Exposition of Job 38-42

THese four verses continue and complete the description o • the goodly valiant War-horse, in his second qualification of boldness and courage, of which this Text gives as many proofs as can be imagined or expected.

And what greater argument of valor than that? Fear, the abstract is here put for the concrete; he laughs at fear, that is, at those things which are most to be feared, or which carry the greatest command of fear in them. It is usual in Scripture, to express things greatly to be feared, by fear. As things greatly lie hoped for are called our hope, and things rejoiced in greatly are called our joy, so things greatly to be feared are called our fear; and in that sense, above all, God is called the fear of his people; he is so much the object of fear, that the Scripture calls him fear. Jacob in his treating and contract with his Uncle Laban (Gen. 31.53.) Sware by the fear of his father Isaac, that is, he sware by God, who alone hath this high honor to be sworn by in a sacred way. To swear, is a great part of divine worship, and is sometime put for the whole of worship. Jacob sware by the fear of Isaac, that is, by God, who his father Isaac feared, and in whose fear he walked all his days. Thus spake the Prophet ( Isa. 8.12, 13.) Sanctify the Lord of Hosts in your hearts, and let him be your fear, which is quoted by the Apostle (1 Pet. 3.15.) Now as God himself is called fear, because he is so exceedingly to be feared; so those things which carry in them much fear, or which are much f • ared, in Scripture sense and eloquence, are called fear; He scorneth or mocketh at fear. Those things which make others tremble, he, as it were, makes a sport at and plays with them. So the words are an exposition of what was spoken at the close of the 21th ver. He goeth on to meet the armies, or the armed men, who are much to be feared and dreaded.

In general, whatsoever is or may be matter of fear, that the horse mocks or laughs at, that is, he counts no more of it, than we do of those things we laugh at. What men regard not, care not for, that they laugh at, mock at. We say of a valiant stout-hearted man, he knows not what fear means. When once a Noble person, in great danger, was admonished not to be afraid; he laid his hand upon his breast, and said, Fear was never here yet, and I hope shall never enter. Thus the Horse is here represented, as one into whose he • t fear never entered; he mocketh at fear,

The word which we render affrighted, imports the greatest consternation of mind, when the mind lies, as it were, prostrate under utter dispondency, breakings of spirit, and discouragements, ( Deut. 1.21.) Neither any dreadful noise nor terrible sight, neither the appearance nor the reality of danger, abate the spirit or prowess of the Horse; He is not affrighted.

Hence, Note;

We see it in the Horse, and it is much more seen in courageous men. You can no more cast down true courage by representing dangers, than you can drown a fish by casting it into the water; it is in its element. It was the speech of that great Alexander, being in a most hazardous undertaking, Now I see a danger suitable to my mind, a match for my courage. The Horse mocketh at fear.

Note, Secondly;

It is so with beasts, and it is so with men; and what more usual with some men, than to mock most at those things which they should be most afraid of. As there is a nobleness of courage in some men, which makes a mock of fear; so besides that, there is a baseness of spirit, a stupidness in other men, that make a mock at fear. Such was the spirit of Lots Sons-in-law ( Gen. 19.14.) who when Lot reported to them, the most dreadful thing that ever was in the world, a shower of fire and brimstone, ready to fall down from heaven, upon the whole City to consume it, He was to them as one that mocked; the meaning is, his Sons-in-law mocked at what he reported, they laughed at his admonition. Such a kind of mocking at fear, we read in those hardened and debauched spirits among the ten Tribes, when that good King sent and admonished them to return to the true worship of God, and laid before them those dreadful judgments that would surely overtake them if they did not (2 Chron. 30.10.) They laughed to scorn the messengers, and mocked them: As if they had said, What do you tell us of the wrath of God, and of his judgments, if we persist in our way and course; we scorn your admonition, we regard not your threatenings. The character given of that people (2 Chron. 36.16.) when wrath was breaking out upon them without remedy, was this, They mocked the messengers of God, and despised his words. To such mockers at fear, I might take occasion to say, as the Prophet in a like case ( Isa. 28.22.) Be ye not mockers, least your bands be made strong. There are some fears that it is our honor to mock at; but there are other fears that will be our shame and ruin to mock at: Of all such, that will be true which the Lord spake by wisdom ( Prov. 1.26.) I will mock when their fear cometh. They who mock when fear, that is, when fearful things are threatn'd in the name of the Lord; the Lord will mock at their fear when fearful evils fall upon them. Sinners will have little mind to mock at last. Such mockers at fear are prophesied of, before the coming of Christ, in those two Epistles which are of a near complexion and constitution (2 Pet. 3.4.) Knowing this first, that there shall come in the last days (mockers, or) scoffers, walking after their own lusts, saying, where is the promise of his coming. And in the Epistle of Jude (ver. 17, 18.) we have the same caution, Beloved, remember ye the words that were spoken before, of the Apostles of our Lord Jesus Christ, how that they told you, there should be mockers in the last time, who should walk after their ungodly lusts. Take heed you be not found thus like the Horse mocking at fear, though there be many cases wherein it is the honor of man, especially, of the servants of God, to be in this point like the Horse, Who mocketh at fear,

This latter part of the verse is only a confirmation of what was said before, and therefore I shall briefly pass it. Those appearances or reallities of danger, at which we are affrighted, cause us to turn back; but the horse not being affrighted with, turneth not back from, the sword. The Hebrew is, he turneth not back from the face of the sword; further, the Hebrew is plural, from the faces of the sword. The sword hath a face, it hath (as it were) many faces, and they all look very terribly; therefore not to be afraid of the faces of the sword, is a high expression of fearlesness. Not to turn back from the face of the sword may have this sense, not to fear when the sword is very near him; when the sword looks the horse in the face, and makes dreadful faces, then he turns not back from it, nor yields a foot of ground. The Horse doth not only mock at fear, or at things which are to be feared, when they are afar off, but when they are near, even, when the sword is drawn and brandished before his face. To talk great words, when an enemy is far from us, is the cowards guize; but when we see his face, to stand to it, is the trial of courage. The Lioness is a very fierce and stout creature, and yet it is reported, that when she is fighting for her whelps (at which time she is most fierce and furious) she casts her eyes down to the ground, as not being willing to behold the weapons or hunting arms of those who pursue her. But though the natural Historian reports some kind of fear in the Lioness, yet Solomon reports the courage of the Lion altogether fearless and undaunted ( Prov. 30.30.) He turneth not away for any; The Hebrew saith, from the face of any; we may say, man or beast, that is, she takes not a step back for any; neither man nor beast can make him afraid. An ancient Writer, describing the Lion, tells us, He never feareth, nor flieth, nor hasteth away in the sight of any; but though oppressed with the multitude or number of his pursuers, he makes his retreat softly and gradually, or by several stands, to see who dares engage him, as was shown before at the 38th Chapter (ver. 39, 40.) Thus the valiant horse behaves himself at the appearance and face of the sword; he doth not only not turn quite away from the sword, but doth not so much as turn his eyes from it, but looks it full in the face, though it showeth a dreadful and bloody face. God, who hath made the horse for the service of man in war, hath given him a spirit suitable, he is not afraid of the sword, nor of any other weapon of war, as will further appear from the next verse, when from these words, I have briefly Noted,

First;

The sword is one of the most terrible things, which the Lord at any time threateneth against a sinful people; the face of the sword makes many men's faces gather paleness, and puts a palsy into their hands.

Note, Secondly;

It is said ( Psal. 78.8.) that, the children of Ephraim being armed, and carrying bows (they had both offensive and defensive weapons, yet) turned back in the day of battle. They marched on possibly a great while very valiantly, as well as any in the army, and possibly made great boasts what they would do; but when it came to the day of battle, when they saw the face of the sword, then saith the Text, they turned back. A man of right metal turns not back, his courage fails not, no not at present danger; and that's it which we are to consider ourselves in, as to our spiritual courage. It is an easy matter to slight dangers when they are unseen and only talked of; but when it comes to the day of battle, when swords are drawn, and you see their terrible faces, then not to turn back, that's courage indeed. And so we may understand the words of the Apostle ( Heb. 10.38.) where he brings in the Lord speaking thus; If any man draw back, my soul shall have no pleasure in him. If any man draw back as a coward, or takes his heels in the day of battle (for of that he spake in the 34th verse, telling us of those, Who endured a great fight of affliction, even of those that took joyfully the spoiling of their goods, and doubtless were ready to take joyfully the spoiling of their lives too; If any man in their case turn back f om the very face of the sword) My soul (saith God) shall have no pleasure in him; he is no soldier for me, he is not fit for the spiritual warfare.

As in this verse we have the sword, so in the next, there is an enumeration of several other terrible Arms, the sight whereof gives no trouble to the horse.

Yet he turns not back; so we are to connect it.

It was usual in those times to make much use of bows and a • rows in war; and not only did the foot-men use the bow, but the horse-men too. Some understand this rattling of the quiver, to be either of foot or horse that come to charge; but we are rather to understand the rattling of the horse-man's quivers. Most creatures take fright at rattling noises, but this rattling makes not the horse either to start or turn, he flincheth not, nor draweth he back at the rattling of the quiver.

The quiver rattleth against him. There is a twofold interpretation of these words, arising from the ambiguity of the preposition ( 〈 in non-Latin alphabet 〉 ) by us rendered against, which others translate by (super) upon, conceiving that here mention is made of those weapons which the horse with his Rider bear; as if the meaning were, The quivers which Archers on horse back, carry at their sadles or by their sides, ratle upon him. But most (as our translation hath it) render that preposition by, against, and so understand the whole verse of those arms, which the enemy or contrary party use in conflict. And that this is the better and more proper exposition, is clear from the series and tendency of the words; for here the valor and generosity of the horse is painted to the life, towards which the mention of those arms, which the horse himself or the horse-man managing him beareth, doth not contribute the least line or shadow; but the mention of those rattling arms or of the rattling of those arms, which the adverse party bear and brandish against him, tends to a notable demonstration of his courage. 'It is a great evidence of a horses boldness, to rush upon or charge an enemy, whose arms ratle against him, and who holds out weapons purposely fitted to wound, kill, and slay all that come near him. So that, what is said ( ver. 21.) He goeth on to meet the armed men; and ( ver. 22.) He mocketh at fear, neither turneth he back from the sword, is here further illustrated and heightened, by recounting several other deadly weapons of which the horse is as dreadless. When the horse moves much, the quiver ratles, so also do both spears and shields (as it followeth in the Text.)

Well furbisht spears and shields glitter, or (as the Hebrew hath it) flame. The heads & points of spears being burnished & brighten'd, seem like burning fire or flames; yet the horse is not moved by them. We read of a flaming sword in a higher sense ( Gen. 3.24.) as here of flaming spears and shields. Now as the clashing and rattling of arms, so the brightness of them is terrible; but neither the one nor the other, neither the rattling quiver, nor the glittering spear and shield trouble the courageous horse. Mr. Broughton translates, not shield but, javelin, which is an offensive or missive weapon; the word is rendered spear ( Josh. 8.18. 1 Sam. 174 5.) as also at the 29th verse of the 41th Chapter of this Book. These things laid together bring in, or make up a fuller proof of the horses courage; the quiver rattleth against him, the spear and shield ratle too, yet he is not discouraged.

