is more safe against whom a thousand are acting than he against whom any one godly man upon a just ground is praying The Lord hath done great things against evil men upon the prayers of the faithful as well as he hath done great things for good men at their prayer David by one ejaculatory petition spoyled the plot of Achitophel the Lord according to that short prayer turned his counsel into foolishness and so overturned the whole design laid against his servant David Thus far of the promise which the Lord gave Eliphaz and his two friends for their encouragement to go unto Job and entreat him to offer up a burnt-offering and to pray for them for him will I accept Now followeth a threat in case they did not Lest I deal with you according to your folly As if the Lord had said Do not slight this advice that I give you no nor forslow it make hast to make your address to Job I will accept him and I tell you I will not accept you alone therefore make hast and do as I have commanded else I shall deal with you according to your folly There is some difference in the reading of these words First Some read Lest I do or act folly to you But how can the Lord do or act folly towards any We may expound this translation by that Psal 18.26 where David saith of the Lord With the pure thou wilt shew thy self pure and with the froward or perverse thou wilt shew thy self froward or perverse But how doth the Lord shew himself froward with those that are froward there is no frowardness in the Lord he is alwayes in a composed and sedate frame infinitely beyond any passion or perturbation the meaning is only this The Lord will deal with men according to what they are the actings and effects of his providence shall be towards a froward man as if he were froward If a man deal perversely with God he will deal with him as if he were perverse and with the pure God will shew himself pure that is he will carry it purely towards them they shall receive good who are and do good Thus here go saith the Lord and do as I bid you Lest I deal folly to you In the Hebrew Language to do kindness with one is the same as to exercise or shew kindness to him That form of speech is used Gen. 20.13 Gen. 24.49 Gen. 40.14 And so to do folly with one is to shew or exercise folly to to him The Lord doth folly to them that do folly that is he makes them see by his wise doing how foolishly they have done Others express it thus Lest I deal foolishly with you or folly to you that is lest I do that which may be accounted foolishness in me You having appeared Advocates in my cause and pleaded for me 't is folly to pay any man with unkindness for the service he hath done us Well saith the Lord look to it I will not accept you but deal folly to you or foolishly with you in the sense of some men possibly but wisely in my own The Lord is alwayes to be admired in his wisdom holiness and in the serenity of his spirit yet in the opinion of the wise men of this world he may seem to deal foolishly or do folly Secondly The words may be rendred Lest I do that which may be disgraceful to you Thus the Chaldee paraphrase readeth Lest I put a disgrace or an affront upon you and make it appear to your shame that you have not carried it aright in this matter but have been shamefully out The word here used is several times used in Scripture to note the defiling or disgrace of a thing Nahum 3.6 I will cast abominable filth upon thee and I will make thee vile that is I will disgrace thee and as it followeth I will set thee for a gazing stock So Micah 7.6 when the Lord would shew the exceeding sinfulness of those times he saith Trust ye not in a friend put ye not confidence in a guide keep the door of thy mouth from her that lyeth in thy bosom for the son dishonoureth the father it is this word the son disgraceth the father he dealeth with his father as if he were a Nabal a very fool When a son knoweth not his distance nor performeth his dury he dishonoureth his father The Prophet Jer. 14 21. speaks in a way of deprecation Do not abhor us for tâ—y name sake do not disgrace the throne of thy glory The Lord is â—ometimes so angry with his people that he even casteth dirt upon the throne of his glory that is upon his Church in and by which he should be glorified as upon his Throne The Lord disgraceth his Church the throne of his glory when his Church disgraceth him and dishonours his gloriâ—us name Deut. 32.15 Jesurun waxed fat and kicked that is Israel the Church was waxen fat the Lord fed Jesurun his Church to the full they had not a lean seâ—vice of it but what did Jâ—surun he forsook God wh ch made him and lightly esteemed the rock of his salvation The word which we translaâ—e he lightly esteemed is the word of the Text Now when Jesurun did lightly esteem or disgrace the Lord he soon after disgraced Jesurun his Church The throne of his glory This is a good sense of the words do as I diâ—ect lest I put a disgrace upon you Thus folly is put foâ— the punishment of folly as sin often for the penal effects and fruits of sin as 't is said 1 King 13.34 This thing â—ecame sin to the house of Jeroboam even to cut it off Our reading saith Lest I deal with you according to your folly that is according to your sin and the hard censures which you have given of my servant Job and as it followeth In that you have not sp ken of me the thing that is right These things have been your folly and 〈◊〉 do not speedily repair with your sacrifice to Job and get him to pray for you what you can do your selves will not makâ— amends for your folly nor mend this breach but I will deal with you according to your folly you shall taste of the fruit of your doings the reward of your hands or of your tongues shall be given to you That 's the general sence of our translation As if the Lord had said Lest I make you understand by your sad experiences by the punishments and chastisements laid upon you that you have done very foolishly and were greatly mistaken in your apprehensions of me and of my providences concerning Job Or thus ye have declared much folly in the management of this matter with my servant Job ye have offended against the common Laws of friendship and humanity insulting over a man in misery and your folly hath been
greater while against the Laws of piety ye have judged of a mans holiness by his outward unhappiness and have censured him as a bad man because he hath in this world endured so much evil This hath been your sin ye have in this dealt foolishly with my servant Job therefore hasten to him and do as I have said Lest I deal with you ac-according to your folly Hence note First Sin is folly And not only is it simple folly which a man committeth for want of wit or because he hath little understanding what a man doth for want of wit and understanding is simple folly but sin is wicked folly which is the abuse of wit and parts and gifts yea the overflowing of lust And though we cannot charge these men that they did intentionally use their wit and parts to grieve Job yet it proved so though it was not the end or design of them that spake yet it was the issue of their speech they did him a great deal of wrong and doubtless Satan stirred much or provoked them to use their parts and gifts to imbitter the spirit of the poor man and God left them to do it This was their folly and all such actings or speakings are no better nor do they deserve better or softer language This word folly is often applied in Scripture to sin especially to great sins Another word is used in the Proverbs of Solomon but in several other places sin is expressed by this Gen 34.7 When that great affliction fell upon Jacob the ravishing of Dinah her bretâ—â—â—â— came home very wroth saying He hath committed folly in â—â—â—â—â—l So Judges 19.23 Judges 20.6 the abusing of the Levites Concubine is called the committing of folly Whoredom is expressed by folly Deut. 22.21 And this word with reference I conceive to the sin of whoredom which is spoken of in that place is translated villany Jer. 29.23 All sin is folly especially any great sin is so For First It is a folly to hurt our selves No man can hurt us if we do not hurt our selves by sin The Apostle Peter saith 1 Epist 3.13 Who is he that will harm you if ye be followers of that which is good 'T is strange that any should Though it be true enough that many have had not only a will to harm them that follow good but have actually done them many and great outward harms yet this is a great truth none can indeed harm them that follow good because all harms turn to their good Nothing can hurt us but our sin Secondly Sin is folly for in sinning we strive with one that is too hard for us Do we saith St. Paul 1 Cor. 10.23 provoke the Lord to jealousie are we so simple are we stronger than he Thirdly It is folly to do that by which we can get no good that 's the part of a fool Rom. 6.21 What fruit have ye of those things whereof ye are now ashamed What have ye got by them have ye made any gains or earnings to boast of the end of those things is death is it not folly to begin that which ends in death and that a never-ending an eternal death Fourthly It is folly to sin for by that at best we run a hazard of our best portion for fading pleasures and perishing profits If we have any pleasure by sin it is but pleasure for a season and that a very short one too What a foolish thing is it to venture things that are incorruptable for perishing things It were a great folly for a man to venture gold against grass they do infinitely more foolishly who sin against the Lord for all that they can get by it is not so much to what they hazard as grass to gold Mat. 16.26 What is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul As all flesh is grass so all that flesh lusteth after is no better What kind of Merchants what kind of Exchange-men are they that will traffick or truck away their souls for the profits or pleasures of sin and 't is for one of these that most if not all men traffick away their souls Secondly Observe When God dealeth mâ—st severely with sinners he dealeth justly with them What rod soever he layeth upon their backs what shame what poverty what sickness he affl cts them with It is but according to their folly they have but their own they have no reason to complain The Prophet told the people of Israel as one man when under grievous affl ctions Jerem. 4.18 Thy ways and thy doings have procured these things unto thee Thou hast no reason to complain for thy punishment is of thy own procurement that is thy sin is visible in thy punishment thou eatest but the fruit of thy own doings how bitter soever it is Another Scripture saith Num. 32.23 Your sin shall find you out that is you shall suffer according to what you have done and reap what ye have sowed And is it not folly to sow to the corrupt flesh when of the flesh we shall reap corruption Gal. 6.8 The flesh is a corrupt thing and can yield us no better a thing than it is the effect is like the cause corruption that is a miserable condition both here and hereafter now and for ever Thirdly Note The Lord will not pass by nor spare no not a godly man when he sinneth and repenteth not All this is included in the going of these men to Job As if the Lord had said I will punish you Eliphaz and Bildad and Zophar for your folly unless ye repent They that are in a state of grace cannot expect favour from the Lord unless they turn from their sin and give him glory by repenting and believing Good men doing evil may suffer for it as well as the worst of men The Lord will see a work of repentance and selâ—-humbling a work of faith looking to Christ the sacrifice else he will deal with them even with them as he threatned these good men according to their folly But what was the folly of Eliphaz and his two friends for which the Lord threatned to deal so severely with them The latter part of the verse tells us what God accounted and called their folly In that ye have not spoken of me the thing that is right The Lord had told them as much at the seventh verse My wrath is kindled against you because ye have not spoken of me the thing that is right Here the Loâ—d pointeth them to their sin again and layeth his finger afresh upon the soar But why doth he so Take these three reasons why Probably the Lord repeated these words First To shew that he was very sensible of their sin in speaking amiss of him and very angry with them for it They provoked the Lord much when they measured him as it were by themselves or by their own meet-wand in his ways of
