Exposition of Job 38-42, Commentary on Job · Chapter 39 · Verse 19-21

Exposition of Job 38-42 · Commentary on Job · Chapter 39 · Verse 19-21

p. 422JOB, Chap. 39. Verſ. 19, 20, 21.

19. Haſt thou given the Horſe ſtrength? haſt thou cloathed his neck with thunder?

20. Canſt thou make him afraid as a Graſhopper? the glory of his noſtrils is terrible.

21. He paweth in the valley, and rejoyceth in his ſtrength; he goeth on to meet the armed men.

THe Lord having occaſionally mentioned the Horſe, the hunting Horſe, at the 18th verſe of this Chapter, queſtions Job, …qui generoſiſſimi elegantiſſima deſcriptio.and enters a large diſcourſe about the Horſe, the war Horſe, or Horſe for war; and is pleaſed to give us a moſt elegant and rhetorical deſcripcion of that kind of Horſes, exceeding all the fancies of the old Poets, and the ſtrains of Orators. The divine eloquence of this context, exceeds all competition and compariſon.

The war Horſe is deſcribed two wayes in this context, or with in reſpect to a twofold qualification.Robur ejus in collo, animus in naribus indicatur, quibus iras efflare dicitur.

Firſt, With reſpect to his force, at the 19th verſe; Haſt thou given the Horſe ſtrength? haſt thou cloathed his neck with thunder?

Secondly, To his fearleſsneſs or courage, which is deſcribed in the ſix verſes following.

Firſt, By his ſlighting of all danger; Canſt thou make him afraid like a Graſhopper? (ver. 20.) He mocketh at fear (ver. 22.)

Secondly, His courage appears, as by ſlighting danger, ſo by that which is a conſequent of it, his forwardneſs to run upon danger; for ſo doth he, that goeth out to meet the armed men, or armies of men, ver. 21. and turneth not away (as he doth not) from the ſword, ver. 22. And ſo doth he, that ſwalloweth the ground with fierceneſs and rage, that (for joy) believeth not that it is the ſound of the Trumpet; that ſaith among the Trumpets, Ha, ha, &c. ver. 24, 25.

If any ſhould ask a reaſon, why God beſtowed ſo much rhetorick upon a bruit beaſt, upon a horſe? I anſwer; God, who is p. 423infinitely wiſe and holy, will not miſpend a word; he will not laviſh out lines vainly, as men often do; the Lord therefore had this deſign and ſcope in ſpeaking ſo largely and rhetorically of this generous horſe, even thereby, to ſet forth, his own power, wiſdom and greatneſs in making him, and to convince Job yet farther of his own weakneſs and inability, as compared in ſome things with a Horſe.

Verſ. 19. Haſt thou given the Horſe ſtrength?

The Hebrew word which we tranſlate Horſe, is Sus, and thence the Latins have the word Pegaſus (as ſome conceive) which is as much as, The horſe of the fountain; and by the very ſame word,foreign Equus, unde Pegaſus, quaſi fontis Equus. Sus Latinis Porcum, Hebraeis Equ… Flandris ſilentium ſignificat. Cornel. à Lap. foreign à foreign laetari. Rab. Becai. in ſound and letters, the Latines expreſs a Swine, and another language, Silence. One of the Rabbins ſaith, he is ſo called from a word of the ſame, or a very neer ſound, in the Hebrew, though not of the ſame letters, ſignifying to rejoyce, becauſe the Horſe is a chearful beaſt. O…hers from an Arabick word, ſignifying to govern or rule, becauſe he is a docile creature, and ſoon ſubmits to government.

Haſt thou given the Horſe ſtrength?

What Horſe? The word is indefinitely put in this 19th verſe, and may be taken for any horſe; yet the ſubſequent deſcription, reſtrains it to a particular ſort of horſes, horſes of war, or war horſes. A horſe is a very uſeful creature, and there are ſix ſeveral uſes of the Horſe;

Firſt, For travel, which is the ordinary uſe; we ſay, this is a good travelling horſe.

Secondly, For burden, the carrying horſe.

Thirdly, For drawing Carts and Waggons, &c. the draught horſe.

Fourthly, For pleaſure, the hunting horſe.

Fifthly, For ſwiftneſs, the race horſe.

Sixthly, For war, the valiant horſe; that's the Horſe in the Text: Haſt thou given the Horſe Strength?

Every horſe according to his uſefulneſs needs ſtrength, the war horſe much more. Haſt thou given that horſe ſtrength which p. 424needs ſo much ſtrength? As if the Lord had ſaid, Job, thou ſeeſt the horſe is a ſtrong and ſtately beaſt, a beaſt of great force; how came he by his ſtrength? haſt thou given it him, or I? ſurely not thou, but I: It is I, who have made him ſtrong; it is I, who have filled him with courage, foreign à nomine foreign quod eſt vir, non qualemcunque ſtrenuitatem impart…t ſed virilem & nobilem Plin. l 8. c. 24. Homer. Iliad. 4.and fitted him for the battel. The Hebrew word, which we tranſlate ſtrength, doth not ſignifie ordinary ſtrength, but manly noble ſtrength; a ſtrength, not only of outward force, but vertue. The Root notes, a great, a potent man. It is not any kind of ſtrength which is here intended, but an active ſtrength; I may ſay, a manly ſtrength. Hiſtories report ſtrange things concerning the manly ſtrength of the Horſe; his is a generous ſtrength. Alexanders horſe, called Bucephalus, is famous for the greatneſs, both of his ſtrength and ſpirit. Haſt thou given the Horſe ſtrength?

Hence note, Firſt; The ſtrength even of a horſe, is the gift of God.

God is infinitely ſtrong and mighty; and whatſoever might or ſtrength is found in any creature, God is the Author of it: Strength in great proportion, is not the portion of every creature. Solomon (Prov. 30.26.) ſpeaks of the Coneys as a feeble folk, they have little or no ſtrength; yet that they have little ſtrength, or that little ſtrength which they have is of God, as well as that the Horſe hath great ſtrength, or the great ſtrength of the horſe: The ſtrength of a beaſt is of God, as well as the ſtrength of man. The ſtrength of mans body is of God, as well as that more excellent ſtrength, the ſtrength of his mind, or the ſtrength of his underſtanding, judgement and memory. All ſtrength floweth from, and is to be aſcribed unto the ſtrong God. As no man gives it, ſo let no man take it to himſelf. Glory not in ſtrength; give God the glory of all ſtrength, even of the Horſes ſtrength.

Secondly, A Horſe having received ſuch mighty ſtrength, yet is ſerviceable to man, for very many, and very neceſſary uſes, as was toucht before, not only for pleaſure, for hunting and racing, but for burden and for travel, for draught and for war.

p. 425Hence note; The power and goodneſs of God is much ſeen, and much to be acknowledged, in making a creature ſo ſtrong, yet ſubject to, and uſeful for man.