Hence Note, First;

It is matter of amazement to hear the sounding, the rattling, the clashing of arms, and other dreadful noises that the field is filled with in a day of battle ( Isa. 9.5.) Every battle of the warrior is with confused noise; and 'tis much that the confusion of the noise, doth not make a confusion in the spirits of those that are engaged in battle.

Note, Secondly;

It is a piece of valor in the horse, not to be troubled with or at the rattling of the quiver. The Lord to show that he would totally take away the spirit of courage from his own people for their sins (who had been so valiant to sin against him, and would run upon sin, notwithstanding the rattling of his quiver, his threatenings, denounced against them) telleth them ( Levite. 26.36.) I will carry you into the land of your enemies. What then? And (saith he) upon them that are left alive of you, I will send a faintness into their hearts, in the land of their enemies, and the sound of a shaken leaf shall chase them. Now as it shows an extreme cowardice and faintness of spirit, to shake and run at the shaking of a leaf; so to stand firm, to keep our ground and not be moved, when there is such a noise and clattering, as even shakes the earth, and confounds all the elements (as it were) this shows a mighty courage.

Still the expressions rise higher and higher, the courage of the horse transports him so far, that he even swalloweth the ground. We say of some hard and great students, they swallow up books, they make no bones of great books. So here, to show the mighty courage and fierceness of the horse, he is represented, as if he would eat up or swallow the very ground he treads on.

Yet many Expositors are not satisfied, that the Hebrew word here used ( 〈 in non-Latin alphabet 〉 ) should be rendered to swallow; and therefore they translate, He diggeth the earth with fierceness and rage; and expound it of his making holes in the ground, by pawing in the valley spoken of verse 21. Master Broughton gives it thus; With snaking and stirring he beateth upon the earth: The Chaldee Paraphrase saith, He makes a hole in the earth. The authority of the Chaldee (saith Bootius ) gives credit to this exposition and strengthens it; because it shows, that the word in the Syriac tongue (many of which are used in this book of Job ) may well signify to dig or make a hole, seeing from this Verbe a Noun is derived, which in that language signifies a hole or pit. And if we take this interpretation (saith he) the words would not be a bare, much less a needless repetition of what was said ( ver. 21.) He paweth in the valley. For though (according to this reading) the Text in both places speaks of hollowing the earth, yet we may give this difference; the former being to be understood of those lighter touches, which wanton lusty horses with one foot give the earth; but this latter, of great and deep impressions which they make in the earth with all their feet, while heated with a desire to charge the enemy, they are restrained and held in, till the signal be given.

Secondly, Others laying a side the metaphorical sense of the word swalloweth, expound it properly of his biting or gnawing the earth. A generous horse, to show how he would eat up the enemy when he comes at him, before he comes at him, doth not only paw in the earth with his foot, but gnaws the earth with his teeth, as if he would swallow it up. And to swallow up a thing imports in all languages, at least a supposed or conceited easiness of doing it. We, speaking proverbially, use to say, we could do such or such a thing, as easily as we can eat or drink. The horse when he cannot come presently to wreek his rage upon the enemy, doth it upon the earth; in gnawing of which he seems to tell his enemies, that he will tear their flesh, and gnaw their bones as soon as he can come at them. And I find one, who by earth in this place, understands men (as all are) made of earth; but though it may bear a tolerable sense, to say, that a ho • se in his fierceness and rage, would even eat or swallow up the enemy; yet to expound the earth by the enemy, exceeds (saith a learned Author) all absurdity. But,

Thirdly, I rather conceive (as some of the Rabbins, and not a few of our Modern Writers do) that by swallowing the earth with fierceness and rage, we are to understand only the swiftness of his course or motion, when once he hath but the reins let loose to the battle, he will run as if he would swallow the ground, and that shows his courage too. We say of a man that runs with speed, he doth not feel the ground: The horse is in such extreme hast to be gone, and to be at the battle, that he runs, as if he neither felt nor left any earth under him. This interpretation is strongly contended for, by learned Bochartus, in opposition to the former, and illustrated by many ancient testimonies concerning the fierceness and swiftness of the horse, which the Reader may consult if he please. He swalloweth the ground with fierceness and rage.

Hence note;

Even eat up the earth, and swallow the ground.

Beasts have some kind of faith; they do somewhat which looks like believing. The O • iginal word signifieth the proper work of faith.

But how can the horse be said, either to believe, or not to believe?

I shall give two interpretations of the words, in answer to this question.

First, thus: He believes not that it is the sound of the Trumpet; that is, whereas it might be thought, that the sound of the trumpet should terrify him, he regards it no more than a man doth that which he doth not believe, he cares not for it, he is not at all troubled at it. Thus our old English Translation hath it; He regardeth not the noise of the trumpets.

Secondly, thus: He believes not that it is the sound of the trumpet; that is, he hath so great a mind to the battle, that when the trumpet sounds indeed to the battle, he doubts it is not so, 'tis too good news to be true; he scarce believes his own ears; or, he desireth the battle so much, that he believes the signal of it very little, and fears it is not so, but some false alarm. This is a good and probable interpretation, it being usual among men (from whom in proportion to beasts, especially to gallant horses, this affection may be transferred) hardly at first to believe or give credit to those things which they extremely desire and wish, yea, long for. In this sense it may well be said of the Horse, He believes not that it is the sound of the trumpet.

Hence note;

'It is usually said, We easily believe that which we would or desire to have; yet sometimes we hardly believe that which we would have; that is, when we hear 'tis so, we are full of fears and doubts that the thing is not so, we are afraid that we shall not obtain so wished and longed for an enjoyment; and do therefore not only question the reports of others concerning it (as Jacob did the report of his other sons concerning the life and high advancement of his son Joseph in Egypt (Gen. 45.26.) for as soon as he heard it, the Text saith, His heart fainted, for he believed them not, Now, not only do some (I say) in such cases hardly believe the reports of others) but even that which our own eyes behold. It is said of the disciples of Christ, when he appeared to them after his Resurrection, and shown them his hands and his feet ( Luke 21.41.) They believed not for joy; they were so glad of the thing, they could not believe their own eyes. In which sense we are to understand that of Job, at the 24th verse of the 29th Chapter; If I laugh •• on them, they believed it not. When the Angel told Abraham in the Tent ( Gen, 18.10.) I will certainly return to thee according to the time of life; and loe, Sarah thy wife shall have a son. Sarah over-hearing this good news, Laughed within herself (verse. 12.) Though it pleased her exceedingly, that she should have a son, yet she laughed also in unbelief, and was therefore reproved ( verse. 15.) If she had laughed as Abraham did, at the day of Christ, who saw Christ's day and rejoiced (John 8.56.) that is, he laughed in faith, in assurance that it would come; but Sarah laughed, as doubting, sure this will never be; though might she have had her wish, she would of all things in the world, have desired and wished a son. Once more ( Acts 12.15.) when Peter was in prison, and prayer made by the Church night and day, doubtless they prayed in faith for his delivery, yet when Peter was delivered, and knocked at the door, they said to the Maid, who told them it was Peter, Thou art mad (verse. 15.) They could not believe it was so, while they heard it was so, and had been earnestly praying it might be so. The valiant horse desires nothing more than an engagement in battle, but believes not it is the sound of the trumpet.

Thus of the second exposition of these words, Neither b • l • eveth he that it is the sound of the Trumpet. Yet some conceive, that though it be true, that generous and brave horses are not only not affrighted at the sound of the trumpet, but rather rejoice (in their kind) at it, as is said expressly in the next verse; yet it cannot be conveniently said, that he hath so great a joy as to produce this dis-belief: For so to rejoice, as to be in a manner overcome with joy, & not to give credit to our eyes and ears, never happens, but as in extremely great and extraordinary joys, so in unaccustomed and unexpected joys, which surely cannot well be affirmed of that joy which horses are taken with at the sound of a trumpet, signalizing a battle to ensue.

And therefore (because it avoids this difficulty) I shall rather adhere to them, who render the words thus, Neither doth he stand still (or keep his ground) when the trumpet soundeth. So Mr. Broughton renders expressly; Neither stands he still when the sound of the trumpet is heard. This interpretation suits best with the scope of the place; nor doth the force of the Hebrew Verb oppose it: for the Adjective, which comes from the Participle of it, is often used to signify firm, stable, sure, durable; yea, and the Verb itself is often taken in that sense ( Psal. 78.37.) They were not steadfast, or stood not fast in his covenant. So ( Deut. 28.59.) the Lord threatened Plagues of long continuance, that is, standing Plagues, or such as should hold long, and not stir from the place. Thus also it is said ( Exod. 17.12.) The hands of Moses were steady until the going down of the Sun. The same word doth elegantly signify, both to believe and to be steady, or stand fast; seeing it is faith or believing in God, which alone makes us steady or stand fast, in all occasions or temptations to the contrary; and therefore in this place we may most conveniently render, He standeth not firm, he stands not still, or keeps not his place at the sound of the trumpet, but is unquiet and in motion, as having an ardent desire to be in the battle, as soon as ever he hears the trumpet sound. One of the ancient Poets expresseth this quality of a valiant horse, almost in the same words, and altogether to the same sense; He knows not how to keep his place; or, he cannot (as we say) for his heart, stand still. So that as the eagerness of the horse for the battle, even before the signal given, is set forth in those words ( verse. 21.) He paweth in the valley; and in the former part of this verse, where 'tis said, He swalloweth the ground with fierceness and rage; so the same height of spirit after the signal given, is further expressed in these words, thus translated, He standeth not still (no ground will hold him, he will be gone if he can get head) when once he hears the sound of the trumpet.

Hence note;

The Apostle saith of the old Patriarchs ( Heb. 11.15.) Truly if they had been mindful of (that is, if they had had a mind to) that Country from whence they came out, they might have had opportunity to have returned. Now, as a man will not do that for which he hath an opportunity, when he hath no mind to it; so if a man hath a mind to do anything, how soon doth he make use of the very first opportunity to do it. And doubtless it was a great trouble to the Philippians, who had a true desire to show their care of, and love to the Apostle Paul, that they lacked opportunity to show it, and give a real proof of it ( Phil. 4.10.) As opportunity is a gale to carry us on to action, so a willing mind is a gale to carry us to the improvement of any offered opportunity for action. Let us do good (saith the Apostle, Gal. 6.10.) as we have opportunity. He that is slack to do good when he hath a fair gale of opportunity to it, declares plainly, that his mind is becalmed, and that he hath not the least breath or gale of willingness in his mind to do good. It is our duty, not only to accept an opportunity to do good when it falls tight in our way, but even to step out of our way (so it be in a good way) to seek it. David's enemies sought occasion, and so did Daniel's (Chap. 6.) to do him a mischief; and shall not we seek occasions to show mercy? &c. Let us (like the horse in the Text) no sooner hear the sound of the Trumpet, a lawful call to any duty, for which we have also an open door, but (as he) rejoice in it, stand still no longer with a dull, shall we, shall we, in our mouths, but be gone, up and be doing.

This verse seems to give a reason of what was last said in the former, especially according to the latter Translation of it. As if it had been said, Therefore the generous horse cannot stand still, but is impatient of every moments delay, when he hears the trumpet sound, because he is not only not astonished at it, but rejoiceth, wishing for nothing more than the battle, of which he knows the sounding of the trumpet to be a signal.

