alone will not do it For that there may be an increase these five things must concur First The skill and industry of the Husband-man Secondly The strength and labour of the Ox or Horse Thirdly The vertue and fatness of the earth Fourthly The showers and influences of heaven Fifthly And above all the blessing of God Old Isaac said of his Son Jacob Gen. 27.27 See the smell of my Son is as the smell of a field which the Lord hath blessed As there is no increase without the blessing of God how much soever men or oxen labour so there is great increase the Lord adding his blessing by the labour of men and oxen Labour and increase usually go together and where no labour is there except by miracle is no increase Where no labour is the barn is empty the crib is empty the belly is empty the purse is empty Of doing nothing comes nothing but want and misery 'T is said when the Ox is weariest he treads surest To be sure they who are most wearied by honest pains-taking tread surest upon honest profit Secondly observe Seed sown is not lost but returns and comes home again That which was scattered abroad in the field is gathered into the barn Some may think when they see the Husbandman cast his seed into the ground that he casts it away but by the labour of the Ox by the skill of the Husbandman and the blessing of God upon all the seed cometh home again Thus the Apostle spake in a spiritual sense He that ploweth should plow in hope and he that thresheth in hope should be partaker of his hope 1 Cor. 9.10 It should be so according to the ordination of God as to the faithful Ministers of God of whose labour in plowing up souls by the word and sowing those souls with the word the Apostle there treats And it is so through the benediction of God as to laborious Husband-men and their cattel in plowing and sowing the soyl of the earth Yea thus it is in all we do our actions good or bad are as seed sown which will certainly come again they will not be lost Good done will assuredly turn to good and evil done and not undone by repentance will as surely turn to evil The Apostle gives us this double assurance Gal. 6.7 8. Whatsoever a man soweth that not numerically but specifically shall he also reap For He that soweth to his flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting And thus in special works of charity or our distributions to the necessities of others are more significantly called sowing Psal 112.9 He hath dispersed he hath given to the poor That is he hath sowed his alms abundantly what then It followeth His righteousness endureth for ever his horn shall be exalted with honor To give to the poor especially to Gods poor to the godly poor or to those that are made poor for Gods sake is sowing good seed and he that soweth thus shall receive a fruitful crop Grain sowed in the field may yield a good increase but that which is rightly sowed in the bowels of the poor shall certainly yield a better What we give is like seed sowed in the field which increaseth thirty sixty an hundred fold What we keep by us is like corn stored up in the garner which we bring forth and spend and there 's an end of it Here 's great encouragement to do good yea to abound in doing good to others What we so part with is not lost but sowed it will come back to the barn it will come home again and that with a great increase And doubtless where there hath been a plowing up of the heart by a work of grace there will be a free sowing in every good work And though we are not to do good works meerly eying a return or our personal advantage yet we may have an eye to it as Moses had in his holy sufferings and services to the recompence of reward yea and take incouragement from the Lords bounty to be more in duty more in charity even unto bounty We may consider the harvest while we are diligent in sowing yea to make us more diligent in sowing Having thus opened the several properties of this creature here called the Vnicorn properly taken and given out some meditations upon them it will not be I conceive either unuseful or unacceptable to the Reader if for the conclusion of the whole matter in hand I shew how the holy Scriptures together with some of the Ancients make use of this creature tropically or in a figure to resemble and represent First The state of the Church and people of God Thus Moses reports Balaam shadowing the power and blessedness of Israel when he came and was hired to curse them Numb 23.22 God saith he brought them that is the children of Israel out of Egypt he hath as it were the strength of an Vnicorn Most expound the word He collectively concerning that whole people as one body He that is Israel hath as it were the strength of an Vnicorn that is he is exceeding strong Some expound it of God He that is God who brought them out of Egypt the mighty God of Jacob hath as it were the strength of an Unicorn God is indeed infinitely strong stronger than the Unicorn That which is most eminent in any creature or for which any creature is most eminent the Scripture often ascribes in a way of super-eminency unto God The Lord hath strength like the strongest and how strong soever he is he is strong for his Israel yea he is the strength of his Israel So that if we take the word in this latter sense it reaches the same thing setting forth the power and strength of Israel by the strength of the Unicorn for the Lord who is their strength will make them strong like Unicorns Balaam spake thus again Numb 24.8 God brought him all Israel as one man out of Egypt he hath as it were the strength of an Vnicorn he shall eat up the Nations his enemies and shall break their bones and pierce them through with his arrows Thus also Moses spake or prophecyed of the Tribe of Joseph Deut. 33.17 His glory is like the firstling of his Bullock and his horns are like the horns of Vnicorns with them shall he push the people or peoples the word is plural together to the ends of the earth and they are the ten thousands of Ephraim and they are the thousands of Manasseh Moses sets out the fruitfulness of Ephraim beyond that of Manasseh ten for one and in both joyntly shews how powerful how prevailing they shall be even as if they pusht their enemies with horns like those of Unicorns In all these Scriptures the Lord fore-shewed the wonderful force of the Jewish Church of old his portion and peculiar people by that of the Unicorn David also as was said before expresseth his assurance of
