cry the deep groans and sighs of Saints who set their faces purposely to pray unto him and seek his face This poor man cryed a man rich in grace doubtless he was and the Lord heard him and saved him out of all his troubles Fourthly Note If you would have supply in your wants you must ask it of God When you are in want whither soever you go if you go not to God you go to a wrong door The Ravens tell you whither to go when you are in want it is not to this or that creature to this or that means to this friend or that but you must go to God for help and if we have help any where else and not in God our help is worse than our distress Wants are an evil of affliction but the help we get out of wants in any way with neglect of God is an evil of sin therefore cry to God The Lions are said to seek their meat from God and here the Ravens are said to cry unto God the young Lions and the Ravens will condemn those who in their distresses do not cry to God the fountain but run to broken cisterns It was the sin of that good King Asa that in his disease he sought not to God but to the Physicians 2 Chron. 16.12 not that Asa had cast off prayer to God or did not at all seek unto him it cannot be that so good a man as the Scripture reports him should so much at once forget God and himself but the meaning is he was very cold and negligent in calling upon God for help and over confident of help by his Physicians Lastly consider God provides for the young Ravens when the old ones leave them or put them out of their nest Hence note When nearest Relations in nature leave us God will not When they whose duty it is to take care of us prove unnatural like the Raven to his young ones then God will take care of us When my father and mother forsook me saith David Psal 27.9 10. then the Lord took me up The Lord who seeds out-cast Ravens will give entertainment to his out-cast servants Psal 68.5 A father of the fatherless and a judge of the widows is God in his holy habitation They that are fatherless by their parents deserting of them or fatherless by the decease of their parents God they committing themselves to him will be a father unto them he will do the office of a father to them that is provide for them Thus much of the Lion chief among the beasts of the earth and of the Raven one of the worst among the fowls of the Air. The wisdom of God hath chosen out these creatures that in testifying his care of them he might convince Job that he had not cast off the care of him but would provide for him possibly in unknown wayes of providence as he did for the Lions and the Ravens JOB Chap. 39. Vers 1 2 3 4. 1. Knowest thou the time when the wild Goats of the rock bring forth or canst thou mark when the hinds do Calve 2. Canst thou number the mouths that they fulfill or knowest thou the time when they bring forth 3. They bow themselves they bring forth their young ones they cast out their sorrows 4. Their young ones are in good liking they grow up with corn they go forth and return not unto them IN the former context which was the close of the 38th Chap. The Lord gave Job an account of his care in providing food for the Lion and the young Lions for the Raven and his young ones In this context and Chapter the Lord proceeds to shew his care and providence concerning both the production and sustentation of several other creatures of whom men take no care nor make any provision for at all The wild Goats and the Hind the wild Asse and the Vnicorn There are some creatures which live under mans inspection and are provided for by him being tame and serviceable there are others which have no commerce as I may say with man but are savage living at laâ—ge in the fields and forâ—ests upon hills and mountains yet these are preserved in theiâ— generations and increase as well as those which are the under the eye and daily care of man The wild Goats are preserved as well as the sheep and the Hinds of the Forrest as well as the Calves of the Stall In and by all these examples the Lord would have Job take special notice that his providence extendeth both to the feeding or nourishing of all kinds of creatures as also to their births and bringing forth for the preservation of their several kinds So then the providence of God is here magnified in continuing and multiplying several sorts of four footed beasts of the earth and winged fowls of the air some of which being tame are kept by the care of man others being wild and avoiding the presence of man he scarce knowing the nature of them nor having any service by them are perpetuated in their kinds by the only care of God In these four verses there are two things in general about which the Lord holds forth his care of these savage creatures First About the bringing forth of their young ones Secondly About the bringing up of their young ones The bringing forth of their young ones we have in the three first verses of this Chapter the bringing up of their young ones we have in the 4th verse About the bringing forth of their young ones the Text speaks two things First The season of it and secondly The painful manner of it The season of it in the two first Verses Knowest thou the time when the wild Goats of the rock bring forth verse 1. and then of the hinds ver 2. Canst thou number the months that they fulfill The painful manner of bringing forth their young is expressed at the 3d verse They bow down themselves they bring forth their young ones they cast out their sorrows The bringing up and growth of their young ones is given ver 4. Their young ones are in good liking they grow up with corn c. Thus we have the general scope and parts of this context I shall now deal with the particulars Vers 1. Knowest thou the time when the wild Goats of the rock bring forth The first question concerns the wild Goats and the season of their bringing forth Haec sequentia verba per Synecdochen intelligenda sunt pro eo quod est totam administrationem earum obtinere Jun. Knowest thou the time c. These words intend more than a bare naked knowledge of the time they take in the knowledge of the whole disposal or administration of God concerning the wild Goats in their bringing forth Knowest thou the time The word rendred time signifies the opportune time the fit time the appointed time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus opportunum seu idoneum knowest thou the time or that time When the