Some render these words, not barely as we, among the trumpets, but thus; At the full sound of the trumpet; or, When the trumpet hath sounded long and sufficiently, then he saith, Ha, ha. Reading the words thus, we may connect them with the latter part of the former verse, Neither believeth he that it is the sound of the trumpet; that is, when the trumpet begins to sound, he doubts whether it be to the battle or no; but when the trumpet sounds long, when the sufficiency of the trumpet sounds, or when it sounds sufficiently, so that it manifestly appears the battle is nigh, or at hand, then he saith, Ha, ha.

That the word de in Bede is significative, and imports sufficiency, is the opinion of many interpreters, and that it is of the same sense in this Text, as in that ( Isa. 40.16.) Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt-offering. Thus here, at the sufficiency of the trumpet, that is, when the trumpet sounds sufficiently, abundantly, or clearly; or (as our old English translation hath it) when the trumpets make most noise, he saith, ha, ha.

There are others of note, who judge that ( 〈 in non-Latin alphabet 〉 ) de is only a syllabical addition of no signification, or adding nothing to the Preposition (ב) Be; and so render the words only thus: At the sound of the trumpet; or as we, Among the trumpets, he saith, ha, ha. And that ( 〈 in non-Latin alphabet 〉 ) De, is only expletive, not significative, and so that word ( 〈 in non-Latin alphabet 〉 ) Bede is no more than the Preposition (ב) Be, put alone, some would confirm by other Texts of Scripture, where it is conceived to be so used ( Hab. 2.13.) Behold, is it not of the Lord that the people shall labor ( 〈 in non-Latin alphabet 〉 ) in the fire; and the people shall weary themselves ( 〈 in non-Latin alphabet 〉 ) for vanity? These words are sound also ( Jer. 51.58.) in both which (saith a learned Author) that ( 〈 in non-Latin alphabet 〉 ) De cannot signify sufficiency, both the sense of the place shows, and almost all interpreters agree. And this also may be further confirmed by a like use of the same word, as it is put after ב Judge. 6.5. and after מ Isa. 66.23. The Learned Reader consulting the original, will easily observe (saith he) that in both those places 〈 in non-Latin alphabet 〉 hath no special signification.

Yet doubtless (considering that not one Iota or tittle in the Scripture is in vain) that additional word hath its use, and possibly is of more use than any have as yet well understood. For though it be granted, as Rabbi David saith in his Dictionary, that 〈 in non-Latin alphabet 〉 in all those places is paragogical; yet Paragoges may have more in them, than merely the ornament of speech. Our Translators intimate as much ( Hab. 2.13.) where they do not render barely, in the fire, and for vanity, but in the very fire, and for very vanity. And therefore (with the good leave of that learned Author) I apprehend (with the Rabbin, whom he quotes, but likes not for this opinion) that in all places where this word is used, it hath a special force, declaring the greatness and continuance of the thing spoken of. And so in this place, we may take the meaning thus: As the generous horse is always forward for the battle, so when the trumpet begins to sound; but when the trumpet soundeth long (as the Lord spake to Moses at the giving of the Law, Exod. 19.13.) then the horse (being fully assured that the battle will suddenly begin) is mightily affected with a kind of joy, which he expresseth as well and as fully as he can in his language, saying, Ha, ha, now 'tis as I would have it.

That this Interjection, ha, ha, imports joy and exultation, all agree; and it may note, not only that inward joy with which the horse is affected at the sound of the trumpet, but also that outward expression which he makes of it by neighing, which may not improperly be called his ha, ha; the sound which we hear in the air, when a horse neigheth, symbolizing much with this Interjection, ha, ha, spoken by a man. And all men know (who know anything of the qualities or customs of gallant horses) that it is usual with them to neigh when they are much pleased, and are upon a near attainment of their desire, or the enjoyment of their pleasures. Comparing the latter part of the former verse, according to the second exposition of our Translation, with this,

Observe;

When the horse finds it is the battle indeed, then he rejoiceth greatly. Men often break out into such exclamations, when having been long doubtful of a thing, and fearful how it might issue, they at last see its issue answering the utmost of their wishes and expectations ( Psal. 40.15.) Let them (saith David) be desolate for a reward of their shame, that say, Ah, ha, Ah, ha; that is, let them be rewarded with desolation, for their shameful doings, in saying, Ah, ha, Ah, ha, because they see me cast down. To say, Ah, ha, at what is done, is as much as to say, it pleaseth us well, it gives us high content. Thus also they cried out ( Psal. 35.21.) Ah, ha, our eyes have seen it. As the vision we shall have in heaven, is faith perfected in the highest assurance imaginable; so in any case in this world, what of our desires our eyes see, we take high content in. It is comfortable when we have some hope of what we desire; but when we once see it, then we cry Ah, ha, if what our eyes see, be to us as theirs was to them in the same Psalm, where they are again brought in saying, Ah, ha, so would we have it (ver. 25.) now it is as it should be; we have been looking for such a day a long time, but now it is come; Ah, ha, Ah, ha, So would we have it. And consider it either in natural or spiritual things; there is a time as to spiritual things, when we do not believe the silver trumpet of the Gospel sounds mercy to us, that sin is pardoned, that God is gracious; but when once there is a convincing sufficiency of the trumpets sound, when once our unbelief is fully overcome, and our hearts wound up to assurance, then the soul is in its triumph, and cries out (as the horse, when he perceives the desired battle approacheth) Ah, ha, Ah, ha.

This content of the horse appears yet further in the next words.

These words hold out another matter, which doth much set forth and commend the honor of the horse, and his desire of the combat; He smells the battle. To be in battle pleaseth him so well, that the smell of it is to him a delightful and pleasant odour. The very stink of a Camp (as the Prophet calls it, Amos 4.10.) is a sweet perfume to his nostrils. He smells a battle,

The Hebrew word signifieth properly to smell, or take the scent of anything. And almost all interpreters, ancient and modern, retain that signification here; yet some there are who take smelling, in this place metaphorically, for perceiving, fore-apprehending, or presaging. For the Hebrew (as some very well skilled in that language assure us) having no word which answers the Greek and Latin words (noted in the margin) signifying to perceive and feel, maketh use of this word in the Text for those purposes. Thus 'tis said ( Judge. 16.9.) When it (that is, the thread ) toucheth (or as our old translation hath it, feeleth) the fire. So ( Isa. 11.3.) He (that is, Christ the Messias) shall be quick of understanding in the fear of the Lord. The Hebrew is, He shall smell or be quick-scented in the fear of the Lord. His very senses shall be, as it were, touched with or dipt in the fear of the Lord, that is, he shall religiously sense or judge all things. The fear of the Lord shall be the rule or guide of all his senses, as it follows in that verse, He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears, that is, according to outward appearances and reports. Thus we may take the word in this passage; the horse smelleth, that is, he perceiveth or apprehendeth the battle. Naturalists report wonders about the understanding of the horses, and his sagaciousness in fore-seeing or presaging battles: And this he doth, saith the Text,

Our translation (with most others) take the Hebrew word as an Adverb of place; yet some conclude it to be an Adverb of time. So 'tis used ( Isa. 25.1.) where the Prophet be speaks the Lord thus; Thy counsels of old (that is, those counsels which thou, O Lord, hast had a long time ago, or long before time) are faithfulness and truth. We also render the word, by long ago (1 King 19.25.)

But it may be objected, Though the word in those places notes time, yet it cannot do so in this place of Job; for in those places alleged, it signifies a vast space of time before, whereas here in Job, if it denotes time, it is but a very short space of time, no more than the space of time, between giving the signal of a battle by sound of trumpet, and the joining of the battle. To this, the answer is; That this Hebrew word may be applied to a short space of time, as well as to a long one, seeing both the Greek and Latin words (set in the Margin) of the same signification, are used to note sometimes a very long, and sometimes but a short space of time.

Now according to this sense of the word, this latter clause of the verse is thus translated; He smelleth, or, perceiveth the battle is near at hand, or will shortly be: Which gives a very fair meaning of the Text, if that word, which all grant signifies time as well as place, doth also signify a short, as well as a long space of time; for then the verse runs clearly thus, At the full sound of the trumpet, he saith, Ha, ha, smelling (or perceiving) that the battle is at hand. I leave this to the Readers judgment. Our own translation is an undoubted truth, both as to the signification of the word, and the experiences of the thing. A Gallant horse trained up, and accustomed to War, when he sees much stirring in an Army, and hears the trumpets sounding, perceives a battle will be, though the armies be possibly a good distance of ground one from the other. Thus he smells the battle afar off, especially when he hears that which follows in the close of the verse.

This is music to him. Here are two other antecedents of a battle, which the horse takes notice of.

First, The thunder of the Captains or Princes; that is, of the great Commanders and Generals of the field; who when they give out the word, they give it with a loud voice, they thunder it out. 'It is no time to whisper when armies are ready to join battle; and therefore Commanders lift up their voices like trumpets, or like thunder out of the clouds, that the Soldiers may hear them. And when Captains or Generals give exhortation to the Soldiers, they thunder out arguments to encourage them, and fire their spirits to the battle. The horse doth as it were hear this thunder; oh! it pleases him when the military oration is made, and the Captain-general gives order for the battle.

What's that? Surely, the acclamation of the whole army: when the Captain, or Commander in chief, hath made his military Oration, then usually the Soldiers shout and make an acclamation, in token of their willingness to fight, and readiness for the battle: Thus the horse smells the battle afar off, the thunder of the Captains and the shouting. The whole verse may be read in this form; At the sufficient sound of the trumpet, and the exhortation of the Captains, together with the acclamations of the Soldiers, he saith, Ah, ha, (or rejoiceth) perceiving that the battle (though the armies be not yet joined, but keep their ground at a distance) is at hand, or will suddenly be.

Having opened this whole context concerning the horse, and given several observations from the parts of it; I shall for the close of all show how aptly this description of the horse represents, or is applicable unto two very different sorts of men.

First, The Horse, as here described, is the emblem of a bold and hardened sinner. The Spirit of God speaks this expressly ( Jer. 8.6.) I harkened, and heard (saith the Lord) but they spake not aright, no man repented him of his wickedness, saying, what have I done; everyone turned to his course (what course? his sinful course, how?) as the horse rusheth into the battle; as the horse mocks at fear, and will not turn back from the sword; As the horse will not be affrighted at the rattling of the quiver, nor at the shaking of the spear; so hardened sinners rush on, though you tell them there's deadly danger in it, and that the Sword of the Word points directly at them, and will cut them off: Yea, they will not turn back, though the Lord should brandish a flaming sword, as he did against Adam, to keep him from the tree of life, so to keep them from the tree of death; they, will for all this, rush on as the horse to the battle. The wicked man is thus described, in one place of this book of Job (Chap. 15.25, 26.) where Eliphaz saith of him, He stretcheth out his hand against God (here's war with God) and strengthens himself against the Almighty (that is, draws all his forces together; and what then? just as the horse in the Text) He runs upon the thick bosses of his buckler, even upon his neck. A wicked man, like the horse, runs upon God, even upon the thick bosses of his buckler. The Lord is there represented, by Eliphaz, as holding out a buckler against the sinner; what's that? the Law, his Word of command, that's God's buckler; and this buckler hath thick bosses and sharp points, especially, in the middle, a great boss with a pike, such are all divine threatenings, yet the sinner runs, as a horse, upon these thick bosses of God's buckler, his severest threatenings. Thus the horse, and a bold sinner are alike.