Gen. 3.17 18 19. Cursed is the ground for thy sake in sorrow shalt thou eat of it all the days of thy life In the sweat of thy face shalt thou eat bread till thou return unto the ground Our ordinary bread is not easily come by remember the Husband-mans labour Hence the Apostle when he would shew what pains God taketh either immediately by the work of his Spirit or mediately by the labour of his Ministers to convert and build up souls in the faith he tells us 1 Cor. 3.9 That we are Gods husbandry and Gods building As if he had said great pains hath been or must be bestowed upon you that your souls may be saved and that ye may bring forth fruits of righteousness unto eternal life The Lord hath his spiritual Plow-men his Labourers his Oxen by these the faithful and industrious Ministers of the Gospel are emblem'd and set forth in the holy Scriptures 1 Cor. 9.10 Rev. 4.7 Note Secondly There is no Sowing without Plowing You must stir up and break the ground before you cast the seed into it 't is not else fit to receive the seed and improve it for a harvest The Scripture speaks first of Plowing then of Sowing Isa 28.24 c. The Plow-man opens the earth and breaks the clods before he casts in his seed the cumin the fitches and the principal wheat He doth not Plow for Plowing sake but for Sowing and when he hath Plowed he leaveth not his work till he hath Sowed what he Plowed This method doth the Lord use in his spiritual husbandry the Plow of repentance must break up the Fallow ground of the heart and the Harrow must smooth the face of the soul before it be fit to bring forth The Spirit makes frequent use of these Metaphors Jer. 4.6 Plow up the Fallow ground of your hearts read also Hosea 10.12 Further Harrowing comes after Plowing and either before or immediatly after sowing there is some variety as to husbandry in this point that the seed sown may be preserved from being devoured by the Fowls of the air it must unless sowed under Furrows be Harrowed Harrowing helps the seed to spring more freely and grow more thrivingly And thus it is also in spiritual husbandry When the seed of the Word is Sown the heart must be Harrowed else the Seed will miscarry In that Parable of the Sower Mat. 13. some seed fell upon the high-way which was neither Plowed nor Harrowed This High-way ground signifieth those careless hearers who receive the Word in a formality only the Fowls of the air evil spirits quickly picked up that because it was not covered by Harrowing Now there are two Harrows by which the Seed of the Word cast into the Vallies and Furrows of our Hearts is covered and secured that it may bring forth fruit to perfection these are meditation and prayer By meditation we hide the word in our hearts and by prayer we obtain a blessing upon it from God both for the securing of it and our fruit-bearing according to it There are two resemblances in Scripture setting forth the use of meditation and prayer about the word received The one is chewing of the cud the other is Harrowing Clean beasts under the Law chewed the cud and wise men both under Law and Gospel Harrow their land a godly man doth both in a spiritual way while he meditates in the Word and prays for a blessing upon it Thus husbandry for our daily bread teacheth us what course the Lord expects we should take for our souls that we may bring forth fruit and answer the end of receiving his Word The Unicorn will not be brought to either of these parts of the Husband-mans labour and his refusal is aggravated in the next Verse by the ability which he hath for both Vers 11. Wilt thou trust in him because his strength is great or wilt thou leave thy labour unto him The Vnicorn hath strength sufficient he is a beast stronger say Naturalists than either the Ox or the Horse but Wilt thou trust him because his strength is great The word notes trusting with much confidence and rest of the mind as 't is said Isa 12.2 I will trust and not be afraid Confidence upon a good ground leads us into a full as well as a good security I will trust and not be afraid for the Lord Jehovah is my strength saith the believing soul in that place But saith the Lord here to Job Wilt thou trust this strong beast without fear or jealousie Wilt thou trust him Because his strength is great The strength or force of his body is great very great but the force or stubbornness of his will that is his wilfulness is far greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriè significat vigorem illum corporis animalis qui consisit in humido radicali even so great that it will not suffer him to lay out the strength of his body for the service of man We find strength often attributed to the Unicorn in Scripture Numb 23.22 He that is God or Israel through the presence of God with him as was shewed before hath as it were the strength of an Vnicorn 'T is not said he hath as it were the strength of an Horse or of an Ox which