Exposition of Job 38-42

IN the former context, which was the close of the 38th Chap. The Lord gave Job an account of his care in providing food for the Lion, and the young Lions; for the Raven and his young ones. In this context and Chapter the Lord proceeds to show his care and providence concerning both the production and sustentation of several other creatures, of whom men take no care nor make any provision for at all. The wild Goats and the Hind, the wild Ass and the Unicorn.

There are some creatures which live under man's inspection, and are provided for by him, being tame and serviceable; there are others which have no commerce (as I may say) with man, but are savage, living at la • ge in the fields and for • ests, upon hills and mountains, yet these are preserved in thei • generations and increase, as well as those which are the under the eye and daily care of man. The wild Goats are preserved as well as the sheep, and the Hinds of the Forest as well as the Calves of the Stall. In and by all these examples the Lord would have Job take special notice, that his providence extendeth both to the feeding or nourishing of all kinds of creatures, as also to their births and bringing forth, for the preservation of their several kinds.

So then, the providence of God is here magnified in continuing and multiplying several sorts of four footed beasts of the earth and winged fowls of the air; some of which being tame are kept by the care of man; others being wild and avoiding the presence of man (he scarce knowing the nature of them, nor having any service by them) are perpetuated in their kinds by the only care of God.

In these four verses there are two things in general, about which the Lord holds forth his care of these savage creatures. First, About the bringing forth of their young ones. Secondly, About the bringing up of their young ones. The bringing forth of their young ones, we have in the three first verses of this Chapter; the bringing up of their young ones, we have in the 4th verse.

About the bringing forth of their young ones the Text speaks two things. First, The season of it; and secondly, The painful manner of it.

The season of it in the two first Verses. Knowest thou the time when the wild Goats of the rock bring forth? (verse 1.) and then of the hinds ( ver. 2.) Canst thou number the months that they fulfill?

The painful manner of bringing forth their young is expressed at the 3d verse, They bow down themselves, they bring forth their young ones, they cast out their sorrows.

The bringing up and growth of their young ones is given ( ver. 4.) Their young ones are in good liking, they grow up with corn, &c. Thus we have the general scope and parts of this context. I shall now deal with the particulars.

The first question concerns the wild Goats, and the season of their bringing forth.

These words intend more than a bare naked knowledge of the time, they take in the knowledge of the whole disposal or administration of God, concerning the wild Goats in their bringing forth.

Knowest thou the time? The word rendered time, signifies the opportune time, the fit time, the appointed time; knowest thou the time or that time,

What these Goats here called wild Goats, and wild Goats of the rock, are, is commonly known. The word which we render wild Goats, signifies in the Hebrew ascending or clambering, because Goats are clambering creatures, getting up the steepest rocks, and ascending the height of hills and mountains, which they do many times exceeding dangerously, seeming rather to hang by their feet than to go upon them. Thus the old Poet fancied them, when he said, You may see the wild Goat hanging upon the rock, you may hope she will tumble down presently; But she deceives the hunter and his hounds; though she seems to hang uncertainly, yet she keeps her footing steadily. The Latins have a word signifying wild Goats, which critics say, comes from another latin word signifying a bird or flying fowl, because Goats may be said rather to fly than go upon those craggy places, or rather to use wings than feet. Such are the creatures here called wild Goats, and that with an addition, wild Goats

Because they specially delight in rocky places, or because they breed and bring forth in rocks. It is said (1 Sam. 24.2.) that Saul in his pursuit of David, came with a select army of three thousand men, to seek him and his men upon the rocks of the wild goats; which Scripture fitly answers this which calls them wild Goats of the rock. Saul did not seek David only in the plains and valleys, where flocks of sheep feed; but upon the craggy rocks and precipices, where wild Goats take up their quarters or use to feed. This shown his implacable rage, and revengeful spirit against an innocent person, that rather than not take him and have his will on him, he would undertake an expedition, not only tedious but very hazardous to himself and his army. Wrathful men will not only not spare others, but not themselves. But to the Text, Knowest thou the time when the wild Goats of the rock

The word translated bring forth signifies pain and sorrow. There is so much pain in bringing forth, that bringing forth and pain may well be signified by one word. The pains of the wild Goats in bringing forth here implied, are expressly spoken of at the third Verse.

But why did the Lord inquire of Job here, whether he knew the time, the exact time of their bringing forth? is that a secret? I answer, doubtless it is a secret, and such a secret as few are acquainted with. Wild Goats come little under the eye or sight of men in that work; they bringing forth upon inaccessable place • , c • aggy rocks and mountains, men cannot without much difficulty reach that piece of knowledge. And therefore the Lord might well ask of Job, Knowest thou the time when the wild Goats of the rock bring forth? I may say also, the Lord puts this familiar question to Job, that he might the more awaken him into the consideration of his own weakness, and utter inability to find out the secret of his other works. As if the Lord had said, thou canst not discover so much as the birth of the wild Goats, how then canst thou find out the births of my wonderful providences? My providences bring forth wonderful births, and much more unknowable by thee than the birth and bringing forth of the wild Goats. Thus the Lord would check his curiosity; he who was unable to give him an account concerning the state of those poor creatures, must not think himself able to pry into the great and unsearchable works of God, in the amazing products of his providence towards the children of men.

Before I pass from these words it will not be unprofitable to mind the Reader, how (as one of the Ancients hath hinted) we may moralize or spiritualize this Text, there being much of the disposition or condition of a godly man, especially of a faithful Teacher, typed or fairly represented in the nature and qualities of these wild Goats.

First, As these wild Goats seek both their food and rest, their repast and refuge in rocks; So the godly abide and dwell in the rock, that is, in the Lord Jesus Christ, they look to him alone both for refuge and refreshing, both for comfort and safety while they are in this world. Christ is the rock upon which the Church is built ( Mat. 16.18.) And as the state of the true Church in general, so of every true believer, is built upon this immovable rock the Lord Jesus Christ.

Secondly, As the rocks, so the mountains are much desired by the wild Goats ( Psal. 104.18.) The high hills are a refuge for the wild Goats. Thus David was eying the hills for help ( Psal. 121.1.) I will lift up mine eyes to the hills, from whence cometh my help. What were these hills? Surely, neither the material nor metaphorical hills of this world, of which latter the people of God spake ( Jerem. 3.23.) disclamingly, Truly in vain is salvation hoped for from the hills, and from the multitude of mountains, that is, from the greatest power of man or men. What the hills were to which David lifted up his eyes for help, himself tells us at the second verse of that Psalm, My help cometh from the Lord, which made heaven and earth. As the affections of a godly man are set upon the things above, not upon things below ( Col. 3.2.) so his confidences are set upon God who is above, not upon men here below.

Thirdly, These wild Goats are very agil & active creatures, much in motion, full of life, full of spirits; and so they resemble a godly man, he is a man of motion, of spiritual motion; and he desires his motions and speed may be more and more speedy in the ways of God. As David resolved to run the ways of God's commandments, when God should please to enlarge his heart; so doubtless he prayed, that God would enlarge his heart to run those ways. And how often did he pray for quickening grace and liveliness, that being delivered from a slow, dull, flegmatique spirit, he might be active and full of holy fire about the things, and for the things of God.

Fourthly, Wild Goats of the rocks, in those countries where they abound, are much pursued and di • quieted by hunts-men, as that passage which I before quoted from a Heathen Poet intimates; so good men, the best of men are often hunted and disturbed in this world, there are hunters of men, as well as hunters of beasts. Nimrod was a mighty hunter ( Gen. 10.9.) he was a hunter of men. Saul hunted David even as a wild Goat on the rocks, or as a Partridg on the mountains.

Fifthly, They who hunt the wild Goats are at a very dangerous pleasure, they often fall upon the rocks, and sometimes fall from the rocks. Is it not so with those who without cause pursue good men? have they not a dangerous service of it? get they not many a fall? The wicked (saith David, Psal. 37.12, 13.) plotteth, or (as the Margin hath it) practiseth against the righteous, he gnasheth upon him with his teeth. But shall it go well with him who doth this evil? The next words answer, The Lord shall laugh at him, for he seeth that his day is coming. What day? surely a black day, even the day of his destruction; which is yet further confirmed in the 14. and 15. verses of the same P • alm. The wicked have drawn out the sword, and have bent their bow to cast down the poor and needy, and to slay such as be of upright conversation, or the upright of way. But shall this end well with them? or shall it be well with them in the end? The next words tell us what their end shall be, even this, which is a dreadful end, Their sword shall enter into their own heart, and their bows shall be broken.

Sixthly, 'It is observed of these wild Goats, that when they seem to be very near falling from the rock and high places, yet they fall not, and that though they fall they take little or no hurt at all. Some say they have a natural art to save themselves, they know how to fall upon their feet, and so escape without harm. This also is applicable to the case of godly men, they are often near falling, yet they do not fall, and when they fall, they take no hurt; they have a divine art to preserve themselves; and 'tis a truth, that though they do receive hurt in the flesh, yet their spirit or better part takes no hurt. Though a good man fall (into affliction or temptation) he shall not (saith David, Psal. 37.24.) be utterly cast down, for the Lord upholdeth him with his hand. Yea, though he falleth (saith Solomon, Prov. 24.16.) seven times (that is, often, into affliction, 'tis true also of his falling into sin) yet he riseth again, out of affliction by deliverance, out of sin by repentance. With respect to the former, the Church warned her insulting enemy ( Mich. 7.8.) Rejoice not against me O mine enemy; when I fall, I shall arise. Babylon shall fall and rise no more; but though Zion may fall, yet she shall assuredly rise again.