Some creatures have great ſtrength, yet are no…, nor will be ſubject nor ſerviceable to man. It is ſaid at the 10. verſe of this Chapter, concerning the Unicorn, Canſt thou bind the Ʋnicorn with his band in the furrow? or will he harrow the valleys after thee? The Unicorn hath great ſtrength, but man can get no ſervice from him; he cannot bind him in the furrow, nor make him do him any other work. Why is it that the Horſe, who is of great ſtrength, though poſſibly not of ſo great ſtrength as the Unicorn, is ſo ſerviceable? ſurely the reaſon is only this, Becauſe God by his power hath ſubdued the ſtrength of the Horſe to, and for the ſervice of man. Who could break the Horſe, who could handle and manage him, if God himſelf had not brought him to hand? The Elephant, greater in ſtrength than the Horſe or Unicorn, is yet made ſubject to the uſe of man, by the power and appointment of God. Take five Inferences from both theſe conſiderations: That the ſtrength of the Horſe, is of God; and that the Horſe, though mighty in ſtrength, is by God ſubdued to the uſe of man.

Firſt, If the ſtrength of horſes be the gift of God, then, do not glory in their ſtrength; though they are very ſtrong, yet rejoyce not in their ſtrength, but in God, who hath given them their ſtrength. David ſaith (Pſal. 147.10.) The Lord delights not in the ſtrength of the Horſe. The Lord gives the Horſe ſtrength, but he delights not in it; no, nor in the legs of a man; The Lords delight is in them that fear him. The Lord tells us, he doth not delight in them, to teach us, that we ſhould not delight in them. The Lord delights not in the ſtrength of a horſe, much leſs in the ſtrength of thoſe men, who are like Horſes and Mules (of whom David ſpeaks, Pſal. 32.9.) whoſe mouth muſt be held in with bit and bridle, leſt they come neer unto us, to do us a miſchief. Some men are ſtrong in body, and ſtrong in mind too; they have ſtrong underſtandings, and ſtrong memories; yet a…e but like ſtrong horſes, that muſt be held in with bit and bridle, elſe they will do more miſchief with their ſtrength, than the ſtrongeſt ungoverned horſes. p. 426In theſe the Lord delights not; he cannot delight in the ſtrength of any who are ſtrong to ſin, and to do wickedly; or (to give it in the words of the Prophet, Iſa. 5.22.) Who are ſtrong to drink wine, and to mingle ſtrong drink: ſuch a ſtrength ſome men glory in, but the Lord abhors all that ſtrength which is uſed and iſſued to the darkning of his glory.

Secondly, As we are not to delight in the ſtrength of horſes, but in God, who hath given them their ſtrength; ſo, whatever ſtrength we ſee in the horſe, or in any other creature, we ſhould give God the glory of it. Do not glory in the ſtrength of creatures, but in God, who gives them their ſtrength; that which he hath given, or cometh from him, ſhould return unto him in daily praiſe, or in the due acknowledgement of his power and goodneſs.

Thirdly, Ʋſe the ſtrength of horſes (I ſay alſo, your own ſtrength) for God, and not againſt him. We ſhould take heed of imploying the ſtrength which God hath given a beaſt, againſt God; much more ſhould we take heed of uſing our own ſtrength againſt him. When men imploy the ſtrength of a beaſt, or their own, againſt God, they imploy the gift againſt the giver, and ſo fight againſt God with his own weapons.

Fourthly, If the ſtrength of horſes be of God, or be his gift, Then truſt not in the ſtrength of horſes: Uſe the ſtrength of horſes, but do not truſt the ſtrength of horſes. If you truſt that ſtrength which God hath given to horſes, you make them your God. How often doth God fo…bid truſting in the ſtrength of horſes, as knowing that we are apt to truſt in any thing that is ſtrong, though but a beaſt (Pſal. 33.17.) A horſe is a vain thing for ſafety, neither ſhall he deliver any by his great ſtrength. As if God had ſaid, you think a horſe can ſave you, but know, he is a vain thing. And when the Pſalmiſt ſaith, A horſe is a vain thing, he doth not mean it of a weak horſe, but of (ſuch a horſe as is here deſcribed) a horſe of the grea…eſt ſtrength imaginable, ſuch a horſe is a vain thing to ſave a man, neither can he deliver any by his ſtrength; and therefore the Lord, when he promiſed great deliverances to his people (leſt they ſhould expect it by the ſtrength of horſes) faith (Hoſ. 1.7.) I will ſave them by the Lord their God, and will not ſave them by bow, nor by ſword, nor by battel, by horſes, nor by horſe-men: As if he had told them, do not look after creature ſtrength to be ſaved by; a horſe will be a vain thing to ſave you, p. 427and I can ſave you effectually without horſes; yea, I will. Hence the people of God (Hoſ. 14.3.) when beaten off from all outward helps and truſts, are brought in, ſpeaking thus; Aſhur ſhall not ſave us; we will not ride upon horſes, neither will we ſay any more to the work of our hands, ye are our gods: Heretofore we thought to be ſaved by this and that, we thought, if we could have horſes enough they would ſave us; but now, Aſhur ſhall not ſave us, nor will we ride upon horſes. We may collect from (Pſal. 20.7.) how the ſpirit of man runs out this way; Some truſt in chariots, and ſome in horſes; but we will remember the name of the Lord our God. The Law of Moſes gave great caution about this thing, limitting even the King in this caſe; and that Law was made for the King ſome hundred of years before they had a King (Deut. 17.16.) He ſhall not multiply horſes to h…mſelf, nor cauſe the people to return to Egypt, to the end that he ſhould multiply horſes: As if it had been ſaid, take heed you do not put your confidence upon the ſtrength of horſes; though the Law deny not your King the uſe of horſes, both for civil and military affairs, yet it limits him that he ſhall not multiply them, leſt, having many of them, he ſhould look upon them, as more than they are, or can be, his help, and ſo put confidence in them. Hence alſo is that reproof (Iſa. 31.1.) Woe to them that go down to Egypt for help, and ſtay on horſes, and truſt in chariots, becauſe they are many, and in horſe-men, becauſe they are very ſtrong. We ſee how the ſpirit of man runs out to the horſe which God hath made ſtrong, even forgetting God who hath made him ſtrong. That people thought themſelves ſtrong enough with horſes without the ſtrong God, and therefore the Lord told them at the third verſe, The Egyptians are men, and not God, and their horſes are fleſh, and not ſpirit; that is, they are weak and not ſtrong: not that they were weak in themſelves, but weak to ſave and deliver them, or to give them victory in battel; they are but fleſh, and not ſpirit: fleſh notes weakneſs, and ſpirit notes ſtrength; ſo that, though a horſe hath a mighty ſtrength, yet if you truſt to him, he is but fleſh, that is, he is weak. And ſome conceive this was the reaſon why the Lord commanded Joſhua, in his war with the Canaanites, to hough their horſes; as the rule is given (Joſh. 11.6.) Thou ſhalt hough their horſes, and burn their chariots with fire; that is, cut their nerves, or as we ſay, their ham-ſtrings. Why p. 428did the Lord command him to hough their horſes? why might he not preſerve them for ſervice in his wars? Doubtleſs it was, leſt he ſhould think that horſes could do the work. And therefore according to this command of God, when David took a thouſand chariots, and ſeven hundred horſe-men from the Moabites, he houghed all the chariot-horſes, but reſerved of them for an hundred chariots (2 Sam. 8.4.) He would not multiply horſes to himſelf out of the ſpoyls of the enemy, leſt he ſhould ſeem to truſt their ſtrength and numbers.

