Exposition of Job 38-42, Commentary on Job · Chapter 40 · Verse 15-23

Exposition of Job 38-42 · Commentary on Job · Chapter 40 · Verse 15-23

p. 604JOB, Chap. 40. Verſ. 15, 16, 17, 18, 19, 20, 21, 22, 23, 24,

15. Behold now Behemoth, which I made with thee, he eateth graſs as an Ox.

16. Lo now, his ſtrength is in his loins, and his force is in the navel of his belly.

17. He moveth his tail like a Cedar: the ſinews of his ſtones are wrapt together.

18. His bones are as ſtrong pieces of braſs: his bones are like bars of iron.

19. He is the chief of the wayes of God: he that made him, can make his ſword to approach unto him.

20. Surely the mountains bring him forth food: where all the beaſts of the field play.

21. He lieth under the ſhady trees, in the covert of the reeds and fens.

22. The ſhady trees cover him with their ſhadow: the willows of the brook compaſs him about.

23. Behold, he drinketh up a river, and haſteth not: he truſteth that he can draw up Jordan into his mouth.

24. He taketh it with his eyes; his noſe pierceth through ſnares.

THe Lord having ſpoken (in the former context) concerning proud men, whom he alone is able to abaſe, to lay low, to tread down, as 'tis there expreſt; he preſently ſubjoyns, not only the mention, but a very large and accurate deſcription of two huge vaſt and (as to bigneſs) monſtrous creatures; the one belonging to the Land, the other to the water. In the making and governing of both which, his mighty power and wonderful providence are clearly ſeen, and ought to be religiouſly, both acknowledged p. 605and adored, theſe being ſuch as man could not ſubdue, nor make any uſe of, unleſs God had ordered and over-ruled them for the ſervice and benefit of man; one of them he hath ſubdued to the ſervice of man, Behemoth, and the other to the benefit of man, even the great Leviathan.

Many of the Ancients draw this whole diſcourſe about Behemoth & Leviathan, into an Allegory, underſtanding by them, Firſt, The devil; Secondly, Antichriſt, together with all the oppreſſive and afflictive powers of this world. But though we may make ſome uſe and improvement of the Allegory, yet doubtleſs theſe two creatures are here intended primarily in a proper and literal ſenſe;Nec illud nos fugit in diabolum haec dicta eſſe nonnullos exiſtimaſſe; ver…m primò hiſtoriae danda eſt opera deinde utilitati ſuccurrendum auditoris, nec contemnenda Anagogia. Chryſoſt. even as the Lord before in a proper and literal ſenſe diſcourſed with Job concerning the Lion, the wilde Goat, the wilde Aſs, the Unicorn, the Horſe, and ſeveral other creatures, mentioned in the 39th Chapter of this Book. And therefore it was well ſaid by an ancient Writer upon this place, We are not ignorant that many have expounded this Scripture in an allegorical way of the devil; but we muſt firſt attend the Hiſtory, and then make ſome uſe, for the profit of the hearer, out of the Allegory.

The Lord in preſenting this and that other vaſt creature to Job, ſeems thus to beſpeak him, That thou, (O Job) mayſt know the better how to take meaſure of thy ſelf, and how to keep thy due diſtance in ſpeaking to me (of which Job had not been ſo obſervant as he ſhould) I ſet before thee two ſtupendious creatures, both the work of my hands, both at my diſp…ſe and command; and by thy inability to deal with them, thou mayſt learn how unable thou art to ſtrive or contend with me. Or thus, If thou (O Job) doſt not yet underſtand what a poor creature thou art, and how uncomely a thing it is for thee to murmur at, and find fault about my proceedings with, and providences towards thee, in laying thoſe ſore afflictions upon thee; or if th…u doſt not yet underſtand how uncomely thou haſt carried it towards me, in calling me to account for my actions with thee, yet learn it, at leaſt, at the ſight; or upon conſideration of theſe beaſts. Canſt thou match either the Elepha…t or the Leviathan? Canſt thou find any error in their frame or conſtitution, when thou haſt viewed all their parts which I will particularly ſet out before thee? Art thou ſtrong as Behemoth, and mighty as Leviathan? Canſt thou withſtand their ſtrength or might? dareſt thou contend with them, or ſtand before them? If not, how dareſt thou contend with me? how p. 606dareſt thou ſpeak words which may bear ſo much as the ſhadow of any contention with me, or diſſatisfaction with what I have done?

Thus the Lord who had exemplified his power and wiſdom to Job in divers creatures of a leſſer ſize and port, now gives inſtance in two of the greateſt, the Elephant and Leviathan, which may well be called The chief patterns or pieces of divine power and skill, that ſo, Job might be further convinced, and more deeply humbled by theſe viſible things, of the inviſible power of God, or might learn how mighty that God is that made them, how mighty that God is who rules and over-rules them. The one would trouble all at Land, and the other all at Sea, if God did not binde and bridle them. This doubtleſs, or ſomewhat like this, is the general ſcope of the Lords long diſcourſe about theſe two famous creatures, even to ſhew how much man is below God, ſeeing he is ſo much (in many things) below theſe beaſts; or, that man who in many things is no match for theſe creatures, cannot poſſibly be a match for God, who made them. Thus much in general.

Verſ. 15. Behold now Behemoth.

We have a deſcription of Behemoth ſix wayes in this context.