Lastly, It is said of the wild Goats, that when they receive hurt, they, by a natural instinct, seek out the herb Betany, growing among the rocks and upon mountains, which gives a present and perfect cure to their bruises or hurts. Thus when good men receive hurt in and from the evil world, they have some herb or other, some comfort or other for their cure; they go to the Word of God, to the Scriptures, there they find Medicine for all their sicknesses, Betany for all thei • bruises, and a Salve for every sore. Thus we may spiritualize our meditations upon these wild creatures the Goats of the rocks, in allusion to the state of godly men in this life. Knowest thou the time when the wild Goats of the rock bring forth?

Here's another sort of wild ones, the Hind. Canst thou mark? the word imports the most strict and heedful marking; 'It is used by Jacob (Gen. 37.11.) when Joseph had told his dream, his Brethren envied him, but his Father observed the saying, that is, he marked what his Son had said. The word is often used to note our dutiful keeping or heeding the commands of God, which should be done with the greatest strictness, care and observation. Now saith the Lord to Job, canst thou mark (or observe) when the Hinds do calve? as if the Lord had said, dost thou keep their reckoning exactly? art thou able to tell the day and hour when they will calve? The word rendered Hind comes from a root signifying strength. Hinds are strong, though timorous and fearful creatures; and for their fearfulness they have a help besides their strength, that is, their speed or swiftness; and though their strength doth not serve them sufficiently to stand and make head against their pursuers, yet it serves them (as we may say) to show their pursuers a fair pair of heels, or to run from them and escape their danger. Canst thou mark when the Hinds

It is the same word in the Original, which in the former part of the verse is translated to bring forth; but because that special word calving is more proper to Hinds, therefore we wave the general sense bringing forth, which is applicable to any kind of beasts; and take this, not rendering as before, when the Hinds bring forth, but when they calve. The Hind is a wild beast often spoken of in Scripture, and well known in nature; the male we commonly call a Stagg or Hart, of which naturalists observe two things.

First, That perceiving himself to grow fat in the latter end of summer, and being conscious of his own inability to help himself by flight, he retires naturally to covert in secret places, that so he may be free from the pursuit of hunters.

Secondly, (Say they) when he hath cast his horn, then also he retires and gets into the thicket, as far from sight as he can, being sensible he hath lost his arms, his defense, and is therefore unwilling to come abroad where danger is, till his head be grown again, and he furnished with weapons for his own defense.

The Hind in the Text is the female, and the Scripture speaks of the Hind in a twofold allusion. First, In allusion to Christ. Secondly, In allusion to those that are Christ's.

Jesus Christ him • elf is often alluded to under this name, and that in a three-fold respect.

1. For his swiftness and speediness in coming to the relief and help of his Church ( Cant. 28.9.) Behold, he cometh leaping upon the mountains, and skipping upon the hills; my beloved is like a Roe, or young Hart, or Hind, 'tis the same word. His leaping and skipping notes 1. His cheerfulness. 2. His speediness in coming. The mountains and hills upon which he leaps and skips, note the great obstacles and difficulties, which stand in his way when he comes to help his Church, his beloved Spouse. Again ( Cant. 8.13.) Be thou like the young Roe, or young Hart upon the mountains of spices: The Church describes the gracious hast which she desires Jesus Christ would make to help, comfort, and relieve her, by the speedy running of the young Hart.

2. Jesus Christ is so compared with respect to his lovingness; that's the Epithet which Solomon gives the Hind ( Prov. 5.19.) Let her (thy Wife) be as the loving Hind and pleasant R • e. Now as the Wise should be tendered by her Husband as a loving Hind, so Jesus Christ is like the Hind for his exceeding lovingness to his Spouse or Wife. Christ is so full of love, that he is called love itself. One of the Ancients speaking of Christ dying, said My Love was crucified.

3. Jesus Christ is shadowed by the Hind, with respect to his sufferings, for he was hunted as a Hind with Hounds, with blood-hounds, with the hell-hounds of this world, the worst of wicked men. Therefore it is remarkable, that in the 22. Psalm, which is throughout a prophecy of Christ (the first words being the last he spake in this world, My God, my God, why hast thou forsaken me? ) The title of that Psalm is, To the chief musician, upon Aijeleh Sahar; and if you would know what that signifies, look into the Ma • gin of your larger Bibles, there you shall find, The Hind of the morning. Hunters use to single out that special Deer, Hart or Hind, early in the morning, which they purpose for game that day; signifying that Jesus Christ, who is so much spoke of in that Psalm, was a Hind, not only sorely and fiercely, but early hunted by wicked men to death.

Again, The Scripture speaks of the Hind, with respect unto godly men.

First, As to the freeness and cheerfulness of their spirits, in the ways and things of God. The Prophet ( Isa. 35.6.) shows how it shall be with those that receive the Gospel, though they have been lame, impotent cripples before, not able to take one step Godward, yet, saith he, The lame shall leap as a Hart, or as a Hind; that is, they shall exceedingly rejoice at the receiving of the Gospel, and be very active in the obedience of it.

Secondly, As to that exceeding thirst, strong appetite or desire, which true believers have to and after Jesus Christ, who is the living water, the water of life. Thus David spake of himself ( Psal. 42.1.) As the Hart panteth after the water-brooks, so panteth my soul after thee, O God. Some render, as the she Hart, that is, the Hind, panteth after the water brooks, &c. When David would express the exceeding ardency of his souls thirst after Christ, he compares it to the thirst of a hunted Hart or Hind.

Thirdly, The Hind is very swift of foot; so are believers: as they have strong desires, so speedy pursuits after Jesus Christ. David had a holy confidence, that God would make him swift in spirit, when he said ( Psal. 18.33.) The Lord shall make my feet like Hinds feet; that is, he will make me very active, agile, and nimble, not only for the avoiding of corporal evils, but also in following of spiritual good things.

F • u thly, The Hind loves high places, or to be and breath in the free air. Thus the Prophet Habakkuk speaks of himself ( Hab. 3.19.) The Lord will make my feet like Hinds feet, he will make me walk upon my high places. He means not the high places of worldly preferment or power, but of peace and safety; nor either of them, so much as those truly high places of a holy life and joy, in spiritual meditation and conversation, to which we resort by the wings of saith in, and love unto God. Upon these high places thou wilt make me to walk. As if the Prophet had said, I shall go lightly and sweetly on in my journey to heaven, having my soul supplied and suppled (as it were) with the oil of spiritual joy and gladness. As it is said of Jacob (Gen. 29.1.) after that he had that blessed vision at Bethel, in the close of the 28th Chapter) He we • t on his journey; or (as we put in the margin) He lift up his feet; his feet were like Hinds feet, lithe and nimble for his journey, going on in faith towards God, and in the light of his countenance.

Fifthly, It is observed by Naturalists, that Hinds are very charitable and helpful one to another; and they give that special instance, when swimming over any River or deep water, the second is supported by the first, and the third by the second, and so to the last they help one another over; which doth excellently shadow the usefulness that should be among Christians, and their helpfulness mutual; they should be as Harts and Hinds always in this respect, and then most when they come into the Rivers and deep waters of sorrow and trouble, then they should support and bear up each one his brother. The Apostles word is ( Gal. 6.2.) Bear one another's burdens, and so fulfil the Law of Christ. The burdens which he there intends, are not only the infirmities which are in us, but the afflictions and troubles which possibly we may at any time be in. And again ( Phil. 2.4.) Let not every man mind his own things, but let him mind the things which are another's; that is, let him be helpful to others in outward things, much more let him be helpful to others in spiritual things. Thus the Scripture speaks, both of Jesus Christ, and of those that are his, under the similitude of the Hind.

From both parts of the verse, in that the Lord puts the question here to Job, Knowest thou the time when the wild Goats of the rocks bring forth? or canst thou mark the time when the Hinds do calve?

Note, First;

The care and tenderness of God toward beasts, turns to his praise, as well as the care which he hath of, and the tenderness which he shows to believers. And as it doth exceedingly advance the glory of God, that he takes care of wild beasts, so it may exceedingly strengthen the faith of man, that he will take care of him. Doth the Lord take care of wild Goats and of Hinds, then certainly he takes care of those that particularly belong to him; as hath been already shown or inferred from such like instances as we have here in the Text.

Secondly, From the particular Point, upon which the care of God is here intimated, with respect to the wild Goats and Hinds; namely, their bringing forth and calving, we learn, that

He (if I may so speak with reverence) shows his Midwifry, in helping these savage beasts when their pains come upon them. As the Lord takes man (in an eminent manner) out of the womb (Psal. 22.9.) so in a manner, he takes beasts out of the womb too ( Psal. 29.8, 9.) The voice of the Lord shaketh the wilderness, it shaketh the wilderness of Kadesh. So we translate it; but the word which we render shaketh, is the same with this in the Text, which signifieth to bring forth: And hence some very learned in the Hebrew tongue, do not render as we, The voice of the Lord shaketh the wilderness, but, The voice of the Lord maketh the wilderness to bring forth; The Lord maketh the wilderness of Kadesh to bring forth; which is not to be understood of the vegetative creatures (that's a truth, the Lord makes the Trees of the Forest to bring forth both leaves and fruit) but it is meant of animals or living creatures there: And then, when he saith, The voice of the Lord maketh the wilderness to bring forth, the meaning is, The Lord makes the wild beast of the wilderness to bring forth; which seems to be the clear sense of the place, by that which followeth; for the Psalmist having said this in general at the 8 h verse, The voice of the Lord maketh the wilderness to bring forth, he in the 9th verse, gives the special instance of the Hind, The voice of the Lord maketh the Hinds to calve.