judgment and procedure with Job and therefore they must hear of it a second time or as we say at both ears Secondly The Lord telleth them again of it that he might fasten the sense of their sin more upon them We very hardly take the impression of our follies and failings we are ready to let the thoughts of them wear off and slip from us they abide not but glide away as water from a stone or from the swans-back unless fixed by renewed mindings and for this reason the Lord repeateth the mention of sin so often in the the ears of his people by the ministry of his word that the evil of it may more fully appear to them or that they may the more clearly see and the better know how bad how base how foolish a thing it is to sin against him Thirdly I conceive the Lord repeated these words to confirm the judgment which he had given before concerning them in those woâ—ds Ye have not spoken of me the thing that is right Quicquid in divino colloquiâ— reâ—etitur robustius confirmatur Greg. lib. 35. moral c. 8. As if the Lord had said that which I said before I say again I do not change my opinion either concerning you or my servant Job and therefore I say it once more the repâ—â—ting of a matter is for the confirmation of it as Joseph told Pharaoh about the doubling of his dream Ye have not spoken of me the thing that is right Like my servant Job These words also are a repetition yea a triplication and more than so this is the fourth time that the Lord hath called Job his servant in the compass of two verses three times in this 8th verse and once in the 7th But what should be the meaning of this why did the Lord call Job his servant so often even four times as it were in one breath I answer First It intimates that Job was the Lords steady servant that what he was at first he was then at last and what he had been long ago he was still Some have been called the servants of God who have given it over in the plain field but here the Lord calleth Job his servant over and over four times over as being his sure servant Secondly It was to shew that as Job retained the same duty and respect to the service of God so God retained the same opinion of Job and of his service then as at first Thirdly The Lord in repeating this relational title servant so often would assure us that he knew not how if I may speak so to speak more honourably of him The Lord gave no other title to Moses Num. 12.7 nor to Caleb Num. 14.24 nor to David 2 Sam. 7.5 8. The Lord did not speak this so often because he wanted other titles to give him or because he had not variety of phrases to express himself by but as if he knew not where to find a more honourable title I grant that title of relation Son is more noble and more endearing but that is not at all spoken of in the Old Testament nor is it given to any particular person in the New Believers as to their state are all the sons of God but no one believer is spoken either to or of under this title Son The Apostle Paul still called himself only a servant of God He that is the Lords servant is the best of free-men We have enough to glory in when we are his servants The History reports of the French King That the Ambassador of the King of Spain repeating many great titles of his Master the King of France commanded this only to be mentioned of him King of France King of France implying that this single title King of France was as honourable as that large roll of titles given the King of Spain Thus the Lord calleth Job his servant his servant his servant to shew that all honour is wrapt up in this word A servant of God Fourthly This repetition may signifie That Job had been a very great good and faithful servant to the Lord not only a servant but a laborious and profitable servant to the Lord so the Scripture calls those who are laborious in his service though at best as to the Lord we are unprofitable servants nor can any be profitable unto him Fifthly The Lord multiplieth this title upon him because whatsoever a godly man doth is service to the Lord. This word service is comprehensive of all duties to hear the Word is to serve the Lord to pray to fast to give almes is to serve the Lord all is service to the Lord. Job was every way a servant of the Lord. First As he was a Ruler To rule well in a family is to serve the Lord to rule Nations is to serve the Lord much more Job was a ruler and he ruled well in both capacities as was shewed in opening the 29th 30th and 31st chapters Secondly Job was a great servant of the Lord as he was a worshipper Thirdly Job was a great servant of the Lord as he was a sacrificer he had the honour of the priest-hood Fourthly Job was a great servant of the Lord as a teacher of the truth he had instructed many as Eliphaz acknowledged chap. 4.3 And as he was a great servant of the Lord in teaching the truth so in opposing error he stood firm to his own opinion the truth against the tenent of his friends Fifthly Job served the Lord as he was a sufferer To suffer is very great service especially as he did to suffer greatly We serve the Lord as much with his cross upon our backs as with his yoke upon our necks or his burden upon our shoulders Job was a great servant of the Lords as in holding forth the doctrine of the cross or maintaining that God afflicts his choicest servants so in bearing the cross himself Sixthly Job was a great servant of the Lord in praying for his friends and in being so willing to be reconciled to them and therefore the Lord having had so many services of him and so many ways repeateth my servant Job my servant Job as if he could not say this word often enough My servant Job Thus we have the Lords command or charge given to Eliphaz and his two friends what they must do for the quenching of that fire which was kindled in his breast against them for their folly in dealing with his se vant Job How they answered that command will appear in the next words Vers 9. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did according as the Lord commanded them the Lord also accepted Job This verse holds out the obedience of Eliphaz and his two friends to the charge and command which the Lord gave them in the eighth verse where the Lord said to these three men Take to you seven bullocks and seven rams and go to my servant Job and offer up for your selves a burnt offering
Christ in his person is of infinite worth and his sacrifice of so great a value that it became a price sufficient for the ransom and redemption of all sinners yet it was of free grace that Christ was made a ransom for sinners and we accepted through him Secondly Take this Inference If the Lord be ready to hear a Job for his friends then the Lord will much more hear a Job for himself That the prayers and supplications which Believers put up to the Lord obtain mercy and good things for others may strengthen faith that they shall obtain for themselves Thirdly We may infer Job was become a great favourite with God after his humiliation and self-abhorrence He no sooner fell out with himself for his former miscarriages but the Lord as it were fell in love with him afresh What a favourite was he grown who could thus readily get an answer and obtain favour for those against whom the Lord said My wrath is kindled Thus much concerning the judgment and determination of God in this matter which put a period to the long continued controversie between Job and his three friends and reconciled both parties both unto God and between themselves O how blessed is the issue of the Lords Judgment and undertaking towards his servants and children When once he was pleased to appear in the case he soon silenced both sides and made them in the conclusion both of one heart and of one mind And no sooner was this humbling and reconciling work done and over but restoring and restitution work followed as will appear in opening the third and last part of this Chapter which is also the last part of the whole Book JOB Chap. 42. Vers 10. 10. And the Lord turned the Captivity of Job when he prayed for his friends Also the Lord gave Job twice as much as he had before THis verse begins the third part of the Chapter We have seen Jâ—b humbled before God in the first part we have seen Jobs friends reconciled to God and his anger turned away from them in the second In this third we have Job himself restored or the restitution of Job to as good yea to a better estate than he had before and this was done when he prayed for his friends The Crown is set upon the head of prayer The restitution of Job is set down two wayes First more generally in this verse where it is described three wayes First by the Author of it The Lord it was he that turned the Captivity of Job Secondly by the season of it When he prayed for his friends Thirdly by the degree and measure of it Also the Lord gave Job twice as much as he had before His was not a bare return or restitution but with advantage and that to a duplication And the Lord turned the captivity of Job Before I open the words as translated by us I shall briefly mind the Reader of another translation Probarem si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversio paenitentia Drus Dominus quoque conversus est ad paenitentiam Job Vulg. The word which we render Captivity is by some rendred Repentance and there is a twofold interpretation of that rendring First Some refer it to God and read the words thus The Lord was turned to repentance concerning Job And then the meaning is the Lord repented or changed his dispensation with respect to the affliction of Job when he prayed for his friends The Scripture speaks of the Lords repentance two wayes First that he repenteth of the good which he hath done for or bestowed upon man Gen. 6.6 It repented the Lord that he had made man he seemed as one troubled in his mind that ever he had set up man in such a condition And as there the Lord repented of his making mankind in general in that good natural state so elsewhere he is said to repent of his doing good to some men in particular as to their civil state 1 Sam. 15.11 The Lord repented that he had made Saul King that he had set him upon a Throne to rule men on earth who had no better obeyed the Rule given from his own Throne in heaven Secondly The Lord is said to repent of the evil which he hath either actually brought upon man or threatned to bring upon him In the former sense Moses saith Deut. 32.36 The Lord shall judge his people and repent himself for his servanss when he seeth that their power is gone and there is none shut up or left that is when they are in an afflicted low condition the Lord taketh the opportunity or season to restore them and then he is said to repent concerning any afflictive evil brought upon his people In the latter sense as he is said to repent of the evil threatned it is said of repenting Niniveh Jonah 3.10 The Lord repented of the evil that he had said that he would do unto them and he did it not Thus the Lord is turned to repentance with respect to evil either brought or threatned to be brought upon a people for which we have that remarkable promise Jer. 18.7 8. At what instant I shall speak concerning a Nation and concerning a Kingdome to pluck up and to pull down and to destroy it if that Nation against whom I have pronounced turn from their evil I will repent of the evil I thought to do unto them If they turn I will turn Another word is used in the Hebrew there but it imports the same thing Repentance in God is not any change of his Will Counsel or Purpose it only notes a change in his providences and dispensations The Lord is of one mind who can turn him Job 23.13 But he is not alwayes of one way he repenteth that is he changeth his way somtimes and so he did towards Job He once cast him down and left him as a captive bound hand and foot under the power of Satan as to his outward man and worldly enjoyments but the Lord turned and repented that is turned his Captivity This sense and reading is much insisted on by several Interpreters and it is a comfortable truth yet I am not satisfied that it is the truth intended in this place Secondly Others who follow that translation refer this repentance to Job and so the sense is this The Lord turned at the repentance or upon the repentance of Job when he prayed for his friends of which repentance we read in the foâ—mer part of the Chapter The Observation which naturally ariseth from this interpretation is clear from many other Texts of Scripture When persons or Nations pray and depart from iniquity when they joyn true repentance with prayer the Lord turneth to them in mercy and turneth evil away from them The Lord turned in mercy to repenting Job when he prayed for his friends And this was promised to Gods peculiar people the Jewish Nation 2 Chron. 7.14 If my