Firſt, He is deſcribed by his procreating or efficient cauſe, God himſelf; Behold now Behemoth which I made: He is my work, my workmanſhip.

Secondly, He is deſcribed by his conſerving cauſe, or that which is the matter of his nouriſhment and preſervation, in the cloſe of the 15th verſe, He eateth graſs like an Ox. And (ver. 20.) Surely the mountains bring him forth food.

Thirdly, He is deſcribed by his mighty ſtrength; by the ſtrength of his loynes and belly (ver. 16.) by the ſtrength of his tail and genitals (ver. 17.) and by the ſtrength of his bones (ver. 18.) from all which, the Lord concludes in the 19th verſe (which are the words I ſhall chiefly inſiſt upon) his excellency above all other beaſts, He is the chief of the wayes of God; and yet, how great and vaſt ſoever he is, his ſtrength is weakneſs in compariſon of God; for as 'tis ſaid, God is able to tame him, and ſubdue him; in the latter end of the 19th verſe, He that made him, can make his ſword to approach unto him. The former part of this 19th verſe heightens all that hath been ſpoken before concerning p. 607the power of Behemoth, which is the third thing whereby he is deſcribed.

Fourthly, He is deſcribed by his harmleſsneſs towards other beaſts (ver. 20.) Surely the mountains bring him forth food, where all the beaſts of the field play. As if God had ſaid, this is no ravenous beaſt, though a great beaſt, for all the beaſts of the field, little or great, one and the other, play about him, they do not run away, they are not frighted at the ſight of him, as if they ſaw a Lion or a Tyger.

Fifthly, He is deſcribed by the place of his repoſe and ſhelter, where he delights to reſt himſelf, and take his eaſe (ver. 21, 22.) He lieth under the ſhady trees, under the covert of the reeds and fens; the ſhady trees cover him with their ſhadow, the willows of the brook compaſs him about.

Sixthly, He is deſcribed by his deep and …readleſs drinking, in the two laſt verſes of the Chapter; Behold he drinketh up a River, and haſteth not (for fear) he truſteth that he can draw up Jordan into his mouth (not an ordinary River, but Jordan) a high expreſſion, to ſhew the extream thirſt of this creature (according to our reading) and how large a cask he hath to hold his liquor; He truſteth that he can draw up Jordan with his mouth) he taketh it with his eyes (he thruſts his head into the water up to the eyes) and his noſe pierceth through ſnares. By theſe ſix particulars this creature is deſcribed; upon all which, I ſhall adde ſomewhat diſtinctly and briefly.

Behold now Behemoth, which I have made with thee.

God calls Job to a very attentive conſideration, being to enter upon a diſcourſe about the creature. Behold, is a uſual word of attention, it alſo is a word which carries admiration in it; it gives us warning, that the matter following is of no ordinary importance; and ſurely, that which followeth here is not. Behold now Behemoth.

Hence note; The works of God, eſpecially his great works, are very attentively to be conſidered.

Let's not think it a matter of indifferency, whether we conſider theſe works of God, yea, or no. Here is a Behold prefixt, leſt we ſhould ſay, what ſhould we ſtay our minds upon beaſts, upon p. 608Behemoth or Leviathan, we have other more ſpiritual objects to think upon? 'Tis true, we have; but we muſt take heed of ſlighting theſe objects, eſpecially when God doth, as it were, travel by his Spirit, to ſet them forth before the eye of our mind, in their utmoſt grandure and excellency. We ſhould not paſs the leaſt work of God lightly by, much leſs ſhould we ſo paſs by the great works of God. We ſhould not lightly paſs by the leaſt mercy of God, but think much of little mercies; little mercies are great mercies to us, ſeeing we are leſs than the leaſt of them (as Jacob ſpake, Gen. 32.10.) but we muſt eſpecially conſider great mercies, great deliverances, great ſalvations; upon them our minds muſt ſtay or make a ſtand, and our meditations dwell. We are alſo to conſider, and well to view all our ſins, our little ſins, our leaſt failings, ſeeing they have a greatneſs in them, as being committed againſt the great God, and as being able to do us great hurt, and to draw down great wrath upon us, if not repented of, and turned from; but our great ſins muſt much more be viewed and conſidered: And every godly man doth ſo, he holds the eye of his ſoul upon the ugly face of great ſins, eſpecially, to diſcover the deformity and iniquity of them to the utmoſt, that he may be greatly humbled for them. Now, as we ſhould not lightly paſs by our leaſt mercies and ſins, but very deeply conſider our great mercies and ſins, ſo we ſhould not neglect the leaſt creature, the leaſt work of God (the great wiſdom and power of God are viſible in the leaſt) but we ſhould ſeriouſly conſider the more noble creatures, and the greater works of God, whether they be works of creation, or wo…ks of providence. I may ſay as Chriſt (Mat. 23.23.) about tything, mint, anniſe and cummin; theſe things ought ye to have done, and not to leave the other undone. Chriſt uſed a piece of rheto…ick; when he ſaid, You ſhould not leave them undone, his meaning was, you ſhould do thoſe greater things of the Law, judgement, righteouſneſs and faith, with greateſt exactneſs. So I ſay in this caſe, you are not to leave the leaſt pieces of Gods work in creation or providence, unviewed, unconſidered, unmeditated; but his great works, his Behemoths, you ſhould behold, ſtudy and admire, or behold and ſtudy with admiration. When I conſider (ſaith David, Pſal. 8.3.) the Heavens, the work of thy hands, the Sun and the Moon, &c. This implyeth, that David did often conſider the p. 609Heavens, thoſe great pieces of Gods work, as alſo the great Luminaries there placed and moving with admired ſwiftneſs and evenneſs continually. Though we are chiefly to behold ſpiritual things, yet we muſt not think our time loſt in beholding natural things; though we ſhould ſpecially behold Gods gracious wo…ks, the works of grace, the workmanſhip of God in framing the new creature, yet we muſt alſo behold the old creation, and view every piece of it, eſpecially the great pieces of it. Again, though we ſhould behold and be looking to the Author and fi…iſher of our faith; though we ſhould, as the Baptiſt called ſome to do in his time, and all to do in all times (John 1.29.) Behold the Lamb of God, that taketh away the ſins of the world (our eyes and our hearts, the eye of our faith ſhould be upon Chriſt the Lamb of God, more, ten thouſand times more, than upon Leviathan or Behemoth) yet 'tis our duty to behold Behemoth and Leviathan. Jeſus Chriſt ſaith (Iſa. 65.1.) Behold me, behold me; 'Tis the word here in Job. Jeſus Chriſt ſpeaks there as if he would call off our eys and hearts from all things in the world, to behold himſelf; and in compariſon, ſo we ſhould. He is the moſt amiable ſight or ſpectacle in the world, and therefore ought to be the deſire of our eyes: yet in their places, there are other worthy ſpectacles for us to behold, eſpecially as they hold forth, and as in them we may behold, the power, wiſdom and goodneſs of God. Let no man ſay we loſe our time in a due meditation upon any of the creatures which God hath made; for he hath made them, that we ſhould behold and meditate upon them.