So much concerning the wild Goats bringing forth their young, and the Hinds calving. In the next verse the Lord enquires of Job, the time how long they go with young before they bring forth and calve.

As if the Lord had said, Canst thou tell how long they, that is, the wild Goats or the Hinds, bear their natural burdens? Canst thou number their months? the Hebrew is, their Moons. The Jews reckoned their months by Moons; and we distinguish between Luna • y and Solary months. Moon-months consist of twenty eight days, Sun-months of thirty. Canst thou reckon the Moons or months that they fulfil? To this the Prophet alludes ( Jer. 2.24.) speaking of the wild Ass that snuffs up the wind at her pleasure; that is, who takes pleasure, or (as the Margin reads it) The desire of whose heart is to snuff up the wind; in her occasion (sai h he) who can turn her away? He compares wanton vain persons, idolatrous and superstitious persons especially, who of all others are the w • ntonnest and vainest persons, to an Ass, when she is in the heat of her lust and pleasure; all they that seek her, will not weary themselves, that is, they will not weary themselves to seek her, while she is in that condition, but in her month they shall find her, that is, when she is burdened with young, when her sorrows and pains are near coming upon her, then she may be dealt wi • h. Thus the Lord would show his people, that however being so lusty, so wanton, there was no dealing with them, yet a month of sorrow was coming upon them, even as upon one with young, wherein they should feel, and be under such sad pains, as would burden them to purpose (as we say) and then they would be found, and might be spoken with. Wilde Asses have their months, their months of bearing, and their month of bringing forth; about those and this the Lord enquires of Job, Canst thou number the months that they fulfil? The question is not so to be understood, as if the number of the months which they fulfil were so many that they could not be numbered; but the Lord speaks thus, because of the uncertainty of the time (as to man) when those months are fulfilled. David prayed ( Psal. 39.4.) Lord, show me the number of my days; not as if the number of his days were so many, that he could hardly find out the number of them Arithmetically, but being so uncertain, he needed the Lord's instruction to teach him how to count the number of them spiritually. So here, Canst thou number the months that they fulfil; that's as great a secret as the number of any man's days in this world are.

Yet it may be objected; surely it is no such hard matter to number the months which Hinds and wild Goats fulfil: For if the question be, what time of their age Goats first conceive, and how long they continue bearing, Pliny answers? Sometimes they conceive at a year old, always at two years old; and (saith he) they continue bearing eight years. Secondly, If the question be, about what time of the year they conceive and bring forth? the same Author answers, They conceive in November, and b ing fo • th in March, so that they go burdened five months. Again, if the question be about the Hinds, he thus resolves it; They conceive about the latter end of September, and bring forth about the middle of April, the whole time they go, being about eight months; so that there seems no such difficulty in numbering the months, which either wild Goats or Hinds fulfil, that is, how long they go with young.

I answer; Though the general time which they fulfil may be known, or is known and set down by Writers, yet the precile particular time, the day of the month, or hour of the day, or (which is the thing inquired) when their months come out and are fulfilled, that's a secret. Though it be commonly known, that a woman goes nine months with child, yet who knows, or can a woman herself know exactly to a day, or an hour, when her pains and travel will come upon her? Many women have been under great mistakes in that ca • e, and rarely do any hit the time right, but reckon a day two or three over or under the just account. So then, though the general time is known, yet the exact particular time is not known. I may say in this case, as our Lord Jesus Christ said about the end of the world, Of that day and hour knows no man; we may know the general time, we may know it will not be long before the world shall end. The time which the world shall go with its great birth, is commonly said to be six thousand years; but the day and hour of its travel, and of the consummation of all things according to the decree of God, no man, no nor Angel, knows. Here the Lord questions Job about the exact particular time, which himself keeps, as he doth all special seasons, in his own h nd or power, under his own lock and key, as Christ told his Disciples, ( Act. 1.7.) Canst thou number the months that they fulfil? dost thou keep their reckoning?

'It is the same in effect that was spoken before, therefore I shall not stay upon it.

From the whole verse observe:

The reason is implied in the Text, Because he only knows the certain time of their extremity. None can give exact and timely help to the necessity of another, but he that knows the exact time of his extremity. The Lord can and will give deliverance to his people, in the very nick of time, when the months of their sorrow and burdens are fulfilled, for he knows the number of them. The children of Israel had long and sore bondage in Egypt, but no longer than the months which were appointed; for as soon as they were fulfilled, their bondage was ended, and they delivered; mark how the Spirit of God records it to a day ( Exod. 12.41.) And it came to pass at the end of the four hundred a • d thirty years, even the self-same day it came to pass, that all the h sts of the Lord went out from the Land of Egypt. Nor doth the sacred Record leave it thus, but adds ( verse. 42.) It is a night to be much observed; or (according to the letter of the Hebrew) A night of observations unto the Lord, for bringing them out from the Land of Egypt: This is that night of the Lord, to be observed of all the children of Israel in their generations. But Moses said in the former verse, It was the self-same day. Why doth he say here, It is a night, &c? And this is that night of the Lord, &c. The reason I conceive was this; The word day may be taken largely, for a natural day consisting of twenty four hours; now because the four hundred and thirty years were fulfilled and ended at the beginning of that day, (the Jewish account of days beginning at evening) • herefore their deliverance began then, and did not stay till the morning. Thus exact is the Lord, keeping his word not only to a day, but to a piece, yea, to the very hour of a day. And as the Lord gave that people deliverance just when those years were fulfilled, according to that ancient prophecy; so doubtless when the forty two months, or (which is the same) the thousand two hundred and threescore days for his witnesses prophesying in sack-cloth ( Rev. 11.2, 3.) shall be fulfilled, then they also shall come out of their bondage from under mystical Egypt and Babylon. Men have been long guessing at the fulfilling of those forty two months, but may we not say to them concerning the birth of that prophecy, in the same sense that the Lord doth here to Job, concerning the particular time when the wild Goats of the rock, and the Hinds bring forth, Canst thou number the months that they fulfil? As the particular time of the Hinds fulfilling her months, so of Zion's fulfilling her months of sorrow in this world, is a secret which the Lord hath reserved to himself, and keeps fast locked up in the Cabinet of his eternal counsels. Knowest thou the time when they bring forth?

The Lord having thus questioned Job about the time of the bringing forth of these two creatures, in these two verses, proceeds to question him about the manner of their bringing forth, or the painfulness of it.

These words are a description of the hard travel of the Hinds, not of the Goats, as Interpreters generally agree. Bowing of the body is the posture of any creature in travel to bring forth. As if the Lord had said, Is it thou, O Job, that hast, or I, that have given them an instinct in nature to put their bodies (as wild as they are) considerately, into such a posture (when their pains come upon them) as may be most easeful for themselves, and least hurtful to their offspring, by bowing their bodies to dilate the passages of nature, and so by a natural Midwifry to deliver themselves of their burdens? as followeth,

The word rendered bring forth, signifies to cleave asunder, implying their extreme pain in bringing forth; or that it is to them as grievous as the rending and cleaving of their bodies could be. So the word is translated (Chap. 16.13.) where Job making a lamentable complaint about his sufferings under the hand of God, expresseth it thus; His archers compass me round about, he cleaveth my reins asunder. Such torture have these poor creatures in bringing forth their young; which is more plainly set down in the close of the verse,

Which may be understood two ways; First, bowing to free themselves of their young ones, their sorrows end, or there is an end of their sorrows, they are cast out. Secondly, Thus they cast out their sorrows; that is, their young ones are cast out which have put them to much sorrow & grievous throws, & so may well be called their sorrows; as Rachel called that child with which she had such hard travel, Ben-oni, The son of her sorrows (Gen. 35.18.)

The word which we render sorrows, signifies cords and bonds, implying, that these creatures are girded and bound about with extreme pain, until (by the power of God in nature) they receive deliverance. Some are bound and girded with troubles, in and from the world, who yet are not sorrowful; we through faith may even glory in tribulation (Rom. 5.3.) but they who are sorrowful, are always bound; and therefore the same word signifieth bonds and sorrows. They cast out their sorrows.

Hence note;

This is part of that vanity brought by man's sin upon the creature, of which the Apostle speaks ( Rom. 8.22.) We know that the whole creation (or every creature) groaneth and travelleth in pain together until now. The creatures groan, as b • ing laden with a heavy burden, and they travel in pain, as a woman with child, to be eased and delivered of her burden, even those creatures which in proper sense, neither travel nor bring forth, yet are said to groan and t • avel in pain, by reason of the sin of man; and therefore the Apostle • aith, They groan and travel in pain together; that is, all the creatures join in this. They do not some groan, & others sing, some travel in pain, and others travel in or take their pleasure, but they are all (as it were) sensible of their sad change, and bewail it sadly; and (saith the Apostle) they groan and travel until now, or unto this now; not as if their groaning did then cease when this was said, but to show that it had continued without ceasing, until that instant now; and so it will continue until the manifestation of the sons of God, spoken of ( verse. 19.) As soon as man sinned, the Lord laid that affliction on the woman, In sorrow shalt thou bring forth (Gen. 3.16.) Now that which was first declared an affliction, with respect to the woman, is fallen upon all creatures in their degree; they all are more or less pained in travel, or travel in pain. The sin of man hath brought sorrow upon the whole world, even upon sinless creatures; & therefore man should pity poor creatures in their sorrows, his sin having brought those sorrows upon them. How vile then are they, who merely to satisfy their lusts, increase the sorrows of the creature, and cause them to travel more than needs, in pain every day?