as a prayer for their return out of proper captivity and largely for their deliverance out of any adversity So Psal 126.1 When the Lord turned the captivity of Sion we were like them that dream Read also Zeph. 2.7 Secondly From the author of this turn The Lord turned the captivity c. Observe Deliverance out of an afflicted state is of the Lord. He is the authour of these comfortable turns and he is to be acknowledged as the authour of them The Psalmist prayed thrice Turn us again Psal 80.3 7 19. The waters of affliction would continually rise and swell higher and higher did not the Lord stop and turn them did not he command them back and cause an ebb Satan would never have done bringing the floods of affliction upon Job if the Lord had not forbidden him and turned them It was the Lord who took all from Job as he acknowledged chap. 1.21 and it was the Lord who restored all to him again as we see here the same hand did both in his case and doth both in all such cases Hos 6.1 Let us return to the Lord for he hath torn and he will heal us he hath smitten and he will bind us up David ascribed both to God Psal 66.11 12. Thou broughtest us into the net thou layedst affliction upon our loins thou hast caused men to ride over our heads we went through fire and through water The hand of God led them in that fire and water of affliction through which they went but who led them out The Psalmist tells us in the next words Thou broughtest us into a wealthy place the Margin saith into a moist place They were in fire and water before Fire is the extremity of heat and driness water is the extremity of moistneâ—s and coldness A moist place notes a due temperament of â—eat and cold of driness and moistness and therefore elâ—gantly shadows that comfortable and contentful condition into which the good hand of God had brought them which is significantly expressed in our translation by a wealthy place those places flourishing most in fruitfulness and so in wealth which are neither over-hot nor over-cold neither oveâ—-dry nor over-moist And as in that Psalm David acknowledged the hand of God in this so in another he celebrated the Lords power and goodness for this Psal 68.20 He that is our God is the God of salvation and unto God the Lord belong the issues from death that is the out-lets or out-gates from death are from the Lord he delivereth from the grave and from every grief The Lord turned the captivity of Job not only p eserving him from death but filling him with the good things and comforts of this life Thirdly Note The Lord can suddenly make a change or turn As he can quickly make a great change from prosperity to adversity and in a moment bâ—ing darkness upon those who injoy the sweetest light so he can quickly make a change from adversity to prosperity from captivity to liberty and turn the darkest night into a morning light For such a turn the Church prayed Psal 126.4 Turn again our captivity O Lord as the streams in the south that is do it speedily The south is a dry place thither streams come not by a slow constant currant but as mighty streams or land-floods by a sudden unexpected rain like that 1 Kings 18.41 45. Get thee up said Eliah to Ahab for there is a sound of aboundance of rain and presently the heaven was black with clouds and wind and there was a great rain When great rains come after long drought they make sudden floods and streams Such a sudden income of mercy or deliverance from captivity the Church then prayed for and was in the faith and hope of nor was that hope in vain nor shall any who in that condition wait patiently upon God be ashamed of their hope The holy Evangelist makes report Luke 13.16 that Satan had bound a poor woman eighteen years all that time he had her his prisoner but Jesus Christ in a moment made her free Ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the sabbath day The devil who had her in his power eighteen years could not hold her a moment when Jesus Christ would turn her captivity and loose her from that bond If the Son undertake to make any free whether from corporal or spiritual bondage they shall not only be free indeed as he spake John 8.36 at the time when he is pleased to do it but he can do it at any time in the shortest time when he pleaseth We find a like turn of captivity is described Psal 107.10 11 12 13 14. such as sit in darkness and in the shadow of death being bound in affliction and iron because they rebelled against the word of the Lord c. These vers 13. cryed unto the Lord in their trouble and he saved them out of their distresses He brought them out of darkness and the shadow of death and brake their bands in sunder Thus far of the first particular considerable in Jobs restitution the Author of it The Lord turned the captivity of Job The second thing to be considered is the season which the Lord took for the turning of Jobs captivity the Lord did it saith the text When he prayed for his friends Some conceive the turn of his captivity was just in his prayer time and that even then his body was healed I shall have occasion to speak further to that afterwards upon another verse Thus much is clear that When he prayed That is either in the very praying time or presently upon it the Lord â—urned his captivity Possibly the Lord did not stay till he had done accorâ—ing to that Isa 65.24 It shall come to pass that before they call I will answer and while they are yet speaking I will hear Or according to that Dan. 9.20 While I was speaking and praying and confessing my sin and the sin of my people Israel and presenting my supplications before the Lord my God for the holy mountain of my God Yea while I was speaking in prayer even the man Gabriel whom I had seen in the vision at the beginning being caused to flie swiftly touched me about the time of the evening oblation and he informed me and talked with me and said O Daniel I am come forth to give thee skill and understanding at the beginning of thy supplications the commandement came forth and I am come to shew thee c. What commandement came forth even a command for the turning of their captivity Thus here I say possibly the Lord gave out that word of command for the turning of Jobs captivity at that very time when he was praying for his friends But without question these words when he prayed for his friends note a very speedy return of his prayers that is soon after he had done that gracious office for them he
me So the Lords servants have often had experience of his power and goodness in delivering them or as 't is here expressed concerning Job of turning their captivity take one instance for all Psal 34.4 6. I said David sought the Lord and he heard me and delivered me from all my fears This poor man cryed and the Lord heard him and saved him out of all his troubles The Lord who doth us good when we pray for others cannot but do it when we pray for our selves The Lord turned the captivity of Job when he prayed for his friends But some may ask will the Lord turn any mans captivity when he prayeth for his friends whose prayer and what prayer is it that obtains so high a favour I answer in general It is the prayer of a Job That is First The prayer of a faithful man or of one who is perfect and upright with God It is not the prayer of every man that prevails with God Jam. 5.16 The effectual fervent prayer of a righteous man only availeth much Nor is it the prayer of a meer morally righteous man that availeth he must be an Evangelically righteous man that is a man estated by faith in the righteousness of Jesus Christ Secondly As 't is the prayer of the faithful so the prayer of faith as it is the prayer of one in a state of grace so of one acting his graces especially that grace of faith It is possible for a man that hath faith not to pray in faith and such a prayer obtaineth not Jam. 1.5 6 7. If any man saith that Apostle lack wisdom we may say whatsoever any man lacketh let him ask of God but let him ask in faith nothing wavering for let not that man the man that wavereth think that he shall receive any thing that is any good thing asked of the Lord. To ask without faith may bear the name but is not the thing called prayer and therefore such receive nothing when they ask Thirdly It is the prayer of a person repenting as well as believing Job was a penitent he repented in dust and ashes for the evil he had done before he obtained that good for his friends and for himself by prayer If my people saith the Lord 2 Chron. 7.14 Which are called by my name shall humble themselves and pray and seek my face and turn from their wicked wayes there 's compleat repentance then will I hear from heaven and forgive their sin and heal their Land there is compleat mercy Some pretend at least to be much in believing yet are little if at all in repenting and humbling themselves under the mighty hand of God How can their prayers prevail for the turning away of their captivity who turn not from iniquity If I said David Psal 66.18 regard iniquity in my heart his meaning is if I put it not both out of my heart and hand by sound repentance God will not hear me that is he will not regard much less favourably answer my prayer It is a piece of impudeâ—câ— I am sure such a piece of confidence as God will reject and wherein no man shall prosper to expect good from God by prayers while our evils are retained or abide in our bosoms unrepented of God hath joyned faith and repentance together woe to those who put them asunder They who either repent without believing or believe without repenting indeed do neither they neither repent nor believe nor can they obtain any thing of God by prayer But the prayer of a faithful man made in faith and mixed with sound repentance will make great turns such a one may turn the whole world about by the engine of prayer But what is there in such a prayer that should make such turns and move the Lord to change his dispensations or our conditions I answer First Such prayer is the Lords own Ordinance or appointment and he will answer that When we meet God in his own way he cannot refuse us he seals to his own institutions by gracious answers Secondly As prayer is the Ordinance of God so he hath made promise to hear and turn the captivity of those that pray as was shewed before Promises are engagements to performance God will not be behind hand with man as to any engagement For as he is powerful and can so he is faithful and will do whatever he hath engaged himself to do by promise A word from the God of heaven is enough to settle our souls upon for ever seeing his word is settled for ever in heaven Psal 119.89 Half a promise or an half promise an it may be Zeph. 2.3 from God is better security than an absolute promise than an it shall be yea than an oath from any of the sons of men Thirdly Prayer honours God Our seeking to him in our wants and weaknesses in our fears and dangers are an argument that we suppose him able to help us that all our ruines may be under his hand Such a seeking to God is the honouring of God and therefore God is a rewarder of them that diligently seek him and call upon him Our coming to God in all our wants shews that he is an inexhaustible fountain so thick a cloud thar we cannot weary him nor he spend all his waters how much soever he showers down or spends upon us He can distil mercies and drop down blessings everlastingly We often want vessels to receive but he never wants oyle to give It is the glory of Kings and Princes that so many come with petitions to them that they have many suiters at their gates may possibly burden them but undoubtedly it honours them doth it not signifie that he hath a purse to relieve their necessities or power to redress their wrongs and injuries O thou that hearest prayer is a title of honour given to God Psal 65.2 To thee shall all flesh come As God hath said Psal 50.15 they that call upon him shall glorified him for help received so they do glorifie him by calling upon him for help No marvel then if he turn a Jobs captivity when he prayeth Fourthly Prayer is the voice of the new creature The Lord loveth that voice 't is musick the best musick next to praise in his ear Let me hear thy voice Cant. 2.14 that is let me hear thee praying or thy prayer-voice let me see thy countenance for sweet is thy voice and thy countenance is comely The Lord delighteth in prayer therefore the Lord will turn the captivity of a Job when he prayeth Fifthly Prayer is not only the voice of the new creature but it is the voice of the Spirit with the new creature The Spirit himself maketh intercession for us Rom. 8.26 'T is the holy Spirits work to form requests in our hearts to God As the Spirit it self witnesseth with our spirits that we are the children of God Rom. 8.16 so he prayeth in the spirits of Gods children The prayer of a believer hath the power of the holy
Spirit in it and therefore it must needs make great turns God turned the captivity of Job when he prayed Sixthly Jesus Christ presents such prayers the prayers of faith the prayers of repentance unto God his Father Christs intercession gives effect or gets answer to our supplications The Father hears the Son always John 11.42 and so he doth all them whose prayers are offered to him by the Son Revel 8.3 The angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne The angel there spoken of is the angel or messenger of the Covenant prophesied of Mal. 3.1 that is Jesus Christ 't is he he alone who offers the incense of his own prayers with the prayers of all Saints upon the golden altar which is before the throne and being there represented doing so presently as it followeth ver 5. There were voices and thunders and lightenings signifying the wonderful effects of prayer till it should come after many turnings in the world or as I may say after a world of turnings to the Lords turning of Sions captivity as here of Jobs Seventhly Jesus Christ doth not only present the prayers of believers to God but also prayeth in them when saints pray he prayeth in them for he and they are mystically one And as Christ is in believers the hope of glory Col. 1.27 so he is in them the help of duty and so much their help that without him they can do nothing John 15.5 Now a believers prayer being in this sense Christs prayer it cannot but do great things Lastly As Jesus Christ presents the prayers of believers to the Father and prayeth in them or helps them to pray by the blessed and holy Spirit sent down according to his gracious promise into their hearts so he himself prayeth for them when they are not actually praying for themselves For saith the Apostle Heb. 7.25 He ever liveth to make intercession for them The best believers do not always make supplications for themselves but Christ is always making as well as he ever lives to make intercession for them The Apostle speaking of Christs intercession useth the word in the present tense or time which denoteth a continued act Rom. 8.34 Who is even at the right hand of God who also maketh intercession for us The sacrifice of Christ though but once offered is an everlasting sacrifice and this other part of his priestly-office his intercession is everlasting as being often yea always or everlastingly offered The way or manner of Christs making everlasting intercession for us is a great secret it may suffice us to know and believe that he doth it Now it is chiefly from this everlasting intercession of Christ that both the persons of the elect partake of the benefits of his sacrifice and that their prayers are answered for the obtaining of any good as also for the removal of any evil as here Jobs was for the turning of his captivity Thus I have given a brief accompt of this inference that if prayer prevails to turn the captivity of others then much more our own Prayer hath had a great hand in all the good turns that ever the Lord made for his Church And when the Lord shall fully turn the captivity of Sion his Church he will pour out a mighty spirit of prayer upon all the sons of Sion The Prophet fore-shewed the return of the captivity of the Jews out of Babilon Jerem. 