Behold now Behemoth.

The word Behemoth is applicable to, or may ſignifie any greater or great beaſt of the field (Gen. 3.14.) The Lord ſaid unto the ſerpent; becauſe thou haſt done this, thou art curſed above all cattle, foreign Pecus majus.and above every beaſt of the field. And again, Every beaſt of the forreſt is mine (ſaith the Lord, Pſal. 50.10.) and the cattel upon a thouſand hills. Hence ſome conceive that we are here to underſtand beaſts in general, the word Behemoth being in the plural number. Behold now the beaſts; as if the Lord pointed at all the beaſts of the field in this Behold. And '…is a truth, we are to conſider them all; but it is very improbable that in this place God calls Job to behold the beaſts of p. 611the field in general, and not rather ſome one in ſpecial: And I may give four reaſons for it.

Firſt, Becauſe in the former Chapter God had ſpoken of divers particular beaſts of the earth; and therefore doubtleſs here alſo he ſpeaks of ſome particular beaſt.

Secondly, That creature which is joyned with Behemoth in this diſcourſe, is by moſt taken for a particular kind of fiſh in the Sea; and therefore 'tis moſt congruous, that Behemoth ſhould denote ſome particular kind of beaſt at land.

Thirdly and chiefly, The deſcription given here of Behemoth will not fit all ſorts of beaſts in the field, it will not fit a ſheep, nor a bullock. What is ſaid of Behemoth exceeds the proportion and conſtitution of all ſuch and many other beaſts.

Fourthly, Behemoth is ſaid to feed, where all the beaſts of the field do play (ver. 20.) and therefore we cannot underſtand all the beaſts of the field by him; no, nor (which ſome of the Jewiſh writers inſiſt much upon) all the greater beaſts of the field. And therefore we may conclude, that this word Behemoth (though in it ſelf a plural word) is here intended of a ſingular beaſt; and, becauſe there is no greater beaſt upon the earth than the Elephant, therefore moſt interpreters (both ancient and modern) determine it upon the Elephant, to whom (among all the beaſts of the earth) thoſe ſix particulars (mentioned in the following deſcription of Behemoth) are ſuppoſed moſt fitly to agree.

Behemoth forma plurali nuncupatur Elephantus more Hebraeorum, qui pluralibus nonnunquam pro ſuperlativis uti ſolent. Latini quoque hiſtorici ſaepe cum de Elephanto loquuntur, Belluam abſolutè nominant. Druſ.And whereas 'tis objected, the word Behemoth is of the plural number, that is eaſily anſwered, and wiped off; for nothing is more uſual in the Hebrew language, than to expreſs great things by a plural word; and ſo the Elephant may be called the beaſts, Either, Firſt, with reſpect to the vaſtneſs of his body, as if he did comprize, or were a comprehenſion of all other beaſts. Or, Secondly, with reſpect to ſome extraordinary qualification or eminency found in him, in which reſpect, it is ſaid at the 19th verſe, He is the chief of the ways of God. As the Hebrew ſets out excellent things by words of the ſuperlative degree, ſo likewiſe by words of the plural number, or it uſeth the plural number to ſignifie the ſuperlative degree. The Elephant is the Beaſt, the Beaſt of Beaſts, a beaſt above all beaſts. Thus (Prov. 1.20.) Chriſt is called in the plural number wiſdoms, becauſe of the excellency of p. 610his wiſdom. Again (Prov. 9.1.) Wiſdom (ſo we tranſlate, but the word is wiſdoms) hath built her houſe, that is, Jeſus Chriſt hath. And he is expreſt by a plural word, to note that all ſorts and degrees of wiſdom meet in him; according to that of the Apoſtle (Col. 2.3.) In him are hid all the treaſures of wiſdom and knowledg. As David when he would ſhew how very fooliſh and beaſtly he had been, in miſ-judging the diſpenſations of God; Firſt, in afflicting the godly; Secondly, in proſpering evil men: When (I ſay) he conſidered, how fooliſhly he had done in envying at, or in being troubled about their proſperity; he concludes (ver. 22.) So fooliſh was I and ignorant, even as a beaſt before thee. The Hebrew uſeth the word in the Text, Behemoth, even as beaſts before thee. As if he had ſaid, the beaſtlineſs of all beaſts centred in me, and all their ignorance, while my ſpirit was ſo troubled in this matter concerning the providences of God, towards my ſelf who ſerve him, and thoſe who ſerve him not. Thus David, that he might fully acknowledg, how very a beaſt he was, in ſo ſpeaking and ſo thinking, calls himſelf Behemoth, Beaſts. This may ſuffice to ſatisfie the Reader why we expound the Text of a particular beaſt, and why moſt pitch it upon the Elephant among all beaſts in ſpecial, though the word be of the plural number. There being no proper or peculiar name in Scripture for the Elephant, it is moſt probable that he is here named by this Appellative word plural.