Secondly, The horse is also the emblem of a bold Saint, or of a faithful servant of God. Such, specially, were all the holy Martyrs; A chief among the Ancients saith expressly, that in the Horse the Martyr may be seen; whom none account valiant but God himself, and they who are born of God. I may Parallel a holy Martyr and the Horse, in every particular mentioned in this context. First, As the horse is said to receive his strength from God (hast thou given strength to the horse?) so it was God who gave strength to the Martyrs, to stand it out in the day of battle. Secondly, As God gives courage to the horse, so it was God that gave courage to the Martyrs; and such courage he hath sometimes given, as hath made poor weak women as strong and courageous, as the horse in the Text: Persecutors could not make the old martyrs run like Grashoppers; they have even mocked at fear, and would not turn back from the face of the sword drawn out against them; no rattling of the quiver, nor clashing of weapons could terrify them; they have not been affrighted with Lions, Bears, Tigers ready to devour them; they have not been affrighted with the fiery furnace, nor with the most exquisite torments that the wit or malice of man could invent. Jesus Christ having instructed the Church his Spouse ( Cant. 1.8.) what to do, he at the 9th verse commends the Church in two things. First, For her courage. Secondly, For her beauty. For her courage first, at the 9th ver. and in that respect he compares her to a Company of horses in Pharaoh's chariots. But why doth he compare the Church to a Company of horses in Pharaohs Chariots? I answer, it is well known, that the Kings of Egypt were called Pharaoh, and Egypt was very famous for horses of war: therefore Christ makes this comparison, to show, that the Church b • ing directed to keep close to the shepherds tents, must expect that the world or the false Church, would vex and persecute her; but faith Christ, my spouse is like a company of horses in Pharaoh's chariots, that is, she will be as valiant in this war, in standing for the truth against all false doctrine & idolatrous worship, as the most valiant horses that ever were in Egypt, or in any part of the world have been in any day of battle. Experience (we know) hath made this good; for the true Spouse of Christ, though poor, comtemptible and weak, though women and even but children, though helpless sheep and tender lambs, yet in battles of suffering for Christ, they have become as mighty as the mightiest war-horses, they have withstood all the powers of the world undauntedly, and made them admire their courage, yea, vexed and madded them with their courage. Who but the Lord could arm his people with spiritual weapons, with power and courage, to overcome all their enemies, or to over-overcome them, as the word is ( Rom. 8.37.) which we render, more than conquerors; over what? over sword, and nakedness, and perils, and danger, and death; we more then overcome all these (saith the Apostle there) though we are killed all the day long, and counted as sheep for the slaughter, as he speaks at the 36th verse. And hence the Prophet said ( Zach. 10.3, 5.) that though the Church, there called, the house of Judah, be weak like a flock, yet the Lord makes them as his goodly horse in the battle. Our late Annotators give the sense of the Prophet in those words expressly thus. Now that the Lord hath turned his favorable countenance towards his people, he hath endowed them with valor and strength; so that of sheep they are become a great war-horse, with which the Lord will overcome and trample down his enemies; which may in part be understood of the Maccabeees victory, but most perfectly of the whole Churches victories over the world and the devil. This victory the Church obtains over the devil by resisting, and over the world by suffering.

Thus far of the valiant horse. The Lord's discourse proceeds from this noble beast of the earth, to those noble birds of the air, the Hawk and the Eagle.

IN this context the Lord passeth from the beasts of the earth, to give a further demonstration of his power and wisdom, appering in the fowls of air; and here we have two instances, both in birds of p • ey, The Hawk and the Eagle.

Job is first questioned about the Hawk in the 26th verse; In which the Hawk is set forth two ways. First, In general, by her flying, Doth the Hawk fly by thy wisdom? Secondly, in special, by the course of her flight, and stretch forth her wings toward the South?

Secondly, Job is questioned about the Eagle, concerning which (Queen among birds) fix things are here expressly set forth, or distinctly expressed.

First, Her high flying or mounting upwards, in the former part of the 27th verse, Doth the Eagle mount up at thy command?

Secondly, Her high nesting or making her nest on high, in the latter part of the same verse; doth she, at thy command, make her nest on high?

Thirdly, She is here described by the choice of her abode, dwelling or habitation ( ver. 28.) she dwelleth and abideth on the rock, on the crag of the rock, and in the strong place.

Fourthly, We have here the sharpness of the Eagles appetite, and her quick endeavor to get food for the satisfying of it, in the former part of the 29th verse. When she is abiding upon the rock, upon the crag of the rock, and in her strong place, from thence she seeks her prey; she is not idle there.

Fifthly, She is described by the sharpness of her sight, in the latter part of the 29th verse, her eyes behold afar off. As if the Lord had said, though she dwells thus high upon the rock, and the crag of the rock, yet this doth not hinder her in the pursuit of her prey, for her eyes behold afar off.

Sixthly and Lastly, We have here the matter, or nature of her own food and diet, together with the food of her young ones. We have here (as I may say) a Bill of the Eagles fare ( ver. 30.) it is blood, and the flesh of the slain, Her young ones suck up blood; and where the slain are, there is she: That's her chief food and diet, the flesh and blood of the slain. These are the particulars which the spirit of God layeth down in the descriptions, bo • h of the Hawk and Eagle.

From the whole I shall give only this general note, as to the Lord's purpose in speaking of these birds of prey, the Hawk and the Eagle, rather than of the Dove, or of any other fowl of a more harmless nature. I say, the Lord doth this to show, that seeing his providence disposeth of, and watcheth over these fowls of the air, which are so able to shift for themselves, and are in their kind so little useful to man; then surely, he will not neglect man, nor any creature that is of necessary use to man.

The word rendered Hawk comes from a root which signifies a feather or plume of feathers; because, feathers are the instruments by which the Hawk flieth. The same word signifies also to fly; the Hawk being a fowl of such an excellent flight, may well be expressed by a word which properly signifies flying.

The Hawk is numbered among the unclean birds in the Law of Moses, which the Jews might not eat of ( Levite. 11.16. Deut. 14.15.) The Hawk in its kind, or all kinds of the Hawk, are excepted out of their food, or not admitted at their table. Those creatures which were useful to get man some kind of food, might not then be at all the food of man, in the Jewish Nation.

Nor will it be unprofitable, upon this occasion, to take notice how the Lord then set bounds and limits to the appetite of man, which is so apt to exceed: He forbids several creatures to the Jews, for some of which, possibly, we can give no reason but his Sovereignty, he would have it so; and others were forbidden, because possibly, feeding upon them was not so wholesome for the body of man; and others God did except from the table of the Israelites, because of some qualities which he did not like in them; and for that reason it is conceived the Hawk was excepted. The Jews might not feed upon the Hawk, because she is a bird of prey, and lives by ravening and killing other birds; such was the law among the Jews: and though that law be now taken away, as the vision shown Peter (Act. 10.15.) yet there are few that make Hawks their meat, or eat of them.

The word by which the Hawk is expressed in the Latin, signifies to take or catch, whereby her ravening nature is denoted, because she catches and snatches all she can for her living. Some of the Ancients tell us, that the Hawk is a very princely bird, who though she h • th not much in bulk of body, yet hath much in the generosity of her mind, and is therefore joined here with the Eagle, as if this were the Princess, and the Q • een of birds. And some report, that there is no other among all the fowls of the air, that dares contend with the Eagle, but the Hawk. Aristotle reckons up ten sorts of Hawks, and Pliny sixteen: But I shall leave that discourse to Faulconers. It is enough for the opening of this Scripture, to intimate somewhat in generat of the Hawk.

The Hawk is described as flying. Some creatures are for going, some for running, but the excellency of the Hawk is in flying: And flying here is not to be taken in a general sense, as opposed to running or going, for so it is common to all the birds of the air; there's not the least, not any of the winged kind, but can fly little or much: But when he saith, Doth the Hawk fly? flying is to be understood specially, of swift flying, and of long continued flying. The Hawk flies with wonderful swiftness. Hence among the Egyptians, the Hawk was a Hierogliphick of the winds. And as the Hawk moves with wonde • full swiftness, so with great perseverance. Naturalists tell us, and it is the experience of many, that the Hawk will abide upon the wing, two, three, yea, four hours together in the pursuit of, or in waiting for her prey; and hence some of the Ancients have made the flying of the Hawk, or the Hawk in his flying, an emblance of perseverance. The Hawk moves in the air, as if he abode immoveably there.

Thou seest how perseveringly the Hawk flies, and how cunningly, or wisely, to her best advantage: Doth the Hawk fly thus by thy wisdom, or hast thou taught the Hawk to fly thus? hast thou instructed the Hawk to make this use of her wings? no, the Hawk flieth by my wisdom, I have given her this strength, and taught her this skill, for God takes it unto himself, it is by my wisdom and instruction that the Hawk flieth.

The Vulgar Latin reads thus, Doth the Hawk feather herself, or get her feathers by thy wisdom? Our Translation runs to the use of her feathers, this to the groweth of her feathers; as if it had been said, D • th the Hawk get her feathers by thy wisdom, or hast thou set her feathers so exactly in her wings? This reading may be taken two ways. First, Dost thou make the Hawks feathers grow at first, dost thou plant those feathers in her wings? surely, no. Secondly, Dost thou renew the Hawks feathers? When the Hawk hath mued or least her feathers (as they who are acquainted with Hawks know their natural custom is) dost thou cause them to grow again? surely, no, thou didst neither at first plant her wings with feathers, nor when she hath cast her feathers, dost thou cause those feathers to renew; that's a good reading: But I shall keep to our own. Doth the Hawk fly by thy wisdom?

Hence note, First;

Whatever service the Hawk doth to man in catching the prey, the Partridge, or Phesant, or other fowl, man might serve himself of them (as many do) some other and cheaper way, and not by hawking. The Moralists could say (speaking of such like creatures) Man was loved by the supreme Maker of all things, even to his delight and content. God hath given such swift wings to the Hawk, not only to set forth his own power, but for man's pleasure. Hawks are for the sport and delight of Princes and great men; and seeing God hath made some creatures for the delight, more than for the necessity, for the pleasure, more than for the need of man; O how should man take heed of displeasing God! Doth the great God of heaven and earth provide Hawks for man's pleasure, and shall man take no care to please God! 'It is lamentable to consider, how most men displease God by oaths and profanations of his Name, while they are taking that kind of pleasure. And I may say, there is no kind of sport which the indulgence of God hath allowed man, wherein God is more provoked and dishonored, than in this: What swearing, what cursing, is there in following this Game; If Hawks and Spannels please not men in the pursuit of their pleasures, how is the Name of God rent and torn, to his high displeasure! How vain is that man, who takes pleasure in sin, or who sins in taking his pleasure! He makes his short pleasure-time a seed-time (without repentance) of his everlasting pains and sorrows.

Secondly, Whereas the question is put, Doth the Hawk fly by thy wisdom?