29.10 After seventy years be accomplished at Babilon I will visit you and perform my good word towards you in causing you to return to this place for I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end But what should the frame of their hearts be at that day the 12th verse tells us And ye shall go and pray unto me and I will hearken These words may bear a two-fold sense First The sense of a command Then shall ye call upon me and then shall ye go and pray That is your duty in that day Secondly I conceive they may also bear the sense of a promise then shall your hearts be inlarged then I will pour out a spirit of prayer upon you And ye shall go and pray unto me and I will hearken We may conclude the approach of mercy when we discern the spirits of men up in and warm at this duty Many enquire about the time when the captivity of Sion shall fully end we may find an answer to that question best by the inlargement of our own hearts in prayer David speaking of that said Psal 102.17 He will regard the prayer of the destitute the meanest and lowest shrubs in grace as the word there used imports and not despise that is he will highly esteem and therefore answer their prayer How much more the prayer of the tall cedars in grace or of the strong wrestlers when they call upon him and cry unto him with all their might day and night The Lord turned the captivity of Job when he prayed for his friends Nor was it a bare turn As Job did not offer a lean sacrifice to God in prayer but the strength of his soul went out in it so the Lord in giving him an answer did not give him a lean or slight return but as it followeth Also the Lord gave Job twice as much as he had before The Hebrew is The Lord added to Job to the double Some translate too barely The Lord made an accession or an addition but that doth not reach the sense intended For a little more than he had before had been an addition to what he had before but double is more than a little or the common notion of an addition the Lord gave him twice as much or double to that great estate which he had before This doubling of his estate may be taken two ways First Strictly as four is twice two and eight twice four See the wild conceits of the Jewish Rabbins about the doubling of Jobs estate in Mercer upon the place In that strict sence it may be taken here as to his personal estate but as to persons it will not hold the number of his children was the same as before If we compare this chapter with the first chapter ver 3. we find his estate doubled in strict sence Whereas Job had then seven thousand sheep now saith this chapter ver 12. he had fourteen thousand sheep and whereas before he had three thousand camels now he had six thousand camels and whereas before he had five hundred yoke of oxen now he had a thousand yoke of oxen and lastly whereas before he had five hundred she asses now he had a thousand she asses Here was double in the letter In duplum i. e. in plurimum Quam plurimum numerus finitus pro infinito
is said ver 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her Now as no man can tell nor imagine how much she hath glorified her self nor how deliciously she hath lived so no man can tell how much torment and sorrow she shall have Yea we read not only of a double and quadruble but of a seven-fold reward of wrath for evil men Psal 79.12 Render unto our neighbours seven-fold into their bosome And surely that Scripture means bad neighbours Now as the Lord doth plentifully reward the proud and evil doers in a way of wrath so he will plentifully reward well-doers and well-sufferers whether under his own hand or the hand of man in ways of mercy And if so then First Fear not to lose by God and that in a two-fold respect First When he cometh to borrow of you for the poor He that hath pity on the poor lendeth to the Lord Prov. 19.17 Every time we are asked to give to the poor upon due occasion God sends to borrow of us and he will surely repay what he hath borrowed therefore fear not to lose by God when he borrows of you for the poor Secondly Fear not to lose by God when he takes all from you and makes you poor Sometimes God doth not come a borrowing but he cometh a taking he will have all whether you will or no He will sometimes take all away by fire by losses at sea or land in these and such like cases fear not â—o be losers by God But First Trust him as Job did Secondly Be patient as Job was They that have an interest in God and a portion in the promise need not fear they shall lose a thread or a shoe-latchet by God though his providence takes all away and strips them as it did Job naked What God takes from his servants he keeps for them and will restore to them either in the same kind with much more as he did to Job at last or in some other kind which is much better as he did to Job at first While Job was deprived of his all worldly good things God gave him much patience at first so that when all was lost and gone he could say Naked came I out of my mothers womb and naked shall I return thither The Lord hath given and the Lord hath taken blessed be the name of the Lord. While this frame of heart lasted it was better than all that he had lost and though through the extremity of his pains and temptations it was somewhat abated and his patience somewhat ruffled yet it was never wholly lost and when it was worst with him his faith failed not which was best of all Now what the Apostle spake concerning those troubles which befel the Israelites in the wilderness They happened for examples 1 Cor. 10.11 So all these troubles and takings away happened to Job as our example or which the Greek word signifieth as a type that we should be patient under the Lords hand in taking and remember for the encouragement of our faith the Lords bounty in restoring For this end the Apostle James calleth us to consider this dealing of God with Job Jam. 5.11 Ye have heard of the patience of Job and have seen the end of the Lord. What is that to us may some say that Job was patient Yes all the matter is to us it was written for our example and admonition and saith the Apostle ye have not only heard of the patience of Job but have seen the end of the Lord. Here is an exercise of those two noble senses Hearing and Seeing mentioned and doubtless for great purposes both But why doth he adde ye have seen the end of the Lord Some interpret these words as a second instance the Apostle mentioning Job in the former words and Christ in these Ye have seen the end of the Lord that is how it was with Christ in his sufferings The Lord Jesus Christ was well rewarded for all that he suffered God highly exalted him Phil. 2.7 because he humbled himself and became obedient unto death even the death of the cross 'T is a truth if we take those latter words of the verse Ye have seen the end of the Lord for the issue of Christs sufferings But I rather conceive that the whole verse relateth unto Job and so the end of the Lord in the latter part is the end which the Lord made with Job As if the Apostle James had said Hath it not been set before your eyes what end the Lord made with him or how he gave him double in the end Be not afraid to lose by God either borrowing or taking for he is a bountiful rewarder Secondly As we should not be afraid to lose by God when he comes either to borrow a part or as the case was with Job to take all from us so let us not be afraid to lose for God which was toucht before together with the former Inference upon the 11th verse of the 41 Chapter We have no ground in the world of fear when all that we have in the world is taken from us for Gods sake that is for righteousness sake seeing God who here restored to Job double all that himself had taken from him hath also promised to give his faithful servants double for all that is taken from them upon his account by men or which they lose for him That 's the meaning of the Prophet Isa 61.7 For your shame ye shall have double that is ye having suffered shame or been put to shame for Gods sake or for doing that which is honourable and commendable in it self shall receive double What double As by shame we are to understand any evil suffered so by double any good promised as a reward for suffering that evil especially such good as stands in direct opposition to that evil As if it had been said ye shall have double honour for shame and double riches for poverty and double health for sickness and and double liberty for imprisonment and captivity 'T is much to have double reparation of any loss yet this doubling is a poor matter to what is promised in another place to those who lose for God We have Christs word with an asseveration for it Mat. 19.28 29. Verily I say unto you that ye which have followed me in the regeneration when the Son of man shall sit in the throne of his glory ye also shall sit upon twelve thrones judging the twelve tribes of Israel And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name sake here are great sufferings but behold a greater reward followeth not like Jobs twofold but an hundred-fold so saith that Text shall receive an hundred-fold and which is ten-thousand-fold more than that shall inherit everlasting life Be not afraid to lose for God Job had double who lost by God and so may you but if ye lose
in sickness as well as in health in disgrace with men as well as when most honoured and cryed up by them when naked as well as when cloathed as well in rags as in the richest array Hence that confident conclusion vers 38. I am perswaded that neither death nor life c. shall be able to separate us from the love of God which is in Christ Jesus our Lord. And if so then we see where our true interest lyeth Let us make sure of Christ he will never leave us all earthly friends may Friends are a great mercy but they are not a sure mercy Again Consider Jobs friends who came not at him when in that afflicted condition yet as soon as ever God turned his captivity and made him prosper in the world then they would own him then they came Hence note Thirdly Such as are no friends in adversity will readily shew themselves friendly in prosperity That they came then is an intimation if not a proof that they came not before but then they came What Christ spake in another case I may apply by way of allusion to this Where the carcase is thither will the Eagles be gathered together When Job was up his friends appear'd All are ready to worship the rising Sun When the face of things and times change with us then the faces of friends change towards us then they have other respects and countenances for us this spirit of the world hath been anciently observed Si fueris foelix multos numerabis amicos Tempora si fuerintnubila solus eris even by Heathens If you be happy or restored to happiness you shall number many friends though you had none before Such friends are like those birds that visit our coasts in Summer when 't is warm weather when every thing flourisheth and is green then some birds visit us who all the Winter when 't is cold frost and snow leave us Faâ—ther it may be conceived that several of Jobs friends left him not only upon the occasion of his poverty and want but upon the supposition of his hypocrisie and wickedness many of them might have the same opinion of him which those three had who particularly dealt with him that surely he was a bad man because the Lord brought so much evil upon him Now when the Lord restored Job they had another a better opinion of him the Lord also giving a visible testimony of his accepting Job Hence note Fourthly God will one time or other vindicate the integrity of his faithful servants and set them right in the opinion of others God suffered Jobs integrity to lie under a cloud of supposed hypocrisie but at last the Lord restored him to his credit as well as to his estate and made his unkind and not only suspicious but censorious friends acknowledge that he was upright and faithful The Lord promiseth Psalm 37.6 to bring forth the righteousness of his servants as the light and their judgement as the noon-day that is a right judgement in others concerning them as well as the rightness of their judgement in what they have done and been or his own most righteous judgement in favour of them They who had a wrong judgement and took a false measure of Job measuring him by the outward dispensations of God and judging of his heart by his state and of his spirit by the face of his affairs these were at last otherwise perswaded of him 'T is as the way so the sin and folly of many to judge upon appearance upon the appearance of Gods outward dealings they conclude men good or bad as their outward condition is good or bad and therefore the Lord to redeem the credit of his faithful servants