Secondly, The Lord instanceth here in the Hinds for hard travel; and Naturalists observe, the Hind hath the sorest travel in bringing forth of any creature, woman excepted. And, that the Hinds have very sore travel in bringing forth, beside what Naturalists speak, may be collected from those expressions in the Text, They bow themselves, they bring forth their young ones, they cast out their sorrows. That Scripture also intimates as much ( Psal. 29.9.) when among other wonderful effects of thunder, The breaking of Cedars, &c. This is added, The voice of the Lord maketh the Hinds to calve; as if it did require the special help of God, to give the Hinds ease and deliverance in the time of their travel, The voice of God doth it; that is, either the thunder, or some extraordinary power, sent out for that purpose, doth it.

And here we may consider the goodness of God, even to this wild beast, in ordering her natural helps, to ease her the more speedily of her grievous pains in bringing forth her young ones.

The natural Historian tells us concerning the Hind, that she by common instinct, a little before she calves, feeling her pains coming upon her, seeks out a certain herb called Seselis, feeding upon which doth exceedingly facilitate her pains in bringing forth. Women, who have understanding and reason, as also the assistance of friends about them, have many means for their ease in that hour of extremity; but the Lord hath made this poor creature, both Physician and Midwife to herself. Further, 'tis reported of them, that when they have brought forth, they use the same and other herb to help themselves against their after-pains. Once more, Naturalists observe, that they usually bring forth at that time of the year when there is much thunder, according to that before mentioned ( Psal. 29.) The voice of the Lord, (or thunder) maketh the Hinds to calve. For the Hind being of a fearful nature, that dreadful noise doth so astonish her, that it either makes her put out all her strength to bring forth, or makes her less sensible of her pains in bringing forth. That's the second thing here considerable in Hinds, their painful bringing forth, They bow themselves, they bring forth their young ones, they cast out their sorrows.

Hence take this inference, with respect to women who come under the like pains. This should be a staff of consolation to them, in the time of their travel. If the Lord directs these creatures to the best posture, and most proper means for their help and ease in that condition, how much more will he take care of them, especially of them who call upon him, and trust in him? We may well make that interpretation of the Apostles words (1 Tim. 2.15.) She shall be saved in child-bearing, if they continue in faith, and charity, and holiness, with sobriety. This early care of God for mankind, is described ( Psal. 22.9, 10.) Thou art he that took me out of the womb; I was cast upon thee from the womb; thou art my God from my mothers belly. And again ( Psal. 71.6.) By thee have I been holden up from the womb; thou art he that took me out of my mothers bowels; my praise shall be continually of thee.

St. Augustine applies this matter of the Hinds bringing forth, to the spiritual birth; First, Because the time is unknown, or known only to God, when any soul comes to the new birth. Secondly, Because every soul which travelleth with this new birth, boweth and humbleth himself greatly under the sense of sin before the Lord. Thirdly, Because this new birth is usually accompanied with great and grievous pangs, always with the truth of godly sorrow.

The Lord having spoken thus of the Hinds bringing forth their young ones, speaks next, as I may say, of the education and bringing up of their young ones.

This Verse holds out three things:

First, The good plight of their young ones, They are in good liking. As if it had been said, Though the Hinds have much pain in bringing them forth, yet they are slick and fat, as soon as, or soon after they are brought forth. The word which we render in good liking, notes a growing into health and strength, which we call recovering (Isa. 38.9, 16.) The writing of Hezekiah King of Judah, when he had been sick and was recovered, &c. And 'tis said of Naaman (2 Kings 5.14.) his flesh came to him, or he recovered his flesh, as the flesh of a little Child. The same word is used ( Psal. 126.1.) When the Lord turned the Captivity of Zion, we were like to them that dream; which others translate thus, and conceive it nearer the O • iginal Text, When the Lord turned the Captivity of Zion, then we were like them that are fed and grow fat at the dugg, and so are chearely or in a comfortable condition. Thus the Hinds young ones grow fat, lusty, and strong; As the Lord takes care for their bringing forth, so of their bringing up; he that maketh the Hinds to calve, makes their calves of good liking too; as he makes the Babe thrive at the Mothers breast, so the Calf at the Hinds dugg. And when they have a while grown fat at the dam's dugg, then

They come to harder meat, they soon leave sucking and feed upon corn. Some read, they grow up in the fields, or by the field, that is, by that which groweth in the field. Thus it is with our Children, they are fed first at the breast & spoon, afterwards with flesh or any wholesome food. According to every degree of life, God provides suitable food; the Infant shall have milk, and when a little grown, stronger meat. As it is in spirituals, when we are new born babes in Jesus Christ, we are fed with milk, that is, with plain and easy truths, called by the Apostle, The first principles of the doctrine of Christ; afterwards we go on (as the Apostle there speaks) to perfection, and then we can digest and profit by the deeper Mysteries of the Gospel. Thus 'tis said of the young Hinds, or of the Hinds young ones in the Text,

The word signifies to grow apace, to thrive much in strength and stature, and being thus thriven and grown, their Dam's hear no more of them. For as it followeth

First, they had the duggs of the Dam to nourish them, soon after they fed upon corn, at length they go forth and return not unto them; they trouble the old ones no further, they shift for themselves. One of the Naturalists commending the qualities of the Hind, notes this chiefly; They are very diligent to instruct their young ones, how to ge • , or where to seek food for themselves, before they put them out of their own care.

Hence note, First;

This intimates the duty of Parents, to take care of their Children till they are able to get their living.

Secondly, Forasmuch as those young ones go forth, and return not again when once they can live of themselves,

Note,

Children must not think to burden their Parents always, but stick to their own labor; the very brute beasts will condemn those children who do not: When the Hind hath sufficiently instructed her young ones by her example, where and how to get food, having also breathed them well, and taught them how to hasten away when in danger; having, lastly, led them to precipices, & taught them to leap or jump, then they go forth & return no more. The Patriarch Naphtali was called ( Gen. 49.21.) a Hind let loose, because strong and able to live alone. Thus we have here both the care of the Hind, to provide for her young ones as long as they need, which layeth a great obligation upon Parents to take care of their Children. He that provides not for his own, especially, for those of his household, for his own Children and Servants, is worse than an Infidel, yea, he is worse than a hind. But then, let Children, when they have been well provided for, and taught how to get a living in the world, take heed of lasiness and idleness, as if they were to live upon their Parents pains or provision always. Let them go forth and not return, but to show kindness and thankfulness to their Parents, for their care and cost bestowed on them in their tender years, and while under their inspection; yea, let them learn (as the Apostle gives them in charge 1 Tim. 5.4.) To show piety or kindness at home, and requite their Parents; helping their Parents (if need be) in their old age, as their Parents helped and brought them up when they were young. Which dutifulness of Children the Greeks express by a word alluding to Stork • , who are so much noted for their tender care towards their aged Parents, that their name signifies the thing, not only in that famous language, but in the Sacred Language, namely, piety and pity.

THe Lord continues his speech with Job, to show his provident care of, yea, and bounty towards the wildest creatures.

The question put in these four Verses concerns the wild Ass, and there are three things considerable in the description given him in these four Verses.

First, His liberty and freedom ( v. 5.) Who hath sent out the wild Ass free, &c.

Secondly, His dwelling and habitation ( v. 6.) whose house I have made the wilderness, and the barren land his dwelling. He scorneth, &c.

Thirdly, His food or manner of feeding ( ver. 8.) the range of the mountains is his pasture, and he searcheth out every green thing. Thus the Lord proposeth to Job the example of these wild and untamed creatures, for whom no man provides nor bestows a thought upon towards their livelihood, yet God provides for them, and feeds them, and houseth them, and preserveth them in as good a condition, as those which are tame, and under the daily care and inspection of man.

The wild Ass is at liberty, he is free; love of liberty is the property of the wild Ass; and here it is questioned, whence he hath his liberty, or who made him free? that is, so stout, that he will not be taught subjection to the command of man, nor do him any work, as not only other creatures, but other Asses do; who hath made him thus free? Surely, not any man, not any company, society, or brotherhood of men; the wild Ass hath not his manumission by them, but by God, he hath bestowed that privilege (such as it is) upon the wild Ass, God hath set him free. Some beasts are, as it were, Apprentiz'd or bound to the service of men, and men have special services, uses, and employments to which they appoint them; there are other creatures, as it were, manumitted from man's service, man hath no command of them, nor work done by them, they are free, and amongst these the wild Ass is eminent for freedom.

The Hebrew text which we render the wild Ass, is but one word; and from thence some derive the Latin word which signifies wild beasts in general; conceiving also that the Hebrew word comes from a root signifying to multiply and increase, because wild beasts (usually) multiply and increase more than tame. Thus they understand this former part of the verse, not as we of that special sort of wild beasts the wild Ass, but in common of all sorts of wild beasts; and then (say they) in the latter part of the verse, the wild Ass is especially spoken of under another term; for though we have he wild Ass, according to our translation, in both parts of the Text, yet under different appellations, by which some understand two so • ts of wild Asses, but others take the first only in general for wild beasts of any sort, and the latter for this particular sort of wild beasts the wild Ass. But I conceive, we need not be so curious, for though we take both the former and the latter word for the same, the sense is clear, and the same: Who hath sent out the wild Ass free?