Yet (before I ſtep further into that large deſcription which the Lord gives of Behemoth) I cannot forbear to take notice, that the ſame induſtrious and learned Author,Bochartus parte poſter. lib. 5, c. 15. who varyeth in opinion (as was there ſhewed) about the Reem, by us rendred the Ʋnicorn, varyeth here as much in his Opinion about Behemoth, intimated by our tranſlators in the Margin, and affirmed (as himſelf confeſſeth) by the moſt general voice of modern interpreters, to be the Elephant.

I ſuppoſe it will not be unacceptable to the Reader, if I here offer a brief account of thoſe reaſons which prevailed with him to turn off from the common opinion concerning this Animal, which he gives as followeth.

In the fortieth and forty-firſt Chapters of the book of Job (ſaith he) Behemoth and Leviathan are ſo deſcribed, …hat 'tis apparent they are beaſts of a huge bulk: Whence it comes to paſs, that moſt of the later Writers have thought Behemoth to be the p. 612Elephant, and Leviathan the Whale; this being without controverſie the greateſt Animal that lives in the waters, and that the greateſt that lives upon the Land. To whoſe Judgement I ſhould have willingly aſſented, but that conſidering the matter more narrowly, I ſaw many things ſpoken of them, even in approved verſions, which no way agree with the nature of the Elephant and the Whale. I ſhall not ſay that Interpreters prepoſſeſſed with this opinion, have wreſted ſome things another way, which if they were rightly unfolded according to the Hebrew, it would appear as clear as the light, that under theſe names Behemoth and Leviathan, two animals are characteriz'd extreamly different from the Elephant and the Whale; but which they are, is not eaſie to determine. Yet it doth not a little pleaſe me, that Beza and Diodate, men of a moſt clear judgement, and of no ordinary learning, do conclude Leviathan to be the Crocodile of Nilus. Whence I have a ſtrong conjecture, that Behemoth is an animal of the ſame neighbourhood, even an Inhabitant of Nilus, called Hippopotamus (or the River-horſe.) I would have none troubled with the newneſs of this opinion, but firſt weigh my reaſons; whereof let this be the firſt: That, as upon the former ſtage, in the cloſe of the 38th, and throughout the 39th Chapter, only terreſtrial animals were preſented; ſo it ſeems moſt congruous, that upon this only aquatical or water-animals ſhould be preſented, leſt the courſe of proceeding ſhould be diſordered. So that, Leviathan (as all agree) being a creature that lives in the water, 'tis probable Behemoth doth ſo too, both being deſcribed in the ſame ſeries of diſcourſe. That the ancient Jews were of this opinion, may be collected out of the ſecond Book of Eſdras, Chap. 6. verſ. 47, 48, 49. where Behemoth is placed among the aquatical Animals, created the fifth day. Further, the Hippopotame and the Crocodile, are fitly joyned together, becauſe there is a great likeneſs of nature between theſe two, for both are very big and fierce, and amphibious, and four-footed, and both have one common habitation, the River Nilus; which Pliny alſo takes notice of (lib. 28. cap. 8.) and therefore moſt Writers handle them together. Nor doth the name Behemoth unfit the Hippopotame, ſeeing the Hebrew word Behema is appliable to all four-footed beaſts, to thoſe eſpecially which are of greater bulk, as is the Hippopotame; of which the Ancients ſpeak variouſly, p. 613becauſe the ſtature of beaſts of the ſame kind is alſo various. None make him leſs than Ariſtotle, who gives him the bigneſs of an Aſs. But Herodotus ſaith, he is as big as the biggeſt Ox. In Diodorus he is deſcribed no leſs than five cubits. Achilles Statius ſaith, he is in appearance and compoſure of his parts, like a horſe, but three times as big. Moreover, the ſame Author calls him, The Egyptian Elephant, becauſe he is judged next him in ſtrength. Hence it is that barbarous Writers (who the Author means by them, I do not well underſtand) compare the Hippopotame with, or prefer him before the Elephant in ſtrength and ſtature; of which the Author gives other proofs; and adds, I know Mercer and others define the Hebrew word Behema, a four-foo…ed beaſt of the earth, as if it were applicable to terreſtrial animals only; but the Arabians teach otherwiſe, that Bahima (which in their Idiom is the ſame with the Hebrew Behema) ſignifies four-footed beaſts living in the water, as well as thoſe that live upon the Land. Nevertheleſs, if it were true, that the word Behema is applicable to terreſtrial beaſts only, yet the Hippopotame may be reckoned among them, becauſe he is an Amphibion, or an Animal that lives partly on the Land, and partly in the water. Secondly, Becauſe he is in ſhape like thoſe beaſts which live only upon the Land. Surely there is no water-Animal that is ſo like Land ones as he is. Whence it is, as I conceive, that among all water-Animals, he alone may be called, by way of excellency, Behema or Behemoth, which according to the Egyptian dialect, is a word of the ſingular, not of the plural number; of which he gives many parallel inſtances in other words of the ſame language.