that lye under such misapprehensions sends prosperity and manifests his gracious acceptance of them that men of that perverse opinion may be convinced and delivered out of their error Note Fifthly The Lords favouring us or turning the light of his countenance towards us can soon cause men to favour us and shine upon us See what a change the Lord made at that time both in the state of things and in the hearts of men when the Lord outwardly forsook Job friends forsook him children mockt him acquaintance despised him his very servants slighted him yet no sooner did the Lord return in the manifestations of his favour but they all returne desiring to ingratiate themselves with him and strive who shall engage him most God can quickly give us new friends or restore the old Expleâ—â— contumelias honoribus detrimenta muneribus execrationes precibus The hearts of all men are in the hand of the Lord who turns them from us or to us as he pleaseth When God manifests his favour he can command our favour with men Though that which is a real motive of the Lords favour to his people their holiness and holy walkings gets them many enemies and they are hated for it by many yet the Lord discovering or owning the graces of his servants by signal favours often gets them credit and sets them right in the opinion of men Thus it was with Job all his friends returned to him upon the Lords high respect to him in turning his captivity Again in that Jobs friends came to him Cui dominus favet ei omnia favent Observe Sixthly It is the duty of friends to be friendly to come to and visit one another It is a duty to do so in both the seasons or in all the changes of our life It is a duty to do so in times of prosperity when God shines upon our Tabernacle When any receive extraordinary mercies it is the duty of friends to shew them extraordinary courtesies and to bless God for them and with them When Elizabeths neighbours and cousins heard how the Lord had shewed great mercy upon her they rejoyced with her Luke 1.58 It is a duty to rejoyce with those that rejoyce and to come to them that we may rejoyce with them It is a duty also to visit those that mourn and to mourn with them Friendly visits are a duty in all the seasons of our lives Once more Then came all his brethren c. It was late e're they came but they came Hence Note It is better to perform a duty late than not at all They had a long time even all the time of his long affliction neglected or at least slackned this duty of visiting Job yet they did not reason thus with themselves It is in vain to visit him now or our visiting him now may be thought but a flattering with him or a fawning upon him No though they had neglected him before they would not add new to their old incivilities We say of repentance which is a coming to God Late repentance is seldom true yet true repentance is never too late None should think it too late to come to God though they have long neglected him nor should sinners who have long neglected God be discouraged Though
the Lord if we have a blessing from him and he bless us we cannot be deceived we can never miss of comfort if he bless us But whence is it then that some look so much after creature-helps not minding the blessing of God Doubtless it slows or springs from one of these three bad fountains or bitter roots First From ignorance they know not what the blessing of God means for as Christ told the woman of Samaria Acts 4.10 If thou knewest the gift of God thou wouldst have asked c. So did they know what it is to be blessed of God they would ask it above all things It proceeds Secondly From a spirit of profaneness in many they despise God in their hearts and think it below them to call for his help or blessing Of such David speaks Psal 14.6 Ye have shamed the counsel of the poor because the Lord is his refuge or because 't is all one in effect he lives upon the blessing of God you are ashamed of this this is poor counsel think you as it is the counsel of the poor this trusting in God this making God our refuge this living upon the blessing of God is a pitiful life say you The wicked through the pride of his countenance will not seek after God God is not in all his thoughts or not at all in his thoughts to seek unto him and depend wholly upon him Psal 10.4 As Ezra was ashamed to require of the King a band of soldiers and horsemen to help them against the enemy in the way because he had spoken unto the King saying the hand of our God is upon all them for good that seek him c. Ezra 8.22 So prophane persons are ashamed to ask help of God and his blessing at any time but then especially when they have bands of soldiers and horsemen to help them as will appear further in the next thing For Thirdly This mindlessness and regardlessness of the blessing of God proceeds in some from confidence in an arm of flesh either their own or others The Prophet reproved the Jews for this in the day of their trouble Isa 22.8 9 10 11. And he that is God discovered the covering of Judah that is what Judah covered himself with or thought himself safely sheltered by from all danger what was that the next words tell us thou didst look in that day to the armour of the house of the Forrest ye have seen also the breaches of the City of David that they are many ye have fortified the wall c. but ye have not looked to the maker thereof neither had respect unto him that fashioned it long ago The meaning of all is this ye relyed upon and put confidence in your own strength but looked not after nor sought unto me for my blessing ye thought ye should do well enough if your magazines were well stored and your City well fortified and therefore neglected me The same Prophet Chap. 31.1 shews the same reason why they neglected God why they looked not to the holy One of Israel nor sought the Lord it was because they went down to Egypt for help and stayed on horses and trusted in charets because they were many and in horsemen because they were very strong We cannot trust in God and creatures too If God alone be not trusted to he is not at all trusted and they who put their trust in any creature withdraw it from God and make that creature their God They cannot so much as mind much less seek a blessing from the true God who chuse to themselves another God Again seeing the Lords blessing is effectual then whatever our successes and increases are let us ascribe all to his blessing Do not sacrifice to your own nets nor burn incense to your own drags but say this hath God wrought the blessing of the Lord hath brought it to pass As the Apostle spake about spirituals 1 Cor. 3.6 I have planted Apollo watered but God gave the increase so 't is in temporals all our encreasings are of God Therefore let us say with the Psalmist Not unto us O Lord not unto us but to thy Name be the praise Do not thank your wit for riches nor your industry for increase nor your strength for victory not any humane help for any of your attainments The race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding c. Ecrl. 9.11 All is of God it is his blessing upon the means which makes the means successful But some may say are all men to ascribe all their successes and increases to the blessing of God I answer Negatively All encreases and outward successes are not to be ascribed unto nor fathered upon God A man may encrease in riches and double his estate as Jobs was yet not by the blessing of God Only that comes by a blessing from God which is got in Gods way or by good means according to the characters before hinted of the persons whom the Lord will bless for they who either make a profession of dishonesty or are dishonest in their profession let them take heed of pinning their successes upon God and of thanking him for them Many say in their hearts and some are not ashamed to say it with their mouths Honest dealers must die beggars They never came by riches in the way of a blessing who say honesty is the way to poverty much less they whose consciences know and tell them though others know it not and so cannot tell them that they have enriched themselves by the wrong or raised themselves by the ruin of others Job was enriched and raised high and the Text assures us what enriched him what raised him The Lord blessed The latter end of Job more than his beginning We have seen the Author of this blessing These words shew the subject of this blessing The latter end of Job 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prae initio ejus or Job in his latter end together with the quantity and abundance of this blessing More than his beginning The Lord blessed The latter end of Job That is Job in the latter part of his life and he blessed it more than his beginning that is than the former part of his life God blessed and greatly blessed the former part of Jobs life for he was the greatest man of all men in the East but now Job shall be greater than Job he shall be greater than himself His affliction razed down his house and all he had to the very foundation but when God would hold the plummet in his hand and rebuild him to what an amazing height did his house arise The Lord blessed his latter end more than his beginning The words are plain and need no comment From them we may observe First The latter part of a good mans life is the best part of his life It is often so I do not say it is alwayes so in
outward things God deals not with all alike but it is often so God gives them their best at last even in the things of this life As the Governour of the Feast said to the Bridegroom John 2. Thou hast kept the best wine till now So the Lord often keeps the best wine of outward comforts to the very last of our lives Bildad put it only as a supposition to Job Chap. 8.7 If thou wert pure and upright surely then he would awake for thee and make the habitation of thy righteousness prosperous though thy beginning was small yet thy latter end should greatly increase But we may resolve it as a Position concerning Job surely he was pure and upright for God did awake for him and made the habitation of his righteousness prosperous his beginning was comparatively small but his latter end did greatly encrease or he had a great encrease at his latter end And though this be not alwayes true as to outward things that the Lord blesseth the latter end of a good man more than his beginning yet it is always true as to spiritual things it is always true as to the best things The Lord gives his people their best soul-blessings at last though they have great good before yet greater good or their good in a greater measure then he gives them more grace more of his Spirit more of his comforts and their latter end is most blessed as it is the beginning of endless blessedness Abraham said to the rich man in the Parable Son remember thou hast had thy good things and Lazarus evil things but now he is comforted and thou art tormented The Lord deals best with all his people at last one way or other to be sure all shall be well with them in the latter end Solomon saith Eccl. 7.8 Better is the end of a thing than the beginning And he said so not because all things end better than they begin but because when things or persons end well it is then surely well with them whatever their beginning was That is well which ends well Hence let us be minded not to judge the work of God before the latter end The works of God seem cross many times to his people but he will set all right and make them amends for all at the latter end The Apostle James calls us to consider Job's latter end Chap. 5.11 Ye have heard of the patience of Job that is you have heard of his sufferings in the flesh and of his suffering spirit and ye have seen the end of the Lord that is what end the Lord made for him Some give another interpretation of these latter words as was shewed formerly but this I conceive most clear to the context Ye have seen the end of the Lord that is what end the Lord made for Job Though the middle part of his life was very grievous yet God changed the Scene of things and his end was very glorious David Psal 37.37 would have the end of upright men marked and well considered Mark the perfect man and behold the upright the end of that man is peace Possibly he hath had a great deal of trouble in his way but his end is peace Let not us be offended at the crosses which we meet with in the course of our lives but look to the promised crown at the conclusion of our lives Let us not stay in the death of Christ nor in the grave of Christ but look to the resurrection and the ascension of Christ You may see those who are Christs on the Cross and in the Grave but mark and you shall see their resurrection and ascension The two witnesses are represented slain yet raised and then ascending up to heaven in a cloud their enemies beholding them Rev. 11.11 12. Despise not the day of small things Zech. 4.10 the latter end may have a great encrease despond not in the day of sorrowful things for the latter end may be full of joy There are three things which should much comfort us in our afflictions First That they cannot last alwayes they will have an end Secondly That while they last or before theyh ave an end they are medicinal and healthful they are for our good while they continue upon us or we in them Thirdly which we have in the Text we may expect that as they shall surely have an end so that they will end comfortably No chastning for the present saith the Apostle Heb. 12.11 seemeth joyous but grievous nevertheless afterwards it yieldeth the peaceable fruits