Commentary on the Old Testament Volume 2-4

CHAP. XXXVIII

WHO is this that darkeneth counsel by words without knowledge? GOD is said, Vers. 1. To have answered Job out of a whirlwind; and in answering it is shown here first, what he said to Elihu; for so it is taken by Gregory and Ferus, and others commonly, then what he said to Job, the one he condemned, as a man that he knew not, or would take no notice of; as was partly touched before, Chap. 32. The other although he speaketh somewhat sternly to him, by way of castigation, for some words that came from him through the extremity of his passions, yet he left not after this, his terrifying of him without comfort, he but repenting hereof and humbling himself, was both more justified, then his three friends, in his sayings; and finally had his captivity turned, and was blessed much more in these worldly things, then ever before. Elihu is said by his words, to darken knowledge, saith Gregory, because he spake out of arrogancy; for although he spake the truth, yet by proud speeches intermingled, that which he spake according to knowledge was darkened in him, and unacceptable, as wicked speeches, which are as all sin, counted darkness, [Note.] for so Alms-Deeds done in pride or vain-glory, and prayers are rejected, Mat. 6. Then to Job he said; Gird up thy loins like a man, and I will demand of thee, and answer thou me. To gird up the loins, saith Greg. is commonly put for girding by continency, because lust lieth in the loins, and they are girt, when they are kept in and slow not forth; according to which it is said, Let your loins be girt about, & your lights burning. But because Job was continent, he is not bidden to gird up his loins in this sense, but to keep pride from swelling in him therefore: But it is not to be taken either of these ways in this place, but rather that he should strengthen himself, as a valiant man, prepared to the encounter with him, if he could; because he had before desired, that he might come to his Throne to contend in judgment with him: But now saith the Lord, I am come and thou hast thy desire, answer me then to that which I shall ask thee: But touching God's demanding, and man's answering, Gregory again saith, this is done three ways.

1. By severely punishing, as he did Job, when he answered by patience.

2. By propounding some very hard thing to be done, as to Abraham, to sacrifice his Son, which he answered by obedience.

3. By opening or hiding things from us, he asketh us, as he did Paul, by abundance of revelations, to see whether he would be puffed up, which he answered by humility; for he said, we are not sufficient of ourselves to think a good thought, and again, In me, that is in my flesh, is no good thing. So Job having been hitherto demanded by sufferings, is now demanded by words; whether he such, and such sublime things, that seeing he did not, he might also answer in humility, how greatly soever he abounded in knowledge, as his former speeches shown that he did.

Where wast thou, when I laid the foundations of the Earth? Who hath laid the measures thereof, if though knowest? or who hath stretched the line upon it? Verse 6. Whereupon are the foundations of it fastened, or who hath laid the corner stone thereof? Here because mention is made of the corner stone of the Earth laid, and this cannot be properly understood, he will have all taken allegorically: By the earth, the Church is to be understood, or Congregation of all sorts, that hear the word of God, as in the Parable of the sower, the hearers are set forth by the earth, the foundations, because they were first in embracing and propagating the faith, to whom others were soon added, were the Apostles, as they are set forth, Ephesians 2. 20. For to prefigure them, the high Priest bare upon his breastplate twelve precious stones, to show, how dear those twelve were to the Lord: And it is to be noted, that he saith foundadations in the plural number, not foundation, for then Christ must have been meant who is the foundation; and such a foundation as that no man can lay any other; wherefore by foundations the Apostles are meant, nad by one principal stone, called the corner stone, upon which both these foundations and all the rest of the building resteth, CHRIST JESUS: Where it is to be noted, That it was a doctrine not learned in Gregory's time, that the Pope of Rome is the foundation of the Church, [Note.] and that when the Lord said to Peter; Upon this Rock I will build my Church. He meant Peter and his successors in the Bishopric of Rome: And to make this Exposition good, he saith, That God's laying of these foundations are spoken of, as a thing done, before that Job was born, because that in the counsel and decree of God, it was thus done from before the beginning of the World. Who hath laid the measures thereof, if thou knowest, or who hath stretched the line upon it? That is, Who took in some of the Nations or particular persons into the Church, excluding others: As it is said of Paul, that a man at Macedonia appeared in a vision to him in the night, and said, Come and help us; when as he thinking to go into Asia, was by the spirit forbidden: Likewise one offering to follow Christ, was answered; The Foxes have holes, and the fowls of the Heaven have nests, &c. To put him off, but another was called to follow him, and delaying, and saying, Let me go first and bury my Father. He was not permitted, but bidden again; Let the dead bury their dead, but follow thou me. And when the Temple was to be measured, Rev. 11. It is said, Leave out the outer Court and measure it not: whereby who are set forth, but such as are in the broad way, and why some are within the measure and some without, who can tell but God only? And hitherto of the allegory: Other Expositors expound it altogether according to the letter, as Chrysostom, Theodoret, Phillippus, &c. And thus the meaning is, whereas Job complained of God's harshness dealing with him, as if he had said, (O Job) What art thou to complain thus, as if my providence ordered not things rightly towards thee; when as by the very earth, out of which thou and all men were first made, (when Adam was made out of it, as the common stock from whom all men came) My just and wise proceedings appear in making and establishing it, as it were, by line and measure, and that I am not unjust in the framing of any part thereof; but have done all things for the best benefit of my creatures, both Men and Beasts living thereupon: Is it probable, these things being so, that I will lay any judgments unjustly upon man, for whose sake I have made them all: Surely when I did these great works, I had no man with me to counsel me, or to keep me from erring, and for thy part, thou were then, Non ens, and long after, and what a presumption then is it in thee to call any of my doings now in question, as if I that have hitherto done and ordered all things, so as that no exception could ever be taken hereunto, had in thy particular case done amiss: Moreover man did not only not counsel me, but forsomuch as he had not then any being, he could not then, neither can he since see into the reason of my doings, but they must needs lie hidden from him any further then I have been pleased, or shall be pleased to reveal them, and if it be so in respect of things natural, how much more in respect of things supernatural, or of things that I sometimes do extraordinarily towards the Sons of men. And if it be so (O Job) thou oughtest to have been so patient in thy sufferings, as not to have expostulated with me hereabout, but to have laid thy hand upon thy mouth. And upon the same Grounds it is the part of us all humbly to acknowledge our own ignorance touching God's sad providences towards us in any particulars, [Note.] and when any one of us suffereth extraordinarily, when we have with an upright heart lived in his fear, in silence to bear it without complaining of his dealing harshly with us, or being discouraged from the good way wherein we are, as being sure that after he hath thus tried our Faith and Patience, he will crown us again with greater blessings, as he did his faithful Servant Job, forever. The coherence of the answer here made by God unto Job with his speeches before going, being thus set forth, and the scope and drift of the place. Now for the Exposition of the things spoken according to the letter it is easily made: God before the making of any man, to show his Wisdom, Power, and Goodness towards him, made the Earth; whereupon he dwelleth, and out of which he is sustained most wisely establishing it, as upon most sure foundations, never to be moved and he made it, as a Carpenter buildeth and layeth the foundation of an house by line and measure, the Heavens being as it were the Roofe, the Air the middle part, and the earth the basis or foundation, which also is set upon its own foundations the center, wherein all the parts thereof meet, as all the lines of a circle do in its center, for which also this is called the corner stone, whereby the foundations of a building, the sides of the walls coming together and resting upon it are sustained.

When the morning stars sang together, and all the Sons of God shouted for joy. By the morning stars here, who can be understood, but the Angels; being all as bright morning stars for their heavenly Glory? For in the beginning God made the Heaven and the Earth: First the Heaven, whereby both it, which is above our sight, called otherwise the third Heaven, or the Emperian Heaven, which is the Throne of God; and the Seat and Habitation of his Angels, and the Angels the Inhabitants thereof are meant, and also the starry Heaven, then the Earth had the foundations thereof laid, and at the laying of them the Angels sang Praises to God. And they as Gregory saith, are set forth by the name of morning stars, because as the morning showeth that the Sun is coming, so the Angels appearing at the birth of Christ, the Son of righteousness, a great multitude of them sang, Glory to God on high, on Earth peace, good will towards men. This then is the thing here pointed at, and whereas it was not done thus till long after, it is to be understood that God, to whom all things are present, calleth and speaketh of things to come under the Old Testament, as already done, when they are not to be done, till under the New. And the Sons of God at the laying of the foundation of the Earth, that is, of the Church, then shouted for joy, as the Angel foretold to the shepherds, saying, I bring you tidings of great joy that shall be to all people: And at this Elizabeth the Mother of John Baptist rejoiced, and Zacharias his Father brake out into these words of blessing God, Blessed be the Lord God of Israel: And Simeon & the Apostles, and all other faithful people at the coming down of the Holy Ghost, and the Samaritans being converted, and the Apostles even in the midst of their sufferings. For the literal meaning, they that adhere only to it, by the morning stars understand all the stars, holding them to be so called for their rising and beginning their motions in the East, where the morning first appeareth, and that the stars are also called the Sons of God; because by him created in such shining Glory, and that singing and shouting together, is ascribed to them, because of their sweet Harmony and consent in their daily motions, making music in God's Ears, as it were, and some hold that this music is audible, although the sound thereof cometh not to our Ears; but all this is confuted by the consideration of the time of their singing, which was at the laying of the foundations of the great frabrick of the earth, which was before the making of the stars, Viz. The first day, whereas they were made the fourth day: Therefore as most Expositors understand it of the Angels, let us understand it all, yet not as they generally do of the same called Stars, and the Sons of God; if, as Gregory saith, it be spoken allegorically, as it seemeth to be, but if the literal sense be followed, and it be here shown, what was done at the Creation; we may by the same Angels, understand both Stars and Sons: of setting forth Angels by the name of Stars, see Revel. 1. The seven Stars are the Angels of the seven Churches. And for morning Stars, see Isa. 14. 12. Where the Angels that fell are altogether called by the name of Lucifer, the Son of the Morning; that is, Morning Stars, implying that the Angels at the first had the name of morning Stars, or Angels indifferently: It is meant then, that those Inhabitants of Heaven passed not over that great work of creating the Earth, as it was not meet that they should, without a Jubilee of praise to the Creator; implying the joy that they took therein, as a work most excellently wrought, and what is man then so inferior to Angels as the Earth, out of which he was made to Heaven, but only in respect of his Soul, that he should detract from him in respect of anything done by him?

Who shut up the Sea, as it were, with doors, when it brake forth as issuing out of the womb? When I made the cloud the garment thereof, and thick darkness the swaddling band. And brake up for it my decreed place, and set bars and doors; saying, Hitherto thou shalt come. Upon these words, When it issued as it were, out of the womb. There be divers expositions of some, conceiving it to be spoken of the gathering of the waters together into one place, when they at the first covered the whole face of the Earth; but this was rather a bringing of them into a Womb or Prison, as it were, then an issuing out, which implieth the enlarging of them in respect of their place: Some say, that this womb is God's omnipotency, wherein these waters all were before their creation, as in a most fruitful womb, as also were all other things, and when they were created they came forth, and when put into one place, shut up as with doors: Others say, That this womb is the earth, out of which God by his almighty power first brought forth the waters all over the earth covering it; and then gathering and shutting them up in one place; for when God created the Heaven and the Earth in the beginning, nothing is said of the waters; so that most probably they were in the earth, which being created they immediately issued out and covered it, but upon the third day were brought from this overflowing, to a place about which bounds were set, where are shut in as at this day: And this I take to be the best, and without all exception, although I have nothing to say against the second. Gregory hereupon allegorizeth thus, The Sea setteth forth Persecutors, the womb out of which their rage to persecute the Church of God cometh, is their malicious heart; As the Psalmist saith, He hath conceived mischief and brought forth iniquity. This iniquity is conceived, when thoughts of persecuting arise in the mind, and it is brought forth, when it is acted accordingly: But God shutteth up this Sea, as with doors, when he suffereth them not to proceed so far as they would, but saith to such proud waves, Thus far ye shall come and no further; as is said, Vers. 11. And to the Sea are the wicked compared, where he saith, They are like the raging Sea, that never is quiet. And the Psalmist, He ruleth the raging of the Sea, and the madness of his people. Where the one is compared with the other, and Psalm. 2. Why do the Gentiles rage. Alluding [Note.] to the same: And this is a singular comfort to the faithful in all times of persecution and trouble, when the power of persecuting enemies seemeth to be irresistible, to consider, that they are but as the raging Sea yet, which moveth no further then he appointeth it, to whom he setteth the bounds, within the compass whereof they must keep; so how far soever Persecutors go, it is no further then God hath appointed them, as for place so for time, and the persons overwhelmed hereby: And all this being ordered by his providence, who so dearly loveth us, no doubt, but it shall be turned to the best: For the cloud mades the covering thereof, and thick darkness the swaddling bands. Hereby is set forth, the darkness of ignorance and malice, cast over their eyes by the God of this World, making them to dare blindly to go on thus, to their own ruin in the end, through the unbelief of their heart; and that whereby they are restrained from going any further, is called Swadling bands, to intimate, that when God will, these raging Persecutors shall be bound feet and hands, as weak Infants with swaddling bands, and so unable to stir anymore to hurt his Church or any members thereof: For the literal meaning, some by the cloud and darkness clothing the waters, as it were, understand the darkness at the creation, said to be upon the face of the deep: Some, the clouds over the Sea, covering it often times as a garment, whereby it seemeth to be bound in, as with swaddling bands, when it is herewith compassed, although not hereby so bound, as not to run any further, for which there are other boundaries set as doors, Verse 10. 11. But what is the meaning of these words; Brake up for it my decreed place. Vulgar, And compassed it with my bounds. Hebrew, And laid upon it my Statute. For 〈 in non-Latin alphabet 〉 signifieth Statuere, disceruere, as well as to Break. And being thus rendered, it is easy to be understood, but obscured by the rendering of New. Tran.

Hast thou commanded the morning since thy days? and caused the day-spring to know his place, That it might take hold of the ends of the Earth; that the wicked might be shaken out of it? Vulg. And shaking hast thou held the extreme parts of the Earth, that the wicked might be shaken out of it. Hebr. To lay hold upon the wings or extreme parts of the Earth. And thus the sense is plain, but not according to New Tran. and the Vulg. although it speaks to the sense, goeth from the words in the Original without cause: It is, as if he had said further to Job, Hast thou ever had the power to make the light of the morning to appear, or to shake the earth, by laying hold upon the ends thereof, to bring wicked men into it, by swollowing them up to their destruction, as God doth sometimes by earthquakes, and as he did Corah, Dathan, and Abiram, by an earthquake, making the earth to gape and to swollow up both houses and men in divers places: And laying hold upon the wings of the earth, is spoken of, in alluding to the manner of men; as of Samson, who laid hold upon the posts of the house, whereupon the Philistines were to their destruction. For the allegory, by the morning understand, Christ borne of the Virgin Mary, for then to show the morning rising, or the day-spring from an high, as Zacharias calleth it, a Star came and stood over the place where he was born, arising first in the East, to the wise men; that came from thence to worship him: Of the ordering of this mornings rising, none but the most high hath power, or in respect of the time: And whereas morning is named the second time; Hast thou made the morning to know her place? The Church is meant by the morning, of which it is said, Song. 6. Who is this, that riseth as the Morning? And in speaking of making her know her place, the place prepared for her in Heaven may be understood: Touching which our Lord saith, I go before to prepare a place for you, for in my Fathers House are many Mansions: And at the end of the world, Come ye blessed of my Father into the Kingdom prepared for you: And then he laying hold upon the ends of the Earth by his judgments, with fire and brimstone shall shake all the wicked out of it to hell fire forever and ever; as is taught, Mattb. 25. Of this shaking also, not only of the Earth, but of the Heaven, the Apostle speaketh saying; He shall shake not only the Earth, but the Heaven.