in Jesus Christ we are fed with milk that is with plain and easie truths called by the Apostle The first principles of the doctrine of Christ afterwards we go on as the Apostle there speaks to perfection and then we can digest and profit by the deeper Mysteries of the Gospel Thus 't is said of the young Hinds or of the Hinds young ones in the Text They grow up with corn The word signifies to grow apace to thrive much in strength and stature and being thus thriven and grown their Dam's hear no more of them For as it followeth Thirdly They go forth and return not unto them Iâ— hunc sinem haec allata sunt ut ostendoretar haec eâ—â— sola Dei providentia fiâ—ri â—â—n â—ilâ— humano in lustriâ— Merc. First they had the duggs of the Dam to nourish them soon after they fed upon corn at length they go forth and return not unto them they trouble the old ones no further they shift for themselves One of the Naturalists commending the qualities of the Hind notes this chiefly They are very diligent to instruct their young ones how to geâ— or where to seek food for themselves before they put them out of their own care Hence note First The Lord hath taught the bruit creatures to provide for their young ones till they are able to help themselves This intimates the duty of Parents to take care of their Children till they are able to get their living Secondly Forasmuch as those young ones go forth and return not again when once they can live of themselves Note It is the duty of Children when Parents have bestowed cost in bringing them up to go forth and not return to be chargeable to their Parents Arist l. 9. de â—â—â—â—t Animal c. 5. Quòd pulcher erat nemine indigeret vocatur cervus eâ—â—issus Editos partus exercent cursu sugam meditari docent ad praecipitia ducunt sâ—ltumque docent Plin. l 8 c. 32. Children must not think to burthen their Parents always but stick to their own labour the very bruit beasts will condemn those children who do not When the Hind hath sufficiently instructed her young ones by her example where and how to get food having also breathed them well and taught them how to hasten away when in danger having lastly led them to precipices taught them to leap or jump then they go forth return no more The Patriark Nephthali was called Gen. 49.21 a Hind let loose because strong and able to live alone Thus we have here both the care of the Hind to provide for her young ones as long as they need which layeth a great obligation upon Parents to take care of their Children He that provides not for his own especially for those of his houshold for his own Children and Servants is worse than an Infidel yea he is worse than a hind But then let Children when they have been well provided for and taught how to get a living in the world take heed of lasiness and idleness as if they were to live upon their Parents pains or provision always Let them go forth and not return but to shew kindness and thankfulness to their Parents for their care and cost bestowed on them in their tender years and while under their inspection yea let them learn as the Apostle gives them in charge 1 Tim. 5.4 To shew piety or kindness at home and requite their Parents helping their Parents if need be in their old age as their Parents helped and brought them up when they were young Which dutifulness of Children the Greeks express by a word alluding to Stork◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are so much noted for their tender care towards their aged Parents that their name signifies the thing not only in that famous language but in the Sacred Language namely piety and pity JOB Chap. 39. Vers 5 6 7 8. 5. Who hath sent out the wild Ass free or who hath loosed the bands of the wild Ass 6. Whose house I have made the wilderness and the barren land his dwellings 7. He scorneth the multitude of the City neither regardeth he the cry of the driver 8. The rang of the mountains is his pasture and he searcheth after every green thing THe Lord continues his speech with Job to shew his provident care of yea and bounty towards the wildest creatures The question put in these four Verses concerns the wild Ass and there are three things considerable in the description given him in these four Verses First His liberty and freedom v. 5. Who hath sent out the wild Ass free c. Secondly His dwelling and habitation v. 6. whose house I have made the wilderness and the barren land his dwelling He scorneth c. Thirdly His food or manner of feeding ver 8. the range of the mountains is his pasture and he searcheth out every green thing Thus the Lord proposeth to Job the example of these wild and untamed creatures for whom no man provides nor bestows a thought upon towards their livelihood yet God provides for them and feeds them and houseth them and preserveth them in as good a condition as those which are tame and under the daily care and inspection of man Vers 5. Who hath set the wild Ass free The wild Ass is at liberty he is free love of liberty is the property of the wild Ass and here it is questioned whence he hath his liberty or who made him free that is so stout that he will not be taught subjection to the command of man nor do him any work as not only other creatures but other Asses do who hath made him thus free Surely not any man not any company society or brotherhood of men the wild Ass hath not his manumission by them Liberum sâ—â— ab hominibus iâ—a ut in eorum potestate non sit Drus but by God he hath bestowed that priviledge such as it is upon the wild Ass God hath set him free Some beasts are as it were Apprentiz'd or bound to the service of men and men have special services uses and employments to which they appoint them there are other creatures as it were manumitted from mans service man hath no command of them nor work done by them they are free and amongst these the wild Ass is eminent for freedom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde serus ferae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicare augere fructificare quòd foecundiores solent esse ferae quam domasticae animantes The Hebrew text which we render the wild Ass is but one word and from thence some derive the Latine word which signifies wild beasts in general conceiving also that the Hebrew word comes from a root signifying to multiply and increase because wild beasts usually multiply and increase more than tame Thus they understand this former part of the verse not as we of that special sort of wild beasts the wild Ass but in common of