of righteousness unto them which are exercised thereby God will not only bring our troubles to an end but he will give us sweet fruit at the end of them as a recompence for all our troubles God will not only bring our sufferings to an end but to such an end as will make us gainers by them Those are even desirable and lovely losses which issue in such advantages Secondly In that the Lord gave Job so great an advance in worldly things Observe The Lord sometimes gives his people much more of this world than they desire or ever looked after Job was far from praying for such an encrease he never desired that his earthly substance should be doubled in his latter end Indeed we find him once wishing that it were with him as in his beginning but he wished not for more Chap. 29.2 O that it were with me as in the months past as in the day when the Lord preserved me when his candle shined upon my head and by his light I walked through darkness Job wished that he were in as good a condition as he once had but he never wished that all might be doubled or that his latter end should be more than his beginning yet the Lord gave him more gave him double to his beginning God exceeded his prayers and his wishes As the Lord is able to do exceeding abundantly for us above all that we ask or think Eph. 3.20 so he often doth and usually therefore moderates the desires and askings of his people as to the things of this world that he may out-give their askings and out-do their desires Thirdly The Lord made Job the greatest man in the East in his beginning but he blessed his latter end more than his beginning Hence note How much soever the Lord gives at one time he can give more at another God gave Job good measure before but now according to that expression Luke 6.38 he gave him good measure heaped up pressed down and running over Let us not say when God hath given us much or done much for us he can give or do no more for us he hath more in his treasure of temporal good things and he hath more in his treasure of spiritual good things than he hath yet given out to any he can give more faith how much faith soever he hath given he can give more patience how much patience soever he hath given and so of every grace and good thing The
person This is as groundless a dream as the other about his cattle and so I leave it For That his children were really slain with the fall of the house where they were feasting the history makes evident in the first chapter and that he had the same number of children not the same children restored is all that is evident in this Only here a question ariseth and some trouble themselves much about it to little purpose how to make good that of the 8th ver where 't is said The Lord gave Job twice as much as he had before whenas he had but just so many sons and daughters as he had before Here is no doubling of them and it may be thought that the Lord being now blessing his latter end more than his beginning should have given him more children double children because the more children the greater is the blessing I answer First Negatively The reason why his children were not double though his cattle were was not First Out of any want of power in God he could have doubled his children as well as his cattle Nor was it Secondly For want of love or good will to Job Nor was it Thirdly As Tertul. lib. de patientia c. 14 one of the Antients Tertullian gives the reason that Job might never want something to exercise his patience with while he lived forasmuch as he saw himself shortned in that mercy Nor was it Fourthly As Aquinas conceived because if his children had been doubled as well as his estate then his children would not have had a double estate nor more than they should have had before Forty proportionably divided among twenty yields each of them no greater a portion than twenty will do to ten Nor was it Fifthly Because the Lord would not have him over-burdened with cares about their education none of these were any reason why Jobs children were not doubled to him in number as well as his cattle And therefore I answer affirmatively First For the word double or twice as much in the Text which this seems not to come up unto we may easily salve that difficulty for the Text speaks not of persons but of things or of his substance with respect to doubling or a twice as much As for his children they come in with an also as an additional blessing to all the rest He had also seven sons and three daughters Secondly Those words twice as much need not be taken strictly as was shewed before Job might and doubtless did receive a double mercy in his children though their persons were not doubled nor multiplied as will appear further afterwards Thirdly I answer it was the pleasure of the Lord to give him no more than the same number of children and that may suffice us Fourthly Some of the Ancients are much pleased with this other answer saying Job in a sence had his children doubled for his slain children were not lost but gone before and lived still in a blessed state They having immortal souls and being the seed of the righteous their father had reason to believe them safe in Abrahams bosome Those children are not lost to their parents when they dye Tibi non perit qui Deo non perit Non numero sed valore quod occultè insinuatur in filicabus quae pulcherrimae fuisse leguntur Aquin. who are not lost to God or are not themselves lost children Fifthly Though Jobs children were not doubled in number as his cattle were yet we may judge them doubled to him in goodness and vertuous qualities The beauty of his daughters is expressely noted in the following words And shall we think that God who had a blessing for Job blessed his children only with fading bodily beauty doubtless their minds were more richly indowed and their souls more beautiful than their bodies And if Jobs daughters were such we may well conceive his Sons were not inferiour to them in gracious qualifications and that they much exceeded the sons he had before his affliction Some have spoken doubtfully at least of Jobs former children as if though good yet not very good and they give two reasons for it out of this book First Because when they went to feast at each others houses Job used to offer sacrifice feaâ—ing his children had cursed God in their hearts Secondly Bildad chap. 8.4 seems to lay a blot upon his former children If thy children saith he have sinned against him and he have cast them away for their transgression c. which may intimate the sinful miscarriages of his former children in the course of their lives as well as that dreadful accident by which they dyed Yet I conceive we need not cast any such blot upon them they might be good though these were better and so a double mercy to their father He had also seven sons and three daughters Hence note Children are great blessings When the Lord told Abraham Gen. 15.2 I am thy shield and exceeding great reward Abraham said Lord what wilt thou give me seing I go childless As if he had said what is an inheritance without an heir Children are a blessing which God many times denieth his own children God denied Abraham that blessing long yet gave it him at last Abrahams servant reporting the blessings of God bestowed upon his master put this as chief Gen. 24.35 The Lord hath blessed my master greatly he is become great he hath given him flocks and herds silver and gold men servants and maid servants what follows and Sarah my masters wife bare a son to my master when she was old Abrahams servant counted this the complement of all his masters outward blessings that as the Lord had given him a great estate so a son to inherit and possess it after him And if children be a blessing let all who have them take heed of looking upon them as a burthen And seing they are a blessing of the Lord seing they come from him let all who have them be admonished to bring them up for him or as the Apostle directs In the nurture and admonition of the Lord. Whatever we receive from God we should use for him and return to him our estates should be serviceable to the Lord and above all we should labour to make our children serviceable to him Thus we have seen the three parts of Jobs restauration First His friends Secondly His wealth Thirdly His children were restored to him But Job had four losses and we hear nothing about the restoring of the fourth First He lost his substance Secondly His children Thirdly His health Fourthly His friends Here 's a restoring of three of them but nothing is spoken of the fourth which I place third the restoring of his health Now health being the chief of outward blessings better than sheep and oxen and whatever we can have in this world why was not the restoring of that mercy mentioned I answer Though the restoring of his health and strength be not exprest verbally yet it is exprest
he called the name of the first Jemima He That is Job I say it was he Though some make a question whether it was he or no or whether Job gave the name or the people I shall determine it upon Job he Called the name of the first The Hebrew is he called the name of one Every first is one but every one is not first and therefore to distinguish who this one was we render the word First 'T is usual in Scripture to call that one which is First Thus spake Moses describing the works of creation Gen. 1.5 So the evening and the morning were the first day The Hebrew strictly is The evening was and the morning was day one Any day is one day the fift day was one day and the sixt day was one day as well as the first but the fift or sixth were not the first day therefore we translate for one day the first day Thee here he called the name of one that is of the first Jemima There is a two fold firstness First In order of time Secondly In order of honour First here is first in time The other two might equal yea exceed the first in worth and dignity but this was Jobs first-born daughter his first in time He called the name of the first Jemima Hence note First It is a duty to give names to our children 'T is not meerly matter of prudence 't is not humane invention to give names God himself gave the name to the first man God called him by the name which doubtless himself had given him when he called him Adam The proper name of the first man is a name common to all men Adam signifying red earth sheweth us of what matter all men are made And as God called the first man by that name Adam so Adam gave a name to the first woman his wife Gen. 3.20 He called his wifes name Eve because she was the mother of all living And as God gave the first man a name and he named the first woman so God appointed the first man to give names to all living creatures Gen. 2.19 The Lord brought all the beasts of the field to Adam to see what he would call them whatsoever Adam called every living creature that was the name thereof The Lord would have nothing nameless or without a name surely then he would have men and women known by their names Abraham was once called Abram a high father but God changed his name and would have him called Abraham the father of a multitude Were it not for names we should be in a great confusion both about persons and things we could not distinguish men had we not names to call them by Nomon quasi notamon Shem quasi Sham positum and therefore the Latines say the word nomen signifying a name comes from notamen a word which signifieth a mark of distinction Whatsoever God is made known by is called his name in Scripture because men and all things else are known by their names Though some in a special manner are called men of name in Scripture Gen. 6.4 which we therefore translate men of renown and men of no account or reputation among men are called men of no name yet the poorest the obscurest man hath a name by which he is known and distinguisht from other men And as by names we distinguish persons at present so we preserve the memory of persons and of their actions and of their sayings whether good or bad for hereafter How can it be cold who did or who said this of that unless we had their names who said or did it Secondly He called that is Job called the name of c. Hence note It is the fathers priviledge to give the name to his children To give a name is an act of power and therefore the Lord as I shewed before brought all the creatures to Adam as their Lord Having said Gen. 1.28 Have thou dominion over the beasts of the earth and the fowls of the air and the fish of the sea He brought them to Adam as their Lord to receive their names Gen. 2.19 It is an act of great power either to give or to change names When Saul Acts 9. was converted or changed the Lord changed his name he was no more called Saul but Paul In signum herilis potestatis being now become the Lords servant and as it were one of his menial or houshold servents he gave him a new name The Prince of the Eunuchs changed the names of Daniel and his three companions He gave unto Daniel the name of Belteshazzar and to Hananiah of Shadrach c. Dan. 1.7 Yet we read in Scripture that women very often gave names to their children 'T is conceived that Eve gave the name to Cain I have gotten a man from the Lord Gen. 4.1 yea as some expound her meaning in those words she thought she had gotten That man the Lord even the Lord Jesus Christ the promised seed Gen. 3.15 and then she had gotten somewhat indeed a possession to purpose as the name Cain signifieth In the history of Jacob we find the mothers Leah and Rachel still giving the name Gen. 29.32 33 34 35. chap. 30.6 8. c. 1 Sam. 1.20 But as it is well distinguished though the nomination was often from the mother yet the imposition or confirmation of the name Nominatio à matre impositio nominis à patro was always from the father the mother desired the name the father ratified it as is plain in the case of John the Baptist Luke 1.59.60 61 62 63. Friends present at his circumcision called him Zacharias after the name of his father his mother answered not so but his name shall be called John How was this matter determined They made signes to his father how he would have him called he must end the matter and he called for a writing table and wrote saying his name is John There have been many nominations from the Mother but the imposition ever was from the Father and usually the Father only is mentioned in giving the name Gen. 5.3 29. as also here in the Text 't is said of Job alone He called the name of the first Jemima and the name of the second Kezia and the name of the third Keren-hapuch I shall First Consider the signification of these names in the original Language Secondly Give some account why Job gave them these names for we must not think they were given as we say at a venture nor in a fancy He called the name of the first Jemima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Diem Vulg. A Radicè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The root of this name in the Hebrew signifieth Day or the light of the day and so both the Septuagint and the vulgar Latine translate as if we should render it in English He called the name of the first Day He called the name of the second Kezia That in the Hebrew signifieth a Spice or