are very strong creatures but of an Vnicorn thereby implying that the Unicorn is a creature of such great strength that he knew not where to find a stronger The Unicorn hath strength enough for his work but he hath no mind to his work and therefore wilt thou trust him because his strength is great Hence note First Great strength is required for great work There are some works that are done not so much by strength as by art or as it were by slight of hand such a work a feeble weak man may do but there are other works which require great strength all the wit and skill and learning cunning of men cannot do them unless they have a sutable that is a great portion of strength for the doing of them David Psal 144.14 describing the temporal felicity of his people makes this request for them That our Oxen be strong to labour The labour of the Ox is great and therefore he needs great strength to do his work and go through with his labour Note Secondly They who have great strength may do great works Great strength is a great advantage for service If the Unicorn would imploy and put out his strength he might do much Strength of body is a talent much may be done by that strength of mind is an excellent talent much more very much more may be done by that But when a man hath much strength of body and mind together what may not he do Let those who have much strength consider how they use it For a man to have the strength of an Unicorn much bodily strength and make no use of it is to become more beastly than the Unicorn A strong man rejoyceth to run
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
without them but a foundation is of absolute necessity there cannot be continuing house without a foundation Fourthly The foundation is the support of the whole building that bears and upholds all the rest But some may say What are the foundations of the Earth I answer A foundation may be taken either properly or metaphorically formally or allusively The foundations of the Earth are not formal but metaphorical foundations 'T is a speech borrowed from men who must have a proper foundation for their buildings The Earth is not laid upon any formal but it hath a vertual foundation The Scripture saith sometimes that the Earth is founded upon the seas and established upon the floods Psal 24.2 yet in a proper sense the Sea is not the foundation of the Earth It 's said also Job 26.7 He hangeth the Earth upon nothing The whole bulk of Sea and Earth together are one Globe one Building formed and compacted together But the Earth may be said to have foundations and that God hath laid the foundations of it for this reason Because the Earth is set fast and firm it is like a house that hath foundations not only a foundation but foundations it stands most firm A house builded upon a rock Matth. 7.25 stands fast and immoveably in all weathers because built upon a sure foundation A house builded upon the sands falls it hath no sure foundation The Earth is made firm strong and sure as those houses or buildings that are raised upon rocks and is therefore said to have foundations Why is Heaven or the state of glory called a City having foundations Heb. 11.10 but because the state of glory or that glorious City is a firm state or as it is called in another place Chap. 13.14 a continuing City A City which shall it self continue for ever and whose Citizens without succession continue for ever Now though the Earth be but a moveable tent or weak cottage in comparison of Heaven or our heavenly state yet God in his infinite Wisdom and Power hath formed and established it so firmly for the habitation of man and all inferiour creatures upon its own center that the Lord may truly be said to have built it upon foundations or to have appointed foundations for it as 't is often expressed elsewhere Psal 102.25 Psal 104.5 Prov. 8.29 as well as here Where wast thou When I laid the foundations of the Earth The form of the words is considerable in opposition to that opinion of some of the Ancients Aquin. in loc who attributed the site of the Earth and of the other Elements not to any divine supernatural Power of the Maker but to the very Nature of the Earth or the necessity of the Matter according to which heavy things tend downward and light things rise high so according to that opinion the Earth being a heavy body falleth lowest or took its place of its self Now that this opinion may be consuted and shut out of doors the Lord compares his making of the World to the building of a house which is ordered according to the reason of the builder so that though it be a truth in Nature that heavy things fall lowest yet we are to ascribe all to the Wisdom of God the Disposer of them who hath done all things according to the pleasure of his own Will and that with such admirable contrivance that man is not able to comprehend it as the last words of the verse intimate Where wast thou when I laid the foundation of the Earth Declare if thou hast understanding But before I pass to those words in the latter part of the verse I shall gather up some observations from this former part of it Where wast thou when I laid the foundations of the Earth c. Hence Note First The time of man upon Earth compared with the Eternity of God is nothing Where wast thou David Psal 39.4 prayed that God would teach him how frail he was as to the duration of his life and he adds in the next verse Mine age is nothing before thee The age of man is nothing before God if we consider it as to its beginning or if we consider it as to its ending When began the age of the most aged man Are not all men of yesterday God had an eternity of Being before man was upon the