Fifthly, Fear not the ſtrength of horſes. The Prophet ſaith to the fearful (Jer. 12.5.) If thou haſt run with foot-men, and they have wearied thee, how canſt thou contend with horſes? When we have horſes to contend with, 'tis a very dangerous conflict. The Prophet by foot-men and horſe-men, intends leſſer and greater oppoſitions; when we have to deal with leſſer difficulties, we have to deal with foot-men, but when with greater, then with horſe-men. If then you have to do with horſes, either in the metaphor or in plain ſenſe, fear them not; why? for they are but creatures; and God who hath given them their ſtrength, can take away their ſtrength, and make them uſeleſs (Pſal. 76.6.) At thy rebuke, O God of Jacob, both the chariot and the horſe are caſt into a deep ſleep. Suppoſe a multitude of chariots and horſes ſhould come againſt us, yet at the Lords rebuke, if he doth but ſpeak the word, if the God of Jacob do but give a rebuke, the chariots and horſes are laid in a deep ſleep; that is, they are as nothing or as dead. Death is a deep ſleep; & therefore, though horſes have a mighty ſtrength, yet be no more afraid of them than of that which is dead; the Lord God who hath given them their ſtrength, can defend us againſt their ſtrength, or diſable them, notwithſtanding their ſtrength, to offend us. Haſt thou given the Horſe ſtrength?

Haſt thou cloathed his neck with thunder?

To cloath with, or to be cloathed with this or that, is a very common Scriptural phraſe, metaphorically applyed to things, both corporeal and incorporeal. Of the firſt ſort are all thoſe places of Scripture, where man is ſaid to be cloathed with skin and fleſh (Job 10.11.) The fleſh with worms and clods of duſt. (Job 7.5.) The fields with flocks (Pſal. 65.13.) The earth with Sea (Pſal. 104.6.) The Sea with clouds (Job 38.9.) The heavens with p. 429blackneſs (Iſa. 50.3.) Of the ſecond ſort, are all thoſe Scriptures which ſay, A perſon is cloathed with righteouſneſs (Job 39.14. Pſal. 132.9.) With ſalvation (Pſal. 132.16.) With glory and beauty (Job 40.10.) With power or ſtrength (Pſal. 93.1. Iſa. 51.9.) With the Spirit of God (Judg. 6.34. 2 Chron. 24.20.) With deſolation (Ezek. 7.27.) With ſhame (Pſal. 71.13. Pſal. 109.29.) And as both things and perſons are ſaid to be cloathed with theſe, ſo to be cloathed with any thing, notes two things; either, Firſt, that ſuch have much of it. Thus to be cloathed with glory, is to be exceeding glorious; and to be cloathed with ſhame, is to be exceedingly aſhamed; and to be cloathed with pride, is to be exceeding proud; and to be cloathed with righteouſneſs and honour, is to be exceeding righteous and honourable; and to be cloathed with humility, is to be exceeding humble; and laſtly, to be cloathed with the Spirit, is to be exceeding ſpiritual, and full of the Spirit. Or, Secondly, to be cloathed with any thing that is good, notes it to be very becoming and ornamental to us, as rich and ſutable garments are; or if it be bad, that it is very diſgraceful and detrimental to us, as filthy and uncomely garments are. Now, here in the Text, when the neck of the horſe is ſaid to be cloathed with thunder, it muſt needs note ſomewhat, in which the horſe exceeds, and which is both an honour and an ornament to the horſe. Haſt thou (ſaith God to Job, or I) cloathed his neck with thunder?

There are various interpretations of the word which we here tranſlate thunder.

Firſt, Some affirm, That the word by us rendred thunder, Hic tonitru eſt foreign eum tonitru, alias foreign dicatur. Veſtimenti nomine intelligo Jubas denſas & criſ…antes. Cajet.ſignifies nothing leſs than thunder, or that it doth not ſignifie thunder at all, neither in a proper, nor in a metaphorical ſenſe; but that it ſignifies the horſes mane. Nor can it be denyed, but that this form of ſpeaking is very apt and elegant, to ſay, the neck of a horſe is cloathed with his mane; as birds may be ſaid to be cloathed with feathers, or beaſts with hair. And here the mention of the horſes mane is fitly brought in, becauſe the ſcope of the place is to ſet forth the chief ſignes and conditions of a generous ſtomackful War-horſe. For though the meaneſt horſes have manes, and that of an ancient Author be true, in part, of all horſes, That the mane is given them for an ornament; Zenophon in Comment. de re equeſtri.yet generous horſes have thickeſt and fulleſt manes hanging down, and covering p. 430their necks, as the old Poets often deſcribe noble and warlik… Horſes. And that in this place of Job, not an ordinary thin or ſho…t mane, but a thick and a deep one is intended, we may collect from the word cloathed, which will not well agree with thoſe of ordinary Horſes.foreign. Arnol. Bootius. Animad. Sacrae. l. 3. c. 6. ſect. 10. The only difficulty with which this interpretation is attended, is how to make it out that the Hebrew word (Ragnemah) ſignifies the mane of a Horſe, it being never uſed in any place of Scripture but this; and it is much queſtioned, whither the word be to be found in the writings of any of the Jewiſh Rabbins in that ſenſe. The only anſwer is, that it is to be reckoned among thoſe words (of which there are ſeveral in Scripture) which are only once read or uſed; and ſo the ſenſe of them is to be given from the ſcope of the place where they are uſed, not from their uſage in other places, they not being uſed in any place but one. This is a fair interpretation, that being granted, that the word Ragnemah hath no communion with the word Ragnam, which properly ſignifies Thunder.

But, almoſt all other interpreters agree, that Ragnemah is the ſame with Ragnam; and take the Hebrew letter ה in the end of it, to be only Paragogical, and ſo not making any alteration at all in the ſenſe.