Can I said he to David who invited him to a Court-life Can I any more tast what I eat or drink c. That 's a blessed old age when we live long and enjoy comfort with our lives chiefly when we enjoy the comforts and act the duties of a spiritual life Thirdly Consider Job was afflicted but a few months we are sure not many years but God gave him an hundred and forty years of prosperity in this world after his affliction Hence note God sometimes doth and alwayes can recompence our short sufferings with long comfortable enjoyments even in this life Joseph for his thirteen or fourteen years slavery and imprisonment in Egypt had fourscore years liberty and high advancement there And though the Lord doth nor alwayes nor often make such compensations in this world yet he will compensate all the sufferings of his faithful servants with longer not only comfortable but glorious enjoyments yea with an eternal enjoyment of glory in the world to come 2 Cor. 4.17 Fourthly Note The Lord can make our old age our extream old age even a youth to us or as comfortable to us as our youth He can give health and strength to the very last he can give a spring in the winter of our age Thus it was with Job he did not only live long but flourished in the health of his body as much as in the plenty of his estate The Lord can forbid diseases he can forbid the Gout the Stone or any other pain to touch the person of an old man if he pleaseth Some are even afraid to be old because of the infirmities of old age but God who continues life can prevent or preserve us from the natural as well as the providencial evils of it Solomon Eccl. 12.1 calleth old age the evil day and the years wherein there is no pleasure and he useth it as an argument to move those who are young to remember their Creator yet God is able to make old age a good day to us and to lengthen out our pleasures those pleasures that are sutable to old age as long as he is pleased to lengthen out our lives so that the comforts and contentments of our lives shall run parallel with the length of our lives to the end of our lives Thus Job lived he lived comfortably he lived healthfully the Lord preventing the decays or usual dilapidations of his house of clay as will appear further in the next words After this Job lived an hundred and forty years And saw his sons and his sons sons even four generations That is Job lived to be a great great Grandfather he saw his sons Quartam generationem intelligo inclusivè ita ut intelligatur vidisse etiam abnepotes hi enim sunt in quarto gradu à progenitore scil Abavo Pisc and his Grand-children and his great Grand-children and his great great Grand-children four generations Joseph Gen. 50.23 lived to see but the third generation he was only a great Grand-father Many among us live to be great Grand-fathers and great Grand-mothers but to be a great great Grand-father that is to see the fourth generation is very rare This is recorded of Job not only to set forth the greatness of his age but also to shew the greatness of his blessing and the exceeding greatness of the mercy and goodness of God to him in multiplying his Family he saw a numerous issue to take comfort in all that latter part of his life He saw saith the Text his sons and his sons sons even four generations The learned in that Language take notice Verbo videndi pucundissimus filioram ac nopotum conspectus significatur that the Hebrew word rendred saw implieth delight and doubtless Job had a most delightful sight of his sons and his sons sons It is no where said that Job saw his sheep or his oxen or any of his riches to take delight in them but Job saw his sons and his sons sons this sight was thousand times more pleasing to him than the sight of his fourteen thousand sheep or of his thousand yoak of oxen Hence note To have and enjoy a numerous family is greatly contentful to man and a great blessing of God Job received a great blessing when he had sons and daughters of his own as many as before but when he saw his sons and his sons sons even to the fourth generation that was the crown of all his outward blessings Eliphaz fore-spake this of him upon supposition of his repentance and profiting under the correcting hand of God Chap. 5.25 Thou shalt know also that thy seed shall be great and thy off-spring as the grass of the earth The children of all men or all the children of men are as grass for fadingness Isa 40.6 But when Eliphaz said Thy off-spring shall be as the grass of the earth his meaning was they shall flourish as the grass and they shall be many very many as the grass of the earth David Psal 127.3 4 5 speaks of this great blessing the multiplying of the seed of the righteous as their great contentment Lo children are the heritage of the Lord and the fruit of the womb is his reward As arrows in the hand of a mighty man so are children of the youth happy is the man that hath his quiver full of them that is he hath a great outward happiness Many children may contribute to our happiness many wayes though some have had many unhappinesses in one The next Psalm insists upon the same mercy under other metaphors Thy Wife shall be as the fruitful Vine by the sides of thy house thy children like Olive-plants round about thy Table Lo thus shall the man be blessed that feareth the Lord. And vers 6. Yea thou shalt see thy childrens children and peace upon Israel It is a great affliction a grief of eyes yea a breaking of the heart to behold bad children but how sweet a sight is it to behold good and obedient children and them many There are two conditions very grievous to see our children in First to see them in misery Rachel Jer. 31.15 Mat. 2. mourned for her children and would not be comforted because they were not she saw them murdered before her eyes Such a sight had Zedekiah Jer. 50.10 the King of Babilon brought his children and slew them before his eyes he made him see that horrid spectacle and then put out his eyes vers 11. Secondly to see children sin and going on in a course of sin that is a greater a far greater affliction than the former It is said Gen. 26.34 When Esau was forty years old he took to wife Judeth the daughter of Berith the Hittite which was a grief of mind to Isaac and Rebecca To see their son match among the prophane and uncircumcised both in heart and flesh was a cut a wound a deep wound in their spirits Again Chap. 27. ult Rebecca said to Isaac I am weary of my life because of the daughters
of Heth. If Jacob take a wife of the daughters of Heth such as these which are of the daughters of the Land what good shall my life do me Better be out of the world than see my sons miscarry These two sights to see children suffering or to see them sinning are a pain not only to the eyes but to the hearts of parents But to see them First Prosperous in their way Secondly Pious keeping the way of the Lord to have and see such children and childrens Children to the third and fourth generation how delightful is this The Apostle John professed 3 Epist ver 4. I have no greater joy than to hear that my children walk in the truth He means his spiritual children those whom he had converted to the faith and begotten to Christ in the ministery of the Word O what a joy was it to that holy Apostles heart to see them walk answerably to the profession of the Gospel and his expectation Now as that was so great a joy to him that he had no greater so 't is an unspeakable joy when godly parents see their natural children spiritual and walking in the truth To see children new born to see them gracious and to see them prosperous also what a blessed sight is this And this was the sight doubtless which Job had he saw his children His sons and his sons sons to the fourth generation His blessedness as to all without him in this life was at the highest when he saw the prosperity of his children both in soul and body Thus Job was blessed every way he was blessed with riches blessed with long life blessed in the multiplication of his family he was blessed also in his death as appeareth in the next and last words of this Chapter and Book Vers 17. So Job died being old and full of days As Solomon said Eccles 12.13 Hear the conclusion of the whole matter Fear God and keep his commandements So I may say now Hear the conclusion of all men To fear God and keep his commandements is the consumating end of our lives but to dye is the consuming end of all our lives and to a good man 't is an entrance into eternal life Such and so Job died The Lord having spoken of his life is not silent about his death The story the holy story brings Job to his grave and that could not but be a blessed death which was the close of a gracious life So Job died Death is the separation of the soul from the body 't is the sleep of the body in the grave and thâ— rest of their souls in heaven who dye in the Lord. There is no difficulty in these words take a note or two from them First Death takes all sooner or latter Job lived a long time but he did not out-live death Mors ultima clausula vitae Mors ultima linea rerum he enjoyed an hundred and forty years prosperity in this world yet he left the world He lived long yet a day came when he could not live a day longer 'T is said of all the long livers Gen. 5. They died Adam lived nine hundred and thirty years and he died Seth lived nine hundred and twelve years and he died Methuselah the longest liver in this world lived nine hundred sixty and nine years and he died Here Job lived an hundred and forty and so he dyed David put the question of all men Psal 89.48 What man is he that liveth and shall not see death How great or how good how rich or how wise how strong or how valiant soever any man living is he must dye How long soever any man hath lived in this world he must dye for the world must dye there must be a dissolution of all things and therefore a dissolution of all men Psal 82.6 7. I said ye are gods but ye shall dye like men Kings and Princes who have the priviledge to be called gods have not the priviledge of God not to dye like men This is a common theam I intend not to stay upon it only let me tell you death will overtake us all sooner or later upon a double account First Because it is appointed Secondly Because it is deserved It is appointed unto men once to dye Heb. 9.27 and all men have deserved to dye to dye eternally and therefore much more to dye naturally Rom. 5.12 As by one man sin entred into the world and death by sin and so death past upon all men for that all have sinned Now seing the condition of all men is a dying condition receive these four cautions First Prepare for death There is no avoiding it at the long run therefore be ready to entertain it at last and because we may dye at any time be preparing for death at all times How miserable are they who are so old that they cannot live and yet so unprepared that they are afraid to dye Job died and we must If so Is it not our wisdome to prepare for death Secondly Submit quietly to the arrest of death There is no striving with the decrees of God Our death is under a divine appointment Eccles 8.8 There is no discharge in that war no priviledge to be pleaded no exemption no prescription Your strength cannot stand against the assaults of death your prudence and policy cannot find any way of escape from it nor can your piety or godliness deliver you out of the hands of natural death As there is no work nor devise nor knowledge in the grave whither we are going Eccles 9.10 so there is no knowledg no device no wisdom can keep us from going into the grave no not our graces Grace is as salt to the soul preserving it from moral corruption for ever But it cannot keep the body from natural corruption in this world Mors est nobis nimis domestica utpote quam in viscaribus nostris circumserimâ— Plutarch in Consol ad Apoll. because our graces in this world are mingled with corruption Death is domestical to us that is we have the seed of it within our selves we carry it daily in our bowels and in our bosomes therefore submit quietly to it for there is no avoiding it Thirdly Seing all must dye get that removed which is the troubler of a death-bed and the sting of death get that removed which makes death bitter get that removed which makes death the King of terrours so terrible that is sin This should be our study all the days of our life to get rid of sin to be dying to sin daily because we must dye at last and may dye for all that we know or can assure our selves any day we live 1 Cor. 13.56 The sting of death is sin Whensoever or in what way soever we dye it will be well with us if the sting of death be first pulled out and whensoever we dye after never so long a life it will be miserable if we dye in our sins as Christ told the Jews in