the Word 844. Word of God how powerful to effect what he willeth 115 Words some light others weighty 511 Words should give light to things spoken of 27. Darkning words very bad 28. Words soft and hard 670. A few words will please God where he sees much faith 788. Our words and understandings should go together 812 Works of God how dangerous to find fault with any of them 508 509. The works especially the great works of God are very much to be considered 607. Works of God why called his wayes 624. They are wonderful 316 World the frame of it very beautiful 64 65. Things of the world how like a Sea of glass 231 Worship outward and inward must be according to the command of God 918 Wrath of God 578. Sin causeth the kindlings and discoveries of wrath 860 God sometimes declareth against those whom he loveth 861. God dedeclares the cause of his wrath 861 Wrongs must be forgiven 887. A godly man is ready both to give and take satisfaction in case of wrong 8â—8 It is a duty to pray for those that have done us wrong 889. X Xerxes his vanity in attempting to bind the Sea 109 Y Youth What young ones are used to they hold long 487 A TABLE OF Those Scriptures which are occasionally cleered and briefly illustrated in the fore-going EXPOSITIONS The First Number directs to the Chapter the Second to the Verse the Third to the Page of the BOOKE Chap. Vers Page  Genesis  2. 18. 726. 6. 5. 150. 6. 6. 929. 10. 10. 623. 11. 6. 801. 14. 22. 55. 16. 12. 330. 19. 14. 447. 22. 1. 264. 22. 2. 916. 29. 1. 314. 32. 24. 21. 41. 30. 413. 44. 16. 520. 49. 14. 623 49. 24. 552.  Exodus  1. 12. 977. 3. 2. 13. 3. 14. 49. 4. 11. 60. 8. 9. 547. 12. 41 42. 318. 19. 5. 490. 26. 5. 735. 30. 23. 624. 32. 10. 504.  Leviticus  4. 3. 878. 19. 17. 855. 26. 11 15 30. 829.  Numbers  13. 32. 61. 14. 24. 919. 20. 14. 956. 23. 22. 380. 32. 23. 186.  Deuteronomy  28. 33. 373. 28. 59. 456. 32. 11 12. 490. 32. 15. 905. 32. 36. 929. 33. 13 14 15. 240. 33. 17. 380 348. 33. 28. 224.  Joshua  1. 5. 694. 10. 11. 191.  Judges  5. 12. 931. 5. 20. 191. 6. 37 40. 226. 7. 2. 600. 7. 21. 85.  I. Samuel  1. 6. 432. 2. 3. 745. 2. 31. 547. 12. 21. 685. 15. 11. 929. 17. 40. 637. 24. 2. 307. 24. 14. 665.  II. Samuel  6. 3. 918. 8. 2. 64. 17. 12. 223.  I. Kings  8. 11. 568. 12. 10. 548. 19. 11. 14. 20. 11. 35.  II. Kings  4. 29. 34. 5. 7. 602. 6. 22. 962. 21. 13. 63.  I. Chronicles  15. 13. 918.  Ezra  9. 13. 538.  Nehemiah  4. 6. 364 375.  Psalms  2. 4. 420. 8. 4. 23. 9. 9. 183. 9. 14. 723. 11. 3. 56. 14. 6. 669 982. 18. 7 8 9. 14. 18. 21. 524. 18. 26. 904. 18. 33. 313. 19. 4. 167. 19. 12. 814. 22. Title 312 313. 22. 21. 382. 22. 27. 130. 23. 1 2. 343. 24. 1. 54. 27. 8. 264. 27. 10. 403. 29. 8 9. 315. 30. 5. 117. 31. 23. 950. 33. 9. 114. 33. 17. 426. 34. 10. 288. 35. 12 13. 940. 35. 21. 460. 36. 6. 148. 36. 9. 50. 37. 6. 960. 39. 4. 316 48. 40. 5. 802. 40. 15. 460. 46. 2. 52. 50. 3 4. 18. 50. 21. 834. 51. 4. 499. 65. 1. 65. 65. 5. 20. 65. 8. 122. 66. 11 12. 933. 68. 18. 931. 68. 20. 154 934. 68. 35. 729. 69. 23. 619. 71. 1. 503. 73. 22. 610 814. 74. 14. 678. 74. 20. 170. 75. 5. 433 745. 77. 19. 149. 78. 72. 898. 80. 3 7 19. 581. 88. 13. 700. 90. 1 2. 49. 91. 16. 213. 94. 12. 794. 97. 3. 744. 101. 8. 134. 102. 17. 947. 104. 4. 262. 104. 5. 51. 104. 19. 128 248. 104. 21. 287. 105. 17 18 19. 244. 105. 25. 246. 105. 44. 373. 106. 20. 568. 107. 42. 522. 108. 1. 81. 109. 4. 938. 110. 3. 359. 111. 2. 151. 118. 22 23 24. 74. 118. 27. 122. 119. 17. 828 794. 119. 21. 591. 119. 33 34 35. 820. 119. 126. 538. 119. 160. 624. 126. 1. 323. 126. 4. 934. 126. 6. 376. 127. 4. 763. 128. 2. 373. 133. 1. 914. 138. 6. 486. 139. 9. 131. 141. 5. 939. 141. 7. 154. 144. 3. 515. 145. 10. 79. 145. 11. 80. 146. 3. 555. 147. 16 17. 228.  Proverbs  3. 20. 223. 6. 32. 692. 8. 36. 692. 9. 1. 610. 10. 32. 898. 14. 4. 362 378. 14. 8. 810. 15. 15. 668. 17. 17. 958. 19. 2. 33. 19. 12. 225. 19. 21. 800. 21. 3. 901. 21. 5. 371. 23. 5. 475. 23. 31. 655. 24. 16. 310 25. 19. 374. 27. 22. 794. 29. 23. 581. 30. 1. 789. 30. 4. 200. 31. 17. 619. 31. 25. 338.  Ecclesiastes  1. 4. 52. 1. 15. 161. 7. 13 14. 244. 8. 15. 963. 9. 7. 897. 9. 11. 287.  Canticles  1. 6. 779. 1. 9. 464. 2. 10 11 12. 232. 2. 12. 78. 2. 14. 944.  Isaiah  1. 31. 639. 2. 22. 439 513. 2. 22. 958. 6. 5. 833. 8. 9. 595. 10. 13. 601. 11. 3. 461. 11. 9. 792. 14. 12. 82. 18. 2 7 63. 20. 5. 555. 21. 10. 763. 22. 8 9. 983. 27. 5. 195. 27. 8. 190. 27. 11. 415. 28. 16. 69. 28. 24. 366. 28. 29. 816. 31. 1. 427. 31. 4. 283. 32. 2. 189. 33. 17. 491. 34. 7. 382. 34. 11. 63. 35. 1 2 6 7. 210. 40. 2. 940. 40. 26. 250. 40. 31. 492. 43. 4. 514. 44. 3 4 5. 210. 45. 5. 575. 45. 7. 169. 49. 4. 682. 49. 15. 403. 50. 4. 32. 51. 12. 29. 53. 1. 549. 54. 10. 52. 54. 16 17. 766 639. 56. 11. 285. 58. 5. 745. 58. 7. 409. 61. 7. 952. 63. 12. 548. 64. 2. 231. 64. 7. 536 37. 64. 6 7. 692. 65. 1. 551. 66. 2. 15.  Jeremiah  1. 17. 35. 2. 24. 316. 2. 30. 683. 3. 5. 789. 4. 1. 844. 4. 14. 804. 4. 18. 908. 4. 30. 1001. 5. 5. 329. 8. 15. 683. 10. 11 12. 54. 14. 11. 892. 14. 21. 905. 14. 22. 219. 18. 7 8. 929. 21. 3. 134. 22. 14. 60. 22. 15 23. 595. 25. 38. 290. 29. 11. 802. 29. 12. 946. 32. 15 17 27. 798. 51. 26. 71.  Lamentations  1. 15. 263. 3. 13. 763. 3. 65. 737. 4. 3. 408.  Ezekiel  7. 17. 757. 21. 6. 619. 28. 2. 100. 30. 21. 556. 44. 5. 826. 47. 3 4 5. 792.  Daniel  1. 4. 442. 8. 16. 810. 9. 24. 884.  Hosea  1. 7. 702. 2. 21 22. 212. 7. 16. 844. 8. 5. 329. 10. 11. 366. 14. 3. 702.  Joel  2. 13. 848.  Amos.  4. 12. 194. 8. 11. 484.  Jonah  4. 8. 200.  Micah  5. 7. 225. 5. 8. 283. 6. 6. 900. 7. 6. 905. 7. 18. 882.  Nahum  1. 3. 20.  Habakkuk  1. 8. 77. 1. 11. 602. 3. 16. 833. 3. 17. 682. â— 19. 313.  Zephanie  3. 3. 77. 3. 5. 112. 3. 9. 87.  Haggai  1. 9. 682. 2. 17. 194.  Zecharie  2. 13. 754. 3. 1. 696. 4. 7. 470. 4. 10. 63. 4. 14. 696. 8. 6. 798. 10. 1. 260. 10. 3. 465. 11. 17. 547. 12. 3. 686. 12. 10. 689. 12. 11 12. 915.  Matthew  5. 44. 85. 5. 45. 210 116. 6. 22. 740 6. 24. 874. 10. 13. 940. 11. 30. 917. 16. 18. 686. 16. 26. 683. 20. 6 7. 731 121. 23. 8. 16. 23. 23. 608. 24. 28. 488.  Luke  10. 15. 687. 84. 23. 341. 17. 37. 488. 19 38 39 40. 79 80.  John  1. 11 408. 3. 8. 200 201. 4. 24. 918. 6. 46. 827. 9. 4. 121. 15. 19. 408. 21. 17. 803.  Acts.  2. 37. 921. 4. 32. 736. 6. 15. 81. 9. 11. 936. 10. 35. 899. 17. 26. 334. 17. 28. 220 50. 20. 22. 241.  Romans  1. 20. 89 90. 1. 23. 568. 3. 4. 499. 6. 19. 332. 6. 21. 685. 8. 22. 320. 8. 34. 946. 8. 38 39. 420. 9. 20. 29. 10. 3. 838. 11. 35. 700. 14. 18. 901. 15. 3. 343. 16. 20. 587.  1 Corinth  4. 7. 390. 4. 6 7. 734. 7. 21 22 24. 330. 8. 2. 813. 9. 9. 288. 10. 26 28. 707. 13. 8. 161. 15. 8. 248.  2 Corinth  1. 20. 924. 3. 12. 31. 3. 18. 568. 5. 9. 896. 5. 10 11. 18 19. 5. 21. 884. 6. 1. 914 86. 7. 1. 922. 8. 5. 371. 8. 12. 902. 10. 4 5. 561. 10. 12. 564. 10. 8 13. 62 63.  Galathians  1. 15 16. 916. 1. 16. 264. 3. 10. 842. 4. 26. 332. 6. 2. 134.  Ephesians  2. 9. 733. 2. 14. 70. 4. 8. 931. 5. 10. 901. 5. 29. 408.  Philippians  2. 4. 341. 2. 15. 124. 2. 13. 412. 3. 7 8. 836. 3. 21. 513.  1 Timothy  1. 5. 92â— 2. 8. 886. 2. 9. 975. 5. 8. 409.  2 Timothy  1. 6. 37. 2. 3. 407. 2. 3 4 5. 590. 2. 6. 769. 4. 15. 284.  Titus  2. 9. 917  Hebrews  1. 5. 83. 1. 8. 263. 11. 3. 51. 11. 10. 47. 12. 17. 982. 12. 26. 51. 13. 14. 47.  James  1. 6 7. 942 1. 17. 268. 1. 18. 221. 4. 12. 598. 5. 11. 952. 5. 16. 942.  1 Peter  1. 13. 37. 3. 3. 975. 3. 7. 937. 3. 13. 907. 4. 11. 31. 4. 17. 534. 5. 7. 7. 5. 8. 293.  2 Peter  3. 16. 32. 3. 18. 792.  1 John  3. 9. 525. 4. 12. 823. 4. 18. 756. 5. 3. 917. 5. 16. 892. 5. 19. 591.  3 John  0 4. 1024.  Jude  0 6. 89 186. 0 14 15. 18.  Revelation  1. 18. 154. 4. 6. 231. 8. 3 5. 945. 11. 2 3. 318. 11. 3 34. 12 13 14. 336. 12. 15. 493. 17. 12 13. 736. 18. 6 7. 950. FINIS