It is turned as clay to a seal, and they stand as a Garment, Vulgar, It or the seal shall be restored as clay, and stand as a garment. Hebr. It is turned or perverted as a clay seal, &c. This is spoken as a further amplification of that which was before said touching wicked men and their shaking out of the earth, he being as a Seal of clay, when this is done, is perverted becoming now but as a garment, by the putting on of which he is neatly formed or fashioned, but Death coming he is corrupted as a Garment eaten with Moths, being eaten with worms and changed into dust from whence they were taken, that is, all men. Now for the setting forth of man by a seal of clay, the reason of his being thus called is for the image of God stamped upon him in his creation, he being but clay taken out of the earth, and for sin dealt with, as he is worthy, this Seal disanulled as a clay Seal may easily be, and he being now from the image of God, who is everlasting, turned to be like a corruptible Garment, having nothing but an outside, all that is good within him being corrupted and married; for so David compareth man to a thing consumed by Moaths as Garments are, hence concluding him to be vanity, a very nothing in respect of that which he was by his creation. Some understand this of the change of things in appearance, when the light ariseth from that which they seemed to be in the night, the wicked, that have robbed in the night by their Garments put on disguising themselves, as that they cannot best known; others understand it otherwise, but because this stands with best reason and sense I rest herein: And so the state of man is set forth to be such, as that for that excellent one wherein he was first made, being like unto God, he is turned to be but [Note.] as it were a man of clouts, a dead and contemptible thing; howsoever be decketh himself with garments, that he may appear glorious.

And from the wicked the light shall be holden, and their high, Arm shall be broken. Here the misery of sinners is further set forth in respect of the light as man falling into sin had his understand darkened, and was deprived of that light, which he had before, so they that live and go on in sin shall finally be deprived of everlasting light, being cast into utter darkness, and then how highly and proudly soever they carried themselves, they shall be made weak, and poor, and low forever.

Hast thou entered into the springs of the Sea, or walked in the search of the Depth? The Lord having a little digressed in his speech from the works of creation to terrify wicked men; now returneth again unto them, and he speaketh of man's inability to search into the depth of the Sea, to prove hereby, that he is much less able to search into the secrets of his doings, to find out the reason hereof: From hence he passeth on to the same effect, to speak of man's not being able to know what is within the Gates of Death, or in what Estate each one is after Death. Then to his inability to find out the breadth of the Earth, which he hath made; That is, the whole compass of it; for although there be some men, who pretend, that they can do this, yet their determinations herein are but conjectures upon uncertain Grounds. From hence he proceedeth to the light and darkness, touching the place whereof, and how there is this intercourse of day and night continually he is ignorant: And touching all these he concludeth, that man of himself cannot have the knowledge because he was unborn, when Sea, and Earth, and Light, and darkness first were, as was also touched upon before, V. 4.

He passeth on to man's ignorance touching the Snow and Hail, which he saith, that he prepared against the time of trouble, of battle and war. Which is commonly understood of causing these to come as judgments upon wicked men, because a miraculous hail, with which fire was mingled was one of the judgments of Egypt, and hailstones in Joshua his time were cast down upon the Canaanites. And for hail this often falleth in a tempestuous manner; and doth much hurt to Corn and other growing things, but for snow, that most commonly fatneth the Ground, and makes it the more fruitful, yet sometimes both men and beasts in deep snows are wildred and destroyed, and this is here called God's making War as it were with men for their sins. But how Snow or hail, are thus at sometimes enforced, or come to be made, man knoweth not, but only Conjecturally.

By what way is the light parted, which scattereth the East wind upon the Earth? By this scattering light lightnings are best understood, because they sometimes are in one place and not in another. But for scattering the East wind, we may with better sense, and as agreeably to the Hebrew, render it, Scattering from the East upon the Earth, only the word From, is here understood, and by these words the place is shown, from which lightnings for the m • st part come, for so Christ speaketh hereof, As lightning cometh from ••• hast and shineth to the west, &c.

The same o • lightning for explication is again repeated, together with that work o • watering with Rain even the Wilderness, where no man liveth, by which his providence appeareth even over the wild beasts, that keep there. From the Rain he proceedeth to the Ice, hard like a stone, covering the waters

Canst thou bind the sweet influences of Pleiades? or loose the bands of Orion▪ Canst thou bring forth Mazzaroth in his season? or guid Arcturus with his Sons? O • there signs, see before, Chap. 9. 9. For Mazzaroth the Vulg. hath Luciferum: Some expound it of the Planets, and some of Stars in general, in ordering of which, and bringing forth now some, then other some, the wonderful wisdom and power, and providence of God appeareth, doing herein as a General by his Armies. He setteth forth his Almighty power again, by instancing in the clouds, raining and lightning.

Who hath given wisdom to the inward parts, and understanding to the heart? From other works of Creation, he proceedeth here to man, who if he hath any wisdom, must ascribe it unto God; and therefore not think himself able to come into judgment, and reason with him. For Verse 39. 40. 41. see Psalm. 104. and Psalm. 147.

CHAP. XXXIX.

KNowest thou the time when the wild Goats of the Rock bring forth, or when the Hinds calve? The vulg. For wild Goats hath Ibices, some, a beast partly like a Goat, partly an Hind, whatsoever it be, the thing for which it is here spoken of, is that which is common to it and the Hind, the secrecy of the bringing forth, no man knowing when it is; but for the Hind, it is noted to be with great difficulty, Psal. 29. Where it is said, That the voice of God maketh the Hind to calve, upon which, see the nature of the Hind: The Lord in setting forth admirable providence over his Creatures upon Earth, Beasts, and Fowls; having begun with Lions, Chap 38. 39. the King of Beasts, and the Ravens, singleth out some others, that be of greatest note, wherein man is posed, not being able to know the ways or secrets of these, much less of God that made them all. Gregory who hath his moralls upon all things, having shown that by the Lions spoken of, Chap. 38. The Apostles are set forth, to whom people being converted, were as a prey, so much good did it them, as their meat: And that by the Ravens, the Gentiles black by sin, are set forth, who are fed by God, when converted with the consolations of his word; saith, That in the South parts about Nile in Egypt, that are called Ibices, but in the East and West parts, little fourfooted Beasts, that keep upon Rocks, and bring forth there, are thus called: And for the Hinds he saith, That they destroy Serpents, and their nature is in swimming over Rivers, to go one after another, and each one to lay her head upon her that goeth before, the better to be borne up in the water, and when the foremost is weary, she cometh behind, and so the rest by course: By which Beasts, Preachers are set forth, who bring forth upon the Rock Christ, upon whom they bear themselves all together, and through virtue received from him, as the Hinds, kill Serpents, that is, Sins, where they come, and by becoming all things to all, and bearing their burdens with much difficulty, bring forth in a most admirable manner; for the words, Verse. 2. Canst thou number the months that they fulfill? Or when they will bring forth. That is, Can any man know, when they will be formed to new Creatures, who are under the Ministers teaching, here being so much required for the making of them such. 1. Knowledge. 2. Life of grace. 3. Growth. 4. Strength as it were of bones, as in a Child that is born into the World.

They bow themselves, bring forth their young ones, and cast out their sorrows: Ministers of the Gospel bow themselves when they stoop to the capacity of their Auditors, giving milk to babes and not strong meat; for then there is most likelihood of bringing forth unto God. The Vul. for these words they cast out their sorrows, hath it, Emittunt rugitus, They mourn as extremely pained in bringing forth: For the faithful Servants of God travel not thus without much anxiety and sorrow, by reason of the hardness of the people's hearts and of their indociblenesse, and the Hebrew will better bear this rendering: They send out sorrows.

Tbeir young ones are well liking, they are fed with corn, they go forth and turn not to them again: That is, these spiritual Children thus brought forth are fed with the Word, till that through their being thus fed they are filled so with Knowledge that they can live now the life of Grace, without being further taught by men; according to that which was prophesied, They shall no more teach them, saying, Know the Lord, for they shall know me from the greatest to the least: But alas who cometh to such perfection of knowledge [Note.] in these days, and if they do, how many keep it and loose it not again? So that they have continual need of teaching still, although not in the first principles, such as this is, Know the Lord, one God and three persons, &c. To worship and serve him only, and not any Idols or false God's. And because to know God, is to live and do so in all things as he requireth, there is need always by Preaching to be stirred up hereunto, as by stirring up a fire it is kept burning, otherwise it goeth out; so Zeal against sin must by Preaching be stirred up from time to time, as the fire in the Temple was daily renewed.

Who hath sent out the wild Ass free, or who hath loosed the bands of the wild Ass. Verse 6. 7. 8. Whose house I have made the Wilderness, &c. Here is another wonderful thing in the Creatures, the Ass being of all Beasts, that men use for labor, the stillest and slowest in going, and most easily ruled, for which it is said; The Ox knoweth his owner and the Ass his masters crib. Yet God hath made one sort of them very swift and indomable by man, feeding them hy his providence in barren Wildernesses, especially in the Wilderness of Arabia, where this sort of Asses most abound, and of their swiftness in running Xenophon writeth saying, That Cyrus passing that way with his horsemen, there were many of them, who being stirred, ran so swiftly away, that some horsemen following, could not come near them, then standing still, but when the horsemen approached, they fell again a running as before, thus deluding them; and to these the Wilderness is as an house, where they keep: neither can men take or bring them away from thence, and although there be little food, yet by God's providence, they are sustained and strengthened hereby to this swiftness. Now of this he telleth Job, to intimate, that whereas he in prosperity, had great and spacious grounds indeed, to keep his Asses and Oxen in, and an ample family, as men count spacious and ample, so that he was the greatest man in all the East, as was before said, yet Jobs grounds and house was nothing to his, and that both he and all men might know hereby, the greatness and excellency of God above men, who hath the vast Wilderness, as an house wherein to keep abundance, both of these and of other wild Beasts, and keeping them lusty, where but very little food is to be had, and although men cannot rule them, because they are too swift for them, yet God can and doth; which should make man to reverence him so, as not to dare to lift up his voice upon any occasion against him: And from hence also we may gather, that a little is enough to sustain men in the wilderness of this World: As the [Note] Children of Israel also were here sustained, having nothing to eat, but what God sent them down from Heaven from day today, forty years together, that as it is said of nature; Exigno natura cententa, It is content with a little, so we should be as the Apostle exhorteth us, saying, Whilst we have food and raiment, let us herewith be content. Which maketh both against Gluttons and Drunkards, whom nothing will suffice but excess, and against the covetous, who thinking all that they have to be too little, either murmur at their having no more, or gaping after abundance, are set upon getting these Worldly things without end, by hook and crook, right and wrong: Some take occasion from hence, and because it is further said, Verse 7. He despiseth the mnltitude of the City. From hence some take occasion to commend an Eremiticall and solitary life, far from the frequency of people, to be the more free to divine contemplations: But this is far fetch • d and rather proveth them that do so, when there is no necessity, as in time of persecution, to be no better then wild Asses. The Allegory of Gregory is far better here, who will have the faithful by this description set forth, who because their minds are taken up with heavenly things, despise the courses of those that are altogether for worldly, are basely counted of by the world as Asses, which are most [Note.] silly and dull; but indeed such only are free, all others like Asses under the yoke of the World, in whom the spirit and generosity of mind; that is, in these is altogether wanting, because he saith, Who hath sent the wild Ass out free? For it is a freedom not to covet or desire the Goods of this World, or the dignities hereof, contrariwise it is servitude and bondage to covet them; for prosperity being affected in worldly things, press the mind, as it were, with a yoke of servitude and adversity, when it is seared: But he that hath shaken off worldly desires from his mind, enjoyeth a certain felicity in this life, when he joyeth not much in prosperity, nor is straitened by adversity: How worldly men are yoked, Christ showeth, saying; Come to me all ye that be weary and heavy laden, take my yoke upon you, for my yoke is easy and my burden light. But it is an harsh heavy yoke to be under worldly temporal things, to be ambitious of earthly, to hold things fading, to desire to stand in things not standing, to desire things passing away, and not to be willing to pass away with things that pass away. For whilst all things against a man's desire flee away, which before afflicted the mind with a desire of getting, they afterwards press with a fear of Loosing. In saying, Who setteth the Wilde Ass free? He meaneth, who but God; so God can free man's mind from these desires, but man cannot free himself, so is he held hereby when he thinketh to shake it off through the fear of want to come; he is still held fast hereby; therefore to God we must seek, that he would set us thus free, and as Christ saith, If the Son makes you free, ye are free indeed. The Christians that thus neglected worldly things for Heavenly, were hereby traduced by Heathens, that they were a slothful Generation like the Ass. But Tertullian answereth in their behalf; saying, We are accused to be idle persons, and such as refuse to employ ourselves in worldly businesses. How can this be? We living amongst you and being habited, instucted in Trades, and of the same necessity, that ye are, to get our livings by labor. For we are neither Brachnans nor Gymnosophists of the Indians: for such, also other Philosophers, did nothing towards a living, but gave themselves wholly to study, we are not, Silvicolae, Livers in woods, as Exiles, only we temper ourselves, that we may not use the things of this life ill, or without measure: The refore we dwell in this world together with you, not without Courts, Bathes, Taverns, Shops, Stables, Fairs, and other Commerces. Whereby we may see, that no Christians did then count it a point of piety to sequester themselves from the Society of men, to live either Eremites, Anchorites, or Cenobites, but each one in his Lawfull calling, tending his business as other natural men did.