to make resistance against death and his spiritual strength was so much that it caused him to make no resistance against it or rather at once joyfully to embrace and overcome it Thirdly These words so Job dyed being full of days may have this spiritual meaning His days were full He did not live empty days or void blank days but as he was full of days so his days were full full of good works and holy duties That mans days are empty though he be full of days or how many days soever he hath lived who hath lived in vanity and done little good with his life But we have reason to say Job dyed full of days because his days were full of good done as well as of good received he had not a long being only but a long life in the world living to good yea his best in duty both to God and man Thus Job dyed being old and full of days From this latter part of the verse Observe First When a godly man dyeth he is satisfied with the time he hath lived he hath his fill of days he craves no more Though no length of this life can satisfie him yet he is satisfied with the length of his life A godly man in some cases may crave a little more time He may say as Psal 102.24 O take me not away in the midst of my days and as elsewhere O spare me a little that I may recover my strength before I go hence and be no more Psal 39.13 Yet this is a truth specially as to good old men living as Job had done when they dye they have had their fill of living A Heathen said and he spake it after a heathenish manner Si mihi quis Deus largiatur ut ex hac aetate repuerascam in cunis vagiam valdè recusem Cato If any God would give me the priviledg to be young again and to cry in a Craile I would not thank him for it I have had living enough If a vertuous Heathen hath said so by the light of reason and morality then doubtless a godly Christian may much more say so through the power of faith and grace It cannot be said of all men who dye as Job did being old that they in this notion dyed as Job did full of days For as some godly young men have been fully satisfied with a few days and have said they have lived as long as they desired and could say with Paul We desire to be desolved and to be with Christ which is far better Phil. 1.23 Yet some old men are very much unsatisfied with their many days some old men would be young again This argues they have made but little improvement of their days or that they have got little if any thing of that all their days which should be the study of every day an interest in the death of Christ and so a readiness for a better life For an old man to wish himself young again is like one who with great labour hath clamber'd up a steep hill and wisheth he were at the foot or bottome of it again 't is as if a man who having been long tost in a storm between rocks and sands is got near a safe harbour should wish himself out at sea again They have not a true tast much less a lively hope of that life which is to come who would return to this upon such hazardous and uneasie terms Secondly As these words note a readiness or a willingness to dye Observe A good man is willing to leave this world He is not thrust nor forced out of it but departs he is not pluck't off but falls off like ripe fruit from the tree His soul is not required of him as 't is said of the rich man Luke 12.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but given up and resigned by him he is not taken but goes out of the world It is said indeed Psal 57.1 Merciful men are taken away by Gods commission given to death from the evil to come but they are not taken away from as being unwilling to part with and leave any present good A gracious man hath usually a readiness to dye in a twofold notion First As readiness signifies preparedness Secondly As readiness signifies a willingness to dye And always the first readiness promotes the second The more prepared any one is to dye the more willing he is to dye That man can say Lord now let thy servant depart in peace whose eye of faith hath seen his salvation We saith the Apostle speaking of believers 2 Cor. 5.8 are willing to be absent from the body that is to dye And the word there used signifies not only the freest choice but if I may so speak the good will or good pleasure of mans will as it often signifies God's As a godly man hath a peculiar way of living so of dying and the reason of both is because he sees blessed eternity beyond time and himself by a well-grounded that is a Scriptural hope a partaker of the blessedness of it Thirdly Note They dye full of days who fill their days or whose days are full That is who fill their days with or whose days are full of the fruits of righteousness of faith and repentance of love and charitableness Stephen Acts 6.8 was full of faith and power They dye full of days in old age who as it is said Psal 92.14 bring forth such fruit in their old age Nulla dies sinelinea Apelles Diem perdidi Vespatian who dye as Dorcas Acts 9.36 full of good works and almes-deeds which they have done It was said of a famous Painter No day past him without drawing a line A Romane Emperour said I have lost a day when he did no good that day We may well reckon those days lost in which we do no good in which we draw not some white line some golden line of grace and holiness Then what account will their days come to who pass not a day but they draw black lines filthy lines of sin and wickedness or whose days are all blotted with the worst abominations of the day they live in If those days are empty and lost wherein we do no good and are not made better what then becomes of their days and where will they be found but in the Devils Almanack who do nothing but evil and daily become worse and worse So then they only dye full of days who live doing the will of God and denying their own who live mortifying corruptions and resisting temptations who live exercising their graces and answering their duties to God and man This this is to live our days and to dye full of days Again as their days are full who are full of grace in themselves and of good works towards men so are theirs who are full of the mercies and blessings of God especially theirs whose days are full of soul mercies and blessings whose hearts are full of peace with God full of joy
she dwells on high she dwelleth and abideth there The word which we render abideth signifieth properly tarrying for a night or taking up a nights-lodging but we are not to confine the Eagles abode to a night to this or that night here the word notes constant continued residence she dwelleth and abideth on the rock there 's her place her palace there this Queen of birds keeps Court there she abideth excepting in two cases First When she is minded to mount up and take her pleasure Secondly When she flies off to seek her prey as will appear further in the next verse but take her generally there she abides Naturalists describe a sort of Eagles which chuse and love to dwell in or inhabit woods plains and by the sea shore but the Eagle here described dwells on the rock and not only so but Vpon the crag of the rock The Hebrew is upon the tooth of the rock Master Broughton renders In the edge of a rock The crag of a rock doth much resemble both a tooth and the edge of a thing for 't is sharp like an edge and appears in form like a tooth Now upon that part of the rock which is most craggy and stands out like a tooth there the Eagle abides there she pearcheth And Naturallists tell us though she pearches upon a hard rock yet she is very careful of her talons least they should be blunted or receive any injury from the hardness of the rock she is very curious of them knowing of what use they are to her Thus she abides upon the rock and upon the crag of the rock or upon the tooth of the rock It doth not satisfie the Eagle to build or abide upon any part of the rock but she chuseth that part of it for her habitation which is most inaccessible lest she should have any disturbance by ill neighbours or the air be insected with ill smells Saint Hierome saith the Eagle builds in this manner least Adders or Snakes should spoil her Eaglets or young ones and that the Amythist-stone which is an Antidote or preservative against poyson is found in her nest She abides on the crag of the rock And the strong place We might well enough conceive that when it is said she dwells on the rock that she dwells on the strong place for the rock is a strong place yet the Holy Ghost is pleased to set it out distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aux propugnaculum munitâ—o cognationem habet cum verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod venari est Hebraeis Moller in Psal 91. v. 2. On the rock upon the crag of the rock and the strong place Master Broughton translates it On a fortress she dwells on the rock as on her Castle or Tower The word signifies any place of defence and Grammarians tell us it comes from or hath near cognation with a word that signifies to hunt or pursue the game and the reason given for it is because when persons are pursued in war or troubled in peace as weaker birds by birds of prey they have their recourse to strong places for refuge and safety The Eagle needs a strong place for she hath enemies and therefore is taught to fortifie her self or to get into strong places for heâ— security against them From all these expressions that the Eagle dwelleth on the rock upon the crag of the rock and strong place Note Nature teacheth the creature in general much more man to provide for his own safety That is God hath put such an instinct into the nature of all the creatures as to provide for their own safety The Eagle will dwell on the rock she will not venture herself every where And according to the state and condition of creatures such is the provision which they make for their safety Psal 104.18 The high hills are a refuge for the wild Goat and the stony rock for the Coney The wild Goats have their refuge and the Coneys have their refuge and they are taught whither to fly from the face of danger There is no creature but hath a refuge in time of danger and therefore we commonly say Times of danger discover our refuge Now if the Lord hath taught the fowls of the air and the beasts of the earth to look to their own safety to get to the rock and the strong place then doubtless he hath taught his servants all that are godly to seek and hasten to a refuge both for their spiritual and corporal safety David often discovers his refuge in the Psalmes Psal 18.2 When at the first verse he had in plain language called the Lord his strength I will love thee O Lord my strength he presently adds a number of metaphors to shadow out the same thing The Lord is my fortress my rock and my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower He calleth God his rock twice in that verse God is not only a rock but the only rock in which his faithful people find shelter Moses said in his prayer Psal 90.1 Lord thou hast been our dwelling place in all generations Where do believers dwell in God himself as the dwelling of the Eagle is in the rock so the dwelling of a believer is in God his rock They may be sure of safety who are so housed who are housed in God Psal 91.1 He that dwells in the secret places of the most high shall abide under the shadow of the Almighty I will say of the Lord he is my refuge and my fortress my God in him will I trust Thus as the Lord hath taught the Eagle to look out a strong place for her self so he hath taught his people and it will be as much their wisdom to learn of the Eagle to provide against danger as to learn of the Ant to provide against hunger As in this 28th verse we have had the dwelling of the Eagle described so in the next we have both the sharpness of her appetite and the quickness of her sight Vers 29. From thence she seeks her prey and her eyes behold afar off The fourth thing considerable in the Eagle is the sharpness of her appetite she hath a great heat of stomack and a strong digestion therefore she must be seeking prey From thence That is from the rock her dwelling place from the tooth of the rock From thence she seeks her prey And 't is conceived that the reason why she builds so high is that she may from thence with more advantage spy out and seek her prey The Hebrew is she diggeth her prey from thence That an Eagle should dig and dig in the air is an elegant expression Diligent seeking or searching is signified by digging in the Hebrew language They that dig for a thing seek it earnestly and therefore to shew how earnestly the Eagle seek her prey she is said to dig for it The Lord to shew the open sinfulness of Israel told