Now this being the moſt received opinion, and our tranſlators pitching expreſsly upon it, ſaying, Haſt thou cloathed his neck with thunder? It is queſtioned what is here meant by the word thunder. No man can imagine that it ſhould be underſtood of proper thunder; and in what the metaphor is couched, or whence to take the alluſion, that's the doubt.

De ſtrepitu monilium intelligit Munſterus. Inſtructos oſtro alipedes pictiſque tapetis. Aurea pectoribus demiſſe monilia pendent. Virg. l. 5.Firſt, I ſhall not ſtay upon that weak conjecture, that by thunder we are to underſtand the ſound, noiſe or ratling, which is made by the armour, ornaments or trappings, which are ſometimes put upon the necks and breaſts of war-horſes, when they go out to battle. We read that the Camels of Zeba and Zalmunna, conquered by victorious Joſhua, had ornaments upon their necks (Judg. 8.21.) But ſurely, the word thunder ſutes not with ſuch ſounds; Thunder muſt needs relate to ſomewhat that is terrible, not ornamental; and all the ſound which the rattling of a Horſes armes or ornaments can make, is much too low for any reſemblance of thunder, or to be compared with it; nor will the general ſcope of the queſtion comply with any ſuch interpretation. For when God ſaith, to Job, Haſt thou p. 431cloathed his neck with thunder? The queſtion denies; and the meaning of it is, Thou haſt not, but I have. Whereas if it were underſtood of artificial warlike armes of defence or ornaments, Job might have anſwered the queſtion affirmatively, and have ſaid, Yes, I, or other men, have cloathed the neck of the horſe with them. And the Lord poſſibly put this queſtion, in oppoſition to all ſuch kind of defences and ornaments; As if he had ſaid, Thou; O Job, haſt or mayſt cloath the neck of the horſe with rich ornaments, and ſtrong armes to defend him? but haſt thou, or canſt thou cloath his neck with thunder? That's my work alone. Therefore ſomewhat is here intended by thunder, beyond what any man is able to cloath the neck of a Horſe withall.foreign. Sept. Numquid indues collum ejus tremore? Pagn.

Secondly, Some render thus, Haſt thou cloathed his neck with fear? another, with trembling? But ſome may ſay, h…w doth this ſerve to ſet forth the honour and commendation of the Horſe? yea, what can be ſaid more improperly of a brave Horſe, or more unſutable to the deſcription here given of him, than this, that his neck is cloathed with fear and trembling? I anſwer, 'tis true, if we take fear, as taking hold of or poſſeſſing the Horſe himſelf: But if we take it for that fear and trembling (which doubtleſs is the ſenſe of thoſe tranſlations) with which the Horſe affects others, than to ſay his neck is cloathed with fear, that is, his appearance makes others afraid, is very proper to the diſcourſe in hand. And for asmuch as thunder makes the ſtouteſt men fear and tremble, the Horſe, who doth ſo too, when he ruſheth fiercely into the battle, and chargeth the enemy, may ſignificantly enough, be ſaid, to have his neck cloathed with thunder. How terrible a ſhock, even like a thunder-clap, doth a ſtout valiant Horſe make upon his adverſary, with the force of his neck and breaſt. And when Horſes come galloping upon us with their full ſpeed, 'tis uſual to ſay,Tonitru hic uſurpatur de fremitu, aut hinnitu equi. Druſ. Num induiſts col…um ejus fremitu? Bez. Numquid adornas collum ejus ſonitu vehementi, i. e. Hinnitu? Vatabl. they come thundering upon us.

Thirdly, Moſt Interpreters ſay confidently, that by thunder cloathing the neck of the Horſe, the neighing of the Horſe is intended. And ſome (who are not of this opinion) conceive, that if the Hebrew word (Ragnemah) ſignifying thunder properly, be here to be taken Metaphorically for neighing, then it were better to render the Text (not as our laſt tranſlators have done with thunder, but) as many have done, and among them our old Engliſh tranſlators with neighing; to which effect they render p. 430duplicate page p. 431duplicate page p. 432this clauſe in our language thus, Haſt thou learned him to neigh couragiouſly. For (ſaith that learned Authour, who oppoſeth this reading) it is uncomely, when a word hath two or more ſignifications, to retain that in the tranſlation, which is leaſt commodious to hold out the meaning of the place in hand. And (ſaith he) it is moſt certain, that the word thunder, is never uſed in the Latine tongue; no, not by the boldeſt Poets, to ſignifie the neighing of a Horſe.Arnold. Boot. Animad. Sacr. l. 3. c. 6. ſect. 3. Tonare, intonare, l. 3. c. 11. ſect. 8. Yet I ſee no cogent reaſon, ſeeing the Latine words which ſignifie to thunder, are applied to ſeveral clamours and noiſes, much inferior to thunder, why the word thunder in the Noune may not be ſo applyed; nor do I ſee any reaſon why the neighing of a mighty Horſe, being uſually accompanied (when he is in a rage) with fretting, chafing, and ſnorting, may not be alluſively called thunder or thundering. I am ſure, the fretting and chafing of a woman is ſo expreſſed by the Verb in the Holy Scripture (1 Sam. 1.6.) where it is ſaid of Hannah, Her adverſary provoked her ſore to make her fret; the Hebrew is, to make her thunder. Now the fretting of a woman, though heightned to loud brawling, and (if I may uſe ſo courſe a word) ſcolding, bears not ſo much proportion to the noiſe of thunder, as the neighing, ſnorting, and fretting of a great and generous Horſe. When a Horſe is enr…ged, we may ſay, ſparks leap out of his eyes like lightning, and a ſound out of his mouth like thunder, aad a breath out of his noſtrils like ſmoke. And that the ſnorting and neighing of Horſes is dreadful, even like thunder, appears fully by that of the Prophet (Jer. 8.16.) The ſnorting of his Horſes was heard from Dan (that is, from the utmoſt bounds of the Country) the whole Land trembled at the ſound of the neighing of his ſtrong ones. The neighing of Horſes, is a ſign of their courage and boldneſs, of their fearleſneſs and generoſity; which probably was the reaſon why the great Lords of Perſia agreed, that meeting all together in one place on Horſe-back, he ſhould be choſen Emperor whoſe Horſe neighed firſt after they were met; they ſuppoſing it a good Omen or Sign, that the Rider would prove a perſon of great courage and ſpirit, whoſe Horſe firſt gave that token of it: Upon what occaſion the Horſe of Darius neighed firſt, and ſo got his Maſter the Empire, the Perſian hiſtories will inform the Reader.

But to the point in hand. 'Tis evident from what hath p. 433been ſaid, that 'tis no uncouth, nor far fetcht, much leſs forced metaphor, to expreſs the neighing of a furious fretting Horſe by thundering. And as the word rendred thunder, ſignifies (in the Verbe) to be moved with choler and indignation, ſo a noble-ſpirited Horſe, charging an enemy, ſhews a high ſtrain of rage and indignation, in which reſpect, together with his neighing, his neck may ſeem to be cloathed with thunder.