But was the wild Ass, here spoken of, at any time in bonds, and now set free? I answer, The Lord speaks thus figuratively, not that the wild Ass was ever in bonds, but that because he is so intractable, and will by no means be mannag'd, he seems to be as one loosed from bonds, even as Oxen and Horses which serve man, and are under his power, seem bound to his service. So then, as the former, so this latter part of the verse is not to be expounded, as if the wild Ass had ever been under restraint, and afterwards was sent forth free and loosed from his bonds, but both expressions intend only, that as his disposition is for freedom, so in his condition he is, and always hath been, free from bondage; for not only is he free from bondage, who having been in bondage is delivered, as slaves and captives oftentimes are; but he may be said to be free from bondage, or to have his bonds loosed, who was never in bonds, who was either born free, or who by his wit, skill and policy, or the help of others, hath been preserved from bondage. A man may be said to be free from sickness, that never was sick, as well as he that is restored from sickness to health; and so a man that never was in bonds, may be said to be free from bonds, as well as he that is delivered from bondage. Thus the wild Ass in the Text is said to have his bonds loosed, though he never was in bonds. As the Lord hath made all creatures, so he hath made some free, others servile; he hath set some at liberty, but holds others at hard labor all their days, in drawing, travelling, or bearing heavy burdens. The words are plain; the sum and scope of them may be thus conceived: As if the Lord had asked Job, by whom this natural inclination was given to the wild Ass, that he should so earnestly desire liberty; as also, who gave him that fo • ce and stoutness, that he should be able to live without Law, to follow his own lust, not at all submitting to, nor guided by the will of others. Who hath sent out the wild Ass free?

Hence observe,

It would be both a vanity and a high presumption, to ask the reason why the Lord hath appointed some creatures to spend the whole time of their lives in liberty, and that others should be continually groaning under bondage, laboring and sweating, tyring and wearying themselves out in the service of men, seeing we cannot change the orders of God. And as we must not busy ourselves with enquiring, why he hath not subjected the wild Ass to the same bonds and burdens as he hath tame Asses? So we must not say unto God, why hast thou made some men to serve, others to rule? no, nor why he handles some men more gently, others more grievously? We must resolve all these questions into the will, dominion and sovereignty of God; and we may well conceive, that the Lord would in this question about the wild Asses, intimate unto us, as well as unto Job, that he hath a power in himself, which no man ought to question, to free some men from the bonds of service, and to bind others, to free some men from the bonds of affliction, sorrow and trouble in this world, while others are hamper'd and held fast in them all their days. What Job sp • ke in reference to the various dispensation of bodily health ( Chap. 21.23, 24, 25.) One dieth in his full strength, being wholly at ease and quiet, his breasts are full of milk, and his bones moistened with marrow; and another dieth in the bitterness of his soul, and never eateth with pleasure; the same may be said about the dealings of God with men, as to bodily liberty; one dieth free, he girded himself all the days of his life (as Christ said to Peter of his younger days, Joh. 21.) and went whither he pleased, no man asking, whither goest thou? or why stayest thou here? another is laid by the heels, or girded by others, and never enjoyeth the freedom of his own person or motions, he (poor man) is bound in fetters, and holden in the cords of affliction, as Elihu spake in the 36th Chapter of this book. This was Jobs case; he was in the bonds and cords of affliction, while others enjoyed peace and liberty. Now man ought no more to question the Lord, why one man is afflicted and another free, then why the wild Ass is free, and the tame a servant. As the whole creation (which was occasionally shown at the third verse) is subject unto bondage, by reason of the sin of man, and groaneth till it be delivered; so the sovereignty of God hath laid this bondage heavier upon some parts of the creation, or upon some creatures, than upon others. And as we should daily and deeply bewail it, that our sin hath brought bondage upon the creature, so we should humbly submit to whatsoever bondage or hard travel the sovereignty of God hath designed us in one kind or other, while we are in this world.

Secondly, Consider to whom 'tis granted to be free, and to have their bonds loosed; it is to wild Asses.

Then observe;

It is but the privilege of an Ass; and as it is but a low privilege to be free from service, so it is a great sin to cast off service. Some under pretence of liberty, cast off obedience, and will not bear the yoke of duty or good government; this is indeed to be free as the wild Ass is free. Such are spoken of ( Psal. 2.2, 3.) Come let us break their bonds, and cast their cords from us. They that would break the bonds and cords there spoken of, desire only, and look after a sinful liberty, a meaner liberty than that of the wild Ass. The Prophet going to the great men ( Jer. 5.5.) said, These have altogether broken the yoke, and burst the bonds; that is, the yoke of duty which God hath laid upon them. They have no cause of boasting, that are free from the bonds of service; but they who cast off the bonds of duty, have great cause to be ashamed. Thus the Prophet reproves that people, as one man ( Hos. 8.9.) They are gone up to Assy i • , a wild Ass alone by himself. As if the Prophet had said, Th • y lo • k not up to the high God for help, but to Assyria; the high God was not so high in their eyes as Assyria: doing thus, they we • e like a wild Ass (saith the Prophet) and so they were in two things; First, They we • e extreme stubborn, resolved to have their will, and satisfy their lusts. Eph • aim was as violent in his way as a wild Ass. Secondly, • hey were like a wild Ass, they would be alone; A wild Ass alone by himself; that is, they would be at liberty, free from all command, to do what they list; they had rather be in a barren wilderness where none could control them, than in good pastures under anything that looked like a restraint, or a rule. This is a very unworthy spirit; this is liberty in a way of licenciousness, this liberty is libertinism. They who submit to no rule but that of their unruly head-strong passions and affections, nor will be reclaimed nor tamed by any, whether fair or foul means, these in Scripture are compared to the wild Ass for their folly and vanity. Z • phar offered this rebuke to Job, in the 11th Chapter of this book, verse. 12. and possibly he could not altogether free himself from it, Vain man would be wise, though he be born like a wild Asses colt; that is, though this be all his wisdom to be free from that subjection which he oweth to God and man. The Prophet ( Jer. 2.24.) compares the whole people of Israel, when they cast off the service of God, to a wild Ass (which Scripture was touched at the second verse upon another occasion) that snuffeth up the wind at her pleasure; in her occasion who can turn her away? all they that seek her, will not weary themselves, in her month they shall find her: There is no bringing such into compass, till they are compassed with pains. We may call all such nominal Israelites real Ishmaelites, it being said of Ishmael (Gen. 16.12.) that he was ( pere Adam) a wild man, having more of the wild Ass than of the man in them. Thus it is with vain and unbridled spirits, they cannot bear the yoke of service; and therefore remember, though this be spoken of as a privilege, yet it is a low privilege to be free from any honest service; and to be be free from all service, is worse than the worst of outward servitudes. 'It is a mercy to be free from slavery to man, but to be free from service to man, is to be unmanly; every man should be a servant in one kind or another, and therefore the Law saith, To call a man a servant, distinguisheth no man, seeing every man is supposed in the way of his life a servant. The Apostle speaking to those whose very calling is to serve, and are therefore in strict sense called servants (1 Cor. 7.21, 22.) saith, Art thou called, being a servant, care not for it (that is, be not troubled that thou art a servant (service to man is not inconsistent with the service of God) but if thou mayest be made free, use it rather; for he that is called in the Lord, being a servant, is the Lord's free man. Let every man (v. 24.) wherein he is called, therein abide with God; that is, let him continue to serve man in all things, according to the will of God. To be wholly free from the service of man, is no better than the freedom of the worser sort of beasts, the wild Ass. Christ ( Mat. 11.29, 30.) calls his to the yoke; and Christ's yoke implieth all manner of dutiful service, even service to man as well as to God: Come unto me all ye that labor and are heavy laden, and I will give you rest; take my yoke upon you, and learn of me, &c. for my yoke is easy, and my burden is light. If we refuse Christ's easy yoke, we may quickly get a heavy one, yea, an iron one, as the Prophet told him who broke the wooden one ( Jer. 28.13.) There are some yokes, which to bear is our honor; 'tis surely so, to bear the yoke of Christ; to be under Christ's bonds, is a favor; woe to those that seek to be loosed from them. The Prophet Jeremiah tells us ( Lam. 3.37.) It is good for a man to bear the yoke in his youth.

There is a threefold bond or yoke, from which it is a favor to be wholly freed, and that freedom we should seek after; but neither of the three is a freedom from duty and service, or from due service.

First, To be free from the yoke of sin, and to have the bonds of our iniquities loosed, that is a blessed privilege ( John 8.36.) If the Son make you free, you shall be free indeed. The chief part of a Sons freedom, which we have by Christ, the Son, is freedom from sin. Freedom from the condemning power of sin, and freedom from the ruling power of sin, is our spiritual or Gospel freedom. Peter said to Simon Magus (Acts 8.23.) I perceive thou art in the gall of bitterness, and in the bond of iniquity; thou art still a prisoner, a slave to sin, the guilt of sin holds thee fast; nor art thou delivered from the filth of it. To have our sin-bonds loosed, is to be free like Saints; to loose ourselves from duty-bonds, whether to God or man, is to be free like wild Asses.

Secondly, There is a great mercy in being loosed and made free from the curse of the Law. Thus also the Son makes us free ( Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us; that is, enduring the curse for us, or dying acursed death for us, that we might have, and forever enjoy a blessed life: This is a glorious liberty.