face of the earth And what 's the age of man as to its continuance As it began but yesterday that is a very little while ago or but the day past so it may end to morrow that is within a few dayes to come yea possibly before the next day or the morrow cometh Boast not of to morrow Prov. 27.1 both because thou knowest not what a day may bring forth nor whether as to thee a to morrow shall be brought forth Death sweeps men suddenly from the face of the earth only the Lord alwayes is and is alwayes the same All things change but God is not changed He is himself and his years fails not Then what 's mans age compared to God Note Secondly God is the first Being Where wast thou when I laid the foundations of the Earth God alone was before all things yet he was not at all alone Anteomnia erat deus solus ipse sibi mundus locus tempus omnia Tertul. adversus Praxeam cap. 5. For as one of the Ancients saith He was to himself a world place and time and all things Thirdly God is an Eternal Being It 's possible for one to be first and not to be eternal One man may have a Being before another and not have a Being from eternity but God had an eternal Being before the world had a Being or man any Being in the world There are Things of three sorts First Such as have had a beginning and shall have an end and be no more Thus it is with all meer sensitive Creatures the Beasts of the Earth and Fowls of the Ayre they perish there 's an end of their being when they die or come to the end of their lives Secondly There are other things which have had a beginning yet shall have no end As Spirits Angels good or bad and the souls of men yea the bodies of men though they are subject to and are cut off by death yet they shall return again and having been sown in corruption shall be raised in incorruption and be clothed with immortality which is a piece of Eternity Thirdly There is a Being which is without beginning and without ending and that is Gods Being only or the Being of God who thus exprest himself to Moses I am and I am that I am Exod. 3.14 That word takes in all Time past present and to come yea past present and to come are all one in Gods Being Psal 90.1 Thou hast been our habitation from generation to generation That is We thy people have alwayes or in all revolutions of time dwelt or sheltered our selves in thee and then at the second
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
I may say fed and fattened from heaven All Vegetatives grass herbs plants flowers trees all Sensitives beasts of the earth fowls of the air yea and rational creatures too all men who breath in the air and walk upon the earth are refreshed and fed by the influences of heaven by the clouds and stars Further the Stars send down their influences not only upon living creatures in their three ranks but even upon inanimate creatures the minerals the stones that lye deep under the earth the precious gems with those of a courser grain receive much from the influences of the Stars So then all earthly bodies receive and derive their vigor and beauty from the heavenly the Sun and Moon have the greatest power and there is a very great power in the Stars and Constellations in the Pleiades Orion and Arcturus for the production of great effects Secondly In that 't is said Canst thou bind or stop the Influences of Pleiades Observe It is not in the power of man of any man to hinder or stay the virtue of the stars from falling down upon the earth What God will do by the creature no man can undo If God set those heavenly bodies at liberty and bids them send down their influences man cannot lock them up nor imprison their powers nor bind them from working And hence we may inferr First if none can bind the influences nor stay the comfortable virtue of the stars when God is pleased to let them out then much less can any bind or hinder the influences of the Spirit When God is pleased to send his Spirit to work upon the heart of man who can lett him There is a threefold influence or work of the spirit of God upon the soul of man First To enlighten or to give the light of the knowledge of his own glory in the face of Jesus Christ Who can hinder God when he purposeth thus to instruct and teach the ignorant and make them wise unto Salvation wiser than their teachers who can hinder it Secondly To convert to work faith and repentance together with love humility c. These graces are destilled and drop down from the Spirit of God upon the soul and who can hinder the Spirit from working them in the most hardened and unbelieving souls in the most vain proud and presumptuous soul the barren'st wilderness dryest heath such are persons unconverted are made fruitful by the influences of the Spirit Thirdly To refresh and comfort There are unspeakable influences of joy destilled from the spirit upon believers and when God will let them down from heaven who can lett them what can let them All the troubles and sorrows all the pains and tortures that men can invent or inflict upon a believer cannot bind these influences of the Spirit nor hinder joy in believing The greatest evils of this life can neither shut up nor shut out that comfort which the Spirit speaketh The most churlish winds that can blow from the coldest quarters of the world cannot chill much less kill or blast those fruits of the Spirit Love joy peace long-suffering gentleness goodness saith meekness temperance mentioned by the Apostle Gal. 5.22 23. The soul grows green like a Garden or Pasture in the Spring the soul bud's blossom's and brings forth these blessed fruits abundantly when fed with these dainties and delicacies of the Spirit Those great floods of trouble and persecution