Will the Unicorn serve thee, or abide by thy Crib? This is also another notable Beast, in which the power of God doth greatly appear: It is by the Vulg. rendered, Rinoceros, by some it is also called, Monoceros, but that is the Greek name taken from the one horn that it hath, because 〈 in non-Latin alphabet 〉 signifieth one, and Ceros, an horn, Unicorn the Latin, and he hath the name of Rinoceros, from the growing of his horn from his Nose. To set forth his great strength, it is said, of Israel by Balaam, He hath the strength of an Unicorn. It seemeth by the various description made of him by divers Writers, that there be more sorts of them, one called a Rinoceros, and another Monoceros or Unicorn. Aelianus saith, that there be wild Asses in India of the bigness of an Horse, having one horn in the midst of their foreheads, in length a Cubit and half, and so sharp, that herewith he pierceth through the hardest things. Of this Pliny writeth, that he is like an horse in his body, his head like an Hart, his feet like an Elephant, and tail as a wild Boar; having an heavy lowing, and one black horn two cubits long, Strabo saith that he is as long as an Elephant, but of shorter thighs, and therefore not so high in form like an Ox of a Box color, or an Elephants, his Rictus or opening of his mouth, like a wild boar, and his skin so thick and hard, that the sharpest instrument of Iron cannot pierce it, and this beast also is one that cannot be taken alive by man. But because God can, he is mentioned as another of his works of wonder. Man may make use of many other beasts to do his Husbandry work, but of this, though fitted by stature and strength to do most, he is able to do none, and therefore a poor weak worm to Godward.

Who gave the goodly wings to the Peacocks? Or Wings and seathers to the Ostrich? But before I speak of this, a word more of the Unicorn: The mighty men of this world, are hereby set forth, saith Gregory; who lift up their horns on high, against which it it is said in the Psalms, Lift not up your horns on high: For long it was, before that Kings and Emperors could be brought in to labor in the Vineyard, as the Unicorn cannot be made to work, but rather with their terrible horns pushed and pierced men, that embraced the faith of Christ; neither could the Apostles, the most able of all other men, take them, but God in his good time brought them into the field of his Church, and since by their strength, they have done him great good service. But to return to the Peacock and Ostrich, The Vulg. hath it, Pennae ni Struthiouis simile est penae heodis & accipitris, An Ostriches Feather or wing is like that of the Ierfaulcon or the Hauke: The meaning according to Greg. is, The Ostrich hath wings as well as the Hauke, but the Hauke fleeth most swiftly, and the Ostrich cannot flee at all. Hebr. it is, The Wing of the Singers or Criers extended, is the wing of the Stork, or Ostrich: For the word 〈 in non-Latin alphabet 〉 signifieth both, to make sense in our tongue, the wings of these birds or Fowls, that are noted, for singing or crying, are extended, if the wings of the Stork and Hauke be, that is, the Ostriches, that cry so loud have their wings spread, as if they could, and were about to flee as well as a Stork or Hauke, but the one fleeth not, as was said before: And the other two do a far off, as the Stork over the Sea in time of cold, coming again in time of warmth, of which Jeremiah also speaketh, or most swiftly, as the Hauke. And by whom this is done, is it not God that putteth this marvelous difference. Pagnin. (because 〈 in non-Latin alphabet 〉 signifieth to exult, as well as to cry or sing, and the Peacock is a fowl, that exulteth much in respect o • his painted tail, when he setteth it up to make it show most glorious) saith, that haply the Peacock is to be understood here; but it is most improbable, because if Peacocks were meant, God would not only have given so light a touch upon it, and then passed on to the Ostrich, without saying anymore of it, contrary to his manner in speaking of any other Creature, neither doth he in all this discourse propound two to our consideration together, but one alone, as being admirable enough for us to meditate singly upon, before we come to another, neither is there any word in the Text signifying who gave, and if 〈 in non-Latin alphabet 〉 be tendered wing, the New Translation were much mistaken in thinking, that the Peacock was here pointed at, seeing his beauty is not so much in his Wings as in the feathers of his tail. It is then certainly, a comparison which is here propounded betwixt the Stork, and Hauke, and Ostrich, of which last the Lord meant to speak further, as upon a Creature greatly to be noted for the wonderfulness thereof, both in the form and strange qualities of leaving Egs, which yet by God's providence are cared for, and come many of them to be living Ostriches, although by their Damm thus neglected, either in respect of sitting upon them to bring them to life, or when they begin to live; of feeding them. For rendering the word 〈 in non-Latin alphabet 〉 Ostrich, I see no reason, because 〈 in non-Latin alphabet 〉 is mercy, and the Ostriches have none in them, but the Stork so much, that she pecks herself, till the blood runneth out to feed her young ones. Touching the Ostrich, she is between a beast and a fowl, having so thinn Feathers, and so heavy a Body, that she cannot flee, but only lifts up her wings and runneth very swiftly. Aelianus saith, that the Ostrich is almost as great as a Camel, being therefore called Struthio Camelus; and because her buttocks are bare and without Feathers, she cannot sit upon her young to bring them to life, yet some say that she layeth 80. Egs, and having a faculty of discerning, which of them will prove Ostriches, and which will come to nothing, she leaveth some of them upon the sand, and upon other some sitteth and hatcheth them, but this appeareth to be a fiction, because the Lord saith, that she leaveth them for want of wit to consider, to what dangers they lie open, and of memory to find them out again being laid, but God by his providence through the heat of the Sun, hatcheth and giveth them life, and sustaineth them most admirably, for which this, as another great wonder in nature is worthy to be spoken of, to show the almighty power of God. Allegorically the Ostrich setteth forth the Hypocrite, who seemeth to have, wings whereby to soar up towards Heaven, but worldly things lie so heavy in his mind, that he cannot stir from the earth, and his feathers be too few to flee thus withal: That is, his graces, whereof he hath none but common to the wicked and the righteous, praying and preaching with the mouth, hearing with the ear, keeping days of fasting, and alms-giving, and paying of tithes; but herein the hypocrites of these times, come short of those of old, some not duly paying or willingly paying any, and they that do, not being so strict as herein to go to the tythe of Mint, Annis, and Comin; although the Lord saith, that this ought to be done also: For the graces, wherewith his feathers must be thickened, but in him wanting, they are love, joy in the spirit, meekness, and humility, temperance, faith, and so forth, as they are together set forth, Gal. 5. 22. And if the hypocrite be represented by the Ostrich, then the Godly indeed and sincere are here set forth by the Stork and Hauke, which hath a little body, but many feathers, so that she can easily flee upward; that is, little flesh and a great deal of spirit, against which, although the flesh striveth, yet the spirit prevaileth, and they are hereby lead, and made like spiritual bodies, and to have their conversation now in Heaven, to which their bodies shall verily be made apt to ascend, as Christ did in body, when they shall be changed and made like unto his glorious body.

Which leaveth her eggs in the earth, and warmeth them in the dust. Here an hypocrite is further described by his carelessness in respect of his people, if he be a Pastor, or of his Children, if he be a Father; for such a [Note.] Pastor, although he preacheth, yet he travelleth not through care of the Flock committed unto him: As Paul, till Christ be formed in them, but leaveth them in the Earth, as it were, and in the dust for want of any discipline using through an earnest desire to see them reformed, whereby it cometh to pass, that notwithstanding all his teaching and preaching, as they were earth and dust, so they are still, and as hotly set upon the dust and dung of this World, as if they had never heard of not setting their hearts hereupon; for which it is said, Warmeth them in the dust. And so as when the Ostriches egg cometh to be hatched, it is but an Ostrich like her self: So they that live under such a Ministry, are but hypocrites like to their Teachers, having a form of godliness only, but void of the power of it, coming indeed to the word preached, and the Sacraments, and praying long and often, but not keeping themselves unspotted of the World, by not doing anything that is base and wicked, after the manner of worldlings, by lying, stealing, deceit, oppression, or following in secret the lusts of the flesh, or by pride, envy, malice, or desire of revenge, or strife, or debate, slandering, railing, or bitter speaking: For by these or any of these they are spotted, as one upon whom black and stinking dirt is cast; yea Jude calleth them spots and blots, and as they are spots, so they want another substantial point of pure religion: that is, Charitablenesse, for both these put together, make a pure religious Person: To visit the Fatherless and Widdowes in their adversity, and keep a man's self unspotted of the World. All other religion, when this is not done, being vain: The Pastor then that hath no more care of these things, then an Ostrich of her eggs, to propound and stir up to all of them, as wherein the power of religion lieth, or having preached them up crieth them down again, in his own life and example, or that is not vigilant against the gross sins of the people, both to cry out against them, and to censure particular persons that be such, by the exercise of the keys committed unto him, is not tender hearted, as the Minister of Christ ought to be, but hard-hearted, as the Ostrich against her own eggs, and all his labor is in vain, although through his foolishness he is not sensible hereof, and therefore feareth nothing: And as it is with the Pastor, so it is with the Parent, that leaveth his children upon the Earth, by bringing them up in an earthly and worldly manner, seeking to warm them with the dust and dross of worldly, wealth, but not in the information and fear of the Lord, at the least no further, then that fear of God for outward performances, as hath been already said, that wherein the power of it consisteth, being neglected, the fleeing of all sin, and doing of all good: And if they be judged hard-hearted, whether Pastors or Parents, that do thus, what do they else, as long as they do so, but labor with an impenitant heart; whereby They heap up to themselves, wrath against the day of wrath. And although in this their way they fear nothing, their labor is vain; and so when the Lord of the Vineyard cometh to pay his laborers, that which they have done, being all vain, they shall be dismissed without any such pay, and be paid according to their works by the just Judge, who to them That by patient continuance in well doing, seek immortality, will give everlasting life, but to evil doors, shame and contempt.

As the Ostrich thus hardeneth herself against her eggs, having no fear for the want of knowledge and understanding, of which God hath deprived her: So such Pastors and Parents are foolish, and it is for want of wisdom, that they do so, as hath been said, to their own utter ruin afterwards; according to the saying, Quos vult perdere dementat Jupiur. God infatuateth them, whom he will destroy.

When she lifteth up her self on high she scorneth the horse and his rider. Here by the Horse and his rider in the Allegory understand, the faithful Servants of God, in whom the flesh is as it were, the Horse, and the spirit the rider; the Ostrich scorning, these is the wicked hypocrite, who keepeth his wings close to his body, when he wanteth power, and is kept under, but when at any time he cometh to have power, he is bold to use the true faithful Servants of God most contempteously, before he keepeth low through sained humility, but now he lifteth himself up on high through pride, and doth despite unto the very spirit of God, in despising them: And herein the Popes of Rome, have notoriously discovered themselves to be Ostrich-like hypocrites, being in times past, Servi servorum Dei. But now though they write themselves so still, Domini dominantium: Above Kings and Emperors, most despitefully using those of the reformation, who are as the Horse and his rider, stirred up against them for their abominations, and not much unlike unto them are all that having sometimes shown themselves so lowly, that whatsoever they suffered, they were yet contained through reverence to the higher powers, from lifting up themselves, but having gotten opportunity fear not to do it: But this Horse and rider will be too good for all such Ostriches in the end, and then they shall smart for such contempts and elevations; as is shown, Revel. 19.

Hast thou given the Horse strength, hast thou clothed his neck with thunder. For the Horse, what a courageous Creature the war Horse is we all know, that is right bred, and therefore we shall not need to prosecute the description of him according to the Letter; but allegorically with Gregory understand by the Horse, as before Verse 18. God's faithful Servants, who through the spirit of God that is in them, are most courageous and without fear of any Creature: To such God giveth strength. First, To subdue sin in themselves, then clotheth their necks with thunder, terriblly to thunder against the sins of others; as the courageous Horse filleth the air with neighing when amongst others he goeth to battle. According to this James and John were called, Boanerges, Sons of thunder. And not without reason is this spiritual Horse said to be clothed about his neck with thunder, when as the noise that he maketh by neighing, is within coming from his throat; but to intimate, that he weareth the Law, which he preacheth as a chain about his own neck, which is, when he is graced by living according to the same.

Canst thou make him afraid as a Grasshopper? the glory of his nostrils is terrible. The Horse is here further spoken of, by way of comparison with a Locust or Grasshopper, because Locusts also are said to go forth as an Army, and God raised a mighty Army of them against Pharaoh and the Egyptians, and they are by John described as representing war Horses: But although they have some form of Horses, yet they are not herein like unto them ordinarily, that they can do nothing with all their accommadations about them like unto war Horses, they are afraid of man, and are weak creatures, unless they be extraordinarily stirred up by God, but the war Horse is naturally fierce and courageous, and cannot be terrified; but whereas the Grasshopper singeth weakly, he neigheth strongly and terribly: For the allegory, that which is here further added, setteth forth a second property of a faithful Servant of Christ, as one was set forth before in his strength and strong neighing, like terrible thundering, Viz. The stirring up of himself by his neighing to be more heavenly, for which after his neighing spoken of, he saith, He paweth the Valley with his feet. The vulg. nearer to the Hebrew, He diggeth the earth with his hoof. That is, treadeth worldly things underfoot, when he is strengthened, as aforesaid, which he doth, that esteemeth not of them in comparison of Christ, but counteth them dross and dung, as Paul did. 3. As the Horse rejoiceth to go to war, so the faithful Preacher at temptations by sufferings, wherewith he is assaulted in time of his spiritual warfare, as the Apostles did, when they were scourged for preaching Christ, they rejoiced; and as by the courage of Horses, courage is put into the man, so by the courage, and exultation of the Preacher in sufferings, other Christians are encouraged cheerfully to encounter with sufferings likewise. 4. Because it is said that the Horse so crieth, Ah, ha, at the rattling of the spears, and sound of the Trumpet, at which others are afraid; so the faithful Servants of God, shall not fear at the last day, the things that others fear, the terrible signs appearing in Heaven, and Trumpet sounding; but as Christ biddeth them, lift up their heads with joy, for the time of their redemption draweth near, and likewise, whereas the wicked are terrified at the approach of death, they triumph as Conquerors, as knowing that it is but a dissolution, that they may be with Christ. Lastly, As it is said of the Horse, That be smelleth the battle a far off. So that it cometh not upon him unexpectedly; in like manner the courageous Christian is always in expectation of sufferings, and therefore they cannot come unexpectedly upon him, but being prepared for them, when they come he is not hereby terrified, as others are: For the literal application, it is the same that hath been often spoken, from such strength and courage by God put into an Horse, but not into a Grasshopper, to be made for his infinite power, that doth all this, to reverence him, and for our parts each one in particular seeing the diversity of gifts by God given to divers Creatures, one having [Note.] that which another hath not, and yet that creature in some respects not so free, as others that want them are, for the Horse with his courage serveth man and not himself in war, the wild Ass hath not that courage, but more swiftness, and so keepeth himself from servitude, and so doth the Unicorn; seeing I say, it is thus with Beasts, we ought to be content, although other men have more given to them in any respect then we have, for it is the will and providence of God, that makes it thus [Note.] to be. Lastly, Because many of the creatures of God spoken of, and further to be spoken of, do far excel men in strength, and are formidable to them, yea the Horse would be, if he were not unto man subdued, but all are subject to God, and by God these courageous Horses are made subject to men; let us much more be ashamed to be rebellious against him, being fully assured, that if we still hold on so, how great soever any of us be in this World, we shall be reduced to subjection, though not of our own will yet of necessity, to God's Jailor the Devil, who so proudly despised or carelessly neglected to serve God, as he required.