had received the Lord Jesus Christ There are two things which we should be very much in remembering First Our duty Eccles 12.1 Remember now thy Creator in the days of thy youth Secondly Our danger or take both together what danger duty may engage us in else when danger comes we shall soon forsake our duty Many take up a profession of Christ who never thought of the danger of the tryals afflictions and temptations which might befall them for his sake they remembred not the battle and so have either presently been overcome and fallen in it or have unworthily forsaken their colours and run from it Secondly Note It is best not to do or forbear to do that which we cannot but see if we have our eyes in our heads will be dangerous to us in the doing We are not always to forbear the doing of those things that will be dangerous to our outward man for so the best things may be but those things that will be dangerous to our bodies and souls too we must always for bear to do in all such cases it is our duty to remember the battle and do no more Will any wise man engage in danger which can produce no profit There are some things which we are to do and do again though our danger be never so great yea though we lose our lives in doing them But there are many things we may not do if we fore-see danger The Apostle Paul Acts 27.9 10. being at sea said I perceive that this voyage will be with hurt and much damage not only to the lading of the ship but to our lives also therefore he tells them ver 21. Sirs ye should have harkened to me and not have loosed from Crete and to have gained this harm and loss that had been their wisdom when they were warned of the danger not to have gone on When there is danger to our bodies only and we see no benefit that may countervail the danger 't is folly to proceed I may urge this point specially in case of sin Take heed of doing any thing that is evil remember the battle that sin will bring you to Sin will bring you to a terrible battle to such a battle as no man can stand in or escape Sin brings to a battle infinitely more dangerous than that with Leviathan Sin provokes God to battle and when God is angry we may more safely contend with ten thousand Leviathans than with him When you are tempted to put your hand to sin O remember the battle remember the battle Thou possibly wilt have a sore battle in thy own conscience and that 's a dreadful Leviathan but that 's not all remember the battle with God who is greater than conscience you must come to judgment remember the battle of that day or that day of Battle with impenitent and hardned sinners and sin no more give it over as you love your lives as you love your precious souls and the everlasting peace or welfare of them You cannot sin without a great deal of danger even the danger of eternal wrath and death Thus I have touched at some things from this third part of the description of Leviathan He hath hitherto been set before us First In the huge bulk and bigness of his body Secondly In the stoutness of his spirit he will neither make supplications nor enter covenant he will neither serve you nor sport with you both which Behemoth the Elephant will do Thirdly In the difficulty and danger of taking him So much danger is in it that if you lay your hand on him it were best to remember the battle and do no more Yet the Lord speaks more concerning the danger of medling with Leviathan in the ninth verse throughout and in the former part of the tenth Vers 9. Behold the hope of him is in vain As if the Lord had said if none of these means can take Leviathan then the hope of him that goes about to take him is lost and frustrate if by these means he cannot be taken then there is no means to take him for he cannot be taken by any means The hope Of him That is of him that goes about to catch Leviathan In order of speech it should have been said thy hope will bâ— in vain Dicendum sucrat spes tua sed in genere dicere voli erit c. Merc. for God was speaking before to Job yet he doth not say thy hope but the hope of him that is the hope of any man will be in vain as if he had said not only shalt thou labour in vain to graple with this sea-monster Leviathan but all men else whosoever they are that attempt or go about to take him The hope of him is In vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mantitas reipsa vel verbis The Hebrew is the hope of him lyeth It is usual both in the Hebrew and Latine tongue when our hopes and endeavours fail or are frustrate to say they lye or deceive us and the reason is because such a man promised himself great things and had confident expectations without success Thus 't is said Hab. 3.17 Although the labour of the Olive shall fail we put in the Margin lye The Husband-man having bestowed much labour upon the Olive and looking for much fruit may be deceived and so all that labour bestowed in dressing and looking to the Olive-tree failing and being lost the labour of the Olive or the pains taken about the Olive-tree is said to lye The hope of him shall be in vain or lye Our hope is said to be in vain three ways First When we hope for much and get but little according â—o that of the Prophet convincing the Jews of their neglect in building the Temple Hag. 1.9 Ye looked for much and behold it came to little ye hoped for a plentiful harvest ye thought to have had a great crop but it went very close together ye looked for cart-loads but had scarcely handfuls So some expound or give the meaning of that Prophesie Isa 49. 4th and 6th compared It is a Prophesie of Christ at the 4th verse Christ saith I have laboured in vain I have spent my strength for nought and in vain Why did Christ say he had laboured in vain He tells us the reason at the 6th verse And he said that is the Lord said to him It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou mayst be my salvation unto the end of the earth Christ looked upon his labour as labour in vain if he had died to redeem the Jews only and therefore saith God I will give thee for a light to the Gentiles that thou mayst be my salvation to the end of the earth and then I hope thou wilt not think thy labour in vain Now when the Lord had granted Jesus Christ that