The Learned Author having laid down theſe general reaſons, or grounds of his opinion, goeth on with an elaborate expoſition of the Text in Job, in purſuance of, and conformity thereunto. And though I ſhall not depart from the common opinion, that by Behemoth the Elephant is meant here, and afterwards the Whale by Leviathan (having indeed caſt my meditations ſo, long before this noble work of Bochartus came to my hand) yet I owe ſo much reverence and reſpect to the name and labours of ſo worthy a perſon, as to give hints in paſſage, concerning, at leaſt ſome of thoſe particulars in the Text, which he conceives moſt fitly agreeing to the Hippopotame in the Lords deſcription of Behemoth, and p. 614to the Crocodile, in his deſcription of Leviathan, leaving the Reader at liberty to pitch his judgement, as he finds light and reaſon leading him.

For, though to hit the right meaning of every word in Scripture, is not only moſt deſirable and aimable, but that which we ſhould make conſcience of (in which regard we are much endebted to their labours who contribute any further help towards that attainment) yet in this matter an unwilling miſtake is not very dangerous, there being ſo great a likeneſs between ſome creatures, in their nature, ſtature, qualities and parts, that where the Spirit of God in Scripture intends one by ſuch a name, another may eaſily be taken as intended by it.

Further, take which you will of theſe Animals, whether the Elephant or Hippopotame for Behemoth, or the Whale or Crocodile for Leviathan, there are ſome things in the textual deſcription of them by God himſelf, which cannot without difficult objections be applied, either to the one or to the other. All which ariſe, not from the darkneſs of the Scriptures, but, from the darkneſs of our underſtanding, both as to the Scriptures themſelves, and the creatures treated of in them.

All that I ſhall ſay in this controverſie about the two creatures here, and in the next Chapter ſpoken of, is,

Firſt, That the moſt common and received opinion, among very learned men, is, that by Behemoth is meant the Elephant; not the Egyptian Elephant, as the Hippopotame hath been called, but the proper Elephant. As alſo, that by Leviathan we are to underſtand the Whale, or ſome mighty fiſh of the Cetacean breed. Now as 'tis never good to follow the practice or example of the rude and ignorant multitude, ſo we ſhould not eaſily recede from the opinion and judgement of a grave and knowing multitude.

Secondly, I ſuppoſe it will not be denyed, that the Elephant is an Animal much more known, and of a more honourable report than the Hippopotame; and that the Whale for greatneſs much exceeds, and is in that reſpect, at leaſt, more famous than the Crocodile. Therefore the Lord ſpeaking of the chief works of his hands, among viſible irrational creatures, in this latter part of his ſpeech to Job, may be conceived to intend the former under both titles, rather than the latter.

Thirdly, I muſt confeſs, I have a little prejudice againſt expounding p. 615Behemoth by the Hippopotame, and Leviathan by the Crocodile, even for this reaſon, becauſe they are Amphibions; for, Firſt, as all creatures of that ſort have an uncouthneſs, and a kind of monſtroſity in their naturals; ſo they have no commendable ſignification in our morals, they bearing the reſemblance of indifferent and middle men, who are (as we ſpeak proverbially) neither fleſh nor fiſh, who abide neither at Land nor in the water, neither in this nor that, but to ſerve their own turns and reach their own ends, can be here and there, or any where, or any thing. Now the Lord deſcribing here (as was ſaid before) ſuch animals as are the chief of his wayes and works, Amphibions (to me) ſeem not ſo competent for, nor deſerving of ſuch high Elogiums. Secondly (with the favour of that learned Author) it appears to me more probably, that God intended to conclude his ſpeech to Job about the creatures, by ſetting thoſe two before him which are moſt eminent, the one upon the Land, the other in the Sea, rather than by ſetting two before him, either of which are challenged in part by both. Nor is it to me very probable, that God having deſcribed ſeveral perfect fowls of the air, and beaſts of the earth, ſhould not inſtance in any one perfect fiſh of the Sea, which he hath not done, unleſs Leviathan be, not an Amphibion, but, a perfect fiſh. Somewhat further may be offered towards a proof, that Leviathan is ſo, when I come to the 41. Chapter; I ſhall now proceed with Behemoth. Behold now Behemoth, which I made with thee.

Here Behemoth is deſcribed by his Author and maker. I made him (ſaith the Lord) he is my workmanſhip; and I made him With thee.

God ſpake thus, as it may be conceived,

Firſt, To humble Job by this conſideration, that the Elephant or Behemoth was of his making as well as himſelf; as if, when the Lord ſaid, I made him with thee, his meaning were, He is thy fellow-creature.