Note;

Not only hath the Lord put the general power of flying into the Hawk, as into other birds, but that special excellency to fly so swiftly and strongly, so cunningly and artificially. 'It is not so much the Faulconer, who teacheth the Hawk, as God; then let us admire the wisdom of God in the properties of every creature. It must be confessed, that Hawks do strange things; but but whence is it? it is of God. Doth the Hawk fly by thy wisdom; canst thou manage the Hawk, or bring her to thy Lure; canst thou make her go off after her prey? canst thou reclaim her at thy pleasure? Thou canst not; only God can. And hence we may infer, If the flying of the Hawk be from the wisdom of God, then see the wisdom of God in the goings and doings of man. The way of man (saith the Prophet, Jer. 10.23.) is not in himself; it is not in him that walketh, to direct his steps; the wisdom of the Lord doth it. If the wisdom of the Lord orders the flying of a bird in the air, surely then 'tis the wisdom of the Lord which manageth the motions of men on earth; he orders both the course and discourse of man: when he pleaseth he can take wisdom from the wisest men, and make even Judges fools. Judges are supposed and accounted the wisest among men, yet the Lord can befool them so, that they shall not be able to see the things that belong either to their own peace, or the peace of others. The Lord, who gives wisdom to beasts and birds, can take it from men. Doth the Hawk fly by thy wisdom? That's the general; then follows a special instance concerning the course of the Hawk;

The word rendered South, signifies the right hand. The South is so called, because when a man turns his face to the East, or Sun-rising, then the South is on his right hand.

But why is the Hawk said to stretch forth her wings to the South? we may expound it two ways.

First, Thus: She stretcheth her wings to the South, when she is upon the change of her feathers, of which a touch was given before. As if the Lord had said, When the time cometh, that the Hawk casts her feathers, doth she by thy wisdom (for that we are to take in) stretch her wings towards the South, (as Naturalists tell us she doth) for the cherishing of her new feathers? The South wind being a warm wind, opens the pores of the body, and then the old feathers easily fall off, and the new ones come on; therefore when the Hawk loseth her feathers, she stretches out her wings towards the South. And as the wild unmanaged Hawks, who are at their own liberty, turn themselves to the South at such times, so the Places where Faulconers keep Hawks to train them for service, are built towards the South, that the warmth of the Sun may help the growth of their feathers.

'It is not unworthy our remembrance, which some teach allegorically from this natural instinct of the Hawk, helping herself more easily, both to cast and recover her feathers. A sinner in his natural state, is so feathered as he comes from the old Adam, that he had need to cast the old and get new ones. Now if the sinner would do thus, or when he doth thus, he is taught by the wisdom of God (not by the wisdom of the flesh) to stretch himself towards the South, that is, towards the pleasant wind, and warm Sun of the Spirit of God, by which his old feathers of sin drop off, and those new feathers of grace and holiness, of faith and repentance, of meekness and humility, of patience and self-denial come on. Thus man is feathered by the second Adam, when he hath cast those of the first; He turns himself to the South, he applieth himself to Jesus Christ, the Sun of righteousness, whose blessed warmth fetcheth off his old black feathers, and clothes him with new and beautiful ones. The Lord who teacheth the Hawk to stretch her wings to the South, must teach us to stretch ourselves to the Lord Jesus Christ, that our old feathers may fall away, and that we may be renewed by his Spirit.

Secondly, There is another account given about the Hawks stretching her wings to the South; for not only when the Hawk renews her feathers, doth she return to the South; but wild Hawks that are at liberty, living in colder climates, use in Winter to change their quarters, and turn to the South, that is, to those coasts which are more favored by the Sun, as they who write the nature of beasts and birds make report. All kind of Hawks are tender, and cannot well abide the Winter cold, but get into the Sun, and sometimes dust themselves in the sand, when heated by the Sun, as in very hot seasons they delight to bath themselves in water. It is said, that the Egyptians used of old to picture, or represent the Sun in the shape of a Hawk; First, because the Hawk is a great lover of the Sun; Secondly, because of the lively heat and sp'ritfuness of the Hawk, like that of the Sun; Thirdly, because of the longevity of the Hawk (the Hawk is a long-lived creature.) Fourthly, because of the quick-sightedness of the Hawk, whence they called the Hawk All-eye. And Lastly, because of the swiftness of the Hawk. The Hawk flies with such a speed, as if he did emulate, or would imitate the Sun. The Hawk being thus like the Sun, and such a lover of the Sun, they shadowed the Sun by the figure of a Hawk; all which may give us some intimation of the ground of what is here said, That she stretcheth her wings towards the South.

Hence note;

Why doth the Hawk spread forth her wings to the South? she finds it best for her, and therefore doth ( Jer. 8.7.) The Stork in the heaven, and the Crane, and the Swallow know the time of their coming; Whither? surely to some warmer climate, when the weather is cold and offensive to them in the place where they are; and when the heat returns to the coasts from whence they came, thither they return again; They know the time of their coming, they know when 'tis good for them to be in one Country, and when in another. And is not this a rebuke (as the Prophet there applieth it) unto a man, who many times knows not what's good for himself, knows not the judgment of the Lord; that is, what God would have him do, or what course to take in such a time and season, or under such a dispensation of providence; knows not (as I may say) Winter and Summer, heat and cold, and so is not so wise as the fowls of the air generally are, or as the Hawk in particular is here said to be, Who stretcheth her wings to the South. All the children of men have, and the children of God know they have a South to stretch their wings unto; that is, the goodness and power of God, as the Psalmist spake, Under the shadow of thy wings shall be my refuge, till these calamities be overpast. I will stretch myself to the South, to the love and favor of God; 'tis best for all men to stretch their wings toward those wings of God in an evil day. All should do as the Lord gives the invitation ( Isa. 26.20.) Come my people, enter thou into thy chambers, and shut the doors about thee; hide thyself, as it were, for a little moment, until the indignation be over-past. Thus the Lord directs his people to stretch themselves to the South, when 'tis cold and hard weather abroad in the world; and the creatures spoken of by the Prophet, as well as the Hawk in the Text, will rise up in judgment against us, if we stretch not our wings to the South, when we feel the Northern cold, and Winter frost taking hold of us.

I shall pass from this part of the verse concerning the Hawk, when I have only minded the Reader, that some have found a twofold resemblance in the Hawk.

First, They resemble the Devil and evil spirits, to the Hawk, because of their devouring nature. The old Poet said, We hate the Hawk, because she is always in arms. And so is the Devil, he is always in arms, and at war with the Church of God, and with the souls of men; and we ought always to be in arms against the Devil, yea, to take to ourselves the whole armor of God, spoken of ( Eph. 6.) to resist him, and defend ourselves.

Secondly, The Hawk is like wicked men, especially in three things;

First, For their ravenous nature, they love to destroy and live upon the spoil of others ( Isa. 33.1.)

Secondly, They are like the Hawk, preying mostly upon those that are most innocent. The Psalmist saith, The wicked devours the man that is more righteous than he. The Hawk pursues the Dove and poor Partridge, harmless creatures.

Thirdly, The Hawk is high-prized when alive, but when dead, cast out upon the dunghill, no man regarding her. He that took great delight in his Hawk while alive, will not call for it to his Table when dead. Thus wicked men may be in great esteem while they live, but when once dead, they are as thrown upon the dunghill, their memorial rots, and is unsavory. So much for the 26th verse, wherein the Spirit of God calls Job to consider the nature of the Hawk at any time flying, and sometimes turning her flight to the South. And now the question passeth from the Prince of birds, to the Queen of birds.

The Eagle is a King or Queen, chief among the fowls of the air, as the Lion is among the beasts of the earth; and therefore the great King of Babylon is shadowed by a great Eagle with great wings (Ezek. 17.3.) And the Romans, who Lorded it long over the world, bare the Eagle in their Ensign.

The Hebrew word rendered Eagle, hath a double derivation. According to the first, it signifies to Behold. The Eagle is so exp • est, because she hath (as the Historian describes her) not only a quick and clear, but a strong sight, able to look full upon the Sun shining in its strength, as if the name of the Eagle in Engglish, were a Looker; the Eagle can look the Sun in the face. But according to a second derivation given by Grammatians, it signifies strait, or right forth. And the Eagle is so called, because she makes a direct course, as it were by a strait line, in pursuit of her prey. Doth the Eagle

The word in the Hebrew, signifies to get high, very high, extreme high, and is therefore used in the Noun, to set forth the highness of God ( Job 11.8. Psal. 113.6. Isa. 5.16. Isa. 52.13.) It notes also the highness of heaven ( Isa. 55.9. Psal. 103.11.) which is called the Throne of God, and the habitation of his Holiness, and of his Glory. 'It is used also to denote the height of a proud man's spirit, which would fain rise up to the high of heaven, and be like to the most High, yea, higher than the most High (1 Sam. 2.3. Psal. 131.1. Isa. 2.11. Ezek. 16.15.) In all these places, and many more, the word is applied to the highness of a proud man's spirit, which though it be indeed the lowest and basest thing in the world, yet it puts man upon high thoughts of himself, and upon high designs for himself, he would be mounting like the Eagle. Doth the Eagle

The Eagles flight, or mount, exceeds the Hawks; or any other of the winged train, in three things;

First, In the swiftness of it. The Eagle hath great and long wings ( Ezek. 17.3.) and she can make great hast with them; therefore Solomon calling upon us, not to set our eyes upon riches, gives the reason of his counsel ( Prov. 23.5.) For riches certainly make themselves wings, they fly away as an Eagle towards heaven; that is, they are suddenly gone, and will not return at thy call. The Eagle will not come to the Lure, like the Hawk. To fly away as an Eagle, notes two things concerning riches; First, That they will fly away swiftly, speedily, they are soon gone; such is the Eagles flight. Secondly, That they (often) fly away irrecoverably, there's no recalling them. The Scripture often expresseth the more than ordinary swiftness of men, by the swiftness of the Eagle. David lamenting the death of Saul and Jonathan, gives them this character (2 Sam. 1.23.) They were stronger than Lions, and swifter than Eagles; that is, they were exceeding swift. Our adversaries were swifter than the Eagles, said the poor captivated Church, when the Assyrian came in against them ( Lam. 4.19.) Read also Deut. 28.49. Hos. 8.1. Hab. 1.8. Cicero the Orator, in his second book of Divination, tells us, that when one who was to run a race, reported to an Interpreter, that he dreamed he was turned into an Eagle; the Interpreter presently answered, Then you shall overcome, or get the mastery: For the Eagle is the strongest and swiftest of all flying fowls.

Secondly, The Eagle exceeds all, as in swiftness, so in the uprightness of her flying: She flies right up; that's it which the Text takes notice of, She mounteth up; she mounts up like an arrow out of a bow, whereas other fowls, when they fly high, they do it obliquely, or side-long, by gyration, or fetching a compass; but the Eagle asce • ds directly, not (as I may say) by winding stairs, but in a right line.

Thirdly, As the swiftness and uprightness of the Eagles motion, so the highness of it is wonderful. The Eagle mounts till she is quite out of sight; no bodily creature can reach the Eagles altitude. One of the Ancients saith, The Eagle soars above the air (he means, I suppose the lower region of the air) as if she would visit the starry heavens: And hence it is said proverbially of anything which we cannot easily reach or come at, 'It is an Eagle in the clouds. Her common attribute or epithet is, The high-flying Eagle.