which the Serpent any where or at any time casts out of his mouth cannot prevail against the least drop of Consolation wrought in the heart by the Spirits influence Paul and Silas were bound in Prison but there their persecutors could not bind the sweet influences of the Spirit from comforting them nor daunt them by any terror from triumphing in Christ they could sing in Prison yea they sung at Midnight Secondly We may Inferr If God hath placed the Stars in heaven to drop down sweet influences upon us then at every sight of the Stars our hearts should be raised up in the admiring thoughts of the wisdom goodness and power of God We usually look upon the Stars as if they were only so many lights bespangling the Canopy of heaven and sparkling as so many fires in the firmament but we seldom consider their virtues their influences or the wonderful effects which they produce How few are there who behold the heavens with Davids eyes Psal 8.3 4. When I said he consider thy heavens the work of thy fingers the Moon and the Stars which thou hast made What is man that thou are mindful of him God is mindful of man not only to give him light by the Moon and Stars by the benefit whereof he sees other things but God gives many unseen benefits by the Moon and Stars The influences of the Stars are as beneficial to us Qui negat esse Deum spectet modo fidero câ—li Sidorâ— qui spectat non negat esse Deum and as great a treasure as their light We indeed have great cause as we are commanded Psal 136.7 8 9. to pay the tribute of thanks to God for setting up the Sun Moon and Stars in the heavens to give us light O give thanks to him that made great lights the Sun to rule by day the Moon and Stars to rule by night Yet we must not confine our thankfulness to God for them only as they give us light for they give us heat as well as light and wonder working influences as well as either Moses their civil Father blessing the twelve Tribes as Jacob their natural Father did before his departure out of the world thus bespake the blessing upon Joseph Deut. 33.13 14 15. Blessed of the Lord be his land for the precious things of heaven for the dew and also for the deep that coucheth beneath and for the precious fruits brought forth by the Sun and for the precious things put forth by the Moon and for the chief things of the ancient mountains and for the precious things of the lasting hills and for the precious things of the earth and the fulness thereof c. Here we have two sorts of precious things First The precious things of heaven Secondly The precious things of the earth of the hills and mountains The former precious things are the cause the latter the effect The precious things of heaven are the influences of the Sun and Moon under which we are to comprehend the influences of the Stars these cause or produce the precious things of the earth that is Grass Hearbs with all sorts of Vegetables growing upon the surface of the earth they produce also the precious things of the ancient mountains and of the lasting hills that is gems or precious stones gold and silver together with all sorts of inferiour minerals Now if the Stars by their influences yield us all these precious things have we not much cause to admire both the power of God who hath implanted those vertues and opperations in them as also his
wild Goats of the rock bring forth What these Goats here called wild Goats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupicapra à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandit ascendit quòd montes rupes ascendit and wild Goats of the rock are is commonly known The word which we render wild Goats signifies in the Hebrew ascending or clambering because Goats are clambering creatures getting up the steepest rocks and ascending the height of hills and mountains which they do many times exceeding dangerously seeming rather to hang by their feet than to go upon them Pendentem summa capream de rupe videbis Casuram speres decipit illa canes Martial Ibices quasi avices eò quòd instar avium ardua excelsa teneant Thus the old Poet fancied them when he said You may see the wild Goat hanging upon the rock you may hope she will tumble down presently But she deceives the hunter and his hounds though she seems to hang uncertainly yet she keeps her footing steddily The Latines have a word signifying wild Goats which criticks say comes from another latine word signifying a bird or flying fowl because Goats may be said rather to fly than go upon those craggy places or rather to use wings than feet Such are the creatures here called wild Goats and that with an addition wild Goats Of the rocks Because they specially delight in rocky places or because they breed and bring forth in rocks It is said 1 Sam. 24.2 that Saul in his pursuit of David came with a select army of three thousand men to seek him and his men upon the rocks of the wild goats which Scripture fitly answers this which calls them wild Goats of the rock Saul did not seek David only in the plains and valleys where flocks of sheep feed but upon the craggy rocks and precipices where wild Goats take up their quarters or use to feed This shewed his implacable rage and revengeful spirit against an innocent person that rather than not take him and have his will on him he would undertake an expedition not only tedious but very hazardous to himself and his army Wrathful men will not only not spare others but not themselves But to the Text Knowest thou the time when the wild Goats of the rock Bring forth that is their young ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum ipsum quod dâ—lere significat sumâ—tur pro parturire Merc. The word