be collected from that in the Prophet Ezek. 14.14 where he is joyned with Noah and Daniel Job being here called to pray for his friends was put upon another piece of the Priestly Office There were two parts of the Priestly Office and Job is adorned with them both First the Priest was to offer sacrifice Secondly to pray for the people Jesus Christ filled up both these parts of the Priestly office for us First he offered himself a sacrifice for us Secondly he interceded yea he ever liveth to make intercession for us Heb. 7.25 Job as in offering up a sacrifice so in praying for his faulty friends was a type of Christ My servant Job shall pray for you But for what should he pray in their behalf Surely that their sin might be forgiven and they find favour with God The word here rendred to Pray for is elegant and significant Verbum pertinet ad rem forensem judicialem significat orare vel deprecari more ejus qui ad judidicem appellat illum supplex adit precabundus Coc. implying a forinsecal act when an advocate in Court moves the Judge in behalf of an offender so that when the Lord saith My servant Job shall pray for you his meaning is he shall deprecate the wrath and vengeance that your sin hath deserved and entreat my favour for you and seek your peace with me My servant Job shall pray for you Hence observe First It is a duty to pray for those that have wronged us Not only is it a duty to forgive them and be reconciled to them but to pray for them and heartily wish their good The Apostle James having said Chap. 5.16 Confess your faults one to another presently adds Pray for one another yea Christ commands us to pray for the good not only of those that confess they have wronged us and desire reconciliation to us but to pray for our enemies that is such as still hate us and continue to contrive all the mischief they can against us It is a duty not only to pray for them that acknowledge their fault but for theâ— also who go on in their fault against us enemies do so Bless them that curse you do good to them that hate you pray for them that despitefully use you and persecute you These are Christs not only counsels but commands Mat. 5.44 Even for them we should pray that God would pardon their sin turn their hearts and give them repentance which is the best we can pray for them Again the Lord saith My servant Job shall pray for you Hence observe Secondly God undertakes and gives his word for a good man that he will do his duty God having spoken to Job about this matter undertook for his performance My servant Job shall pray for you I will put it into his heart to do it The Lord may very well be bound for a good man that he shall do his duty because as he hath promised so he will help him to do his duty Thus the Lord engaged for Abraham Gen. 18.19 Shall I hide from Abraham the thing that I am doing I know Abraham I am well enough acquainted with Abraham that he will command his children and his houshold after him and they shall keep the way of the Lord. I know him I will be surety for him The Lord speaks with confidence concerning his people that they will do this and that they will humble themselves before him and that they will forgive and pray for their enemies he knows they will do all these things because he knows he hath given them power and a heart to do them The Apostle was confident of the obedience of the Church of Galatia Gal. 5.10 I have saith he co fidence in you through the Lord that you will be none otherwise minded When the Apostle undertook that they should do their duty he did it respectively to a divine assistance and presence with them I have confidence in you not in your selves but through the Lord c. but God undertakes absolutely My servant Job shall pray for you Thirdly Note The prayers and intercessions of the righteous prevail much with God The Lord having assured them that his servant Job should pray for them tells them in the next words Him will I accept which intimates that his pâ—ayers should have a great power with God for them James 5.16 The effectual fervent prayer of a righteous man availeth much and it doth so in a twofold respect First For himâ—elf A godly man gets much good of God in his own case by prayer Secondly It prevails very much with God in respect of others 'T is a great honour with which the Lord crowns the prayers of his faithful servants that they prevail not only for themselves but for others Thus the Lord spake to Abimelech Gen. 20.7 Now therefore restore this man meaning Abraham his wife for he is a Prophet and he shall pray for thee And his prayer was answered When the Lord had smitten Miriam with the Leprosie Moses cryed unto the Lord saying heal her now O God I beseech thee and she was healed Numb 12.13 Thus Samuels prayer prevailed 1 Sam. 7.9 And Samuel took a sucking Lamb and offered it up for a burnt-offering and Samuel cryed unto the Lord for Israel not for himself but for Israel and the Lord heard him And in the twelfth Chapter of the same Book vers 19. the people begged prayers of Samuel And all the people said unto Samuel pray for thy servants unto the Lord thy God that we die not And at the 23d verse Samuel said As for me God forbid that I should sin against the Lord in ceasing to pray for you but I will teach you the good and the right way and he prayed for them and the Lord spared the people at that time Not to pray for others proceeds from uncharitableness not to desire the prayers of others proceeds either from ignorance not knowing of what value the prayers of others who are godly are or from pride that we will not be beholding to others for their prayers It is a great mercy to have the prayers of good men going for us Fourthly Note The prayers of others may prevail with God when our own cannot Eliphaz and his two friends were good men yet the Lord did not give answer to them but to the prayers of Job The prayers of others may be answered when ours are not in a double respect First Others may be in a better pâ—aying frame than our selves Every one that is in a praying state is not alwayes in a praying frame especially not in such a praying frame as another may be in another may be in a better praying frame and so may prevail more for us than we for our selves Secondly Some other persons may be more accepted with God than we some are as it were favourites with God God shews favour to all his servants but all his servants are not his favourites Moses was