Thirdly, To be freed from the old legal ceremonies, is the privilege of all believers under the Gospel; and 'tis such a privilege as the Apostle exhorted the Galatians, and us with them, to maintain with all our might ( Gal. 5.1.) Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage; that is, with the bondage of the ceremonial Law, from which Christ hath made us free ( Gal. 4.26.) Jerusalem which is above is free, which is the mother of us all; free, First, from the slavery of sin; free, Secondly, from the curse of the Law; free, Thirdly, from the yoke of legal ceremonies. All believers are made thus free by Christ, but Christ hath not made so much as one believer free from service. Christ makes us free to serve, not free from serving. To be be free to serve, is infinitely better than to be free from service; nothing is more ingenuous, nothing shows a more noble spirit in man, than to be free to serve, as all are, being once freed from spiritual or sin-slavery ( Rom. 6.19.) As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity, even so now yield yourselves servants to righteousness unto holiness; for (as it follows) when ye were the servants of sin, ye were free from righteousness, or (as it is in the margin) free to righteousness; not free to do righteousness, but free not to do it. Righteousness had then no command (yielded to) no power (submitted to) over you; whereas over a gracious heart, righteousness hath the greatest command. A godly man is at the beck of God, in all the ways of righteousness: and, as he is free to serve Masters, so he is free to be subject to Magistrates, or higher powers, according to that rule of the Apostle ( Rom. 13.1.) And that all in their places may be mindful of this duty, they are upon all occasions to be put in mind of it, as the same Apostle directed Titus in his Epistle to him ( Chap. 3.1.) The Lord having spoken of the freedom of the Ass, proceeds to described his dwelling.

These words contain the second part of the care and providence of God towards the wild Ass; he hath not only made them free, and loosed their bonds, but he hath provided a dwelling for them; and where? in the wilderness; a wild place, and therefore fit for wild beasts. The wilderness; strictly taken, is the dwelling of beasts, not of men; we read (I grant) in Scripture not only of Houses, but of Cities in the wilderness, yet take the wilderness strictly, and 'tis a place un-inhabited by man; and that's the place where the Lord hath appointed the wild Ass to dwell; 'tis his house, there he abideth as men do in their houses. The wilderness is a place undressed, untilled, uncared for by man, yet by the care and goodness of God it affords sufficient provision for the support of these creatures, whom no man provides for.

The wild Ass hath a large and open house, some conceive the wilderness here intended was the wilderness of Arabia, which as (Historians tell us) was much stocked or abounded with wild Asses. The word Arabia signifies a wilderness; the whole country being so like a wilderness, is so called after its own likeness. The Chaldee Paraphrast reads it, whose house I have made a plain, as if these wild Asses were in this opposed to the wild Goats, (ver. 1.) who live on high hills and craggy rocks. The word is translated a plain (Deut. 1.1.) yet rather, as we, the wilderness.

A barren place, and a salt place, are the same ( Judge. 9.45.) When Abimelech took that City, he sowed it with salt, in token that an everlasting curse of barrenness should come upon it, according to that ( Psal. 107.34.) A fruitful land turned he into barrenness, the margin saith into saltness. Once more ( Jer. 17.5, 6.) Cursed be the man that trusteth in man, and maketh flesh his arm, he shall be like the heath in the desert, and shall not see when good cometh, but shall inhabit the parched places in the wilderness, in a salt land and not inhabited, that is, in a barren land, unfit for any to inhabit. There is a reason in nature why salt land is barren; salt being hot and dry, draweth up the strength and moisture of the land that should make is fruitful: This salt or barren land, which yields little grass or herbage, the Lord hath appointed for the wild Ass to dwell in.

Hence note, First;

Where the wild Ass shall dwell or inhabit, comes under a Divine appointment. How much more hath God appointed dwelling places for the children of men. The Apostle tells us ( Acts 12.26.) That he hath not only made men to dwell on all the face of the earth, but he hath also determined the bounds of their habitation, that is, God hath not only made the whole earth habitable for man-kind, but he hath by his providence disposed every man to his special habitation in this or that part of the earth.

Secondly;

This wild creature dwells in a wild place, in a wilderness. This barren creature (as to any benefit he brings to man) God appoints to dwell in a barren land. It is said of Nebuchadnezzar (Dan. 5.21.) when for his pride he was put from his dominion, that he had his dwelling with wild Asses; he himself carried it like a beast, and he had a dwelling suitable to his beastial disposition among the beasts; he was proud, and would not bare the Lord's yoke, he cast off the bonds which God laid upon him, and thought it enough for him to lay bonds upon men, therefore the Lord (to humble him) thrust him among the beasts. As like will to like mostly in way of election, so sometimes like shall to like, though they like it not, in way of compulsion; and usually like are put to like persons or places, in way of gracious ordination. God himself appoints wild beasts to the barren wildernesses, tame beasts to the fruitful enclosed pastures; he placeth men in well built Houses, Towns or Cities; and he hath appointed faithful men and women his Church to dwell in, which is therefore called (though in a wilderness) the house of God, (1 Tim. 3.15.) David found that house more pleasing to him than any of his Royal Palaces, and therefore made it his great request, The one thing of his desires (Psal. 27.7.) That he might dwell in the house of the Lord forever: Even as he bitterly complained ( Psalm 120.5,) Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar. And as the Lord hath provided suitable habitations for beasts, wild and tame; for men, good and bad here on earth; so he hath provided suitable habitations for all men, when they leave this earth. He hath provided hell for their house and dwelling place forever, who are disobedient 〈◊〉 • nbelieving▪ and he hath provided heaven for their house and dwelling place forever, who believe and obey. As now all godly men dwell in God by faith ( Psal. 90.1.) so they shall hereafter dwell always with him by fruition. He that gives the wilderness for a house, and the barren land for a dwelling to the wild Ass, will provide a Paradise for the house, and a Spring-garden of everlasting joys and sweetnesses for his faithful servants.

Thirdly, From these words (the barren land his dwelling)

Note;

Some lands become barren by a curse from God; Thus he turns a fruitful land into barrenness, for the wickedness of those that dwell therein (Psal. 107.34.) Now as some lands are made barren (besides the general curse which befell all lands upon the fall of man into sin) by some special curse, for special causes, so, 'tis merely an act of Divine Sovereignty, that some lands, as to their very soil and constitution are barren, while others are fruitful.

Hence note;

As every land, the best land is barren and unprofitable to them who will not take pains to improve it; so 'tis pity they should dwell in a fruitful land, who will not take pains in it.

Fifthly, Note;

God hath use for barren wildernesses, as well as for the richest pastures.

Sixthly, The wild Ass living according to nature, is satisfied with a barren Land.

Hence note;

They have always enough, who desire no more. A cottage is as good as a Palace, and a barren Land as good as a fruitful one, to a contented mind. Yet I cannot approve either their principle or practice, who have a kind of ambition (possibly they call itself-denial, and reckon it a high piece of their Religion) to dwell, as the wild Ass, in the wilderness; such are those popish votaries, called Hermits, from the wilderness where they dwell: These in devotion (such as it is) make the wilderness their house, and the barren Land their dwelling, that they may be free from the cares and temptations of this world; these retire themselves utterly from converse with man, that they may more freely converse with God (an excellent end, but that way to it is nowhere commanded by God) Let such remember, that God hath not appointed the wilderness and desert places for man's dwelling, but for the dwelling of wild beasts: Let them also remember, that they who have the wilderness for their house, may yet have the City in their hearts. It was said by one of the Ancients, concerning such retirements, What doth it advantage us to have a solitary place for our bodies, whilst our souls are in the thickest thro • gs of the world.

There are only two cases wherein men should desire such solitary places.

First, In case of persecution, to get out of the hands and reach of cruel men. Thus David desired the wilderness ( Psal. 55.3, 4, 5, 6.) Because of the voice of the enemy, because of the oppression of the wicked; for they cast iniquity upon me, and in wrath they hate me; my heart is sore pained within me, and the terrors of death are fallen upon me, &c. And what followeth? O that I had wings like a dove, for then would I fly away and be at rest; Lo, then would I wander afar off, and remain in the wilderness. It is better to be in the wilderness among savage beasts, than to live among beastly savage men. The Apostle ( Heb. 11.38.) tells us the reason why many worthy ones of the Jewish Church (of whom the world was not worthy) inhabited the wilderness; They were stoned and sawn asunder, and were slain with the sword, &c. And what then? then they who remained alive, to avoid those extremities, avoided the society of men, and wandered in deserts, and in mountains, and in dens, and caves of the earth. In such a hot day we may choose the shadow of a desolate wilderne • s, rather than a City to dwell in. And thus it is said ( Rev. 12.13, 14.) When the Dragon (that is, Heathenish Rome) persecuted the woman (that is, the Church) which brought forth the man-child; then to the woman were given two wings of a great Eagle (that is, sufficient means, strength and opportunity to make her escape) that she might flee into the wilderness; which as it hath been often verified in a metaphorical sense, Professors then lying close and retired in their several places, so it hath been true in the letter, the Church hath sled into the wilderness for safety, and hath there been preserved from the face of the Serpent.

Secondly, We may desire such retirements to, and a dwelling in solitary places, in case of the extreme wickedness of those among whom we dwell; though they break not out into open persecution, yet their evil conversation makes their society int llerable. This caused the Prophet Jeremiah to cry out ( Chap. 9.2.) O that I had a place in the wilderness, that I might leave my people and go from them (why?) for they be all adulterers, an assembly of treacherous men. For, as it is better to dwell in the corner of the house top, than with a brawling woman in a wild house (Prov. 21.9.) so it is better to get into a corner, or into a wilderness, than to live in a City, or in the fairest Palaces among men of wicked and ungodly spirits, such as vexed Lot in Sodom (2 Pet. 2.8.)