translated bring forth signifies pain and sorrow There is so much pain in bringing forth that bringing forth and pain may well be signified by one word The pains of the wild Goats in bringing forth here implyed are expressely spoken of at the third Verse But why did the Lord enquire of Job here whether he knew the time the exact time of their bringing forth is that a secret I answer doubtless it is a secret and such a secret as few are acquainted with Wild Goats come little under the eye or sight of men in that work they bringing forth upon inaccessable placeâ— câ—aggy rocks and mountains men cannot without much difficulty reach that piece of knowledge And therefore the Lord might well ask of Job Knowest thou the time when the wild Goats of the rock bring forth I may say also the Lord puts this familiar question to Job that he might the more awaken him into the consideration of his own weakness and utter inability to find out the secret of his other works As if the Lord had said thou canst not discover so much as the birth of the wild Goats how then canst thou find out the births of my wonderful providences My providences bring forth wonderful births and much more unknowable by thee than the birth and bringing forth of the wild Goats Thus the Lord would check his curiosity he who was unable to give him an account concerning the state of those poor creatures must not think himself able to pry into the great and unsearchable works of God in the amazing products of his providence towards the children of men Before I pass from these words it will not be unprofitable to mind the Reader how as one of the Antients hath hinted we may moralize or spiritualize this Text Gregor l. 30. mor. c. 16. there being much of the disposition or condition of a godly man especially of a faithful Teacher typed or fairly represented in the nature and qualities of these wild Goats First As these wild Goats seek both their food and rest their repast and refuge in rocks So the godly abide and dwell in the rock that is in the Lord Jesus Christ they look to him alone both for refuge and refreshing both for comfort and safety while they are in this world Christ is the rock upon which the Church is built Mat. 16.18 And as the state of the true Church in general so of every true believer is built upon this immovable rock the Lord Jesus Christ Secondly As the rocks so the mountains are much desired by the wild Goats Psal 104.18 The high hills are a refuge for the wild Goats Thus David was eying the hills for help Psal 121.1 I will lift up mine eyes to the hills from whence cometh my help What were these hills Surely neither the material nor metaphorical hills of this world of which latter the people of God spake Jerem. 3.23 disclamingly Truly in vain is salvation hoped for from the hills and from the multitude of mountains that is from the greatest power of man or men What the hills were to which David lifted up his eyes for help himself tells us at the second verse of that Psalm My help cometh from the Lord which made heaven and earth As the affections of a godly man are set upon the things above not upon things below Col. 3.2 so his confidences are set upon God who is above not upon men here below Thirdly These wild Goats are very agil active creatures much in motion full of life full of spirits and so they resemble a godly man he is a man of motion of spiritual motion and he desires his motions and speed may be more and more speedy in the ways of God As David resolved to run the ways of Gods commandements when God should please to enlarge his heart so doubtless he prayed that God would enlarge his heart to run those ways And how often did he pray for quickning grace and liveliness that being delivered from a slow dull flegmatique spirit he might be active and full of holy fire about the things and for the things of God Fourthly Wild Goats of the rocks in those countries where they abound are much pursued and diâ—quieted by hunts-men as that passage which I before quoted from a Heathen Poet intimates so good men the best of men are often hunted and disturbed in this world there are hunters of men as well as hunters of beasts Nimrod was a mighty hunter Gen. 10.9 he was a hunter of men Saul
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
for God here is an hundred-fold for you But some may say this hundred-fold is a great way off in the next Life I answer If it be so yet do not think ye shall be losers for if ye should never see good day more in this world yet if ye are assured of everlasting life in the world to come is not that enough What pitiful spirits have they that are not willing to take their hundred-fold in the life to come Yet mark it Jesus Christ doth not put us off so neither therefore another Gospel expresseth the promise fully to meet with this objection Mark 10.29 30. when some told Christ they had left all to follow him Jesus answered and said Verily I say unto you there is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred-fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternal life Jesus Christ gives present recompences as well as future in this time as well as in the time or rather eternity to come And that there is a kind of Synchronism or neer joyning in time of payment and loss of suffering and rewarding some have found in the letter they have had great worldly exaltations soon after their depressions in this world And Jesus Christ who made this promise hath made it good in spirituals to the experiences of many thousands who have lost all for him they have had that at present given into their souls which hath been to them or in their estimation an hundred-fold