we should do so and 't is a great part of our conformity unto God when we do so It was very well that Job gave fair respect to his friends and treated them lovingly when they came to him and it was well and but their duty that they came to him Yet this was not all they did Jobs friends did not only come and eat bread with him thar had been but according to the custom of common friends they went further They bemoaned him That 's the second friendly office which they did him The word signifies to shake the head so the Latine Translation renders it His friends came to him and moved their heads over him so expressing their compassion Moverunt super eum caput Vulg. Consolati sunt eum et mirati sunt super omnibus c. That gesture of moving the head was used somtimes in derision somtimes in admiration in which latter sense the Septuagint take it here They comforted him and wondered at all the evills that God had brought upon him It might well move wonder that so good a man should suffer so much evil yet this gesture of shaking the head is rarely if at all used in way of admiration whereas in way of compassion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est propriè migrare unde pro condolere sumitur quod qui aliquem solari volunt ejus vicem dolere è loco suo ut id faciant soleant migrare nothing is more usual and it complyeth fully with our translation they bemoaned him As they feasted with him so they bemoaned him and condoled his former sad stare and to do so is a proper act of sincere love and friendship Hence Note It is our duty to pity and bemoan the afflicted We read of Ephraim bemoaning himself Jer. 31.18 and there is a twofold bemoaning of our selves First With respect to the sins that we have committed Secondly There is a bemoaning of our selves as to our afflictions and possibly both are to be understood in that place concerning Ephraim 'T is a duty also with respect to others we ought to bemoan those that are in sufferings and those that have sinned as well as our own sins or sufferings And though that which gives us the greatest occasion of bemoaning others is their sin yet 't is a great duty also to bemoan those that are under sufferings and to have bowels of compassion or a fellow feeling of their afflictions But it may be objected what need had Jobs brethren to bemoan him now that he was delivered out of his afflictions and his captivity turned were not these bemoanings improper and unseasonable I answer First Though Job was come out of his afflictions yet he was but very lately come out of them he was yet as it were upon the borders of sorrow and was come only a step out of his troubles so that his tears were then scarce wiped away or dryed up and the sorrow of his late adversity was even forced to intermingle with the joy of his newly begun prosperity The remembrance of his affliction was doubtless yet very strong upon him and the pain of it scarce off him he had as yet a tast of the woâ—mwood and gall of that most bitter cup of which he had a little before drank so deeply his wound was but in healing not quite healed and therefore they might well bemoan him as to his former afflictions in that morning or day-break of his mercies Joy and sorrow use to conflict together and strive for masteries whether the one shall keep or the other get the ground at the beginning of all great changes Secondly This act of Jobs friends in bemoaning of him might respect not only the abiding sense of his former affliction but the sharpness and soreness of it while it was upon him so that as his own remembrance of his former sufferings might still hang upon him so while his brethren and other visitants remembred how grievous and tedious his sufferings had been it might well stir their compassions and cause them to bemoan him Thirdly Job had none to bemoan him while the affliction was actually upon him Have pity upon me have pity upon me said he in the 16th Chapter yet found little or no pity from any Now that being a great part of his suffering that he had none to pity him while he suffered the Lord sent his brethren to him when he was new come out of his sufferings to perform that duty to him which should have been done him while he suffered Further Because we ought not only to pity and bemoan our friends in adversity but to help them out and make a perfect cure therefore Jobs friends proceed to that duty also For having bemoaned him the text saith They comforted him That is they used all the means they could to comfort him they gave him comfortable words cordial consolations Job himself had been a great comforter of others as Eliphaz acknowledged in the 4th Chapter and now he hath his comforters even they comforted him concerning his former miseries who formerly had been miserable comforters From the method of their proceeding First They bemoaned him and Secondly They comforted him Note We can never truly comfort others till we have pitied others Comforting begins at pittying It is possible to pity one and not to comfort him Some will give bemoaning words yet are not able to minister real comforts so then there may be pittying without comforting but there cannot be comforting without pitying God himself is thus exprest 2 Cor. 1.3 4. First He is called The father of mercies that is he is full of pity full of compassionate bowels And then Secondly He is called The God of all consolation He is a comforting God because a pittying God If God were not pitiful and compassionate we should have to comfort from him so it is with men if we pity not others we cannot comfort them Job called his friends miserable comforters chap. 16.2 They came to mourn with him and to comfort him chap. 2.11 but had they more affectionately mourned with him they would have more effectually comforted him They did not pity him enough in his misery and so they proved but miserable comforters to him Secondly From the work it self Observe To comfort those that are in affliction is our duty and a work of charity To minister comfort to the sorrowful is a greater point of charity than to minister bread to the hungry or clothing to the naked As the soul is better than the body so those acts of charity which offer relief to the soul in any kind are better than those by which the body is relieved Though to give bread be more costly to us than good woâ—ds we use to say good words are cheap yet good and comfortable words are worth much more than bread they are better than gold yea than fine gold sweeter also than the honey and the honey-comb The Apostle gave this duty in charge to believers 1