Secondly, I made him with thee; that is, though he be a great beaſt, the greateſt that lives and moves on the earth, yet I made him as well as I made thee, or the leaſt worm of the earth.

p. 616Thirdly, Theſe wo ds, I made him with thee, may be referred to the time of Behemoths making, I made him the ſame day with thee; for all the beaſts of the earth were made upon the ſixth day, the ſame day in which man was made.

Fourthly, Which I made with thee, that is, I made him to be with thee; I did not make Behemoth as I made Leviathan, to play in the Sea, but I made him to be with thee on the Land, that thou ſhouldſt behold him, and take notice of him, or that he ſhould be under thy hand; yea, not only ſo, but (contrary to the nature of wilde beaſts) to love thy company, and to deſire converſe with thee, to be guided by thee, and in many things to act with a kind of reaſon and underſtanding like thee, or as thy ſelf and other men do.

Fifthly, Which I made with thee, that is, for thee; I made him for thy uſe, I made him to ſerve thee, Though he be thus great and vaſt, yet he will be thy humble ſervant. There will be occaſion afterwards to ſhew further, how ſerviceable and uſeful Elephants are to man.

Sixthly, I made him with thee, that is, I made him as nigh to thee as any of the unreaſonable creatures; yea, nigher to thee than any of the unreaſonable creatures, for I have made him excel them all as thou excelleſt him, he is above other irrational creatures, as thou art above all irrationals: He (next to Angels and men) is the chief of my wayes. The word, made, may import this alſo, and ſo it is uſed (1 Sam. 12.6.) The Lord advanced (the Heb…ew is, Made) Moſes and Aaron. The Lord hath ſo made the Elephant, that he hath alſo advanced him above all the beaſts of the field. I have ſet him as near the ſeat of reaſon as might be, and not be rational.

In all theſe reſpects we may underſtand the Lord ſaying to Job, concerning Behemoth, I made him with thee. He is thy fellow-creature; and how great ſoever he is, he is my creature. I made him the ſame day that I made thee, and I made him to abide in the ſame place with thee, or where thy abode is; I made him alſo for thy ſervice, and that he might be a meet ſervant for thee; I have made him almoſt a partaker of reaſon with thee, ſo far at leaſt a partaker of reaſon, that he will very obſequiouſly ſubmit to, and follow the conduct of thine; and though he be the ſtrongeſt beaſt on earth, yet thou mayeſt find him acting more according to thy reaſon than his own force or ſtrength.

p. 617There is yet another interpretation of theſe words given by Bochartus, which favours his opinion, that Behemoth is the Hippopotame or River Horſe. Whom I have made with thee, Tecum, vel potius juxta te.or rather near thee, or hard by thee; that is, in thy neighbour-hood, in a Countrey which borders upon thine. As if (ſaith he) God had ſaid to Job, I need not fetch arguments from far to prove how powerful I am, ſeeing I have them at hand: For among the beaſts which I made in Nilus, which is near thy Countrey Arabia, how admirable is the Hippopotame? And that the Hebrew word [foreign] ſignifies by or near, as well as with, he gives many examples; Joſh. 7.2. Judg. 9.6. Judg. 18.3. Judg. 19.11. 2 Sam. 6.7. 2 Sam. 20.8. which the Reader may peruſe and conſider.

Thus the Elephant was made with man. But how lives he? how feeds he? Not like man.

He eateth graſſe as an Oxe.

From theſe words alſo the Authour laſt mentioned collects an argument for the ſtrengthening of his interpretation. The Oxe and Elephant (ſaith he) are alike labouring beaſts, and therefore no wonder if they feed alike, or live upon the ſame kind of food; but that the Hippopotame, which is an aquatical Animal, and abides for the moſt part in the bottom of Nilus, ſhould eat graſſe like an Oxe, this is ſtrange, and matter of wonderment. Nor is it for nothing, that he is compared to the Oxe, whom he reſembles not onelyonly in his food, but in the bigneſſe of his body, and in the ſhape of his head and feet; whence the Italians call him Bomarin, that is, the Sea-Oxe.

Yet theſe words may very well be applied to the Elephant, It being not onelyonly true, that his food is graſſe, but a merciful wonder that it is ſo; For …d this vaſt creature live upon prey or the ſpoil of other beaſts, what havock, yea devaſtation, would he make to ſatisfie his hunger! So that theſe words, He eateth graſſe as an Oxe, may carry this ſenſe: As if the Lord had ſaid, Though I have made this beaſt ſo great and ſtrong, yet he is no dangerous, no ravenous beaſt; he doth not live by preying upon other beaſts, by tearing and worrying ſheep and Lambs, as Lions, and Bears, and Wolves do; this great and mighty creature eats graſſe l…ke an Oxe. Thus God would have Job take notice what way he hath provided for the ſubſiſtence of the Elephant, He eateth graſſe p. 618as an Oxe; yet not altogether as the Oxe. His food is as the food of an Oxe for the matter, both eat graſſe, but he doth not eat in the ſame manner as an Oxe. Why, how doth an Oxe eat? by licking up the graſſe with his tongue into his mouth, as he is deſcribed (Numb. 22.4.) but the Elephant gathers up the graſſe with his trunk, and then puts it into his mouth. Naturaliſts give theſe two reaſons why the Elephant cannot eat like the Oxe.