If it be questioned, why doth the Eagle mount up so high? these two reasons may be given of it;

First, That she may come down, or stoop with greater force upon her prey; and that makes the Eagle so formidable to all the fowls of the air. And hence the Poets call her a Thunder bringer, because she mounts up on purpose to that amazing height, that she may come down upon her prey more forcibly, even like a thunder-bolt. And thus proud men desire to get on high, that they may more easily make a prey of, and crush (as the Eagle doth) those that are below them.

Secondly, The Eagle mounts thus high to please herself, 'tis suitable to her spirit. Everyone would be in action, as he is in disposition. The Eagle hath a high spirit, and she must fly high, and at high things. The Eagle will not catch flies; she scorns that game. Doth the Eagle mount up

The Hebrew is, At thy mouth; so the word is rendered in several other Scriptures ( Numb. 13.3.) And Moses by the commandment of the Lord sent them from the wilderness of Paran; that is, he sent the men that were to search the Land; The Hebrew is, Moses by the mouth of the Lord sent them to search the Land. Again (2 Kings 24.3.) Surely at the commandment of the Lord came this upon. Judah, to remove them out of his sight, for the sins of Manasseh. As if it had been said, When the enemy made inroads upon the children of Israel and Judah, how came this to pass? surely at the command of the Lord, or at the mouth of the Lord, came this upon Judah. It is the word in the Text; Doth the Eagle mount up at thy command? or, at thy mouth? One would think, that it is not only the Eagles nature to mount up; there is somewhat in that, but that's not all, it is at the Lord's mouth, at his command, and that we are specially to take notice of here. What means this discourse about the Hawk and Eagle, but to make us mount up our hearts to God, and acknowledge him in the motion of every creature? It is at God's mouth that the Eagle mounts up; but what's the command that the Eagle receives from God? Doth not the Eagle mount up by a natural instinct, or according to the Law of nature planted in her? I answer, she doth. Yet because that natural instinct of the Eagle is of God, therefore we are to look upon the Eagle mounting up; as by a special order and command of God. And thus we are to understand the motion of all the creatures, as consequential of a command given out by God ( Psal. 148.8.) Fire and hail, snow and vapor, stormy wind, fulfilling his word, or his command. Though there be a natural cause of the creatures motion, of the motion of the wind, of the vapor, of the snow and hail, yet we must not stop at the natural causes, and look no farther; neither rain nor snow fall, nor winds blow, but at the command of the Lord: Not doth the Eagle mount up at the bidding or teaching of man, but at the command of God, acting her natural instinct in doing so. Doth the Eagle mount up at thy command?

Hence Note;

Mans mouth or command, cannot make any creature stir foot or wing. Who can make the Eagle mount, the wind blow, or the rain fall besides God?

Secondly, As to the manner of this motion, its a mounting motion.

Note;

Some have (I know) mounting motions at the command of the Devil (the Lord hath the command of them, though they are not commanded by him) that is, the proud imaginations, the lofty thoughts of man, these mounting motions, are not at the command, but against the command of the Lord; the Lord suffers them, but they are from Satan, he puffs men up, he blows them up with pride. But both the natural moun • ings of the sensitives creatures, and the gracious mountings of the new creature on high, are by the command of God. True believers have lowest or lowliest spirits, yet highest and noblest aims, not grovelling on nor bowing to the earth, but like an Eagle, mounting up on high: As this high flight of the soul is highly pleasing unto God, so 'tis made by his strength, and at his command. A believer flies high;

First, In the contemplation of divine things. What towering thoughts hath he concerning God, and the concernments of salvation by Jesus Christ! he is not mingling his soul with the dust, nor mudding it upon the dunghills of this world: As his conversation or trade is for things above, so his mind and meditation is upon them.

Secondly, As he flies high in his contemplation about, so in his love to, and desire of high things; he doth not nakedly contemplate things above, as a Philosopher may do, but he hath strong affections to, and longings after the enjoyment and possession of the things that are above; he is as much on high in his desires and affections, as he is in his studies and speculations. And in both respects he mounts on high, in the power and at the command of God; who, as he hath taught the Eagle, so man much more, whither, and how far to ascend. And he therefore mightily triumphs over this lower world, because his soul is lifted up as an Eagle, by and upon the wings of divine support and acceptation. Doth the Eagle mount up at thy command?

The Eagle doth not only mount on high (that may be from a sudden overture or occasion) but she makes her nest on high. The word which we render on high, signifies separated, because high places are places separated from ordinary concourse. Eagles covet to make their nests in places furthest remote from all access both of men and beasts. The best of high things, spiritual things, are separated from this world, they are above the wisdom and way of the world, and that's the reason why the world cannot bear them. I touch that only from the notation of the word.

The Eagle makes her nest on high. But doth she so, O Job, at thy command? dost thou direct her, where to make her nest or how? It seems the Lord teacheth birds to make their nests. The least bird is directed by God as well as the Eagle: It is by his counsel that some birds make their nests very low, and that others (among which the Eagle especially) make their nests on high. Pliny saith, no man can reach or touch the Eagles nest. We look and find birds nests in every bush, but whoever found the Eagles nest, such an Eagles nest as is here spoken of: There are (I grant) some Eagles that make nests in high trees, but the Eagle here intended makes her nest upon in accessible rocks. When the Lord would reach the hight of man's wisdom, in setting himself above the reach of d • nger, it speaks thus ( Jerem. 49.16.) Though thou shouldst make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord. 'It is a proverbial speech, and 'tis joined with setting our nest among the stars, in the 4. v. of the Prophecy of Obadiah. The Idumeans, with and about whom the Prophet there spake, dwelt in mountainous places, and slattered themselves in the strength and safety of the country, as if it had all been an Eagles nest. The Eagle makes her nest so high that 'tis, as it were, next to the stars. But why doth the Eagle make her nest so high? there are two or three rersons given of it, by the searchers of nature.

First, For her safety, high things probably are most out of danger, there is a hight which is very dangerous, and there is a hight that is out of the reach of danger, such is the height of the Eagles nest.

Secondly, Naturalists say, the Eagle makes her nest so high, because she cannot, without some difficulty, raise herself from the earth; if she sits low, she cannot easily mount up, she hath a heavy body though a strong wing: and therefore the wisdom of God instructs her to make her nest on high, that she may with that advantage rise out of it, and mount up from it. The Eagle doth not as the Ostrich, lay her eggs in the dust, or in the sand, but she makes her nest in high places, that so she may be both safe in her nest, and the sooner take her flight out of it.

Thirdly, The Eagle makes her nest on high, because there the air is purest, and she is greatly delighted and pleased, with the purity and sweetness of the air.

Fourthly, 'It is said also the Eagle makes her nest on high, because she loves, from thence, as from a watch-tower, to behold and feed her eyes, upon the fair and beautiful face of the heavens.

In these four respects we should be like the Eagle, and make our nest on high. The Eagle doth not only mount high, but makes her nest on high. Some men mount high, that is, have high notions and speculations, in which they seem to be wrapped up (as the Apostle once truly was) to the third heavens; yet they make not their nest on high, they do not abide there, their delights are here below, and so is there nest, the residence and rest of their souls. The nest of the rich man's soul, in the Gospel, was in his full barns. O how many speak high, discourse high, profess highly, heaven-high; yet, when all's done, their nest is upon the earth; They talk as high as the Eagle mounts, yet their nest is as low as that of the O • trich, in the dust. Let us remember, as to mount high, so to make our nest on high. The Apostle could say (1 Phil. 3.20.) Our conversation is in heaven; not only must we be speaking high, but acting on high too; we must sit and brood there, as the Eagle upon her nest. Let us say of God, as Moses the man of God did in his prayer ( Psal. 90.1.) Lord, thou hast been our dwelling place in all generations; thou art so, and thou shalt be so forever. Thus we are taught, not to imitate the foolish Ostrich, building our nest in the dust, but like the noble Eagle (being lifted up by the mighty power of the holy Spirit) making our nest or taking up our rest in heaven, which is, as the highest, so the safest place of all.

Thus far of the Eagle in two of her properties. First, Her high flight. Secondly, Her high nest.

The third thing spoken of in this context concerning the Eagle, is the choice of her abode or habitation.

As the Eagle flieth very high, so she abideth on high places. Her abiding so high, shows the nobility and generosity of her nature; she doth not only mount upon high sometimes, and make her nest on high in breeding time, but she dwells on high, she dwelleth and abideth there. The word which we render abideth, signifieth properly tarrying for a night, or taking up a nights-lodging; but we are not to confine the Eagles abode to a night, to this or that night, here the word notes constant, continued residence, she dwelleth and abideth on the rock, there's her place, her palace, there this Queen of birds keeps Court, there she abideth, excepting in two cases. First, When she is minded to mount up and take her pleasure. Secondly, When she flies off to seek her prey, as will appear further in the next verse, but take her generally there she abides. Naturalists describe a sort of Eagles, which choose, and love to dwell in or inhabit woods, plains, and by the sea shore; but the Eagle here described dwells on the rock, and not only so, but

The Hebrew is, upon the tooth of the rock. Master Broughton renders, In the edge of a rock. The crag of a rock doth much resemble both a tooth and the edge of a thing; for 'tis sharp like an edge, and appears in form like a tooth: Now upon that part of the rock, which is most craggy and stands out like a tooth, there the Eagle abides, there she pearcheth. And Naturallists tell us, though she pearches upon a hard rock, yet she is very careful of her talons, least they should be blunted or receive any injury from the hardness of the rock, she is very curious of them, knowing of what use they are to her. Thus she abides upon the rock, and upon the crag of the rock; or upon the tooth of the rock. It doth not satisfy the Eagle to build or abide upon any part of the rock, but she chooseth that part of it for her habitation which is most inaccessible, lest she should have any disturbance by ill neighbors, or the air be insected with ill smells. Saint Jerome saith, the Eagle builds in this manner, least Adders or Snakes should spoil her Eaglets or young ones; and that the Amythist-stone, which is an Antidote or preservative against poison, is found in her nest. She abides on the crag of the rock,

We might well enough conceive, that when it is said she dwells on the rock, that she dwells on the strong place, for the rock is a strong place; yet the Holy Ghost is pleased to set it out distinctly, On the rock, upon the crag of the rock, and the strong place. Master Broughton translates it, On a fortress; she dwells on the rock, as on her Castle or Tower. The word signifies any place of defense, and Grammarians tell us, it comes from, or hath near cognation with, a word that signifies to hunt or pursue the game; and the reason given for it, is, because when persons are pursued in war or troubled in peace (as weaker birds by birds of prey) they have their recourse to strong places for refuge and safety. The Eagle needs a strong place, for she hath enemies, and therefore is taught to fortify herself, or to get into strong places for he • security against them. From all these expressions, that the Eagle dwelleth on the rock, upon the crag of the rock, and strong place,

Note;

That is, God hath put such an instinct into the nature of all the creatures, as to provide for their own safety; The Eagle will dwell on the rock, she will, not venture herself everywhere. And according to the state and condition of creatures, such is the provision which they make for their safety ( Psal. 104.18.) The high hills are a refuge for the wild Goat, and the stony rock for the Coney. The wild Goats have their refuge, and the Coneys have their refuge, and they are taught whither to fly from the face of danger. There is no creature but hath a refuge in time of danger, and therefore we commonly say, Times of danger discover our refuge.