imponuntur Hieron in Proaem Comment in lib. Mich. as prophecying or hoping at least they will really be what they are in name or what their names promise One of the Ancients reports this practice of the Ancients We give names saith he wherein we hold forth our wishes and desires and pray to God that our children may answer the signification of their names Many Scripture-names have mysterious meanings in them Hosea signifieth a Saviour his parents therein prophecying as it were and shewing their faith that he would be a Prophet and prove instrumental for the salvation of others Obadiah signifieth the servant of God his parents gave him that name we may suppose hoping he would and wishing he might be a faithful servant of God Zachariah signifieth the memery or remembrance of God his parents earnestly desiring that God would both remember him which is all mercy to man or that he might alwayes remember God which is all duty to God Remember now thy Creator in the dayes of thy youth that is perform all duty to God Nomina erant quasi omina vel monita vel vâ—ta rei futurae We see then it hath been usual among godly parents to give significant names to their children either that they might be minded of the mercies of God to them or of the duties which they were to perform to God I shall only adde for the close of the point this short admonition to all to women especially because the Text speaks of them that As it is useful and usual for parents to give good names to their children so children should have a gracious ambition to make good the signification of their names What will it advantage a man to be called John which signifieth grace if himself be graceless or to be called Obadiah which signifieth a servant of God if he neglect to serve God or to be called Zechariah which signifieth the Remembrance of God if he forget God Again what will it benefit a woman to be called Susanna which signifieth a Lilly a beautiful flower if she be not like that lilly among thorns the Church Cant. 2.2 but only a lilly in the wilderness of this world What will it benefit a woman to be called Tamar which signifieth a Palm-tree tall and strait if her self be of a low base and crooked diâ—position 'T is better to be a crooked shrub in bodily stature than a tall strait Palm-tree with a crooked mind and a low spirit To be named Jemima as fair as Day to be named Kezia as sweet as spice or perfume to be called Keren-happuch as beautiful as the very horn of beauty what will it advantage any women unless they have real vertues and gracious qualities answering these names Yea these names will be real witnesses against them at last and fill their faces with shame To profess our selves to be or to have a name to be what we are not is to be deeply hypocritical and to bear that in our names which we are not nor take any care to be is highly disgraceful But when names are fulfilled in persons when men and women who wear good names are or do the good signified by their names how precious are their names and their memories how honorable And when the good or vertues of the three feminine names in the Text meet and center in the person of any one woman when Jemima the day-light of true knowledge and understanding is joyned with Kezia the perfume of reputation ascending from Keren-happuch store of beautiful graces put forth in the gracious actions of a spotless and unblameable conversation what Pencil is able to draw to the life the ravishing features of such a person Such I believe were those noble Ladies Jobs daughters named in the Text which was the joy of their fathers heart and the staff of his old age Thus much of the names of Jobs daughters and of the signification of them both in reference to the then present change of Jobs estate and the hope he had of their future good estate with respect to the beauty and gracefulness of their bodies but especially to the beauty and graciousness of their souls or minds Now as the beauty and vertues too of Jobs three daughters were implyed and wrapt up in their names so their beauty is plainly expressed in the next words Vers 15. And in all the land were no women found so fair as the daughâ—ers of Job and their father gave them inheritance among their brethren In this verse we have two things concerning Jobs daughters First The supereminency of their beauty Secondly The greatness of their dowry or portions bestowed on them by the bounty of their father The former we have at the beginning of the verse And in all the land were no women found so fair as the daughters of Job When 't is said in all the land we are to understand it of all the land of Vz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ea quae sub coelo Sept. Tota terra est sub coelo hic autem restringitur ad certam Regioâ—em Drus Yet the Septuagint extend it to all lands all the world over rendring all under heaven but the word in the Original will not reach so far though the truth might But in all that land were no women or women kind as Master Broughton reads found so fair that is none were so fair as they The word found is to be taken as in that of Moses Exod. 35.23 Every man with whom was found that is with whom there was or who had blue and purple c. brought them And as in that which is spoken of Christ Phil. 2.8 He was found that is he was or appeared in the form of a man So Mal. 2.6 2 Chron. 19.3 For we are not to conceive that there was an inquiry or search made amongst all the women of the land of Vz who was fairest and that upon the return none were found so fair and beautiful as Jobs daughters The meaning is only this none were known so fair as they or they had no known Peers in fairness and this is a sufficient proof that those notable names were not given Jobs daughters without a cause either seen or foreseen at least desired the issue answering the desire In all the land there were none so fair as they There is a bodily fairness and a soul fairness The word into which we render the Hebrew signifieth properly the fairness of the face or body Non sunt inventae juxta filias Job meliores eis Sept. but the Septuagint translate it by a word signifying the souls fairness They say No women were found better than the daughters of Job Their goodness without question as it was far more excellent in it self so more contentful and delightful to him than their fairness But we may very well take in both as was hinted before namely that his daughters were excellent both for the one beauty and for the other Yet I conceive