Doth the Hauk flee by thy wisdom, and stretch her wings towards the South. Vulg. An ex sapientiam tuam plumescie. And the word 〈 in non-Latin alphabet 〉 signifieth either Volare or Plumescere, to fly or to grow feathery. And it is by Gregory understood, of her casting some feathers, and other growing anew, for which purpose the Hauks that be wild, get them into warm places, and spread their wings southward to the heat of the Sun, that the old feathers may come out from year to year, and new ones grow: Allegorically, as by the Hank before in another respect, so here understand, the faithful for this, that they being heat by the spirit of God, wherewith Christ the Son of righteousness shineth upon them, cast off the old man with his lusts and concupiscence, and put on the new: Of renewing their age like the Eagle, see Psal. 103. And being born anew, John 3. 5. And of becoming new creatures, if we be in Christ, 2 Cor. 5. 17. But it is to be noted, that the Hauke is said, Expandere; To open wide her wings towards the South, to denote a man's laying open of his sins towards this Sun, by humbly confessing them, whereby they may be made to shed off, and new to come in their stead, because he that confesseth and forsaketh his sins, shall have mercy, but not otherwise.

Doth the Eagle at thy command make her nest on high. She dwelleth upon the Rock, &c. And seeketh her pray a far off. The Eagle is another wonderful thing in nature for her high flying, even above all other Fowls of the air; and for her looking with open eyes upon the Sun, when it shineth brightly; and according to her high flying, so she maketh her nest upon the top of an high most harsh and craggy Rock, sitting there exposed to wind and weather: Hereby the faithful are set forth, who are made so not by the will of man but of God; as the Psalmist also compareth them to an Eagle, for such a man maketh his nest upon a craggy Rock; when for the love of God and heavenly things, he careth not what hardship he endureth in this World, being as well content with poverty as with riches, with bonds as with liberty of body, and with death as with life here, and he seeth more into the mysteries of God, then any other man, being comforted at the sight of him herein, wherein others cannot look, or with their eyes behold, through the weakness of their understanding; according to that of the Apostle, The spiritual man discerneth all things, the natural cannot, because they are spiritually discerned. For this Eagles seeking of her prey a far off, this setteth forth the Saints seeing the joys of Heaven by the eye of faith, from which they are yet far, but feed hereupon by comfort, which they take herein.

Her young ones also suck up blood; and where the slain are, there is she. That is, Referring it to weaker Christians, although they cannot see so far into the things of God, yet they know Christ crucified for them, and shedding his blood, and by faith, and receiving his supper, they fed upon his blood; for to express this to the Corinthians, that were yet as babes, he saith, that amongst them he desired to know nothing but Christ and him crucified; that is, to instruct them in nothing else, as being uncapable yet of more profound teaching, Where the slain are, there is she. To the same effect of that of Christ, Where the dead carcase is, theither will the Eagles resort. Whereby is meant, that as the Eagles follow Armies, that when any be slain, they may prey upon them: So the Christian is where Christ is, who was slain for our sins, living in his Church, where his body or flesh is to be eaten, and after death, ascending to be always where he is, first in Soul, then both body and Soul, reunited at the last day to eat of the hidden Manna, and so to be blessed for evermore.

CHAP. XL.

SHall he that contendeth with the Almighty instruct him? He that reproveth God let him answer it. Here the Lord, after many questions moved to Job, presseth him to answer (since God by that which hath been said clearly appeareth to be of infinite Power, Wisdom, and Goodness) and to declare what excellency was in him, wherein none else could compare with him; if he could, because he stood so much upon his Righteousness, and if he could not, then to repent of that which he had spoken, and to cease to speak anything magnifically of himself anymore. For whilst man compareth himself with other men, it may seem to him, that he is extraordinary, and ought not to be dealt withal in rigor, but let the most just man that is, look up to God; and consider the super-excellencies that are in him by his creatures so wonderfully and variously endued with qualities, excelling those in many things that be in man, and then he shall find nothing in himself, whereof to boast, but cause of humiliation and silence, howsoever the Almighty is pleased by his severest judgments to try and prove him. And accordingly Job having heard all this, humbleth himself and resolveth upon silence, and not once to mutter more against God's doings, thus declaring his humble subjecting of himself unto him, whether to live or die: For he saith, Behold I am vile, what shall I answer thee? I will lay my hand upon my Mouth. Once have I spoken, but I will not answer, yea twice, but I will proceed no further. As if he had said, whilst I had to deal with men, I was bold divers times to answer them, and to justify my complaint, that I made at the first, Chapt. 3. and to speak as if I were wronged, and as wishing to come and plead my cause before thee, but now that Majesty hath vouchsafed to speak, I see thy excellency to be incomparable, and my vileness in comparison of thee to be so great, that I will not come into the lists to contend with thee, but loe I am here in silence ready to bear whatsoever thou layest upon me. And as Job, so the best man living, shall not [Note.] be able to speak when God appeareth, if he be lifted up with any conceit of his own Righteousness, as thinking that he hath not so ill deserved, as to suffer what he doth. And therefore let us set ourselves in God's presence now whilst we live; if by pride or any way else we have offended, and as if he already were come to reprove, humble ourselves unto him, confess our vileness, and cease speaking presumpteously or doing wickedly anymore, and so we shall find mercy again at his hands as Job did. For if so just a man as Job had his mouth stopped, and now saw so much vileness in himself, that he thought himself unworthy to answer one word; how much more shall wicked men then when God shall appear to judge the quick and the dead, see their abominable vileness, and be confounded hereat, being stricken speechless, and so be taken away and bound hand and foot and cast into utter darkness, as the man that came to the Marriage Supper of the King without a wedding Garment was.

The Lord beginneth to speak again out of the Whirlwind, as he did, Chapt 38. 1. And he spake thus to humble Job, who before had too much lifted up himself; to Elijah he spake with a soft and still voice, when he spake to comfort and instruct him, but to Job his voice came out of a Whirlwind to terrify and humble him. But when it is said, that God spake, it is to be understood by his Angel, as Gregory saith, Although he sometimes speaketh without an Angel mediating betwixt him and men, yet this is, when no voice is heard with the Ear outwardly, but by Revelations made to the Heart inwardly, as he spake to the Prophets: but when he spake by words and syllables to the bodily Ear, he used his Angels for his Iustruments of speaking, as when he gave the Law upon mount Sinai, where the Lord is said to have spoken all those words, the Apostle saith, that the Law was given by the Mediation of Angels▪ for it was ordained by Angels in the hand of a Mediator.

Wilt thou also disannul my judgment, wilt thou condemn me, that thou mayst be righteous? The man that is just being smitten, if he finds himself grieved at his sufferings, hereby doth in effect condemn the proceedings of God in smiting him, although he speaketh not; but is silent as Job now resolved to be. For he doth not acknowledge his judgments to be just, unless in taking part as it were with God, he riseth upon against himself, saying, I am worthy to be thus dealt withal, although I know nothing by myself. For if there be no sin in him, for which he is made so grievously to suffer; yet because God hath another end by sufferings to make a just man more just, and to increase his Grace in him, that is, the Grace of patience, that he may have the more sure hope, it is in him a condemning and disannulling of God's judgments not to confess that he is just in all his ways and righteous in all his works. And therefore Job having not done so since his three friends came to visit him, the Lord to make him take notice of this his oversight thus challengeth him, as if to justify himself he condemned him, that we may all learn in our sufferings to stand stiffly still to the [Note.] justifying of God's proceedings against us, though we know not the cause, even as we would not be found guilty of so heinous a crime as this, to condemn God in any of his proceedings, but such as howsoever we suffer, still give Glory to him, that we may finally be Glorified by him forever.

Hast thou an Arm like God? Or canst thou thunder with a voice like him? When God speaketh of his Arm and voice here, or else where, it is spoken of him, we must not conceive with the Anthropomorphites, that he hath such parts, or a Body whereby he uttereth a voice, as man doth; but hereby as by similitudes he is set forth by condiscending to our capacities, who knew no strength in man to do mighty things but his Arms, nor voice, that he can utter; but by his tongue and through his Throat. And in this sense God is also sometimes set forth as an Eagle having wings, under which she covereth, or upon which she beareth her young ones, and by an Hen. But the Arm of God is his almighty power, and his voice his wisdom, for which Christ by whom all things were made, is called the Power of GOD, and the Wisdom of GOD, and his mighty hand and streched out Arm, And the word which was with God and was God.

Deck thyself with Majesty and beauty, and array thyself with glory and excellency: Abase everyone that is proud. For this the Lord doth, as he saith, Esa. 2. Here Job having humbled himself to God, hath further reason shown him, why he should so do, Viz. Because he cannot deck himself with Majesty, and Glory as God doth, neither can he abase the proud as he can, and therefore as an infirm Creature, that cannot save himself, it became him to demean himself towards God most humbly. Of God's Glory and Majesty, it is often spoken in the Psalms, and how he can abase the proud, is shown in his bringing of a flood upon the Giants drowning them all, and his destroying of proud Pharaoh and his host, and Sennacherib and Nebuchadnezzar; but alas what can the mightiest of men do, unless God strengtheneth him. Now every man that liveth in sin is proud, but upon some God looketh to make them repent; as Christ looked upon Peter, and then he was abased by being made to weep bitterly, to his greater future exaltation; upon others he looketh to confound them, and to bring them down that stand stiffly and stoutly in their sins, and will not be humbled.

Behold now Behemoth which I made with thee, he eateth grass like an Ox. His strength is in his loins and his force in the navel of his belly. What is meant by Behemoth is not amongst Expositors agreed: The word Behemah signifieth a Beast, of which Behemoth is the plural number, Beasts: Some most absurdly hold that it is a Beast, which we know not, of a monstrous greatness, called by the name of Behemoth, being seven miles long and broad, his head a mile, and his tail a mile, eating up daily the grass growing upon a thousand Hills, which being tread down one day, springeth abundantly again the next, and that this Beast God will kill at the time of the resurrection thereof, to make a feast for his Saints, thus Lyra out of some Rabbins: Some again will not have any one Beast, but all Beasts meant hereby, as the word signifieth, in some of which all [ 2] the things here spoken of are, and they were made the same day that man was, and therefore being that which is here said, Made with thee. agreeth well, if the word be so understood. 3. Some understand the Elephant by Behemoth, either for his excellency above all other Beasts in the bigness and strength of his body, so called, because equal herein to many Beasts put together: And there are many that say, that the Hebrews call the Elephant commonly by his name, and none other, for which both they and the Hebrews many of them understand the Elephant, and all things in the description agree most aptly to this Beast, and it is not probable, that God having spoken of other mighty Beast in particular, wherein his power doth most notably appear, would omit particularly to speak of the Elephant, the greatest and mightiest of them all: And that which is said of Behemoths being made with him, doth well agree to the Elephant, if either we look at the time of the creation of the Beasts and of Man the same day, or the familiarity of Elephants with men, being so apt to learn their qualities, and having memory and understanding like men, and a kind of love to them, if they be brought up with them, doing them great good service, both in peace and war, and keeping watch, as it were, about men's houses, and peculiarly possessed by Kings, whereof Job was one: Some also note, that he representeth Oxen in his horns by the fangs that grow out of his mouth like horns, but yet in his trunk he is unlike him, although in eating grass and boughs of Trees also like him: For the strength also said to be in his loins, it well agreeth to the Elephant, who is so strong, that he can bear an wooden Tower upon his back, and upon that two and thirty men standing to fight therefrom, and with his trunk he overthroweth Trees, and then feedeth upon them.

He moveth his tail like a Cedar, the sinews of his stones are wrapped together. This seemeth not to agree to the Elephant, because being so great a Beast, he hath so little a tail and without hair, as that it cometh not down to cover him behind, as other Beasts tails do, neither hath he any use thereof so much, as to beat flies away from annoying him in his Posteriorums, but only with the wrinkles of his hard skin there, upon which they come, he by contracting it killeth them: But the word rendered Moveth. Hebr. is 〈 in non-Latin alphabet 〉 to love or to pleasure in, or is pleased with, for the comparison made with the Cedar, it seemeth to be in resepct of the small leaves, which that great Tree hath in comparison of other Trees, being narrow and pricky at the end, like those of the Fir Tree; and the meaning is, the Elephant, a great Beast, hath a lesser tail then other Beasts, and with few hairs upon it, as the Cedar hath smaller leaves, and yet takes as much pleasure in it, as if it were greater. The sinews of his stones are wrapped together. This also agreeth to the Elephant, which is most remarkable for his genitall members, being for his greatness very small, and in a manner wrapped up in his body: And as these be, so is his lust small to the Female, never coming together with her for Generation. but in secret, and when she is once filled, not having to do with her anymore, as some say, all his life time; and she bringeth forth only one at a time, and that no bigger then a year old Calf, although it groweth afterwards to be the greatest of all Beasts by far: But that of the Elephants coming together, never but once in their life time for generation, who can believe, because that so, there being but one bred for two, the old dying, though they live long as some say, two hundred or three hundred years, they would either by death natural, or by being killed, decrease in time and be worn out, till that none were left upon earth; for Verse 18. His bones are like strong pieces of brass, like bars of Iron. Which is so said, because he is the strongest of all other Beasts.

He is the chief of the ways of God, he that made him, can make his sword to approach unto him. The Vulg. and Hebr. have the beginning of the ways of God, it being said thus of the Elephant, not because nothing was made before it, but haply either none of the Beasts, or it is thus said, because the chief amongst the Beasts, called the ways of God, because that in making of them, whereof many be so exceedingly strong, God took away to declare his power upon earth unto men; for his making of his sword to approach unto him, something that this is done, when he is hunted and killed by the Indians, for of their hunting of them, both Aristotle and Aelianus write: Some, when the Unicorn pierceth and killeth him with his sharp horn, and this being done indeed, it may be said to be done by the sword of God, but it is rather to be thought, that the meaning is, however he be the strongest of all Beasts, and none dare approach unto him, yet God hath a sword whereby he can cut him off when he pleaseth; that is, By his power, which nothing can resist, Verse 21, 22, 23. show his feeding and places of his abode, he is not a Carnivorous wild beast, but harmless, for all his great strength, other Beasts feeding about him without fear, and he is shadowed by the Trees in watery places, in which he much delighteth, by reason of his great heat, and near a Tree he getteth him, in the shadow thereof to rest him by leaning against it, because he cannot bend his knees to lie down.

He drinketh up a River, and hasteth not; he trusteth that he can draw up Jordan into his mouth The word 〈 in non-Latin alphabet 〉 signifieth, To oppress or to take by force, Rapere. And therefore it may be read, he will do, as it were, some violence to a River, when he cometh to drink at it, he drinketh through the greatness of his body, and of his thirst so great a quantity, that the running of the stream is even stayed hereby, as if it were by force for the time: And it is said, he hasteth not, because as Aelianus writeth of him, he drinketh not, till he hath first by going into and stirring the water made it pudly, for he loveth not clear waters; and for the quantity, Aristotle saith, That he drinketh fourteen Ampharas or Tankers in the morning, and eight at night; but as Aelianus also saith, he goeth long without drinking, even days together, that which is spoken of the River Jordan, is added by way of Hyperbole, further to set forth the same.