Now if the Lord hath taught the fowls of the air, and the beasts of the earth to look to their own safety, to get to the rock, and the strong place; then doubtless, he hath taught his servants, all that are godly, to seek and hasten to a refuge, both for their spiritual and corporal safety. David often discovers his refuge in the Psalms (Psal. 18.2.) When at the first verse, he had in plain language called the Lord his strength, I will love thee, O Lord, my strength; he presently adds a number of metaphors, to shadow out the same thing, The Lord is my fortress, my rock, and my deliverer, my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. He calleth God his rock twice in that verse. God is not only a rock, but the only rock in which his faithful people find shelter. Moses said in his prayer ( Psal. 90.1.) Lord thou hast been our dwelling place in all generations. Where do believers dwell? in God himself; as the dwelling of the Eagle is in the rock, so the dwelling of a believer is in God, his rock. They may be sure of safety who are so housed, who are housed in God ( Psal. 91.1.) He that dwells in the secret places of the most high, shall abide under the shadow of the Almighty: I will say of the Lord, he is my refuge, and my fortress, my God, in him will I trust. Thus, as the Lord hath taught the Eagle to look out a strong place for herself, so he hath taught his people; and it will be as much their wisdom, to learn of the Eagle to provide against danger, as to learn of the Ant to provide against hunger.

As in this 28th verse we have had the dwelling of the Eagle described, so in the next, we have both the sharpness of her appetite and the quickness of her sight.

The fourth thing considerable in the Eagle, is the sharpness of her appetite; she hath a great heat of stomach, and a strong digestion, therefore she must be seeking prey.

That is, from the rock her dwelling place, from the tooth of the rock; From thence she seeks her prey. And 'tis conceived, that the reason why she builds so high is, that she may from thence with more advantage spy out and seek her prey. The Hebrew is she diggeth her prey from thence. That an Eagle should dig, and dig in the air, is an elegant expression. Diligent seeking or searching, is signified by digging in the Hebrew language. They that dig for a thing seek it earnestly; and therefore to show how earnestly the Eagle seek her prey, she is said to dig for it. The Lord to show the open sinfulness of Israel told them ( Jer. 2.34.) In thy skirts is found the blood of the souls of the poor innocents. That which is in a man's skirts is easily seen; and hence the Lord adds, I have not found it by secret search, or as the Margin hath it, by digging; that's the force of the word, it notes a diligent search or seeking; the Eagle seeks, as if she were a digging for

What is her prey? The Eagle hath a strong stomach, and the word here used signifies anything eatable. Naturalists say she feeds upon fowls of the air, the Dove, &c. she feeds also upon Sheep, Lambs, Hares; and 'tis said, she hath a great mind to Hares, they being not only meat, but medicine to her. Naturalists tell us also, that the Eagle feeds upon fish, and that in her flight she can discern the fish in the Sea: and some tells us, that she loves shell-fish, the Crab-fish especially very much; this is her prey: from thence she seeks her prey, whither moving in the air, or upon the land, or in the water; she seeks her prey where-ever 'tis to be had, and she will have it if it be to be had above ground, yea, if it be to be had in the water.

Hence note;

We say hunger breaks thorough stone-walls or strong-holds. Whither will not the Eagle dig to satisfy her appetite? I need not stay upon the general truth; I would only add this, it is certainly so in spirituals. Soul hunger, our hunger after righteousness will make us active. Those Eagles, the Saints, having a strong appetite to the things of God, will dig for their satisfaction, they will seek after food for their souls till they are satisfied. Sometimes possibly there is a glut of food, and then they will scarcely look after it; but if once they are pinched with famine, then they look after food. That of the Prophet ( Amos 8.11.) answers this of the Text, I (saith the Lord) will send a famine among you: not a famine of bread, but of hearing the Word of the Lord. And what then? Why then they shall wander from sea to sea; and from the North even to the East, they shall run to and fro to seek the Word of the Lord, and shall not find it. The Eagle here seeks her prey & gets it; but they shall seek the Word of the Lord, and not have it, because they were unthankful for it, and unprofitable under it, when they had it. 'It is a sad hunger to be pinched. with the want of the word, which is spiritual food; but that's a blessed hunger which is not from want of, but from a true and strong desire after the Word or spiritual food. True believers, abiding in a right frame, have a great desire and hunger after spiritual food, even when there is greatest plenty of it; when there is (as we say) a glut of it, they are not glutted with it; the more they are satisfied with it, the more they would have of it; their appetites and satisfaction are interchangable; they are hungry, yet satisfied; they are satisfied, yet hungry; and therefore they are always seeking their spiritual prey. It is a sore judgment when they that have had much of this spiritual food, and have not had a hunger after it, are cut short and deprived of it. The Lord often lets those hunger after it in want, who have not hungered after it in enjoyment.

As the Eagle hath an eager appetite, a sharp stomach; so an excellent eye, a sharp sight, as it followeth.

To behold or see, is the work of the eye, and to behold afar off, is the excellency of the eye in that work. The Eagle seeks after her prey, and her eyes behold afar off. Some render which her eyes behold afar off, that's a good reading; the conjunctive particle and is not in the Original Text, and therefore we may supply it by the relative (which) as well as by the conjunction (and) Naturalists tell us, that the Eagle hath so sharp a sight, that when she is mounted quite out of our sight, out of the sight of any man, and is as it were in the clouds, that even then she doth perfectly behold her prey, and that is afar off indeed; even at that distance she beholds the Hare in the bush, and the fish in the water. There are almost incredible things related, as to the accuteness of the Eagles sight; and the reason given by some of her quicksightedness, is this in nature, because her eye lieth very deep in her head, and so hath a great advantage in seeing, the light being the more compassed by, and the rays the more strongly gathered into her eye. I shall not discuss the validity of this reason, all agreeing in the thing, that the Eagle sees very exactly and afar off: And as she hath a very clear, so a very strong sight, so strong that she can steadily behold the Sun shining in its strength (as it was touched before) those beams which blind us, and oppress our eyes, are pleasing to hers. It hath been a torture which some Tyrants have used, to hold open a man's eye directly to the Sun-beams, and so blind him, and quite extinguish the sight of his eye. Now that which blinds us, and puts out our eyes is pleasant, delightful, and as some express it, healing and refreshing to the eyes of the Eagle: and hence 'tis said of her, that she tries her young ones, whether they be of a right breed or no, in this manner; she holds them up to the Sun, and if they can bear the beams of the Sun with open eyes, they are right, otherwise spurious. The Eagle is so sharp-sighted, that, An Eagles eye is the proverb for a sharp sight. Her eyes behold afar off. Not in the sense we find the phrase used ( Psal. 138.6.) where it is said, Though the Lord be high, yet hath he respect unto the lowly, but the proud he knoweth afar off, that is, he regards them not. We put a word of that significancy in the Meeter, He contemning, knows them afar off, that is, as persons that he cannot abide to have near him. The proud and lowly are alike near in place to God, yet not in respect. But of that only by the way. The Eagles beholding things afar off, is not (I say) like the Lord's beholding persons afar off; those things which are afar off, in place from the Eagle, she sees them as if they were at hand: Thus she beholdeth afar off.

Hence, Observe;

Not only doth the Eagle exceed other fowls of the air, but all the men on earth in eye-sight. And as an Eagle hath a natural eye-sight beyond man; so a godly man hath a spiritual eye-sight beyond all other men, the eye-sight of faith, by which he sees not only things afar off, but things invisible, yea, him that is invisible, as Moses did ( Heb. 11.27.) A believer hath an Eagles eye; his eyes, as hers, behold afar off.

This verse holds out the sixth property of the Eagle; what kind of food she and her young ones live upon is here expressed.

Or her putters forth. By which we are to understand such young ones as are ready to put forth feathers, but cannot yet fly abroad to shift for themselves; or they are so called, because young ones are put forth of the eggs. What do they? they suck up blood. The word notes a very greedy sucking, it is a double word, & so implies, as it were, a double drinking, a drinking with such hast, that they are ready to choke; and so Master Broughton translates it expressly, Her young ones near choke swallowing blood, they swallow it so greedily that they are ready to choke themselves with it; that's a good reading. The Septuagint, say her young ones are sprinkled with blood, as they that feed upon raw flesh, especially when newly killed or torn, are speckl'd or sprinkled with blood: Her young ones are rolled or wallowed in blood, saith another. All readings show what provision she makes for her young ones while under her keeping, and how they keep themselves when gone off from her hand; she brings up her young ones to her own trade, feeding them with flesh, and acquainting them with the sweet of blood; she and her young ones are all of a diet. 'It is said of the Eagle, that she never drinks water, nor is at all thirsty; but both she and her young ones suck up blood.

Hence note;

Young Eagles are used to blood in the nest, and therefore delight in blood all their days afterwards ( Prov. 22.6.) Train up a Child in the way he should go, and when he is old he will not depart from it. If a Child be trained up in a good way, he will not depart from it when he is old; 'tis usually so, or probably it will be so. Though the golden youth-age, of some hath ended in a leaden old age, yet it is most probable, if a Child be bred up in a good way, he will hold it, and if in an ill way, he will hardly leave or be beaten out of it: Usually, such as the institution and instruction of youth is, such will their after-conversation be. Her young ones also suck up blood, and, as it follows,

This shows us yet more fully, what the Eagle lives upon. Where carcasses be, resort they, saith Mr. Broughton. Some interpret the Text, not of bodies slain, but of bodies to be slain; where battles are to be fought, thither the Eagle resorts. Natural Historians tell us, Eagles will prefage or smell a battle, some say, seven days before 'tis sought, others three, at least two; so that not only where the carcasses are, but are like to be, thither the Eagles gather. Yet some contend very much, that there is a sort or race of Eagles so noble, that they will not feed upon a dead carcass, but live upon he • bs; but that most Eagles feed upon bodies slain, none deny. This Scripture of Job is alluded to by Christ himself ( Mat. 24.28. Luke 17.37.) and both upon the same accounts, the destruction of Jerusalem, the glorious coming of Christ, and the end of the world. In Matthew he saith, Wheresoever the carcass is, there will the Eagles be gathered together: And in Luke, Wheresoever the body is, thither will the Eagles be gathered together. St. Matthew saith, Where the carcass is, and St. Luke saith, Where the body is. There are various interpretations of these two Scriptures, both quoted (as is generally conceived) from the Text under hand. Some expound them only of the destruction of the Jews by the Romans, and give the sense thus; That whereas Christ had foretold the destruction of the Jewish State and Temple by the Romans, and that it should fall upon all places, even at once like lightning, so that it would be in vain for them to run from one City or Country to another, in hope to avoid the vengeance, because wheresoever the Jews should be, or whithersoever they should retire to hide and save themselves, thither would the Romans Armies come (whose Ensign was the Eagle) and finding them out, slay and destroy them. As if the Lord Ch • ist had said, This threatened desolation, will be universal and unavoidable; where ever any Jews are, there the Romans will be. Thus the whole body of the Jewish Nation is compared to a carcass or body, and the Romans to Eagles. That ancient Prophecy ( Deut. 28.49.) may be applicable to this final destruction of the Jewish Nation; The Lord shall bring a Nation against thee from far, from the end of the earth (as swift) as the Eagle flieth, a Nation whose tongue thou shalt not understand.