1009. Inward beauty most desirable 1010 Beginning taken two ways 623 Behemoth described six wayes 606 607. Behemoth may signifie all the beasts of the field 609. Why though a word of the plural number applicable to one 609. Behemoth how the chief of the wayes of God 624 Beholding of things or persons twofold 577 Believers why called the first fruits of Gods creatures 221. A believer mounts high like the Eagle especially in two things 478. Believers do not only mount high but abide on high 480 Belief that which is much desired in some cases is hardly believed 454. Why the same word signifieth to stand fast or steddy and to believe 456. Birth new birth three things in it 322 Blessing two wayes of blessing one 977. The blessing of God effectual for the good of man 978. Seven characters of those whom the Lord will bless 979 980. They who are blessed are also loved of God 981. Three things whence it is that many mind not a blessing from God 982. All successes are not from the blessing of God 984. Temporal things are blessings but spiritual things are the best blessings 989. How we may know when temporal things are a blessing and come to us in love 990 Bochartus his opinion that Behemoth is not the Elephant but Hippopotame 611 612. Borrowing fear not to lose what God borrows of us 951 Brethren and sisters two wayes taken Scripture 956 Building two things most considerable in it both eminent in Gods building the World 59 C Canutus his answer to his flattering Courtiers 110 Captivity how taken in Scripture 931 Any affliction is a kind of captivity 932 Care to be cast upon God 177. Care of God over the beasts of the earth and fowls of the air should convince man that God will take care of him 279 288. Care of God to provide for the vilest creatures 296. Care of God for his p ople seen in two things 643 Carefulness what to be avoided 746 Carnal men judge of God by themselves 834 Causes natural causes produce natural effects and so do spiritual causes spiritual effects 214 Charity a great trial of it 880 Children not to charge their parents when able to help themselves 324. They who excel in any thing are elegantly called the children of it 781 Children a great blessing 993. Parents duty in naming them See names how it is a blessing to have many children 1023. Good children a great joy 1024 Christ his eternity 45. He is the corner-stone 69 70. Christ a light for two great ends 122. Christ compared to a Lion in four respects 283. Christ resembled by the Hind in three things 312. Why Christ is called a horn of salvation 381. Christ like the Eagle shewed in seven things 489 490. Christ a relief against all evil 648. Christ the best friend 958 Church a vain thing to oppose it 685 Church set out by Christ in her spiritual excellencies 721. God terrible in the Church 729 Cloathed to be cloathed with any thing what it imports 428 429 Cloud how a garment to the sea 101. Clouds called the Arcenal of heaven why 192. The wisest men can neither tell how many the clouds are nor fully what they are 272 Cock why crows at Mid-night 254. He is a natural clock 270 Cold whether natural or spiritual is a great binder 243 Comforting the sorrowful a great duty 967 Six cases which call us to comfort others together with so many ways of ministering comfort to them 968. Four considerations moving to this duty 969 Command of God creating 114 115 Comeliness it consisteth in three things 717 Company no company pleaseth but such as is sutable 340 Compulsion grievous to beasts much more to men 341 Condemnation of self what good 545 Confession of sin when right 525 Contending of two sorts 497. How man contendeth with the word how with the works of God 497 498. There is a spirit in weak man ready to contend with the strong God 499. In two cases we are apt to contend with God about his works 501. Four considerations moving us to beware of all contendings with God 502 503. In what way we may contend with God 503 504. They who contend with God would seem wiser than he 505 Conversion why so difficult a work 360 Covenant Hebrew word notes two things and why 670 Counsel what it is 25. The word counsel put absolutely or alone notes Gods counsel 25 Counsel of God may soon be darkned by us 30. Some do it intentionally the greatness of their sin 30 31 Courage where God gives courage man cannot make afraid 438. True courage fears not present danger 449 Craft Some creatures full of it 292. What some cannot do by strength they do by craft 292 293 Creation that work calls us to praise God 89. Four things in creation move us to praise God 90 Creatures God can make any of them hurtful to us 188. Two things shew the power of God in the creature 189. Several degrees of excellency in the creatures 625. An inference from it 626. God can easily subdue the strongest creatures 638. Two inferences from it 638 639. God to be magnified in the qualities and quantity or bigness of his creatures 663. All creatures made serviceable to man 672. Some creatures terrible to man 690. An inference from it 690. God pleased in setting forth the natural excellencies of his creatures 718. The excellencies of the creature shew the excellency of God 722. God would have man know the excellencies of the creature 723 Crocodile not tongueless 662 D Danger to leave any thing in danger and not provide against it is great folly 402. Dangers put all creatures to their utmost shifts 419. They who think themselves out of danger despise danger 420. Danger is the Element of courage 446. It is best not to do or quickly give over doing that which is dangerous 680. They are cruel to themselves who run upon danger unadvisedly 692. Great dangers may make the stoutest afraid 753. Great dangers put bad men upon repentance 758 Darkness what 166 Day of Judgment like to be a terrible day 18. It will be a discovering day 125. Days when and whose days may be said to be full 1029 1031. Day-light never riseth two days together exactly in the same place 126 Death the Gates of it what 151 152 154. No man knoweth how or in what manner he shall dye 155. Death takes all and that upon a two-fold ground 1025. Four cautions from it 1025. A good man willing to dye 1031 Deering his discourse upon his death-bed 168 Deliverance out of trouble is Gods work 933. He can soon work it 934 Demanding of two sorts 818 Desire what we most desire we would fain be at 441 444 457 Devil in bonds always 111. Devil like the Hawk 473. With what weapons we may prevail against him 766 Dew how caused 222. Two things considerable in the falling of the dew 222. God the Father of it 223. The great benefit of