And though it be ſaid, that, as the neck is not reckoned among the inſtruments of ſpeaking in man, ſo it cannot be conveniently reckoned among the inſtruments of neighing in a Horſe, that properly belonging to the throat; and though I grant that when the Scripture ſaith (Pſal. 75.5.) Speak not with a ſtiff neck; the word neck is not there to be taken, for the means or inſtrument of ſpeech, but notes only the manner of ſpeaking; namely, that there the Lord forbids wicked men to ſpeak ſcornfully, pertinaciouſly, or as Hannah expreſſeth it in her Song (1 Sam. 2.3.) that they ſhould talk no more ſo exceeding proudly, nor let arrogancy come out of their mouth: Yet the throat being placed in and being a part of the neck, we may by a common ſynecdoche, of the whole for the part, avoid that difficulty. Nor doth the metaphor of cloathing (though, I confeſs it, moſt ſutable to the firſt interpretation, that of the mane) oppoſe this third of neighing; For when a Horſe neighs ſtrongly, the ſound coming out of his mouth compaſſeth him, his neck eſpecially, round about as with a garment. David deſcribing a wicked man, ſaith, he cloathed himſelf with curſing (Pſal. 109.18.) Curſing goes out of the mouth of a wicked man, as neighing out of the mouth of a Horſe; and therefore, as when a man is much in curſing, he may be ſaid to cloath himſelf with curſing, as with a garment, ſo a Horſe which neigheth much, may (I conceive) be ſaid to have his neck cloathed with neighing.

Having thus far drawn out theſe expoſitions of this ſecond queſtion, which the Lord put to Job about the Horſe, Haſt thou cloathed his neck with thunder? I ſhall ſubmit them to the Readers judgment, and only ſay, that the firſt (if that word Ragnemah may ſignifie a Horſes-mane) is the cleareſt, and moſt literal of them all; and that among the ſecond ſort of expoſitions, the third is moſt received and approved.

From the firſt interpretation we learn, p. 434God hath beſtowed not only ſtrength, but ornaments upon the Horſe.

The mane of a Horſe is of little uſe (and therefore ſome cut it quite off) but it is a great ornament to the Horſe.

From the two laſt interpretations

Obſerve, Firſt; The Horſe in his heat and rage is very terrible.

Thunder is ſo, and ſo muſt he needs be, whoſe neck is cloathed with any thing reſembling thunder.

Note, Secondly; It is of God that the Horſe is terrible.

The Horſe hath thunder about his neck, but it is God who hath cloathed his neck with it. If any Horſe, or any other creature be delightful to us, God hath made it ſo; and if any Horſe, or any other creature be thunder, dreadful and terrible to us, it is the Lord who hath made it ſo. This we find more clearly held out in the next verſe.

Verſ. 20. Canſt thou make him afraid as the Graſs-hopper: the glory of his noſtrils is terrible.

In the firſt part of this verſe, we have the courage of the Horſe ſet forth. That creature is full of courage, that cannot be made afraid: Thus the Lord ſpeaks to Job concerning the Horſe.

Canſt thou make him afraid as the Graſs-hopper?

The Chaldee, with whom one of the Rabbins joyns, rendereth, Canſt thou cauſe him to make a noiſe like a Graſs-hopper. Abenefra. ut ſenitim edat.Vehement motion cauſeth a ſound or noiſe in the air. When many graſs-hoppers fly together, they make a kind of ruſhing noiſe. This expoſition agrees well enough with the word, which at ſecond hand ſignifieth to make a noiſe, that being cauſed by motion. Yet other conſiderations hinder from reſting in this interpretation. For ſeeing the whole diſcourſe here, inſiſts upon the deſcrip…ion of a generous horſe and his qualifications, the noiſe or ſound which a Horſe makes in running, makes nothing to that purpoſe; for as much as it is common to all Horſes, even the baſeſt p. 435ſort of them, to make a ſound with their feet when they run. And if it ſhould be granted that great and generous horſes have ſomewhat peculiar in this, and make a greater ſound than common horſes in running, yet to take the compariſon from the ſound which Graſs-hoppers make in flying, doth eaſily refute this expoſition. We know indeed, what Pliny ſaith, Graſs-hoppers make ſuch a ſound with their wings in flying, Lib. 11. cap. 29.that they may be thought ſome other kind of fowls: Yet we cannot therefore believe, that it is a proper ſimilitude, to compare the ſound which horſes make in running (who, as Poets uſe to phraſe it, make the earth tremble and groan) with that craſſing noiſe which Graſs-hoppers make while they fly in the air. For if the compariſon may at all be taken from flying-fowls, great fowls were much fitter for it, who uſe to fly in flocks together; Yet theſe greater fowls make no very great noiſe in flying, much leſs can Graſs-hoppers. And therefore the Poets, both Greek and Latine, though they affect to ſhaddow great ſounds and clamours, by a ſimilitude taken from flying-fowls, yet they do not take the reſemblance from the ſound which their flying makes with their wings, but from the ſound or chattering which they make with their bills while they fly;Bootius animad ſacrae. of which the Reader may find many inſtances given by the learned Author named in the Margin.

Seeing then fowls do not make any ſuch noiſe in flying, as may ſerve for a ſutable reſemblance of any great ſound, ſurely that ſmall noiſe which Graſs-hoppers make in flying cannot be a proper reſemblance of it. Further, here is nothing ſaid of many, or of a troop and body of horſes, but of a ſingle horſe, or of horſes ſingly and a part conſidered. Now that ſome one horſe ſhould be compared with one Graſs-hopper, as to the ſound which the one and the other makes in their motion, were no ſmall abſurdity.

This therefore may ſuffice for the laying aſide of that firſt interpretation of the whole clauſe, though the force of the word doth not oppoſe it.

Secondly, Others read the Text thus,An commovebis eum in morem locuſtae. Druſ. Canſt thou make him move leap or skip like the graſs-hopper: As if the Lord had ſaid, It is not of thee, O Job, but of me, that the horſe hath this property to move himſelf like a Graſs-hopper.

p. 436The motion of a horſe may be compared to that of a Graſs-hopper in two reſpects. Firſt, In reſpect of his ſwiftneſs. Secondly, Of his ſubſaltation, or bounding and leaping. I conceive God had reſpect only to the latter, in theſe words: for ſeeing this whole context doth not handle the nature of the horſe in general, but only the marks or qualities of valiant horſes; therefore the mention of this (namely, the ſubſaltation of horſes) is much more proper than that of their ſwiftneſs or ſpeed in running: For ſwiftneſs or ſpeed in running, is not appropriate or peculiar to generous horſes; it being certain, that as they excel the common ſort of horſes, both in the ſwiftneſs of their courſe, and in the continuance or laſtingneſs of it, ſo it is as apparent, that ordinary horſes will often run very ſwiftly, or with great ſpeed for a time. But as for that other motion of their bodies in which they imitate the leaping or skipping of Graſs-hoppers, that is proper to them.