Ne ore paſcatur adminuculo linguae ut boves, impedit colli brevitas & linguae quoque quae illi animali perexigua eſt, & interius poſita, ita ut eam vix videre poſſis. Decerptam proboſcideherbam, dentibus quos utrinque quatuor habet commolit. Ariſt. l. 2. de Hiſt…r. Animal. c. 5, 6. foreign à foreign. Paſco.Firſt, Becauſe of the ſhortneſſe of his Neck.

Secondly, The littleneſſe of his Tongue, which lies ſo far within his Mouth, that it cannot eaſily be ſeen; and therefore he crops the graſſe with his trunk, and putting it into his mouth, grindes it with his teeth.

He eateth graſſe like an Oxe. He is like the Oxe, as to what he feeds upon, not as to the way of his feeding. So then, though the Elephant be ſo bulky and big-bodied, yet, by the Lords Ordina…ion, he is as harmleſſe as a labouring Oxe, he will not hurt any beaſt of the field. This phraſe, Eating like an Oxe, is uſed to ſet forth the peaceableneſſe of his Nature. Thus thoſe bleſſed times are deſcribed, when the power of the Goſpel ſhall overcome the wrath and enmity which is in the Serpents ſeed againſt the ſeed of the Woman (Iſa. 11.7.) The Cow and the Bear ſhall feed their young ones, and the Lion ſhall eat ſtraw like the Oxe. Lions will be quiet; that is, the ſpirits of thoſe men, who have been like Lions and Bears, even they ſhall eat ſtraw like the Oxe, they ſhall not hurt the Lambs and Sheep of Chriſts flock and fold.Quoties de feris beſtiis dicitur quod faenum comeſturae ſint ſicut bos, metaphoricè innuitur eos manſuefieri & cicurari. The ſame Prophet ſhadows the peaceableneſſe of thoſe Goſpel times under a like Allegory (Chap. 65.25.) where having ſhewed (Verſe 24.) the goodneſſe and tenderneſſe of God in hearing the prayers of his people, It ſhall come to paſſe that before they call, I will anſwer, and while …hey are yet praying, I will hear; he preſently ſhews how good and kind God (who hath the ſpirits and paſſions of all men in his hand) will make the moſt ruffe-ſpirited and paſſionate men, to his people. The wolfe and the Lamb ſhall feed together, and the Lion ſhall eat ſtraw like the Bull…ck: That is, they who were ſometimes as fierce as evening Wolves, ſhall quietly and ſweetly converſe with the Lambs of Chriſt, &c.

Thus here the Lord ſpeaks of the Elephant eating graſſe like an Oxe, to ſhew, that though he be exceeding ſtrong, yet he is of p. 619an exceeding quiet and harmleſs diſpoſition.Non alitèr quam perparvuli catelli ex hominis manu gaudet cibum ſumere Aelian. cap. 9. & 30. And Naturaliſts tell us, he is ſo gentle and harmleſſe, that he will take meat out of a mans hand, like a Dog or Spaniel.

Thirdly, The Elephant is deſcribed by his ſtrength.

Verſe 16. Lo, Now (or Behold, it is the ſame word.)

As in the former Verſe God awakened the attention of Job, to conſider this Beaſt in general, with a Behold, ſo here coming to particulars, he reaſſumeth the ſame note of admiration and ſerious meditation, Lo now, or Behold, His ſtrength is in his loins.

He hath ſtrength proportionable to his greatneſs. And as Sampſons ſtrength was ſymbolically in his locks, ſo the Elephants ſtrength is naturally in his loins; there's the ſeat of ſtrength in moſt creatures. His ſtrength is in his loins; that is, he hath very ſtrong loins, and is therefore very ſtrong: the loins being, as was ſaid, the natural ſeat of ſtrength. To gird up the loins to do a thing, is to do it ſtrongly. A weak man, a man of little ſtrength, is ſaid to have no loins, Elumbus ſive elumbis, quaſi ſine lumbis, i. e. viribus. Druſ.or to be (if I may ſo ſpeak) a loinleſſe man. And hence the failing or ſhaking of the loins, notes the failing of ſtrength, and want of ſpirits, to atchieve any great thing. David ſpeaking of the woful condition of the rejected Jews, and the curſe of God upon them, gives it thus (Pſal. 69.23.) Let their eyes be darkened, that they ſee not, and make their loins continually to ſhake; that is, let them alwayes be in a weak and low condition, let them not gather ſtrength nor courage: The effect of which curſe is evident upon that people at this day, their loins ſhake, they gather no conſiderable ſtrength, they do no conſiderable thing, nor ſhall, till they return to the Lord. It is ſaid of the vertuous woman (Prov. 31.17.) She girdeth her loins with ſtrength, that is, ſhe is ready and able for any work or action within her ſphere, or becoming her ſex.Non rectè noſtri quod de lumbis dicitur adlibidinema, commodant, cum Eliphas tradatur eſſe animal maximè pudicum. Merc. And when the Lord called the Prophet to lay to heart the grievous evils of thoſe times, he ſaith (Ezek. 21.6.) Sigh to the breaking of thy loins; that is, ſigh, mourn, and lament, till thou haſt ſighed away all thy ſtrength, till thou art become feeble with mourning, lamenting, and ſighing. The Elephant is mighty and ſtrong, His ſtrength is in his loins.

p. 620And his force in the Navel of his Belly.