better than what they lost They that have indeed suffered loss for Christ never complained of their sufferings or losses they have often triumphed in them and rejoyced as the Apostle Peter speaks 1 Epist 1.8 with joy unspeakable and full of glory If any think they do foolishly who suffer worldly losses for Christs sake let them remember this return of a hundred-fold and be ashamed of their own folly in thinking so It is not foolishness but true wisdom to lose much for the gain of more Are not they wise who lose one upon good assurance to get an hundred have we not Christs word for it and is not that good assurance that it shall be so Sure no Merchant can put off his goods at a better market than he that putteth them all off for God How rich would men be if they could get an hundred for one Such a rich trade hath Christ opened and they are the wisest Merchants now who venture in it and will be so accounted in the end even by those who now call them fools and mad-men That which is lost for Christ is sown and though the seed that is cast into the ground may seem cast away yet it will spring up again Light is sown for the righteous and gladness for the upright in heart Psal 97.11 And what Christ saith of the good ground is most true in this case that seed of light is sown in such ground as will bring forth to some thirty to some sixty to some an hundred-fold Therefore to conclude this Inference Be not afraid to lose for God he will not only see you indempnified but at least doubly rewarded Job who once lost by God or by the hand of God upon him was repayed by the same hand with him double in kind and if we have double in a better kind double faith in God and double love to God and double zeal for God and double peace in our own consciences this is an hundred-fold better than all we can lose for him in or of this world JOB Chap. 42. Vers 11. 11. Then came there unto him all his brethren and all his sisters and all they that had been of his acquaintance before did eat bread with him in his house and they bemoaned him and comforted him over all the evil that the Lord had brought upon him every man also gave him a piece of money and every one an ear-ring of gold IN the former verse we have the blessed turn of Jobs state in general The Lord gave him twice as much as he had before In this verse begins the particular account of Jobs restorings There were four things wherein Job suffered loss First He suffered the loss of his estate Secondly The loss of his children Thirdly The loss of his health Fourthly The loss of his friends Jobs repair begins with his last loss his friends were the last that he lost in the day of his affliction Inter adversitates Jobi quasi praecipua erat quod fuerat ab amicis suis desertus ideo hujus adversitatis primò remedium ponitur Aquin. but the first that he recovered in the day of his restoration The first budding or spring of Jobs felicity after so long and sharp a Winter of sorrow as he had gone thorough was the putting forth of fresh and fragrant acts of love from his ancient friends that of late had forsaken him and left him in the hour of his temptation This verse wherein the account is given about this first mercy I may call or intitle The address of Jobs friends and in it we may consider First How they are described or what they are called First as to their relation His brethren his sisters and acquaintance came Secondly in their quantity or number they came all Here is all all all All his brethren and all his sisters and all that had been of his acquaintance before there was not one missing not one that forbore to make this friendly address unto him Secondly As we have an account who they were that came to him so what they did when they came and that is set forth four wayes in this one verse First They did eat bread with him Secondly They bemoaned him Thirdly They comforted him Fourthly They were very bountiful and very respectful to him They gave him every one a piece of mony and every one an ear-ring of gold Thus you have the state and parts of this verse which I call The address of Jobs friends unto him Then came there unto him all his brethren and all his sisters Then The word in the Hebrew is the ordinary copulative And which hath various rendrings in Scripture according to the state of the place Here we translate it Then which may have a double reference First to the turn of his captivity Then they came Secondly to his prayer for his friends and the Lords acceptance of him when God had so eminently declared his favour to him and his friends upon his intercession Then there came unto him All his brethren and all his sisters Brethren and sisters are taken two wayes in Scripture First Strictly and so they that are of or have the same parents at least one of them are brethren and sisters Secondly Brethren and sisters are taken largely for all of the