In these two cases we may imitate the wild Ass, and dwell in the wilderness; but for any to make it their choice, let them consider where they have a rule for it. Man is a sociable creature, and ought to be helpful and useful to others, and not wholly to confine himself to himself, as they do, who are and are called Anchorets and Hermits. To serve our Country, and to observe the Law of Nations for the common good of mankind, is better than upon any pretence of devotion, or converse with God, to seclude ourselves totally from the company and converse of men. And seeing God hath made us for the good of human society, it is inhumane, voluntarily and electively to disjoin and exempt ourselves from the Laws of society. Aristotle said, concerning decliners of society, He that affects solitude, is either a God, or a beast; h • either lives above man as God doth, or below man as beasts do. The Reader will easily pardon me this short diversion against unnecessitated solitude, thus occasioned by the solitary dwelling of the wild Ass in the wilderness and barren Land. And I have the rather touch it, because I find the wits of some running somewhat wild in the Allegory of the wild Ass in the Text, as if he were a very fitting resemblance of a contemplative man.

I grant a godly man should be, and the more godly any man is, the more he will be, I am sure, the more he would or desires to be free from the thoughts, and loosed from the bands both of love to, and cares about the things of this life, that he may be the more in the meditation of, and preparation for, a better life. In those meditations he retires from the throng of worldly desires, as much as a man living alone in a wilderne • s withdraws from worldly businesses; he is weaned from, and mortified to the plenty and pleasures which a City life courts him with; nor is he afraid of the threatenings of any who would drive him from his duty. His soul searcheth after, and he feeds upon the green things which everywhere grow upon the mountains of the holy Scriptures, both for his instruction and consolation. All this I grant, as was said before, is true of a godly man raised to any high degree of spiritualness, and walking much in the Spirit. He is in the world, yet sits loose and free from the bands and baits of it. Howbeit, this warrants no man to loose himself from all bands of service in the world, much less to be so gross, as literally to make that his house, which God hath made the house of the wild Ass, The wilderness, or to take the barren Land for his dwelling.

As this verse hath shown us the house and dwelling of the wild Ass, so the next shows us how he carries it in the wilderness.

He scorneth; the Hebrew is, He laugheth at, or slighteth, &c. The Lord speaks of this wild Ass after the manner of men, who laugh at those things which they contemn, despise or scorn, as much below them or contrary to them: The word is rendered by laughing (Psal. 2.4. Job 5.22.) It is said also of the good woman ( Prov. 31.25.) She shall rejoice in time to come; which others render thus, She laughed at time to come; that is, she having so well and wisely provided for time to come, is not at all burdened with cares about it. There may be a double reason, why this wild Ass scorns, or laughs at the multitude of the City.

First, Because it is no way pleasing to his nature, he hath no desire to a City, to a sociable life.

Secondly, He may be said to scorn the multitude of the City, because though a multitude should come out of a City to take him, yea, as great a multitude as a City can make, yet he is not afraid, for he knows he can show them a fair pair of heels, and by his swiftness of foot keep out of their hands, and maintain his liberty.

Farther, The words translated, The multitude of the City, may be rendered, The abundance or plenty of the City. If there be abundance anywhere, it is in Cities; and therefore heaven is called a City, because of the great abundance of all good there, and all in God. Thus the word is rendered ( Psal. 37.16.) A little that a righteous man hath, is better than the riches of many wicked; that is, than all their large sums of money, of gold and silver, as also, than their large inheritances of houses and Lands. The word may bear that sense in the Text, and 'tis a good sense; the wild Ass scorns the abundance of the City, he can content himself with the barren Land; he cares not though he fare hard, so he may live free from hard labor; he scorneth, both the multitude and plenty of the City;

The word is, He heareth not, that is, he obeyeth not the crying of the driver. This is spoken in opposition to tame beasts, for such must regard the crying of the driver, else they must smart for it; if the driver speaks, they understand his language, they must mend their pace, and follow their work more closely, or seel the drivers lash. Here then is a farther description of the liberty of the wild Ass; he is not brought to work by anything that the driver can say or do, he is not afraid either of his words or blows.

The word which we translate Driver, signifies an Oppressor; so 'tis rendered ( Job 3.18.) It signifies also an Exactor. The seventy translate, He regardeth not the hasty call or citation of the gatherer of Taxes or of Tribute. There are two sorts of Exactors; First, those that exact Tribute; Secondly, those who exact Labor. Now he that drives cattle, urgeth them to work both by hand and tongue, and so exacts labor of them. Hence the word is used to express the Task-masters of the Israelites in Egypt (Exod. 5.6.) who indeed exacted labor of them, and made them serve with rigor. From these Oppressors, with the Exactors of labor, the wild Ass is free; he is at such liberty, that he regards not the cry of the driver, Exactor or Oppressor; nor will he be brought to work by fair means nor by foul. As that was a proverbial speech to show the tranquility of those times ( Isa. 14.8.) Since thou art laid down, no feller is come up against us; So this seems to be a proverbial speech, showing the liberty of the wild Ass at all times, He regardeth not the crying of the Driver.

From the former part of the verse,

When 'tis said, He laughs at, or scorns the multitude of the City. Taking the word City, as opposed to the wilderness or barren Land,

Note;

If good things are to be had anywhere for love or money, it is in Cities; and therefore they who dwell in great Cities, where there is such a multitude of people, and abundance of all things, should remember their privilege; 'tis a mercy they are not in a wilderness, or in a barren Land.

Secondly, In that it is said, He scorns the multitude of the City,

Note;

What cares the wild Ass for the company of men? he had rather be among the wild Asses, than among the best and wisest men. Bad men, who are like wild beasts, scorn the company of good men; and it is as true of good men, that they have no joy in the company of bad men, yea, they are often burdened with their company. The content of our lives doth very much consist in our harmony with, and congeniality to those whom the are engaged to converse with.

Thirdly, Take the word in the other sense, as noting the abundance or plenty that is in the City, the wild Ass had rather be in his barren Land than there.

Hence we learn;

Better be sometimes in a starving condition, than always in a fearing condition, always hearing the cry of the Driver. The wild Ass is content to fare hard, so he may be free: how much more then is he below a man, who parts with his true liberty, as Esau did with his Birth-right, for a morsel of meat, or a mess of broth?

Fourthly, Note;

The wild Ass regards not the crying of the Driver, because he knows the Driver cannot reach him with his cry, much less with his whip. The tame Ass must regard and attend the cry of the Driver (though he hath no will to it) whether he will or no. It was said by the Moralists, Man would be led, not driven; persuaded, not compelled. The disputes have been great what man may do, and how far he may go to that matter; but I shall not meddle with it any further, than to say, that when Christ in the Parable said ( Luke 14.23.) Compel them to come in, The compulsion there intended, is only that of argumentation, exhortation and persuasion by his Ministers, whose divine Rhetoric in beseeching sinners to come in, and to be reconciled unto God, hath such a power in it, as amounts unto, and may be called a compulsion. I grant, many use their liberty, or rather abuse it, as an occasion to the flesh, and turn it into wantonness, these are indeed no better than wild Asses; and though they are such as regard not the cry of the Driver, yet they need it.

Thus the Lord hath shown Job the house and dwelling, as also the liberties and privileges of the wild Ass; in the next verse the Lord shows him the food or diet of the wild Ass.

This verse tells us where the Lord hath made provision for the wild Ass. The Range (or as some render, the search) of the mountains is his pasture; that is, whatsoever he searcheth and findeth out upon the mountains, is his pasture. Job speaketh of wicked men (Chap. 24.5.) after the manner of these wild Asses, finding food in the wilderness for themselves, and for their children.

Some interpret it choice things, that is, the best things, or those things that are most savoury to the palate of that beast, those he picks up for his food. Mr. Broughton translates, Chosen places in the mountains are for his pasture: As if it had been said, Though he be wild, yet he is prudent, he takes not what comes next, but he chooseth what is best for him; for as it followeth,

The word notes a very diligent search, after every green thing. Green things are his delicacies, he lives upon them, and delights in them; he searcheth after all, and feeds upon that which is best for him; he looks not that man should fodder him in winter, as they do tame and working cattle, he looks out his own living, and picks up some green thing or other all the year long.

Hence note;

God hath made the wilderness and barren places for the wild Ass to dwell in, yet there is something for him to feed on.

Secondly, His food is every green thing.

(Whence learn;

He gives green things, grass to the beasts of the field; but he doth, not feed man with grass, he feedeth man with the finest of the wheat, and with honey out of the rock ( Psal. 81.16.) And as the Lord provides suitable food for the bodies of men, so for their souls he hath spiritual green pastures for them ( Psal. 23.1, 2.) The Lord is my Shepherd, I shall not want; he maketh me to lie down in green pastures; that is, in his Word and Ordinances. They are green pastures for his people; he makes them lie down in the Promises and in the Commandments, in the holy Prophecies and Histories of the written word; all which are written for our instruction or learning, that we through patience and comfort of the Scriptures, might have hope (Rom. 15.4.) that is, that our faith having the truth of the Word (especially in the promises) to feed upon, our hope may be said to wait for the good of the Word patiently. The holy Scriptures (I say) are the green pastures which the Lord hath provided for the souls of men to feed in, and grow fat upon. The Scriptures are a bare common, a dry heath to unbelievers, they find nothing there which is food for them; but to believers they are fat pastures, and full of such green things as are most suitable to their taste, and nourishing to their souls. Thus spake the Prophet ( Isa. 49.9, 10.) Their pastures shall be in all high places; they shall not hunger nor thirst, neither shall the heat nor the Sun smite them; that is, they shall have safe passage, and sufficient food, both for soul and body, for their souls especially, when delivered out of their soul-prisons, or spiritual captivity, there spoken or prophesied of, under the Gospel.