And there are two ſorts of this motion proper to generous horſes.Bootius animad. ſacrae. The one, in which ſtanding upon two feet only, either the hinder or the forefeet, the other part of their body is lifted up on high from the ground; which motion (being very dangerous to the Rider) we call bounding or to bound. The other ſort of ſaltatory motion, is that, whereby the horſe lifts up himſelf, with his four feet quite off the ground, and goeth as it were leaping, or intermingles ſaltation or leaping with his going. There is a twofold leaping. Firſt, When a horſe raiſeth himſelf over a bar, hedge or ditch, this is of daily uſe. The other, is only for pompe, when a horſe raiſeth his body upon plain ground to ſhew his activity, this we call curveting, as the proud ſtately gate of a horſe is by us called praunſing. Now of theſe two motions, bounding and curveting, the latter is rather to be underſtood in this place; that being moſt like the ſaltation, the leaping or skipping motion of a Graſs-hopper;…oſteriora locuſtae crura mediis longiora ſunt, ut ambulet melius, & ottollatur facilius de terra. Ariſt. l. 4. de part. Animal. c. 6. and the other to be reckoned rather among the ill qualities, than the commendations of a horſe, which are here only taken notice of. Canſt thou make him leap or move like a Graſs-hopper? The Graſs-hopper moves with a kind of leap. Naturalliſts tells us, that the hinder-legs of Graſs-hoppers are much longer than their fore-legs, to fit them for leaping; the Horſe in his leaping and curveting motion, clearly repreſents the motion of a Graſs-hopper. According to this expoſition, the p. 437great agility and nimbleneſs of the horſe is ſet forth,Numquid effeciſti ut equùs motitet eſe inſtar Locuſtae? i. e. Feciſtine equum agilem ſicut Locuſtam? Vatabl Tunc illi agilitatem dare poſſis qualem oſtendit, cum Locuſtae modo ſubſtultat. Grot. Tremeſacere. Jun. Piſc. Locuſtae ſunt fugaciſſimae, & facile aguntur ventis. Ad levem aliquem ſtrepitum aut motum aufugiunt Sanct. foreign Locuſta, quae magna multitudine volitat. Latinis Locuſtae videntur dictae quod locos urant, nam ſegates morſu erodunt & tactu adurant. Rivet. Locuſtae equi cataphracti ſpeciem habent. as before his ſtrength and courage. Haſt thou made the horſe ſo agile or active, that like a Graſhopper he doth as it were, leaping fly, and flying leap. A horſe will do ſtrange ſeats of activity if well managed. This interpretation is much urged by ſeveral of the learned; yet I conceive the purpoſe of theſe words, is rather to ſet forth the boldneſs, than the nimbleneſs of the horſe. Our Tranſlation carries this ſenſe clearly.

Canſt thou make him afraid as the Graſhopper.

The Graſhopper is a weak and frightful creature, he is ſoon ſcared, and quickly flies away. The word rendred a Graſhopper, ſignifies a multitude, becauſe they uſually go by multitudes (Prov. 30.27.) The Locuſts have no King, yet go they forth all of them by bands; they go, as it were, an Army of them together. The Latine word Locuſta, is from an ill effect of Locuſts or Graſhoppers, becauſe they conſume, and in a manner, burn up every green thing in the places where they come. Hence that alluſive prohibition (Rev. 9.4.) There came out of the ſmoak Locuſts; and it was commanded them that they ſhould not hurt the graſs of the earth, neither any green thing, neither any Tree, &c. Now, though the Scripture compares theſe creatures to a great Army (Joel 2.25.) becauſe they go out in great companies, and do a great deal of miſchief: And though (Rev. 9.7.) The ſhapes of the Locuſts (there ſpoken of) were like unto horſes prepared unto battel, that is, compleatly armed; yet the Locuſts are but a weak kind of Warriers, they are quickly ſcared, they are fearful creatures. Canſt thou make the Horſe afraid like the Graſhopper? When the Lord ſaith, Canſt thou make him afraid like the Graſhopper, his meaning is, The Horſe is of ſo ſtout a ſpirit, that he will not only not be afraid like the Graſhopper, but no more afraid than a Lion. So then, I conclude this part of the verſe contains not a ſimilitude, but a diſſimilitude between the horſe and the Graſhopper; not a likeneſs between the horſe and the Graſhopper in nimbleneſs, but their unlikeneſs in fearfulneſs. Canſt thou make him Afraid?

The word notes ſuch fear as is cauſed by an Earth-quake,foreign timore & terrae motum indicat. Iſa. p. 43813.13. Joel 2.10. Pſal. 109.23. Nah. 3.17. As importing, that though the horſe ſhould hear a craſhing or ruſhing ſound, like that of an Earth-quake, when the ground under us opens and ſhakes, yet he is not moved nor quakes, as Mr. Broughton renders. The horſe is rather enraged, than ſcared like a Graſhopper, by any noiſe; His ſpirit is rather whetted and inflamed, than cowed (as we ſay) and cooled by the ſtrongeſt alarms; as will further appear in the latter part of this deſcription. Horſes are obſerved ſometimes (as alſo men) quaking before a battel, yet not for fear, but with indignation. Canſt thou make him afraid? &c.

Hence note, Firſt; The Horſe is a valiant and ſtout-hearted creature.

Not to fear, is a ſign of valour; but not to be made afraid, is much more a ſign of it than not to fear. When any one hath ſuch a ſpirit, that he doth not only fear, but cannot be made afraid, there's courage to the height: Such is the courage of the horſe, nothing can make him afraid.

Obſerve, Secondly; The courage, as well as the ſtrength of the Horſe, is from God.

As every creature is not ſtrong, ſo not couragious. Some are very fearful, ſo fearful, that they are grown into a Proverb for fearfulneſs: Such are Hares and Harts, and the Oſtrich before ſpoken of. Nor hath every horſe courage and boldneſs. Horſes given to ſtart, are fearful. God puts ſuch courage into ſome horſes, that nothing can make them ſtart or fear. Courage is a gift of God beſtowed upon ſome men, and not upon others; ſome are couragious as Lions, and others are fearful as Hares and Harts, or Graſhoppers. We cannot keep ſome from fear; we cannot make others afraid. Canſt thou make him afraid, as the Graſhopper?

Note, Thirdly; Where God gives courage, it is not in man to make afraid.

The courage of the horſe appears yet higher in the next verſe.