perfection 878 Sight spiritual of Divine truths notes three things 826. Sight of any thing which we much desire pleaseth us much 654. Sight of the eye a clearer evidence than hearing 822 Silence two-fold 754 Sin deprives us of God 140. Great sins hasten judgment 141. A good man may sin often but he will not take leave to sin once 524. Sin heartily repented of is not persisted in 525. Sin dangerous 680. It is a vain thing to sin 685. They who venture upon sin are cruel to themselves 692. No standing before God in sin 696. Sin makes God and many creatures terrible to us 730. Two things shew the greatness of sin 885. Sinners obstinate make war with God 187. Sinners punished with that which is most cross to their lusts 592 Sinning with a high hand what 141 Singing a part of worship an expression of joy 78 Smoak what it is 742 Snow by whom first used to cool his drink 188 Solitude or a solitary life when to be chosen 336 337 Solstices when 127 Soul why mans glory 569 South why the Hawk stretcheth her wings to the South 471. The Allegorical sense of it 471 472 Speaker two things the grace of a speaker 31 Spears of two sorts 762. Spirit a threefold work of the Spirit upon the soul of man 239 Stag or Hart two things observed of him by Naturalists 211 212 Stars morning-stars why so called 76. In what sence stars may be said to sing 78. Three wayes they sing 79. God hath planted a vertue in the stars 238. No man can stop the vertue or influences of the stars from falling upon the earth 239. Two Inferences from it 239 240. Influences of the stars as beneficial to man as their light 240. The stars have their seasons of appearing appointed them by God 247. An Inference from it 248. The stars have a guide 250 Stewards how all are so 28 Stork good and full of pity as her name in the Hebrew signifies 393 Strength great strength needful for great work 367. Great strength may do great work 367. Some have great strength yet not to be trusted with any work 370. How strength may be trusted 370. Three sorts of men to be considered with respect to strength 370 371. A willing mind better than great strength 375. Strength is of God 424. Great strength makes us joyful in sorrows 748 Submission twofold 887. How we must submit even to inferiours whom we have wronged 887 Suffering we have no cause to fear loss by suffering for Christ 952 Sun the light of it wonderfully extensive and diffusive 130. Sun why called the Father of the winds 199. The power of the Sun upon the earth 254. Why the Egyptians pictured a Hawk to represent the Sun five reasons of it 472 Sutableness of any thing to us is the cause of delight 295. 340 Swadling-band of the Sea what 101 Sword hath a terrible face 448. Sword of God any thing that he useth to destroy by 637 T Teaching of God necessary else mans profiteth not 16 820. Gods teaching is effectual for all purposes seven especially 821 Temptation Satan tempts us much to two things 509 Terror good men may sometimes see the terrible appearances of God 532. God will not cease them till he hath brought man to his purpose 532. The terror of God against the wicked 534 728 Thoughts of man all known to God 803. Three Inferences from it 804. Eight sorts of thoughts to be taken heed of 805 Thunder and lightning ordered by God 205. To thunder what it signifieth in Scripture 558. A thunder or mighty power goeth out in a tenfold voice of God 559 560 Time all creatures keep time better than man 118 128. Time weakens the strongest earthly creatures 291 Tongue why called the glory of man 80 569. Tongue hard to be ruled 521 522 Trees some love watry grounds others dry 645 Treasures or Treasuries of any thing what they import 178 179 Trouble hath its time 185. Times of trouble are specially known to and appointed by God 185. God can make a time of trouble either terrible or comfortable 189 Trust what may be given to strength what not 370. Three things required in those we trust with any business 374. Trust in man or in any meer creature a threefold evil issue of it 555 V Vile to be vile notes three things 511. Man at his best estate is vile 512. Man is vile in three respects 513. Four Inferences from it 513 514. The more God reveals himself to us the more our vileness appears to us 518 Visitation twofold 144 Understanding to know iâ— the work of it 57. The understanding is the master-wheel turning all the faculties of the soul 57. Understanding should go before speaking 58. How irrational creatures may be said to have understanding 414 Unicorn what the Hebrew word signifieth 346. Some deny that there is any such beast in the world 347. He is very strong 367. Unicorn by whom and in what resembled 380 381 Union a threefold union or joyning together in one very pleasing to God 914 Unity among the Ministers of the Gosspel how desirable 86 87. Unity a great means of safety 735 Voice of God a tenfold voice of God exceeding powerful 559 560 W War a day of battel and war is eminently a day of trouble 187 Water in the clouds divided to the earth as God pleaseth 203. The Lord orders the waters in four respects 204 Whales cast upon unusual coasts are a warning to them 783 Whirlwind what 11. Three opinions concerning the wâ—irlwind out of which God answered Job 11. Why God answered Job out of a whirlwind 12 13. Wicked men have a title to good things 139. They shall be broken though high and strong 142. They are like the Hawk in three things 474 Wicked who in a large sense who in a strict sense 587 588. The wicked shall come to a sad conclusion 593. God will at last rid the world of wicked men 594. No outward advantage shall secure the wicked from mischief 595 Wilderness of two sorts 207 Will a kind of will in beasts 358. Service should be done with the will 358. A willing mind doth much 375 Will of God the foundation of the earth and of all things 52 53 Will of a godly man against all sin 526 Winds under the c mmand of God 209. The way of the wind a secret 201 Wings of the morning what 129 Wisdom where the seat of it in man 267. Common wisdom is of God 268. Six Inferenceâ— from it 268 269. God makes one man differ from another in wisdom and understanding 416. A great mercy to have wisdom in six things 416 417 Wolf evening wolf why so called 77 Womb what the womb is out of which the Sea issued 96 97 Word of God is and how it is the determiner of controversies 17. Word to be heard with reverence 19. Word of God heard a great mercy 825. Word to be heard with diligence 825. A fourfold work of