But though it be both very probable in itself, and very suitable to the words of Christ in St. Matthew, that the dest • uction which the Roman Eagles broug •• upon the body of the Jewish Nation, is there implied; yet Christ speaking of his own coming to judge the world (as well as of the Romans to destroy the Jews ) there is (I conceive) more in it than that, when Christ saith, Wheresoever the carcass is, there will the Eagl •• be gathered together. And why may we not say, that Christ compares himself to the carcass or body, and believers to the Eagles, who shall reso • t and be gathered to him wheresoever he shall appear? Taking the words in this latter sense.

Some expound them of true believers gathering to Christ, as the carcsse or body, every day by faith. One of the Ancients saith, when Christ being laid in the grave, was first resorted to by Mary, the wife of Cleophas, and Mary Magdalene, and Mary the Mother of our Lord, and by the Apostles, then were the Eagles gathered about the carcass: And ever since Christ arose from the dead, believers have gathered together about him, and fed upon him as crucified, or as that blessed carcass who procured life for them by his death; wheresoever Christ crucified is preached, thither true believers gather, and many who believe not are added to the Church.

Again, others expound it of the Saints gathering to Christ at the last day. Our late Annotators dealing with these words, as reported ( Luk. 17.37.) say, that by the flight of the Eagle is signified the sudden assembling of the Saints unto Christ coming unto judgment, answerable to that of the Apostle, 1 Cor. 15.52. as also to that, 1 Thes. 4.17.

Now though according to this allegorical interpretation of the Texts in St. Matthew and Luke, Christ is the carcass, and believers the Eagles; yet I shall close my interpretation of th • s Text in Job, to which both the Evangelists allude, by showing that in other Scriptures, such things are spoken of Christ himsel • , as hold out a likeness between him and the Eagle, in many respe •• s

First, As the Eagle is the royal bird, the Princess or Queen of birds, so Jesus Christ is the Prince of the Kings of the earth (Rev. 1.5.) And again ( Rev. 19.16.) King of Kings, and Lord of Lord's. As the Eagle among birds, so Christ among both men and Angels, hath the preeminence.

Secondly, As the Eagle mounts up, so also did Jesus Christ ( Psal. 68.18.) Thou hast ascended on high; yea, so high hath Christ ascended, that the Eagl • • annot follow him: The Heaven to which natural Eagles mount, is (as I may say) but a pavement to that which Jesus Christ ascended to Christ had a high slight, he mounted up to the heaven of heavens, far above all visible heavens. ( Eph. 4.10.) he is made higher than the Heavens ( Heb. 7.26.)

Thirdly, Hath the Eagle a piercing eye? so hath Jesus Christ; he (not only from the height of the clouds, whither the Eagle mounts, but) from the highest heavens, can look into the secret of every man's heart, even into the hell of a bad man's heart, and see what's doing there, what's lying there. It was said of Christ while on earth ( John 2.25.) He needed not that any should testify of man, for he knew what was in man; and still he looks quite through man, through the wisest, closest, and most reserved among the sons of men. All things are naked and open before the eyes of him (this Eagle) with whom we have to do; his eyes behold afar off.

Fourthly, Historians tell us, the Eagle fights or wars with Dragons and Serpents, and overcomes them. Jesus Christ, this Eagle, hath fought with that great dragon the devil, and bruised the head of the Serpent ( Gen. 3.15.)

Fifthly, The Eagle is very tender and careful of her young ones. Now, as an Eagle (saith Moses, Deut. 32.11, 12.) stirreth up her nest (that is, those in her nest) fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him, and there was no strange God with him. God bare the Israelites on Eagles wings (out of Egypt) and brought them to himself (Exod. 19.5.) that is, he brought them speedily and safely, and so he bore them all the years of their journeying in the wilderness. The Eagle beareth her young ones upon her wings, that they may be safe (she must be hurt before her young ones can, while she bears them there.) Thus Christ bears his people on his wings, yea, in his bosom, The eternal God is their refuge, and underneath are the everlasting Arms (Deut. 33.27.)

Sixthly, Naturalists tell us, the Eagle gives her young ones of her own blood, when she cannot get other blood for them to drink or suck. This is most true of Christ; he suffered himself to be wounded for us; his hands and feet, yea, his very heart was pierced, that we might have his blood to drink in believing. My blood (saith he, Joh. 6.) is drink indeed.

Seventhly, The Eagle is long lived. The Greek expresseth her by a word signifying longevity; and some give the reason, not only from the excellent temperament and constitution of her body, but also because she lives in such pure air, free from ill vapors and noisome smells. Jesus Christ is not only long lived, but he lives forever, he was from everlasting, and will be to everlasting, he is the King eternal (1 Tim. 1.17.) the eternal father, (Isa. 9.6.)

Thus we see how Christ is like the Eagle, in these seven particulars; I shall show seven more, wherein true Christians also are like the Eagle.

First, Doth the Eagle fly high? so do they by the wings of faith; They mount up (saith the Prophet, Isa. 40.31.) with wings as the Eagle.

Secondly, Hath the Eagle a clear sight? doth she see far off? so Saints by faith can see far off ( Isa. 33.17.) Their eyes see the King in his beauty, they behold the Land that is very far off. Which Scripture, though it be properly and literally meant of beholding King Hezekiah in his earthly glory, yet it is much more verified of a believers seeing his King, the Lord Jesus Christ in his heavenly glory, and of his beholding Heaven, which may well be called the Land of farness and distances, or (as we translate) The Land very far off. Stephen the Protomartyr, had a clear intellectual spiritual eye, when he said ( Acts 7.56.) Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Believers have a clear Eagle-eye here, and they shall have a much clearer eye hereafter, when they shall see Christ as he is (1 John 3.2.) All Saints will be more than eagle-eyed in glory.

Thirdly, Doth the Eagle dwell on a rock? so doth every true believer ( Isa. 33.16.) His place of defense shall be the munitions of rocks; bread shall be given him, his water shall be sure. The Apostle tells us who the rock is (1 Cor. 10.4.) The rock which followed them was Christ.

Fourthly, Doth the Eagle renew her strength? So do believers when any oldness is coming upon the new creature (as it doth sometimes) then they renew their strength by looking to Jesus Christ, who is at once their righteousness and their strength: He satisfieth their mouth with good things, so that their youth is renewed as the Eagles (Psal. 103.5.) As the Lord often b • ings his people low by bodily sickness and weakness, and then renews their natural health and strength: So when there are decays and declinings upon their souls, he renews their spiritual health and strength ( Isa. 40.31.) They that wait upon the Lord shall renew their strength, and then (as was said before) they shall mount up with wings as Eagles. The Eagles youth is renewed by the growth and succession of new feathers (of the same kind) in the place of the old; but a believer reneweth his youth or strength, by casting off gradually the remainders of the old man which is corrupt, and by putting on more of the new man (who is quite of another kind) created after God in righteousness and true holiness (Eph. 4.24.)

Fifthly, Can the Eagle look fully upon the Sun? Surely helievers have not only as clear, but as strong a sight as the Eagle, they can look upon Jesus Christ the Son of righteousness with open face. For as this Son of righteousness hath said, behold me, behold me (Isa. 65.1.) and again, Look to me and be ye saved, all the ends of the earth (Isa. 45.22.) that is, all ye that dwell on earth, even to the ends of it; so he gives a power, or a spiritual eye to behold and look upon him; and that beholding or looking is a healing to them, as the beholding of the Sun is to the natural eye of the Eagle ( Mal. 4.2.) To them that fear my name shall the Son of righteousness arise with healing in his wings.

Sixthly, Do Eagles suck blood both young and old? so do believers. The first living of the new creature is upon blood; every godly man drinks the blood of Jesus Christ by faith, as offered to him, both in the promises and in the Ordinances of the Gospel. A believer could not live a moment, nor have any subsistence in grace, if he had not (as the Eagle) blood to suck in and drink. A godly man is nourished, by a believing contemplation upon the sufferings of Christ, and the effusion of his blood.

Seventhly, Doth the Eagle feed upon the slain? so believers feed upon Christ as slain. Christ by his death is become our food to eternal life, ( Joh. 6.51, 53.) Though the raised and glorified body of Christ be entered into the full possession of a divine and eternal life, and though we by faith look to Jesus Christ, not according to the flesh, nor as dead, but as living and sitting forever at the right hand of the Father, there making intercession for us; yet we must look to him as entering into the holy place by the sacrifice of himself, and with his own blood, not with the blood of others (Heb. 9.24, 25, 26.) The Apostle told the Corinthians, I determined to know nothing among you, but Jesus Christ and him crucified; that is, so to know him as to feed upon him myself, and so to make him known to you, that you might feed upon him also.

Further, It is considerable, that as believers in Scripture are compared to Eagles, and the Lord is said to have born the old Church of the Jews upon Eagles wings; so under the Gospel Eagles wings are said to have been given to the Christian Church, whereupon she was born out of the reach of danger ( Rev. 12.13, 15.) And when the Dragon saw that he was cast to the earth, he persecuted the woman that brought forth the man-child. And to the woman were given two wings of a great Eagle, that she might fly into the Wilderness, (that is, convenient and sufficient means to further her slight and retirement) into her place (wheresoever it is) where she is nourished for a time, and times, and half a time, from the face of the serpent. All the means of the Churches escape from danger are shadowed by two wings; not but that God hath more means than two, by which his providence works and procures the safety of the Church; but, because it had been improper, speaking of her flight, to express more wings than two: For the Seraphims, which are described, having each one six wings (Isa. 6.2.) yet two of them only were put to that use of flying. And these two wings given the Church, are said to be the two wings of an Eagle, because among all the winged tribes, Eagles are st • ongest and swiftest of wing; they can fly fastest, and they can fly furthest, as in height, so in length. Nor are the wings given the Church, barely called the wings of an Eagle, but of a great Eagle, implying not only the best kind of wings, but the best wings of that kind; not only the wings of an Eagle, but of a great Eagle. By all which is meant, the wise and tender care of God over his Church in times of greatest danger, when the Dragon become a Serpent, or the Serpentine Dragon seeks most to annoy her.

Thus far the Lord hath been interrogating Job, not only about the inanimate creatures, the Heavens, the Air, the Sea, the Earth, but also about several Animals; in the least of which, because they not only have a being, but life, sense and motion, more of the power, wisdom and goodness of God shines forth, than in the greatest of the former. And all the questions proposed to Job in these two Chapters have (as hath been hinted heretofore, and should be constantly minded) this general scope to convince (as then Job, so now) all men, both of their own nothingness, and of the all-sufficiency, wisdom, care and power of God, who hath so wisely made, and doth so wisely dispose of all the creatures which he hath made. And therefore, man who hath received more from God than they all, and of whom God is more tender than of them all, should submit to the dispose of God in all things without disputing about, much more without murmuring at, or complaining of his dispensations in one kind or other.

The Lord (though he had done much in the way of interrogating) hath not yet done interrogating Job concerning the works of his hands. Nevertheless, before he proceeded any further, to inquire of him about the creatures, he saw it fit to feel his pulse a little, by a close application of what he had already said, mingled with high language and cutting reproofs, thereby to try what effect this forepassed discourse had wrought upon him, or whether he were come to a more humble and submitting frame than before, as will appear in opening the former part of the Chapter following.