He taketh it with his eyes; his nose pierceth thorough a snare. He will take it with his eyes as with an hook. But Hebr. There is no hook spoken of, and Vatablus giveth this for the sense, he when he beginneth to drink, is so greedy of it, that he thrusteth in his head up to the eyes; but it is rather meant, that in his eye, all the water that he cometh to, is scarce enough to quench his thirst, as the common saying is, Better fill his belly then his eye: And hitherto of Behemoth, as hereby an Elephant is thought to be meant: Now the Fathers generally and many new Writers also hereby understand, the Devil, who is let forth by the name of Beasts or Behemoth, for they are all one, because he being made an Angel of light at the first by falling, was abased as a beast, as it is said of man being in honor, that he became like to the Beasts that perish, Ps. 49. So the Devil falling was like to Beasts, the Serpent, the Lion, the Dragon, to all which he is compared; and herein to all Beasts, that he perisheth, having also in him the evil qualities of all Beasts, the subtlety of the Serpent, the cruelty of the Lion or Dragon, the devouring and destroying quality of all Beasts, yea even of the gentlest, which if they come into Orchards or cornfeilds, or other like Grounds, they destroy with their mouths and feet all things, as the Ox with whom is he compared, and said, to eat hay like him, of which by and by. As therefore men by living like Beasts come to be beasts, as the dogged and quarelsome are dogs, the Drunken are Swine, the Luxurious, Horses, the Cruel, Lions, the Subtill to deceive, Foxes, the poisonous tongued, Serpents, &c. Of which we read in divers plces of the holy Scriptures, so the Devil for his being like the Beasts is called Behemoth. And to show that a man who liveth like a Beast, is a very beast, through following his sensual Lusts, and his want of the Knowledge of God only to be high and excellent; one man Nebuchadnezzar had his understanding taken from him, and like a Beast, was driven from amongst men, and eat Grass like a Beast, and lived amongst Beasts seven years. Moreover to make it the more probable, that the Devil is meant by Behemoth in this place, the words before going are to be looked at, Look upon everyone that is proud, and bring him down, Vers. 13. For who so proud as the Devil, and by man not to be subdued, if he had meant the Elephant, he would not certainly have brought him for an Example of such pride, for he is by man to be subdued, as all other Beasts, as both David showeth, and James affirmeth, wherefore when he instanceth in Behemoth, saying, Beholdhim, some other thing must needs be meant, and not the Elephant, and this is the Devil. And to the Elephant agreeth not that which followeth, v. 19. He is the beginning or chief of the ways of God: But to Angels who were first made the first day of the Creation of the world, whereas the Beasts were all made upon the sixth day, neither is there anything in the next words to the contrary, Which I made with thee: For in saying thus, may as well be understood one made any of the six days, as upon the sixth, because, as Gregory noteth, it is said of all the six days as of one day: Thus the Lord made the Heavens and the Earth in the day that he created them, and every plant of the field: Which may be understood as spoken of the matter, out of which all things, were made, that is, the Earth, so that although man were not made the same day, that the Angels were, yet for so much as the Earth was then made, containing the matter out of which he was formed: he might be said to be made with them, and they with him, or he is said to be made with him, now that by him he was thus smitten to try his power upon him; and thus he saith, I have made him with thee, that is, to come but with thee, that thou finding thyself unable to deliver thyself out of his hands, mayst not dare to contest with me. And in saying, Whom I have made with thee, he meaneth not making, as of Beasts and other Earthly Creatures, but as of one after God's image as man is, for in the Angels there is some Representation of his Glory and Holiness by their first Creation, as in man of his Dominion, Righteousness, and Holiness.

But how is that true touching the Devils, or Devils, because they are called Behemoth, in the plural number (because although they are as one, and accordingly are spoken of in the words following, in respect of their evil qualities; yet they are merry) that he is said to eat hay or Grass like the Ox?

Answ. By Grass man may well be understood, because it is said of him, All flesh is Grass, and the Glory of it as the flower of the field, Esa. 40. 6. 1. Pet. 1. 24. The Devil then eateth Grass or Hay like the Ox when he eateth up and devoureth fleshly men in greatest prosperity, as he doth when they die, as we may see in the Example of the rich Glutton, Luk. 16. And all men that are withered like hay, having no sap or substance of Grace in them. For as men generally are likened to Grass, so some are as Hay or stubble, 1 Cor. 3. 11. 12. devourable or combustible, that is, which may and shall be devoured by Beasts, that is Devils, or the fire of the last day. Sometime indeed the Devil is likened to a roaring Lion, but then men whom he devoureth come under the notion of flesh, because flesh and blood properly are the food of Lions.

His strength is in his loins, and his force in the Navell of his Belly. What loins or navel hath the Devil, that is a spirit?

Answ. By his loins may be understood lust in men, because the loins are the seat of the seed of Generation in them: And by the Navell lust in women, it being the seat in them. Yet some will have by the loins understood lust, and by the belly, intemperance about meats and drinks, which as the Apostle saith, are for the belly, but God will destroy both it and them, because they say the Navell is not in women the seat of their seed, but the womb. Not to contend about this, it is certain, that from the belly full fed cometh lust both in men and women, and therefore it is said, Sive cerere & baccho friget venus, without Bread and Wine venery is frigid. In saying then that his strength is in his loins and Navell of his belly, he meaneth the loins and bellies of Libidinous and intemperate men and women, these are said to be the Devils, because by these sinful courses which [Note.] they take, made his, and therefore, whereas the Apostle saith, that the Fornicator is the member of an Harlot, so he may be said to be the loins of the Devil, and she the belly of the Devil, whereby his power cometh to be thus great, and he to be so mighty to eat, and to lift up multitudes of men and women, as the Ox doth Grass or hay, as Balaam sometime said of the Children of Israel, in respect of himself and his Moabites, and of the like condition are Gluttons and Drunkards of both Sexes. For all Whoremongers and Whores are strong instruments of the Devil, Women to overcome men, and men women, and his very members, which they give to sin to serve him and it, contrary to that of the Apostle, Rom. 6. And the like is to be held touching Gluttons and Drunkards, especially Drunkards, who are strong instruments of the Devil; greatly prevailing against temperance almost in all men.

He lifteth up his tail as the Cedar. By his tail the end of the Body is set forth, because it is joined to it behind; hereby therefore saith Gregory, Antichrist is set forth, who is strong as a Cedar, and therefore as with a Cedar lifted up, beateth down all that stand before him, and because he cometh towards the end of the World, he is set forth by the tail of this Behemoth, and to confirm this, the Dragon in the Revelations, who also is the Devil, is set forth by his tail drawing and casting down the third part of the stars to the Earth, which I will not say but that it may be the true meaning, only whereas the Antichrist to come is limited to the later end of the World, and held to be but one man, that should have such power only three years and half properly understood. I cannot herein consent unto him, because this tail hath been long already lifted upon high as a Cedar above all the Trees of the Forest whether spiritual or secular, and began about a hundred years after Gregory his writing of this, and was then by him described so; as that he cannot be gathered to be any other then the high and haughty Bishop of Rome, each one in his time being, Vir ejusdem farinae. For he is, saith he, the Antichrist or forerunner of Antichrist, that lifteth up himself above all other Bishops as their Prince and Head, in his Epistle to John Bishop of Constantinople. And as this great strength is ascribed to Behemoth in his tail, so the Locusts are said to have tails and stings therein, and Crowns of Gold upon their head, for the Kingly power which they take upon them. And Isaiah expressly calleth the false Prophet the tail. Some by his tail understand men ready to dy, because the tail is at the end of the Body, and death is their end, because at the end of this life the Devil bestirreth him most, being ready about the wicked dying, to beat him down into the pit of Hell, I prefer the former. The sinews of his stones are wrapped together: Here by his stones are set forth the divers lusts wherewith libidinous men through the great pleasure that they take herein, are entangled; being so fast held hereby, as Absolom's head by the bonghs of an Oak, growing in such a perplexed manner together that he was held hereby, till he was stricken through by Joab's Darts: For so men lead by fleshly lusts are held hereby, till they be destroyed, that all may take heed, that they be never thus entangled, fought although they think that they will hereafter repent, yet they shall not be able, but he held [Note.] fast to their everlasting destruction. To this Effect the Preacher saith, That the woman is more bitter then Death, whose Heart is as snares and nets, and her hands as bands; that is, The Whorish woman.

His bones are like strong pieces of Brasse, like bars of Iron: Vulg. As pipes of brass, his Cartilage as bars of Iron. Whereupon Gregory saith, that his bones set forth those men, who are parts of the Devil, as it were, that to seduce others to Error, use much Eloquence, and sain great holiness and power that they have with God to do miracles, for such are as brazen pipes making a pleasing sound, whereby many being taken are both drawn away to pernicious Errors, and so hardened herein, as that they cannot be reduced. Therefore they are set forth by the Apostle to be as a founding brass and tinkling Simball, the Cartilages or Gristles, that seem to be as bones also, but are softer and weaker; yet in this Behemoth be as Bars of Iron, are such Heretics, as who, although they have not the eminent parts that be in the other to allure and to deceive; yet are most harsh and cruel, persecuting to the Death, such as will not be seduced to their Errors, and like bars of Iron breaking in pieces, and using all barbarous cruelties against them. As we have had too much Experience in bloody minded Papists, and the Anabaptists in Germany, and the Arians [Note.] of old, and before all Heretics of Heathen Persecutors. Whereby we may take notice what they all are, even the Devils Bones and Gristles to abhor from their ways. The Hebr. 〈 in non-Latin alphabet 〉 signifieth Pipes, but 〈 in non-Latin alphabet 〉 either bones, as it is again rendered in New Translat. but because it is a distinct word from 〈 in non-Latin alphabet 〉 put first, the Vulgar hath it, Cartilages.

He is the chief of the ways of God, he that made him can make his sword to approach unto him. Having set forth the great strength of the Devil by his parts, now he giveth a reason why it must needs be so, that there is so great power and wisdom in him. He is the chief, or as the Vulg. hath it, The beginning of the ways of God: That is, by his creation the most glorious and first made of all his works, for he was the most glorious of all the Angels. And this his Glory Gregory taketh to be set forth, Ezek. 28. Where the Prophet describeth the King of Tyre, V. 12. Thou sealest up the sum, full of wisdom and perfect in beauty: That is, thou wert so in the image of God as an image in a seal; Man indeed was made after the image of God, but the Angels, as being more complete, had the image of God stamped upon them, as a seal, being of perfect wisdom and beauty. V. 13. Every precious stone was in thy covering, the Sardius, Tophaz, Diamond, &c. To the number of nine, that is, thou wert covered or clothed with the Beauty of all the nine orders of Angels, set forth by those nine precious stones, there was a confluence of the Beauty of them all in thee; V. 14. Thou art the anointed Cherub that covereth, and wert in the holy mountain, &c. See my Expositions upon that place. And Ezek. 31. 3. Where the King of Assyria is described to be like a most high Cedar, and V. 5. His height was exalted above all the Trees of the field. And V. 8. The Cedars in the Garden of God could not hide him, not any tree in the Garden of God was like unto him in his beauty, That is, he was higher and more spread with Glory, then our first Parents placed in Eden. And hereunto may be added, Isa. 14. 12. That which is said of the King of Babylon, O Lucifer Son of the Morning, &c. Yet for our comfort it is added, He that made him can make his Sword to approach unto him: That is, can & will restrain him so, that he shall with all his strength do no more against men, then he permitteth him to do, as we may see both in Job and in the Swine of the Gaderens; And as this is a comfort, so hereby is intimated, how much more God is able by his sword to reach and subdue man, that he may not be proud, but humble: Of his Swords reach to these Angels, Isaiah speaketh, saying, I inebriate my Sword in Heaven, and Moses of its reaching to men, Deut. 32. 41.

Surely the mountains bring him forth food, where all the Beasts of the field play. By mountains here the great men of this world may be understood, upon whose evil and corrupt manners, springing from their Wealth and power the Devil feedeth: By all the beasts playing here, all his Devils; who are as beasts, as hath been before said, and they are all said to play upon these mountains, because they are delighted greatly in their sins, whereby their Souls come to be a prey unto them, and many more by their evil Example and countenance.

He lieth under the shady Trees in the covert of the Reed and Fennes: That is in cool places, and such are all that be luke warm, in them the Devil resteth quietly, as being in this their luke warmness delighted, as from whose hearts the fervent love of God is withdrawn, pleasures being more loved by them then God, and the profits of this world, that all the fervency of their affections are set upon ensuing of them, and withdrawn [Note.] from God, in whose cause they are very cool, but fervent; if anything be done to the prejudice of this their profit. In the zealous and Godly he cannot lie down and rest, for there the Sun is too hot for him, by reason of their love to God and wrath against him, and all his ways, which they hate and abhor. In the covert of the Reed and fennes, Reedes grow high and are goodly to look upon, but hollow within, and so light, that they are shaken with the winds, and therefore most aptly are Hypocrites hereby set forth, that are hollow hearted and deceitful, and yet by lifting up themselves on high, and making a show of great Devotion, they appear and seem to men to be goodly plants. And they are also hereby set forth, that are not settled in the ways of piety, but inconstant and blown about with every wind of Doctrine. For of John the Baptist Christ said, What went ye out to see? A Reed shaken with the wind? In making way to show what and how excellent a man he was, and therefore denying him to be such, but implying that some were such, Viz. The men before spoken of, the Hypocrite, and the inconstant, being sometime of one Opinion and sometime of another. By fenns which are full of watery moisture, may be understood such as were before spoken of being called the Reins and Navell of his Belly, voluptuous persons being full of the moisture of sinful pleasures, amongst these also the Devil resteth and takes delight to be, as amongst those, that are after his own heart, and in whom as in soft and watery Ground he can easily make impressions with his feet which he loveth to do; as Beasts to stand in watery places in the heat of Summer when the Sun is hot. To set this forth further, Christ saith, That when the evil spirit is gone out of a man, he goeth through dry places without water, seeking rest and finding none. So that he can find no rest amongst men in whom the water of worldly pleasure is dried up, and now ceaseth to be. And touching Reeds also he saith, that he will not break the bruised Reed; implying hereby, that he would not, neither came he to destroy the crushed Kingdom of Judea, which was so full of Hypocrisy and instability towards God and his truth, but to save them, if they had not rejected him likewise, whereas he addeth; the smoking flax he will not quench, it is meant, the Priests so called, because they did wear linen and were then gone from being fiery through Zeal to be but smoking, yet he did bear with them by the long Suffering of his patience, and destroy them by the might of his power.