The glory of his noſtrils is terrible.

The noſtrils are very conſiderable in horſes, and the largeneſs p. 439or openneſs of them, is a ſign of their goodneſs and ſtoutneſs. The glory of his noſtrils is terrible, or terror, that is,Meros terroris naribus ſpirat. Bez. Efflat patentibus naribus ventum calentem irae & auduciae indicem, quo videtur ille gloriari. Numquid poſurſti gloriam narium ejus ut ſit terror? i. e. num effeciſti ut terreat h… mines fremitu narium ſuarum. Vatabl. very terrible, his breathings are meer terror. This expreſſion of the Horſe, is ſomewhat like that given of St. Paul, while Saul (Acts 9, 1.) Saul yet breathing out threatnings and ſlaughter. Paul, before his converſion, breathed flames of fire, as it were, he breathed terror out of his mouth againſt the faithful people of God. Thus here, The glory of his noſtrils is terrible.

But, what is this glory of his noſtrils? Some ſay, theſe words are a deſcription of his neighing; and I grant, that ſound proceeding from his noſtrils, as from a trumpet, may well enough be called the glory of them; nor can it be denyed, but that the neighing of great horſes is terrible. According to which reading, ſome ſay, the word which we tranſlate Noſtrils, ſignifieth in this place, that ſound of his noſtrils called neighing; and that the word by us rendred glory, doth rather ſignifie excellency or vehemency. And thus our old Engliſh Tranſlation gives it; His ſtrong neighing is fearful; or as others; His vehement neighing is terrible.

The Hebrew (as was toucht before) is Terror; nothing being more common in that language, than to uſe ſubſtantive words adjectively, or, as if they were Adjectives. Taking this ſenſe of the words, they deſcribe generous horſes neighing, when they go to battle, as if they would thereby at once proclaim and trumpet out their own courage, and terrifie or daunt the enemy; or, as if they would not only ſhew their own fearleſsneſs, but make their oppoſers afraid. This is a fair interpretation, yet becauſe (according to one Expoſition given, and much received, of the latter part of the former verſe, Haſt thou cloathed his neck with thunder?) the neighing of the horſe hath been already ſpoken of, I rather conceive, that theſe words, The glory of his noſtrils is terrible, may be expounded either of theſe two wayes.

Firſt, That his wide, fuming,—Freno que teneri Impatiens crebras expirat naribus ignes. Sil. Ital. l. 6. Igneſcunt patulae nares. Claud. ſmoaking noſtrils (which are the glory and commendation of a horſe) ſtrike others with terror. Poets deſcribing the horſe, fancy him ſending fire out of his noſtrils, or breathing fire. And thus when God is angry, ſmoak and fire are ſaid to go out of his noſtrils (2 Sam. 22.9.) Some underſtand that (Iſa. 2.22.) of an angry furious man. As if the Prophet had ſaid, fear not man, make no account of him, though p. 440enflamed with wrath and anger. The glory of his noſtrils is terrible.

Secondly, Reading the words thus (as was ſaid) The glory of his noſtrils is terror; they may be expounded, not as implying the terror and fright which the horſe ſtrikes others with, but which others would fright the horſes with, while they brandiſh their ſwords, ſhake their ſpears, ſound their trumpets; from all which terror,Bellum quod eſt aliis ad: terrorem, naribus ab equo parceptum, eſt ci…ad gloriam, i. e. ad quandam animi magnitudinem. Aquin. the horſe is ſo far from running, that rather his courage is encreaſed, and his ſpirit heated. Such noiſes, claſhings and clamours, will not ſcare the horſe, as they do the Graſhopper; but the terror or matter of fear which is preſented before him, is the glory of his noſtrils, that is, it will but provoke him to anger and rage, or excite his courage, which makes his noſtrils ſmoak like fire, it cannot at all put him into a fear, and that's his glory.

Hence note, Firſt; That which any creature excels in, is his glory.

The horſe glorieth in his ſtrength; the courage & fierceneſs of the horſe, appearing in his noſtrils, are his glory alſo. Whatever good man excels in, is his glory: if he excels in knowledg, or in ſtrength, or courage, or in holineſs, it is his glo…y; yea, men who excel in evil, count that their glory (Ph…l. 3.19.) That which God excels in, is his glory; what is that? He (bleſſed be his name) excels in pardoning our ſins, in covering our iniquities, and therefore, It is the glory of God to conceal a thing (ſaith Solomon, Prov. 25.2.) that is, ſin, by pardoning it. Kings muſt ſearch out the matter, but it is the glory of God to conceal a thing. That which any creature excels in, is his glory; that which the Scriptures declare God to excel in, is his glory, and that is moſtly his pardoning mercy.

Note, Secondly; The greateſt glory which ſome creatures have, is to be terrible to others.

To put others in fear, is all their glory, all that they glory in; their glory is not to ſave and to deliver, to comfort and to do good to others, but to vex and to terrifie.

From the ſecond interpretation, take this Note.

p. 441That which is very terrible to ſome, is a glory to others.

That is, It occaſions them to ſhew their glory, or cauſeth their glory to appear the more. Terror is the glory of the horſe; his noſtrils are never ſo glorious, as when you attempt to terrifie him. When that which is terrible is put to a true believer, then the glory of his ſoul breaks out, then he ſhews forth his faith in God, hi… integrity and faithfulneſs towards God; terror is the glory of his ſoul, as terror is the glory of the horſe, that is, it gives him occaſion to ſhew forth his glory.

Verſ. 21. He paweth in the valley, and rejoyceth in his ſtrength; he goeth on to meet the armed men.

Theſe words give a further proof of the courage of the horſe, or a ſign of it; for 'tis the property of the higheſt metal'd and beſt ſpirited horſes to do ſo, as impatient of a check by the b…idle, and deſirous rather to be ſpurred upon an engagement with the enemy in battel. He paweth In the valley.

Why in the valley? becauſe there battels, eſpecially horſe battels, uſed to be fought, rather than upon hills or uneven grounds.

There is another reading of the verſe; for the word tranſlated to paw, ſignifies alſo to dig: Hence ſome give it thus;Terram ungula fodit. Vulg. — Cavat que tellurem. Virg. 3. Georg. Nec pes officium ſtandi tenat; ungula terram, crebra ferit, virtuſ que artus animoſa fatigat. He diggeth in the valley. The pawing of a horſe, is a kind of digging; for he hollows the earth, and makes a cavity in it by pawing. A mettl'd horſe cannot keep his feet, but will be traverſing his ground, and pawing with his feet, as vext at any delay or ſtop of the battel; he cannot endure to be curb'd by the bit, having ſuch a mind (as was toucht before) to be upon the ſpur, in a full carreer againſt the enemy. Of ſuch pranſings, or (as the Margin hath it) tramplings or plungings of the horſe, Deborah ſpake in her triumphant ſong (Judg. 5.22.) He paweth in the valley.