Thirdly, Wild Asses sea • ch after every green thing, they take pains for their living; i • it be not near, they will travel for it, and seek after it.

Hence note;

They who love not labor, will yet take some pains, at least so much as serves them to get food, and keep them alive. Those beasts which are most at liberty, are in a kind of bondage to their bellies. The wild Asses (saith the Prophet, ( Jer. 14.6.) did stand in the high places, they snuffed up the wind like Dragons, because there was no grass. How will they search after grass, who are thus afflicted for want of grass! And will not spiritual hunger make us as industrious as natural hunger doth? Hungry souls will be seeking after every green thing, after every divine precept, after very precious promise; these are the green things which the soul searcheth for, and is satisfied with. Naturalists say of the wild Ass, that he utterly refuseth to feed upon those things that are dry and dead, he must have g • een. That's true of every believer, he cannot feed upon dead and dry things, upon what is chaffy and husky, he must have green, sappy, juicy, lively food; such hath God provided for him, and he will be satisfied with none but such.

THe Lord still enquires after Jobs skill and knowledge in the book of the creatures. In the former context, Job was interrogated about the wild Ass, whose freedom was there set out, in opposition to the servitude of the home-bred, or tame Ass. Here the Lord puts the question about the Unicorn, and sets forth his liberty, in opposition to the servile labor of the Ox.

The Unicorns liberty is here described, first, more generally, in two things.

First, He will do no work for man.

Secondly, He will receive no reward from man.

That he hath no mind to work for man, is shown in the first words of the verse: Will he be willing to serve thee? Will he be employed in thy service?

And that he cares not to be fed or provided for by man, that he looks for no reward from man, is set down in the latter part of the verse; Will he abide by thy crib?

Secondly, The stubborn liberty of the Unicorn is described in this context, more particularly, by his refusal of that special labor which is necessary in husbandry, or for the tillage of the ground, in the whole compass of it; and here are three parts of that labor set down, all refused by the Unicorn.

First, The ploughing of the ground in the 10th verse; Canst thou bind the Unicorn with his band in the furrow? He will not go to plough.

The second labor with which beasts are wrought in husbandry, is harrowing the ground; the Unicorn will not touch that, as 'tis said in the close of the 10th verse, Will he harrow the valleys after thee? No, he will neither plough nor harrow, he will do none of these works though he have strength enough to do them, as appears ( verse. 11.) Wilt thou trust him, because his strength is great? or wilt thou leave thy labor to him?

The third part of husbandry, about which beasts are used, is the bringing of the Corn in, or the home-bringing of it; the Unicorn will lend no help to that work neither, as is shown in the 12th verse, Wilt thou believe him that he will bring home thy seed, and gather it into thy barn?

Thus the Unicorn will neither serve in general, nor do any of these particular services; he will neither plough nor harrow, nor bring home the seed. The Unicorn is a beast unsubject to, and unsubduable by man, yet subject to God, and by him easily subduable; for (as the Apostle spake in another case, Phil. 3.21.) He is able to subdue all things to himself.

We may conceive, the scope and intendment of the Lord in putting these questions to Job about the Unicorn, was to show, that if he could not time or reduce such a creature as the Unicorn to his Plow and Harrow, then he must not think of bringing God to his bow, who made both the Unicorn and man too. Surely God will be at his liberty, to do with man what he pleaseth, do man what he can, seeing the Unicorn will take liberty to do what he pleaseth, notwithstanding all that man can do. God will not be bound up to, nor tied by any man's dictates, but remains sovereignly free forever, in all his dispensations. Thus of the whole matter in general: I shall now open the particulars mentioned about this unserviceable creature the Unicorn.

The Original word translated Unicorn, denotes an animal, high and stately. It comes from a root which signifies to be exalted or lifted up; and hence David (Psal. 92.10.) testifying his assurance that God would lift him up out of his troubles, and deliver him from his pressures, compares his hoped for exaltation to that of the Unicorn: My horn shalt thou exalt like the horn of an Unicorn, I shall be anointed with fresh oil; that is, I shall have new and sufficient supplies of grace, and gifts, of joy and consolation.

This word (Reem) which in the Hebrew bears only that general signification Highness, is rendered by the Seventy in Greek Monoceros, and by the Latins Unicornis, both which answer our English term Unicorn; the notation of all these words in the Greek, Latin, and English imports a beast with one horn, whereas (I say) the Hebrew word imports only the highness or nobleness of that animal or beast intended under it.

Natural Historians, in their descriptions of, and discourses about the beasts of the earth, make report of an Indian Ass with one horn, as also of Indian Oxen with one horn, which may therefore, according to the sense of the word, be called Unicorns. Our late Annotators seem to incline, that by the word Reem here rendered Unicorn, is meant the wild Bull rather than the Unicorn, because as the wild Ass is here opposed to the tame, so the wild Bull seems to be opposed to the Ox, which is a tame creature And fitted for the service of man.

The Vulgar Latin translation reads it, the Rhinoceros, and so doth one of the Greek interpreters; and in our English translation ( Isa. 34.7.) we put the word Unicorns in the Text, and Rhinocerots in the Margin. The notation of which word (Rhinocerot) imports a beast with a horn of his nose or snout. The Rhinoceros is a large beast, near in bigness (say some) to the Elephant, only shorter in his legs. And the description or character which one of the Ancients gives of the Rhinoceros, is very suitable to, and doth fully correspond with that which the Lord gives here in this Text of that savage beast (Reem) by us rendered the Unicorn: For (saith my Author) The Rhinoceros is a proud imperious animal such as will not not be subject to man, nor be brought to obedience, living perpetually in desert places, and securing himself from danger by his horn.

Further, It is said of this Rhinoceros.

First, That he is a mortal enemy to the Elephant, whom he assaults fiercely; and having sharpen'd, or as it were whetted his horn at a ragged rock, that his weapon may be fit for the bloody battle, he wounds him under the belly, where he knows the Elephant is most in danger, that being his softest part.

Secondly, Some to carry the sense of the word Unicorn to this other creature, say, the Rhinoceros hath but one horn; whereas others affirm confidently, that the Rhinoceros hath two horns, one upon his Nose, and another upon his Brow, though not so big as that other. One of the old Poets speaking of the Roman sports, describes a Rhinoceros thus, He tossed the bear that was brought before him with his double horn. Sanctius (in his Comment upon this verse) saith he saw a Rhinoceros which was brought into Spain, in whom he observed all things answering the description given of him by the Ancients.

What the shape or form of the Unicorn is, as ordinarily painted and set up with the Lion, as a supporter of the Royal Arms, and as a sign at many common men's doors, everyone knows. Some Historians speaking of the Unico n, paint him out thus in their books and writing • . Pliny in his eig ••• Book, at the one and twentieth Chapter saith, the Monoc •• ote or Unicorn (whom he there calls a most fierce savage beast) is in the general make or bulk of his body like a Horse, and in the shape of his head like a Hart or Stag, that in the fashion of his feet he is much like an Elephant, his tail resembling the tail of a Boar, that he hath a black horn in the midst of his fore-head two cub is in length, which say others, is not smooth, but wreathed, and somewhat ragged, and at the very top or point exceeding sharp. He is of so fierce a nature, that he will not be taken alive, as the same Autho • affi ms from hear-say.

Yet there want not those who make doubt whether there be, ye who deny that there is any such beast in the compass of nature, as is commonly called an Unicorn, having such a medicinal horn as is asserted; and therefore all those Scriptures, wherein this word (Reem) in the Text translated Unicorn, is used, They who are of that opinion, translate Rhinocerote, as not being satisfied that there is such a creature as that other in the world. One of the Rabbin's collects an objection against him from that of Moses (Deut. 33.17. ) where speaking of this beast (Reem) he seems to say that he hath more horns than one, therefore no Unicorn; for there describing the flourishing and powerful estate of the Tribe of Joseph, he saith, his horns are like the horns of an Unicorn; as if that beast (whatsoever it is which is signified by that Hebrew word) had more horns than one. We indeed translate both words plurally, not the horns of an Unicorn, but the horns of Unicorns, yet the Hebrew is singular. However I conceive this objection is of no weight, to the denial of any such creature as the Unicorn, it being frequent in Scripture to put the singular number for the plural, as there Unicorn for Unicorns; and therefore that Text hath little or no force in it to invalidate their opinion, who assert that there is such an one horned animal.

Now as to the Text in hand, it may suffice my purpose (leaving farther search of these things to Naturalists) to say, that the Hebrew word Reem signifies a wild beast, very fierce and furious, usually called an Unicorn, or expressed by a word signifying a beast having but one horn in Greek, Latin, and English.

But though I shall not deliver any opinion of my own to the contrary, yet I suppose it will not be unpleasing to the ingenuous and learned Reader, if before I proceed with my own meditations, upon what is said in this Chapter, about this creature, I here insert the discourse and opinion of that learned Physician, and Divine Critick, Doctor Arnoldus Bootius, in the third Book of his Sacred Animadversions upon the Hebrew Text of the Old Testament, and the first Chapter of that Book: The substance of which I have gathered, and in most places translated word for word, as followeth