The shady trees cover him with shadow, and the willows of the Brook compass him about Hebr. and vulg. the shadows cover his shadow; That is, wicked men, that are as it were the Devils shadows, protect and defend Wickedness, and those that walk herein, it being called a shadow because such as live herein, are in the shadow of Death, as it is intimated in that saying of the Prophet, The people that sat in darkness, and the valley and shadow of Death: Repeated; Matth. 4 16. When Christ the light came into Galilee. A thing to be considered by all that favor evil doers; they are very shadows or pictures of the Devil, and they are but shadows and no men, walking in the suburbs of utter darkness that live wickedly. For such was Galilee of the Gentiles, and the Gentiles of other Countries before their conversion. Touching the Willows here spoken, they are green [Note.] but without fruit, yea they make barren, and therefore hereby are set forth men barren and fruitless in Goodness. Of the Willows in Babylon, see Psal. 137. And yet how the faithful are likened to Willows by the Rivers, Isa. 44. Upon that place in my Exposition thereupon,

He drinketh up a River and hasteth not, he thinketh that he can draw up Jordan into his mouth: The vulg. Wondereth not. The word 〈 in non-Latin alphabet 〉 signifieth either to hasten or to be amazed or driven into an Admiration. Gregory following the Vulgar, understands by the River, which he drinketh up and wondereth not at it; Mankind being compared to a River, because that so soon as a man is born he is tunning on towards Death, as the Rivers into the Sea, and even to Death everlasting before Christ's coming, and therefore for his swallowing up of an whole River of them; he makes no great matter of that, neither wondereth at it, but since the coming of Christ and his being baptized in Jordan, and instituting Baptism for the washing away of our sins, he is confident, and that nor without Ground, that the very River of the Baptized will most of them run into his mouth also, and they are called Jordan, because such as have gone through Jordan, as it were, when through the Water of Baptism are now distingushed thus from others living in sin before, those run continually as flowing waters in any River into the Abyss or Sea of Destruction, these as the River of Jordan, because falling to sinning again after Baptism, they are as the running waters of Baptism flowing into the dead Sea of Sodom, and so devoured or running into the Devils mouth as well as they.

He taketh it with his eyes, his nose pierceth through snares. Touching the divers rendering of it by the vulg. He shall take him in his eyes as with a • hook, see before: But whereas there the word It, hath been expounded, as having reference to the River before spoken of, if by Behemoth the Elephant be understood, now if the Devil be meant by him, as hath been made most probable by showing how all things hitherto spoken aptly agree to the Devil, we may, as Gregory doth, understand it thus. The Lord taketh the Devil by his Eyes being drawn to prey upon Christ, as another man by procuring his Death, for hereby the Devil was destroyed, Hebr. 2. 15. But he looking upon him and seeing him to be a man like unto us, made at him, as his common manner was at other men, to swallow him up also, but in so doing he did but as the fish, which seeing the bait, is by his Eyes drawn unto it, but not seeing the Hook, it is therefore, though swallowing it unawares, also thereby destroyed. For though the Devil knew Christ to be the Son of God, yet he knew not, that by his Death his own Kingdom should be overthrown, and this made him so adventurous as he was, and because God thus took him as a fish, the vulgar Exposition made bold for further Explication, to put in the word Hook, and this is added for a conc 〈…〉 n about Behemoth, for our comfort; for he being so powerful as hath been said, and swallowing up Rivers of men, and not doubting, but to do the like by all the baptized also, it was necessary in the end, and therefore God out of great goodness after these things spoken of, concludeth thus, showing that he would provide a remedy against this evil, that all should not be devoured, but by Christ, the Devil should have such a blow given unto him, as that to his true faithful Servants, he should have no power to devour any one of them, but lie as a monster destroyed, although to such as confess God with their mouths, but deny him in their deeds, he is the same devourer, swallowing all them down, as before, to the worlds end; and so the next words are likewise to be referred to God, and not to the Devil, as showing not what he should do further, but what God should do to him. Viz. Peirce his nose with his snares set for him, which the Vulg. rendereth, Sudes, That is, sharper poles in the water, stuck fast into ground, that when a Beast cometh to drink, his nose is pierced and hurt hereby, but the word 〈 in non-Latin alphabet 〉 signifieth Snare or Net, unto which the next word 〈 in non-Latin alphabet 〉 Shall pierce, agreeth not so well, take we it then as meant of such snares, as are apt unawares to pierce the nose, as hath been said, and hereby the Elect of God may well be understood, who when Satan attempteth the drinking in of them, prove as piercing Sudes to him, whereof he hath more pain and sorrow, for his being foiled by them then joy; for they resist him strong in the faith, and make him as one hurt, to flee from them with sorrow, their weapons wherewith they fight against him, not being only defensive; The shield of faith, the breast-plate of righteousness, and the helmet of hope. But also the sword Of the spirit, which is sharp and piercing.

CHAP. XLI.

IN the Hebrew and vulgar Latin, the former nine Verses of this Chapter, are made part of Chap. 40. But because both in them and Chap. 41. the same argument only touching Leviathan is handled, it seemeth better to put altogether into one.

Canst thou draw out Leviathan with an hook, or his tongue with a cord, which thou lettest down? Pineda is long here in questioning about the word Leviathan, and whether a Dragon, that is, an earthly creature, or that great Fish the Whale, be hereby set forth, or some singular one, and not the Whale in general: And whether hereby according to the Letter, the Whale be not first described, and under the similitude hereof the Devil, or whether the Devil only be not hereby meant, as before by Behemoth: But briefly touching the name, it cometh of 〈 in non-Latin alphabet 〉 to adhere, or to be associated to, as Leah called her third Son Levi, saying, Now my Husband will cleave unto me, because I have borne him three Sons, and 〈 in non-Latin alphabet 〉 Me, and whereof cometh, 〈 in non-Latin alphabet 〉 A Serpent, so that Leviathan is a Serpent cleaving or associated to me, and for what reason this name is given, we may easily conceive, and so what Creature is set forth hereby, even the Devil, who associated the Serpent unto him at the first, and is therefore called, The old Serpent the Devil, and Satan. Otherwise, A great red Dragon, having seven heads and ten horns. And therefore all the Fathers generally understand, as by Behemoth, so by Leviathan the Devil: Isidor also and Tostatus, Leocastrensis, and others; They that stand for some other Creature, will either have the Dragon, which is of a monstrous greatness, understood hereby, who liveth sometimes upon the land, sometimes in the water: Some the Whale, which is far greater, and to whom the parts of the description following, do better agree, and the very first words; Canst thou draw out Leviathan with an hook? Which must needs be understood of a Creature in the Sea, where all Fishes are, to whom it is peculiar to be taken and drawn out with an angle hook: I shall in the exposition of the words, look at both the Whale and the Devil, to set forth his own Almighty power, and man's impotency, the Lord saith, Canst thou draw out Leviathan with an hook. This is impossible for man to do, but God who made him can do it, although he be of so mighty and vast a body, as easily, as any other Fish by an angle.

Touching the Devil set forth by Leviathan, Gregory hath a singular conceit of this name, They joined to me. As if he had it from his bringing of men by his temptation, to eat of the forbidden Fruit, and so to be joined to him in misery, when he promised greater felicity, saying, Ye shall be as God's. And so they were joined to him, by believing rather in him, then in God: Now touching that which is said here of taking the Devil with an hook, he in saying thus prosecuteth that which he had said before of him, under the name of Behemoth, Chap 40. 24. He taketh him with his eyes. Whereby seeing the bait upon the hook, he is drawn to it, and taken; and as God doth by Behemoth, so now being about to speak of Leviathan, setting forth the same Devil, he saith, Canst thou draw him forth with an hook? As if he had said, I know thou canst not, but I can and will, when he shall come to the bait, Christ before spoken of, and so as hath been there set forth. But here in saying, Or his tongue with a cord, He showeth further, that when he should be so taken by Christ, as was aforesaid, he should have his tongue tied up as it were with a Cord from uttering herewith his false Doctrines by Idolatrous Priests, Philosophers and Wizards, as he had done in former times: For Christ coming and by his death destroying the Devil, these that were as his Tongue, and his shrines also were put to silence, by the power of his word and spirit, curbing them from speaking so anymore.

Canst thou put an hook into his nose, or boar his jaw through with a thorn. Having spoken of taking of the Whale, now he cometh to speak of his carrying away after the manner of Fishes, or of holding him fast, that he may not get away again: The word rendered Hook, in Vulg. is, Circulus, a Ring, and for Thorn, Aermilla, a Chaine. Hebr. 〈 in non-Latin alphabet 〉 an Hook, or a Bulrush, upon which the Angler having taken Fish, hangeth them, making it round to carry them away, and the next word 〈 in non-Latin alphabet 〉 is a Synonima hereunto, for of such vast greatness is the Whale, that he cannot be thus held, much less carried away by man, but God can do it; as he said of Sennacherib the proud King of Assyria, I will put an hook into his nostrils. And of the same man called Leviathan, and a crooked Serpent, and Dragon, see Isa. 27. 1. Touching the Devil, he is held by the power of God, as by an hook, that he cannot go so far as he would, either in tempting to sin, or doing hurt to the body, and this life or the things thereof, and when he is devouring any of his faithful people, he is so by the same power bored through, that they have a way made for them to come out of his danger again; as Peter, whom Satan desired to winnow, and by his temptations he was brought to deny Christ, but he had soon a way made for him, to come through his jaws again, when he repented and wept bitterly.

Will he make many supplications unto thee, will be speak soft words unto thee? If this be applied to the Whale, it must be by a Prosopopeia by his humbly praying his subjection being meant, it being not a thing that is done, but by inferiors to their superiors; but apply we it to the Devil, he is so much in subjection to God, and standeth in fear of him, that he dareth not to speak to him, but by way of entreaty, and with humble words; as he did to Christ, when he knew him to be the Son of God, he with an whole legion of Devils humbled himself unto him, praying him not to send them into the deep before time; and again, to suffer them to go into the heard of Swine.

Will he make a covenant with thee? Wilt thou take him for a Servant forever? This also agreeth best to the Devil, for he maketh, as it were, a covenant with God, because he tempteth none of his faithful ones, but such as to the tempting of whom he agreeth, and when he tempteth them, it is but according to covenant; as betwixt Master and Servant, that the one may have his will fulfilled, and the other his; for so the Devil hath his will, when by smiting or drawing to sin, he effecteth that, which in his malice he desireth; for what doth he desire, but to mischief men, and to make them sin? And God as the Master, much more hath his will, when by mischief and hurt done thus unto them, they come to a grater good reformation, of some things yet amiss in them here, and a more surpassing weight of glory hereafter: yea when sin, to which any of them have been drawn, is turned to an occasion of sorrow, and purging and purifying of himself yet more, by more frequent praying, and more diligent watching; but how is the Devil God's servant forever? Sol. By suffering in the torments of Hell, after the day of judgment, the Elect then glorified in Heaven seeing it; he serveth by this means to make the glory and happiness of the Elect to shine the more, as when upon a black ground a white work is set, the white seemeth and showeth much whiter.

Wilt thou play with him, as with a bird? Wilt thou bind him for thy maidens? The Whale is to terrible for men to play withal, or bind; and therefore touching him, this is spoken to set forth, how much afraid we are of him, but with God it is not so, to him he is of no more force then a little bird, or a man, whom he can bind at his pleasure: Touching the Devil, Gregory here noteth a third similitude, whereby he is set forth. Viz. By a Bird, as before by Beasts, and a Whale or Dragon; by Beasts Behemoth for their sensuality, for his malice by Dragon or Whale, and by a bird for his proud lifting up of himself: And as he hath the name of a Beast, because he tempeth some to live sensually, so of a Dragon, because such as he cannot tempt by fleshly lusts and intemperance, he tempteth by malice and envy, and as he cannot tempt to either of these, he tempteth by pride; whereas he saith, Canst thou play with him? Vulg. Illudis ei, canst thou deceive? as thou mayest a Bird, which by hiding the net, and laying Chaff and Corn is done to Birds, and thus the net is unawares brought over them and they are taken; thus man cannot do by the Devil, but God can, as was shown before by the similitude of a bait laid for a Fish, and he also can bind him for his maidens; that is, Such maidens as are spoken of, Prov. 9. Where Wisdom is said to send out her maidens, that is, The first Preachers of the Gospel, instructed with power to work miracles, and to cast out Devils, being by God's power bound, so that they could not resist them, although in themselves as weak as poor Maid-Servants, for they were not of the greatest, but of the least, and for their worldly power, most contemptible, before whom the Devil lay as fast bound.

Shall the companions make a banquet of him? Shall they part him amongst the Merchants. The same that were called before Maidens, saith Gregory, are here called companions, and Negotiatours or Merchants, Maidens at the first for their timerousness, then companions or friends, for the will of God revealed and make known unto them. Lastly, Negotiatours, For the business about which they are employed, giving instructions and receiving a return of faith from the instructed; for which the Kingdom of Heaven is said to be like a pearl, travelled and sought for by a Merchant, and the virtuous woman giving girdles to Merchants, setteth forth the Church exercising Merchandise: The Vul. according to this Exposit. hath iit, Shall friends cut him in pieces, and Negociatours divide him? And this is done to the Devil, when his members the Wicked are cut off from him, by being persuaded at the hearing of the word preached to turn from their sins, because that being limbs of the Devil before, now they are separated [Note.] from him, and are through the joy that the Preachers have herein, as most delicate meat unto them, which that they should be, was shown to Peter in the similitude of a sheet, wherein were all manner of Beasts and fowls, and the voice coming to him, Up Peter, kill and eat. And this Christ shown to be his meat, when he was about to convert the Samaritans, and as meat being eaten is incorporated with them that eat it, and thenceforth is of their substance; so sinners converted are now no more members of the Devil, but of Christ, flesh of his flesh, and bone of his bones, and one also with all the Faithful, that have been from the beginning of the World, to be alike made blessed, together with them for evermore.

Canst thou fill his skin with barbed Irons, or his head with fish-spears? vulg. Wilt thou fill the drag nets with his skin, Et gurgustium piscium, With his head: Hebr. The word 〈 in non-Latin alphabet 〉 signifieth Pilis acutis, with sharp stakes, and 〈 in non-Latin alphabet 〉 a Knife or Fish-spear, or a Fishers Umbracula, a shaddowy cottage. And the meaning, touching the Whale is nothing else, but that his skin is so hard and impenetrable that fisher-men cannot pierce it with their sharpest instruments, much less can his head be taken off and laid as other fishes into such Cottages, it being so vast a Creature, yea the Head so wonderfully great.