Hence note; What we would fain have, or be at, we are very unquiet, and think long till we are at it.

This we may take in a ſpiritual ſenſe; A ſoul which hath a p. 442mind to do good, how impatient is he when he is ſtopt from doing it! A ſoul that hath a deſire to have communion with God on earth, how much troubled is he to be hindred! And a ſoul that hath a great mind to be with God in heaven, how doth he paw in the valley of this lower world, till he get higher and aſcend up to him! Auſtin ſaid, My heart is unquiet, I can have no reſt till I am with thee again. So the Apoſtle (Phil. 1.23.) I deſire to depart, I would fain be out of this world; why am I thus wind-bound in the harbour? let me hoiſe ſail and be gone. the Sea-man is troubled to lye at an anchor, when he would be under ſail. Thus the generous Horſe paweth in the valley, and Rej…yceth in his ſtrength.

Sibi placet in ſuo robore. Bez.And becauſe of that, he rejoyceth in the battel; and becauſe of that, would fain be at the battel. A horſe being confident of his ſtrength, goeth on chearfully.

foreign Et vires denotat & alias praeterea doles.The word rendred ſtrength, ſignifieth not only bodily robuſtiouſneſs, but any other abilities or excellent endowments. In which larger notion it is uſed (Dan. 1.4.) where it is ſaid, The children that were to be choſen and bred up for the King, were ſuch as had ability to ſtand in the Kings Palace; that is, ſuch as were well qualified for that ſervice and attendance. In ſtrength of both kinds, a well diſciplined horſe may be ſaid to rejoyce.

The word rendred rejoyceth, may rather (ſay ſome) be here tranſlated, Exulteth, which imports ſomewhat more than rejoycing, or great rejoycing; & may not unfitly be attributed to beaſts, eſpecially to horſes, & chiefly to ſuch horſes as this Text ſpeaks of. Exultation is the expreſſion of any inward joy, by ſome outward act or geſture of the body; and to do that is very uſual with brave horſes, who being proud of, at leaſt much pleaſed with themſelves, are often ſeen pranſing and jetting as they go, and even artificially forming and compoſing their bodies, their heads and legs eſpecially, at every ſtep they take. So that theſe words, He rejoyceth, or exulteth in his ſtrength, ſeem to imply, that the horſe knoweth his own ſtrength and powers. It is commonly ſaid, If a horſe knew his ſtrength, he were not to be dealt with; but whether this be true or no, it appears by theſe words in the Text, that he hath ſome knowledge of his ſtrength, elſe he could not be ſaid to rejoyce in it. And this is very aptly inſerted here, p. 443becauſe hence it comes to paſs, that the horſe ruſheth ſo fiercely and fearleſly into the battel, which is the great ſcope of the whole deſcription given of him in this context. He rejoyceth in his ſtrength.

Hence note, Firſt; They that have much ſtrength for any work or ſervice, are joyful to go on to it.

David (Pſal. 19.5.) compares the Sun to a ſtrong man, that rejoyceth to run a race, A ſtrong man is not afraid of, nor troubled at the race, but rejoyceth exceedingly in it.

Secondly, Note; What we have much of, or excel in, we are apt to rejoyce in.

The horſe hath much ſtrength, and he rejoyceth in it. This appears in all things; If we have much riches, how apt are we to rejoyce in them! If we have much wiſdom, or underſtanding, or parts, how apt are we to rejoyce in them! and therefore the Lord gives us that caveat (Jer. 9.23.) Let not the wiſe man glory in his wiſdom (as if he had ſaid, If a man have a great deal of wiſdom, or but a little more than his neighbour, he will be glorying in it, as the horſe in his ſtrength) and let not the mighty man glory in his might, nor the rich man glory in his riches. All theſe ſtops upon glorying, ſhew, that what we have much of, we are apt to glory in.

Note, Thirdly; To rejoyce in any ſtrength, or in any thing but in God and his favour, or as we enjoy God in any thing, is bruitiſh, 'tis to rejoyce as the horſe.

They only rejoyce as Chriſtians, who rejoyce in their ſtrength, and in their riches, and in their graces, as they find God in them, and as they flow from God. The Goſpel way of rejoycing, is to rejoyce in the Lord, not in our graces, not in our wiſdom, not in our righteouſneſs, but in the Lord. The horſe rejoyceth in his ſtrength, He goeth on to meet the armed men.

The Hebrew is, He goeth on to meet the Armour, foreign Arma ſignificat ſed propriè tela, at que ea, quibus adorimur, & congredimur. foreign eſt Graecè foreign omne teli & armorum genus. Merc. Hinc foreign oſculari ſalutare, quod ſalutare, quod ſalutantes dextra, petant atque occurrant invicem. Codurc.or rather p. 444Armes; that is, offenſive weapons, pikes and ſpears, which gall horſes, rather than defenſive, ſuch as ſhields, bucklers, and helmets, which only preſerve men from hurt & wounds; or we may take it in both, and ſo the meaning is, the armed men. He goeth on to meet them; he needs not be beaten, nor whipt, nor ſpurred on to the battel. The couragious horſe goes on, he retreats not, he retires not, he is a volunteer in the War, he is preſt by nothing but the nobleneſs and height of his own ſpirit, he goes to meet the armed men; though they meet him with deadly arms, with ſword and ſpear, yet he goes to meet them. The word which we tranſlate, Armed men, properly ſignifies to kiſs, or to ſalute, becauſe they who come to battel, do as it were, joyn hands and ſalute one another, though very courſely, rudely, and roughly. He goeth on to meet the armed men.

Hence obſerve; The ſence of ability, much more confidence in ability, puts on to activity.

The horſe rejoyceth in his ſtrength, he is ſenſible of, or finds his ſtrength for the war, and therefore he puts on.

Secondly, Note; Whatever any man hath a mind or a delight to do, that he will go on in, or is free to do.

The horſe goes on to meet the armed men, he doth not ſtand to receive a charge, but he ſeeks it. What any have a great mind to, that they are very forward in; you need not preſs a volunteer, nor ſpur a free, a valiant horſe on to the battel, you can hardly hold him in with bit & bridle. 'Tis ſo in any ſervice; where there is a heart ſet to it, with a love to it, O how do we go forth to it! we need not to be haled nor driven to it. So in ſpirituals, a heart of that temper, anſwers every call (Pſal. 27.8.) When thou ſaidſt, ſeek my face; my heart ſaid unto thee, thy face Lord will I ſeek. He preſently anſwers the Lords call to any duty, who hath a heart for it. What zeal, what freedom, what forwardneſs have we, to that we have a will and a mind to! An up-hill way, is all down-hill to a willing mind.