Touching the Devil, by his skin we may understard either the ignorant or inferior persons, by his Head the superior and wiser of the world: In saying then, Canst thou fill his skin with sharp Iron, or wooden instruments, He meaneth, neither thou nor any man can pierce the common sort so by preaching the Gospel, as to take them, & bring them into the net which is the Church, as it is compared, Matth. 13. But I can do it, as was afterwards proved by Experience, when multitudes of the inferior, and unlearned sort of the Jews were converted: And the like was done afterwards, when Philosophers and Kings, who were as the Head, were converted also, being taken by fishers of men, as Christ said, that he would make those, whom he called to the Ministry of the Gospel. And all these are set forth by his skin and Head, because that before this, they cleaved as close to him as ones skin to his Body, and were as his head devising how to promote his Kingdom, and using their power to this end and purpose. And speaking of his skin first and then of his Head, the order whereby he proceeded in converting the wicked is set forth, first, the common sort were taken, then after that, the Wiser and more potent also, there being at the first not many wise, not many mighty called, but the foolish and vile of this world being chosen to confound the wise and the mighty.

Lay thine hand upon him, remember the battle and do no more. vulg. Add not to speak anymore. Heb. Add no more: The meaning is, ponder and weigh as with a balance in thy hand, the Good that shall come unto thee by suffering by his violent dealings against thee, if thou patiently bearest them; and the hurt of murmuring for then a far more terribble Battle by the most high will be made against thee, and therefore speak no more by way of complaining against God, as if he had dealt too harshly with thee, by letting the Devil loose upon thee so far as he hath done. A necessary consideration for us patient in all Adversities; for it is better to endure the hot fit of a Fever, then the hot burning of Hel fire, and therefore better [Note.] patiently to suffer any pains or loss, then by murmuring to endanger ourselves in respect of that fire.

Behold the hope of him is vain, shall not one be cast down even at the sight of him? None is so sierce as to dare to stir him up, who tehn is able to stand before me? The former words here in vulg. are H •• hope shall deceive him, and be shall be cast down headlong, all men seeing it. And being thus understood it is taken, as spoken to the comfort of Job and oth 〈…〉 ull persons suffering by means of the Devil: For although his 〈…〉 e so great as hath been said, yet his hope hereby to overcome 〈…〉 e frustrated, and at the last day all men and Angels seeing it, he shall 〈…〉 st down headlong into Hell fire. Touching the Whale it is me ••• , th •• he by tempestious weather is sometime cast upon the shore, and then 〈…〉 e about him and take him, as one that by casting down headlong hath 〈…〉 mbs broken, and so is disabled to defend himself anymore: Vatablus and 〈…〉 e others refer it to the fear, wherewith men are taken at the very sight of the Whale, when they go a Whale fishing, and have some hope to take him; but the word 〈 in non-Latin alphabet 〉 Iuttal signifieth Projicietur, he shall be taken up, or cast out as a light thing, may well bear this construction, the Whale so confident of his own strength, whereby he hopeth to overthrow all, against whom he stirreth, hath this his hope sometime frustrated; and this is when he is cast out of the Sea by tempest, they seeing it who are ready to make a prey of him. For the next words, Verse. 10. they are easy to be understood, the meaning being, that although God can out the great Whale, as hath been before said, yet men dare not meddle with him, but upon that advantage of his being cast upon the shore, and how much less then should any man dare to stir up and provoke me?

Who hath prevented me that I should repay him; whatsoever is under the whole Heaven is mine. See the like speech to this, Rom. 11. 35. The meaning is, when I cast up the whale upon the shore, as hath been said, making him no more terrible to men, or according to the Allegory, when the Devil is by me cast out, as it is said, When a strong man armed keeps the house, all is in quiet; but when a stronger then he cometh, he casteth him out. This is not done by me, because I am any man's Debtor, but of my mere Grace and Mercy the evil spirit is cast out and the good spirit entereth in, and so men are sanctified and saved, that none may attribute anything to himself but all to God, if he hath Grace or any good thing here, or be delivered from sufferings, as Job now had need to be, but hereby the Lord teacheth him not to expect it, as due unto him; but out of his underserved favor, as being accepted before him.

I will not conceal his parts, nor his power, nor comely proportion. Here the Lord returneth to show the terribleness of the Whale and Devil, by further declaring, what manner of Creature he is, how strong, how strongly compacted his limbs and scales, and what a stir he maketh in the Sea when he assaulteth those that travel thereupon.

Who can discover the face of his Garment? who can come to him with a double bridle? Who can open the doors of his face? his teeth are terrible round about: Vulg. Who can enter into the midst of his mouth? Heb. Into the doubling of his bridle who can go? And because the mouth of a Beast and the middle of it is the place into which a bridle is put, the Vulg. not amiss rendereth it, The middle of his mouth, It being meant, that it is so horrid a sight for his monstrous teeth and jaws that none dare approach near unto it, tauch less enter into it; his teeth are said to be 120. Each tooth four cubits long, his mouth so wide that he sometims swalloweth up an whole ship. For as Olans saith, in Norway a whale was seen, the opening of whose mouth was two and twenty foot long, and his jaws two and twenty, and some relate it for a truth, that he Whale in time of any danger to her young ones by greater fishes, reviveth them into her mouth. For the face of his Garment that is understood of certain fleshly excrescencies growing out about his Eys, by means whereof he is so covered about his Eyes, as that he cannot see his way, but is guided by a Muscle, going before him, as both Pliny and Aelianus write. Touching the Devil, by the face of his Garment understand that which is covered, as with a Garment, when he tempteth to sin, because he many times tempteth by pretending Good to the party tempted, when as under that pretence most deadly evil lurketh; as when he tempted Eve to eat of the forbidden fruit, under pretence of being made hereby as God. Now when the Devil cometh thus to any man, he cannot of himself discover it, but God can, and doth to his Elect; to make them to beware hereof, and so of coming into his Mouth to be devoured. By the doors of his face understand Teachers of Errors, who so cunningly palliate their Errors over by the show of truth, that none can discover them, but such, as to whom God layeth them open. And they are called the doors of his mouth, because by means of them, many are made to enter into the mouth of the Devil. By his teeth said to be terrible round about the same, false Teachers may be understood, who as faithful Preachers being as God's Teeth tears vices in men, and the old man that they may be sacrifices unto God, so they tear and destroy virtue that they may be sacrifices of the Devil. And round about they are say to be terrible, because Earthly Potentates are about them to strike terror into them, if they refuse to come into these doors to be thus sacrificed.

His scales are his pride, shut up together as with a close seal: They are joined out to another: Touching the Whale, this is so plain that I need not to say any thing upon it, touching the Devil, his scales, of which he is said to be proud are the hard hearts of the Wicked, into which the sword of the spirit cannot enter nor pierce them to make them repent, to set forth which there were seen scales, as it were, falling from Paul's Eyes when Ananias put his hands upon him, before his inward Eyes, that is, his heart was covered thick over with the Devils scales: So that faith by the preaching of the word could not enter, and these scales are upon the Hearts of all wicked Reprobats who are far from being moved at anything that is said against their sins, that they rather stand to defend them, as with a Bucklar repelling the sharpest reproofs whereby they can be assaulted in the Preaching of the word; and these scales are joined close one to another, to show that such are linked together in Evil, and so as scales lying close together be the stronger against all piercing, in like manner they harden one another against Reproof. But let this be thought upon, whilst they do thus they are the Devils scales, or that hardness is by reason, that he hath set his scales upon their Hearts as Bucklers against Reproof, whereby they might be converted and saved, so that now there is possibility of it.

By his neesing a light doth shine, and his eyes are like the Eye-lids of the morning. By the neesing of the Whale causing a light shining, is meant the abundance of white frothy water, which he casteth out at his nostrils, and for his bright Eyes, Olans writeth of the Norway Whales, that their Eyes shine in a dark night like a fire, so that Mariners have often thought when they have seen them, that they saw a great fire. Touching the Devil Gregory first teaching how neezing ariseth (Viz. an inflatian rising from the Breast, which when it findeth not the pores open for it to go out thereby, it toucheth the Brain, and so going out by the Nose vehemently shaketh the Head) saith that the Elation of the Devils instruments when they have gotten power in this World against the just is hereby set forth, which finding no passage by pores to do that hurt unto them, that they would, because God stops them in their proceedings, are touched and shaken in their heads, that is, much troubled; but all cometh to nothing, only it goeth out by the nose, that by their expressing of their wrath, showing how full of fury they were against them. And this elation shall specially be in the Antichrist, who shall most terrify the faithful, and rage most against them: his Eyes like the Eyelids of the morning are such as preach him up, crying down Christ as the night, and his Doctrine as darkness, making men believe, that now first the light of the Day beginneth to appear when he cometh.

Out of his mouth go burning Lamps, and sparks of fire leap out. This is spoken of the Whale, because he is of an hot fiery nature, as Aristotle saith, and therefore needeth much breathing, and because he is full of fury, he is described, as sending out fire at his mouth, and smoke at his nostrils, Verse 20. 21. Whereat coals of fire are kindled; as David saith of the Lord, 2. Sam. 22. 9. When he was enraged at his Enemies: Touching the Devil, the Lamps going out of his mouth, are Teachers of errors, pretending to be Lamps and lights, the smoke out of his nostrils, set forth, the darkening of the eyes of men, seeing the wonders done by them, to deceive the very Elect if it were possible, seething Pots may set forth the fervency of those that are seduced by them, who are not only as seething Pots, but as burning coals of fire, so hotly set are they upon promoting Antichristianism and most damnable errors, wherewith they are bewitched, through Antichrists illusions.

In his neck remaineth strength, and sorrow is turned into joy before him. Touching the Whales neck, Aristotle saith, That amongst Fishes none but Whales and Dolphins, and such as breath, have necks, and the Whale having so great an head hath a neck proportionable to it, very great and strong; the word rendered, Remaineth. Hebr. is 〈 in non-Latin alphabet 〉 Per noctabit, Shall rest all night. So spoken, because the Whale sleepeth, as also the Dolphin doth, his head erected out of the water, and lying above, And sorrow is turned into joy before him. Heb. 〈 in non-Latin alphabet 〉 Rejoiceth. That is, When other Fishes in the Sea have sorrow, for their being devoured by him, he rejoiceth as having taken a prey: Touching the Devil, his neck is said to be strong, to show his great strength to overcome and destroy men, against whom he fighteth, because a thick great neck, as Aristotle saith, is a sign of a man strong and stout, but a slender neck of one weak and Pusilanimous: for sorrow before him made matter of joy; that is, When he prevaileth by tempting, to bring men to sin and damnation, therefore he rejoiceth and exulteth at it, which was notably expressed, when Popish Idolatry being practiced in this Land, Robbin good-fellows, and Fairies so commonly appeared, making a show of dancing, and much mirth by laughing: Gregory, here following the Vulg. Want goeth before his face. Makes another Allegory, but because neither word is herein rendered rightly, I pass that over.

The flakes of his flesh are joined together. The word 〈 in non-Latin alphabet 〉 signifieth Parts, The parts of his flesh. It being meant, that not only his scales were hard, as was said before, but those parts of his flesh, which are soft in other Fishes are hard in him, and impenitrable, and the same is set forth further by the word 〈 in non-Latin alphabet 〉 Are straitened or compacted close. Touching the Devil, the parts of his flesh, as was said before of his skin, and head, and scales, the wicked are, who by their holding close together in their wicked opinions, are the stronger against the faithful, to put them to the more trouble, whereas if they be divided, they are the weaker; for which the Psalmist prayeth, Divide them (O Lord) and Paul, that he might the better escape, made a division betwixt the Pharisees and Sadducees, and God divided the tongues of those that built Babel: Therefore we have warning often given us, to take heed of divisions, and not to forsake the Assemblies, [Note.] and love, and unity, is everywhere commended unto us in the truth, whereby we may be made the stronger against Satan and his Limbs: For the next words, Gregory following the Vulg. He sends against him thunderbolts, neither are they carried to any other place. Will have these words spoken by way of comfort to the faithful, when they might even despair, their adversaries the Devil and his Limbs being so strongly compacted, their God yet is able, and will strike him with a thunderbolt, which shall be at the last day: But because the Hebr. can by no means be drawn to this, I leave it.

His heart is as hard as a stone, and as a piece of the neither millstone. In some other Creatures, as in an Horse and Ox, saith Aristotle, some bony or gristly hardness in part is found sometimes, but the Whales heart is all as it were a bone, and this bone, as a stone, and for a Peice of a neither millstone. Vulg. hath, The smiths Anvill. Touching the Devil, the hardness and obstinacy of his heart is such, that having sinned he can never repent, and like unto him be those Limbs of his, that through The hardness of their hearts cannot repent, but heap up to themselves wrath against the day of wrath. Other Irons by the beating of the hammer, are turned into another form, but such never, but always remain as an anvil in the same shape, and so shall remain to be hammered to their extremity of sorrow in Hell, when their hearts shall be made sensible of torments everlastingly.

When he raiseth up himself, the Mighty are afraid; by reason of breakings they purify themselves. Vulg. When he shall be taken away, the Angels shall fear, and being terrified shall be purified. The word rendered in New Tran. Raiseth up himself. Heb. is 〈 in non-Latin alphabet 〉 From his lifting up, or taking away. 〈 in non-Latin alphabet 〉 The Mighty. By Vulg. rendered Angels, because of their great might, and those Angels that fell, being taken and bound in chains of darkness, as Jude speaketh, the good Angels that stood being warned by their harms, were the more careful to keep their standing in holiness, as at this day. Touching the Whale being applied to him, it must go according to New Tran. even the Mighty are afraid, when he moveth against them, and counting themselves even dead men, if God doth not presently deliver them from that danger, they pray to God and repent them of their sins: But apply we it to the Devil, and the Vulg. Agreeth best, the Devils fall being here set forth, and the good Angels confirmation at the sight of it.

The sword of him that layeth at him cannot hold, the spear, the dart, nor the Habergeon, &c. Verse 27. 28. 29. Where all manner of weapons are reckoned up, with which although the Whale be assaulted by many men, yet he cannot hereby be prevailed against: For the Habergeon here spoken of, it is a breastplate, wherewith men being fenced, yet are not safe against him: for sling-stones, Verse 28. they are spoken of, because slings of old were used in war, as Lucretius saith, Arma antiqua manus ungues dentesque fuere, & lapides, Hands and nails and teeth, were arms of old, and stones. And some of Benjamin were famous for slinging of stones out of slings at an hairs breadth: Touching the Devil, it is meant, that howsoever the Preachers of the word arm themselves against him, by the sword of the spirit; that •• , The word of God, and darts taken out of the same, and breast-plates of patience, yet when Antichrist cometh, all these will be of none avail to beat him down, that he may not destroy and devour God's people, but the greatest patience to bear his persecutions will be, by his force broken, till that God coming against him, destroyeth him; as the Apostle saith, and because his power is so great, that even the best men can do nothing against him, it is said, He shall deceive, if it were possible, the very Elect. But yet hereby is shown, that the faithful Preachers of the word, shall not forbear through fear, to draw the sword of the spirit out against him, or to assault him with Darts, Speares, or Arrows, Slings, stones, and hammers, although neither he nor his fellows shall esteem ought hereof: Everyone of these, Gregory, by his subtlety of invention, makes a divers allegory, of which because I take not to be so solid, I pass over, only we may hereby see what many of us, who trust that we are Brass or Iron, strong to stand against any persecution, as Peter [Note.] sometime did; if such hot persecution ariseth, are in danger to be but as stubble, as Verse 29. It is said, That to this Leviathan, Speares shall be as stubble. That we may not trust to our own strength, but to the help of God only, and then we shall be able to stand indeed, howsoever assaulted.

Sharp stones are under him, he spreadeth sharp pointed things upon the mire. Vulg. Under him shall be the beams of the Sun, and he shall put Gold under him as dirt. This is added to show the hardiness of the Whale, sharp stones being by him lain upon, he feeleth them not, no although he lieth down upon the points of swords, he feeleth them not, through the impenetrability of his skin anymore, then if he lay upon soft mire, and agreeable to this reading is the Sept. also, and the words 〈 in non-Latin alphabet 〉 signify, sharp Rocks or Shels: Touching the Devil and his chief instrument Antichrist, hereby is shown, That the faithful cannot by assaulting him prevail, so if they should think of any policy, whereby to overcome him by observing where he lieth, there to stick many sharp instruments of Iron, that by lying down thereupon he might be pierced, or in some pit made in the ground, but slightly covered, unawares falling thereinto, be destroyed: In a word it is meant, that as by force, so by policy, there is no withstanding of him by man, but only by the wise God.

He maketh the deep to boil like a pot, the Sea like a pot of ointment. Here the Whales vastness and power is further set forth, that he moveth the Sea with such violence, that by the waves thereof a rising, it seemeth like a boiling pot, so Pliny also writeth of the Whales in the Indian Seas: Touching the Devil, he makes a boiling, and great commotions, in the sea of this World, by his boisterous instruments the wicked, who by him are continually stirred up to strife and contention, and are like the raging Sea, that never is quiet, as the Prophet speaketh.

He maketh a path to shine after him, one would think the deep to be heary. That is, The Whale by the foam coming of his mouth, maketh the •• a where he goeth to seem white; so that hereby as by a path it may be known which way he went: Touching the Devil, it may be seen also where he hath his path, by the worldly splendor and wealth, to which they attain by fraud, injustice, and wrong, to which he tempteth them.

Upon earth there is not his like, who is made without fear. Here the Lord concludeth upon the premises, that as in the Sea, so upon earth, there is no creature comparable to a Whale, for the vastness and strength of his body and courage, for he fears none, either single or coming together in troupes against him; so the Devil is principalities and powers above all powers in this World, and is so obstinate in his ways of malice, that the fear of God cannot any whit restrain him here from, anymore then his Limbs, wicked Reprobates living here upon the Earth.

He beholdeth all high things, and is a King of all the Children of pride. That is, The Whale being so mighty, looketh with disdain upon all others, that be high and great, as whose strength is contemptible in regard of his, and he is as a King over them all, be they never so mighty or haughty, in respect of anything in them: And much more the Devil looketh, even at the most high, with an envious eye, aspiring to be like unto him, as Isa. 14. 12. And for all proud persons, let them take notice of it, he even he is their King, and to his Kingdom they shall go, the Children of pride, by an Hebrew phrase, are all they called, that be notoriously proud.

CHAP. XLII.

I Know that thou canst do everything, and no thought can be hidden from thee. Job had before said, I will answer no more: How then is he now brought in answering again, as it is said, Verse 1. Sol. He meant that he would not answer by speaking, as he had done before, that God spake unto him by way of complaining or justifying himself in respect of this, that he thought himself too harshly dealt withal, by suffering so great judgments, but that he would not speak in way of confessing his sins and vileness, he had no meaning that he would say nothing, in acknowledging, that God can do everything, and that no thoughts of the heart can be hidden from him; he speaketh thus, as confessing, that he had now learned, that it was in God's power to bring him from the depth of misery again to the height of felicity; seeing the Almighty can do in everything what he pleaseth, both touching the making and ruling, and again, subduing and destroying any creature, although most potent above others, and therefore having brought him so low, he could easily raise him up, and restore him as much as ever he had lost, and more also: And because he found by his speeches uttered unto him, that he saw into the thoughts of his heart, and inclinableness to despair through the violence of temptation, he further addeth further; No thought can be hidden from thee. Gregory applieth this to Leviathan the Devil, who by his subtlety deceiveth men, as was before shown, in speaking of his principal instrument Antichrist, no policy or secret stratagem of his can be hidden from God, although it be from men, but that he seeth it and knoweth how to turn it to the best, to his faithful Servants; and in the end, to bring down the pride, and confound all the counsels of the Devil: Some because the word 〈 in non-Latin alphabet 〉 signifieth, Abscindere, or Pro • ibere, to cut off, or To withhold. Refer it to God, taking this to be the meaning, No thought that thou hast in thy mind, can any ways hinder or hold thee from effecting, whether touching man or any other creature, which way soever it be taken it is true, God is the searcher of the hearts, and tryer of the reins; He seeth not as man seeth, but he seeth into the heart. And he seeth all the fraud, that is in the Devils heart, for his speaking so proudly of ascending and setting his Throne, by the Throne of the most High, was not vocal, but the speech of his heart, and it is most certain, that none can hinder God from doing all his thoughts and counsels; according to which the Psalmist saith; The counsel of the Lord standeth forever, the thoughts of his heart from generation to generation. We may therefore put them all here together, neither men's nor Devils thoughts are held from thee by concealment, neither canst thou be with held from fulfilling thine, or frustrating theirs: Then Job upon this consideration, proceedeth to confess the weakness and erroneousness of his own thoughts, and of the thoughts of others, touching him so beset with misery.

Who is this that hideth counsel without knowledge? Therefore I uttered that, which I understood not. In the first part of the Verse, he useth the words spoken by the Lord, against proud Elihu; Chap 38. 2. Not excluding himself and the rest of his friends, from being guilty of the same evil speeches: And it is, as if he had said, Thou mightest well (O Lord) challenge both me and them for speaking so, and for my part I confess, I speak some things without knowledge, for I knew not that which I now do, for I thought my disease incurable, and mine estate irreparable, and therefore spake as one proceeded against in extremity of wrath, and not at all in mercy, for which I complained as taking myself to be wronged; on the other side they to aggravate my misery, judged me for my sufferrings a wicked Hypocrite, whom God had met withal, according to his deservings, and spake as holding that by adversity or prosperity in this world it were made manifest, who were Hypocrites and who sincere Worshippers of God. For either of these ways m • n hide Counsel without Knowledge, that is, bewray their ignorance, because God hath sometime in his secret Counsel a purpose to try and purify, and to deal better by them whom he judgeth here, and contrariwise by prosperity always continuing in this world, to fat up against the day of slaughter: But touching Job, in thus saying, he meant nothing else, but that his or any man's Wisdom being compared with God's wisdom is Ignorance, and so whatsoever Good is in him, he hath no cause therefore to be lifted up, but to be humbled, when God cometh to show himself, as did Abraham, saying, I am dust and ashes, and Moses a most learned man, when God appeared, I am not eloquent; and Isaiah when he saw God sitting upon his Throne, Woe is me for I am a man of polluted lips, and Jeremiah, I am a Child and cannot speak, and the winged Creatures, when God was over their heads, are said by Ezekiel to let down their wings, which were streched out before, to show that men, who are listed up before, when God appeareth are most demiss in their thoughts and speeches. But whereas Gregory taketh these words of Job to be spoken of the Devil, because he hideth counsel without Knowledge, when he cunningly setteth upon Christ and his members, thinking to prevail against them, but knoweth not, that there is one wiser then he, from whom none of his counsels can be hidden; I see no reason of embracing that his Exposition, and therefore rest in that which hath been already said; but for that which Job confesseth here against himself, it is not to be taken as an Argument, that he sinned in his speeches, but spake as not so well instructed as now he was. And if any man thinks himself wise, this should humble him, that God will one day appear, and then alas, what will [Note.] the Wisdom of the Wisest prove? Verily a thing nothing worth.

Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou to me. Here Job after the acknowledging of his Ignorance, desireth God to instruct him better, by his demanding the humble desire of his Heart, to be made wiser being set forth, and by God's Grace hearing and answering it, his taking notice thereof to increase divine Knowledge in him. It may seem strange here, that Job having craved Audience to his demand endeth so demanding nothing, but he is to be understood in thus saying, as desiring nothing else, but for so much as without God's teaching him he should do nothing but err in speaking of divine things, that God would instruct him so [Note.] hereabout, that he might be able to teach others; thus also Nicetas and Tygur. Interpr. Whence we may learn for this Understanding, to apply ourselves with all earnestness to God by prayer, as David and Solomon did.

I have heard thee with the Hearing of my Ear, and now mine Eye seeth thee. It is conceived that we may the better make a coherence of these words with the former, that Job having desired answer from God, whereby he might more clearly see and know his will touching him, had his desire immediately granted, God that spake to him before out of a whirlwind, now vouchsafing to show himself in some Glorious apparition unto him, whereby he more fully knew his Glory and his own vileness, which made him break out as he did.

Therefore I abhor myself and repent in dust and Ashes. Thus Eusebius saying, That he saw God the Son, who in an human shape appeared unto him, as a proludium of his incarnation, as also to the three Children in the fiery furnace, and hereby he was yet more enlightened and comforted in respect of the happy issue, thathe should now have out all his troubles as they then had, to this also subscribeth Titleman, Dionisius, Isidor, although Gregory saith, that by his seeing was his seeing with the Eye of his mind, by being better informed by the communication which he had with God. And Chrisost. saith the same, and Olympiodorus, Tho. Aquinas, Cajetan, Vatablus, and Rab. Moses. For this speech of Job cometh in not upon that Communication and instruction had hereby immediately, but the petition, Verse 4. Being first put up for it, and if after this he heard somewhat more, as formerly for his further information, he would not have distinguished so betwixt his first hearing and his second: Moreover the words would have been set down, and if it be said, by the like reason he saw nothing, because it is not related, I answer, His own saying that he saw with his eyes, was relation enough to show that it was so: And now he repeateth, that he did so much oversee himself to speak as he did before, & abhorred himself in dust and Ashes: In saying so acknowledging that in comparison of the most glorious God, he was but a dead carcass, vile and worthy to be abominated of God, notwithstanding any wisdom or Grace in him, because by the overweening conceit that he had of himself, he had frustrated it as nothing worth.

And the Lord said to Eliphaz the Temanite, my wrath is kindled against thee and thy two Friends, because ye have not spoken of me the thing that is right, as my Servant Job hath. It may seem strange, saith Gregory, that God having reproved Job in speaking to himself, doth now commend and prefer him to Eliphaz, but he did so, because that although the most just man that liveth is not without sin, when he cometh to be compared with God, yet being compared with other men, he is approved as righteous: And from hence again it appeared, that Job sinned not by that which he said, evenin the greatest extremity of his sufferings; for as the Lord began with his commendation to the Devil, so he endeth with it to Eliphaz, whereas he saith, Ye have not spoken of me so rightly, as my Servant Job. The reason hereof is unknown to man, for to man they may seem to have spoken more rightly, as being in all their speeches for God, but Job in many for himself: Hence therefore note, That some, [Note.] who seem unto men more righteous, are not accepted of before God, when others are, that seem less to men, for such are Heretics and Hypocrites, thus Gregory; but Eliphaz and both his friends might easily enough be seen by men also not to have spoken rightly, because they judged Job wicked for his sufferings, and to do this is a great sin, Rom. 2. And they intimated that which was false, that sufferings here, argue a wicked man: But in that Job must offer their sacrifices for them, it appeareth, that God is placable towards such as err out of ignorance, if they [Note.] turn from error to the Church of God again: And till they do so, no sacrificing for them is acceptable; for Job typisying the Church, must sacrifice for them, that they might not have their folly laid to their charge, and suffer accordingly, through the wrath of God stirred up thereby.

And they did so, and God accepted Job. Whereby is shown, that such as have sinned, especially in taking upon them to be Leaders in Heresy, must humble themselves to be lead by others, who have not erred likewise; [Note.] for such only are accepted, and by their prayers, the erring may come to be accepted and pardoned: For the Orthodox are God's Servants, Heretics not till that by means of God's Servants they be converted, and to God by their praying reconciled.

And the Lord turned the captivity of Job, and he prayed for his friends, &c. The vulg. God turned at the repentance of Job. But the Jesuit himself confesseth the first to be the true reading, God miraculously brought back the Cattle, which the Saheans and others had taken from him; so R. Moses. And it is not improbable, the Hebrew is turned, the turning of Job.

To make up his estate again, God moved all his friends hearts, to come and contribute liberally to his losses: Then it being shown how his Cattle were doubled, Verse. 12. 13. He telleth of the three Daughters which he had. The first called Jemima, signifying the day, as coming of 〈 in non-Latin alphabet 〉 the second Kezia, by interpretation Cassia smelling sweetly. The third Keren-happuch. the horn of Stibinum, so some, but Pagnin, the Horne like a precious stone, the Carbuncle, and 〈 in non-Latin alphabet 〉 an anguler Stone, which is the fairest; so that they had all their names from their beauty, and the first specially called Jemima, for a remembrance of his night of adversity, turned into the day of prosperity; as Joseph called his first Son Manasseh, because God had then so advanced him in Egypt, that he forgot all his adversity, because Manasseh signifieth forgetfulness: And in these names Gregory findeth this allegory; in the name Jemima, Day is set forth, what we are that believe so soon as converted, Children of the light and of the day. In the name Kezia or Cassia, The sweet savor that they are unto God, and in the name Keren-happuch, The song of exalters, which we shall come to sing aloud as with a Cornet in Heaven hereafter: And making Job a figure of the Church, he saith, That his doubled prosperity setteth forth, that the Church of God, towards the end of the World, shall be greatly increased by the conversion of the Jews, as also is prophesied by Isaiah. Touching their beauty it is said, None were so fair as they, and he gave them Inheritances amongst their Brethren: Hereby is set forth the singular beauty of believing Souls, and [Note.] women the weaker sex, are made a type hereof, to intimate that the weakest true Christian, excelleth in beauty all others, how fair and gloriously soever they be set forth; and females shall have inheritances in Heaven as well as Males, for there is no difference, Male and Female being in Christ all one, although under the Law, the Females had none inheritance.

And Job lived after this one hundred and forty years, and saw his Children's Children to the fourth generation, and so he died being full of days. Which phrase is used, only in speaking of such as live well; for others, although their lives be long, cannot be said to be full of days, because they are spent in darkness: And if the Allegory from Job to the Church holdeth in this also, it is shown, that after the conversion of the Jews, the World shall not forthwith come to an end, but a hundred and forty years likewise after, which also is intimated by the Prophet Isa. Where he speaketh of Children a hundred years old after the creating of Jerusalem, a rejoicing.