As much as to ſay he is ſtrong every-where; he is ſtrong in back, and ſtrong in belly. The Navel is the ſtrength of the lower parts of the body, as the loin of the upper. The Navel is as the center of the body, there is a colligation or knitting of ſeveral veins and arteries, which paſs from thence into ſeveral parts of the body, as Anatomiſts obſerve. There is ſo much force in the Navel, that it may well be called the ſecond ſeat of ſtrength. When the Lord would encourage us to fear him, and depart from evil, he makes this a motive (Prov. 3.8.) It ſhall be health to thy navel, and marrow to thy bones; that is, thou ſhalt have much health and ſtrength, much comfort and ſweetneſs in thy life.

His force is in the Navel of his Belly.

His ſtrength is not in his horns to do hurt, as the Bulls and Unicorns; nor in his claws, to tear, as the Lions and Bears; but in his Loins and Navel. As if the Lord had ſaid, I have placed the ſtrength of Behemoth, where it may be most uſeful or ſerviceable, and least hurtful: I have endowed and furniſhed him with wonderful ſtrength; but how, and where? Not in any offenſive part, his head hath no horns, his feet no claws, to do miſchief with; but to the end he might be more ſerviceable to man in bearing burdens, I have placed it chiefly in his Loins and Belly.

Yet ſaith the learned Bochartus, This latter part of the verſe doth not agree with the Elephant, ſeeing both Pliny and Solinus teach us, that the Elephant hath indeed a very hard skin upon his back, but a ſoft one under his belly; whence it is (ſaith he) that the Rhinoceros fighting with the Elephant, aimes chiefly at his belly, which he knows is his tendereſt part. He gives many other proofs of this, as alſo that the Hippopotame hath a skin ſo extreamly thick and hard, that 'tis even impenitrable.

To this I may anſwer, That though it be granted that the Hippop tame hath a very hard skin all over his body, and not at all denied that the skin of the Elephant is ſofter by much under his belly, than upon his back; yet it cannot (in my underſtanding) be hence concluded that he hath not a great force in the Navel of his Belly. For though he hath not a hardneſſe there to reſiſt the point either of a natural or artificial weapon, yet he may p. 621have a force there enabling him to do mighty things. 'Tis rather from the compactneſs, or well knitting of the Navel, that he or any other like creature hath his force, than from the hardneſſe of it; nor doth the Hebrew word [foreign] here rendred force, ſignifie any force depending upon the hardneſſe of any part; but that force which ariſeth from the good conſtitution of the body (Gen. 49.3.) or from the plentifulneſſe of a mans outward eſtate or ſubſtance (Job 18.7. Hoſ. 12.8.)

What the Elephants ſtrength and force is, appears yet further in that which followeth.

Verſe 17. He moveth his tail like a Cedar.

Some take the tail properly. Secondly,E…ſi caudam habeat quae magnitudine cedrum aequare videatur, tamen eam f…cile movet. Inſignis hyperbole. Merc. Sunt qui caudam hic putant appellari promuſcidem Elephantis; planè alienè. Merc. Rigor caudae, i. e. Genitalium. foreign De libidine accipio; libidinatur caudam inſtar cedri, i. e. libidin…ndo facit inſtar cedri. Coc. Penem foreign. Jun. Membrum Genitale. Piſc. Scult. Others ſay it cannot be ſo underſtood; for though the Elephant be a vaſt creature in all other parts, yet his tail is but ſmall, and ſmaller than ſeems to anſwer the vaſt proportion of ſo great a beaſt, and therefore cannot reſemble a Cedar.

Secondly, Others expound the Original word, of his ſnout or trunk, which is of great force and ſtrength; and they conceive it may well be underſtood of his trunk or ſnout, both becauſe that is great and long like a Cedar; as alſo, becauſe the trunk being ſo principal a part of this beaſt, it is not probable the mention of it ſhould be wholly omitted in this deſcription, and ſo ſmall and inconſiderable a one as the tail taken notice of. Thus Mr. Beza renders, He moveth his prominent part or trunk, which is as the Cedar. And the latter part of the verſe he renders to the ſame ſenſe, The ſinewes of the terribleneſſe thereof, are wrapped together; that is, though his trunk be very great, yet he eaſily turneth it as he liſteth, or at pleaſure, it being wholly compact of ſinewes ſtrongly twiſted together; and is of ſuch force, that it may well amaze and terrifie a man of greateſt courage. The word which we tranſlate ſtones, properly ſignifieth fears, and is ſo rendred in all other places of Scripture where it is uſed; and hence that reading of Mr. Beza, The ſinewes of the terribleneſſe thereof. This opinion is altogether diſliked by Mercer. I leave it to the Readers judgement.

Thirdly, Many expound it of his genitals, and connect the ſenſe with that which followeth; p. 622The ſinews of his ſtones are wrapt together.

Or (as Mr. Broughton) platted in and out as branches. As if it had been ſaid,Nervi quos medici cremaſteras vocant à teſtibus ad penem deducentes ramis arborum conſeruntur. in the heat of his luſt he erecteth or moveth his generative part like a ſtrong Cedar-tree, being corroborated from natures conduit pipes, the ſinews of his ſtones, which are complicated or wrapt together; like the roots of a great grown tree in the earth, or like its branches in the air.

Verſ. 18. His bones are as ſtrong pieces of braſs.

Bones are the ſtrength and ſtability of the body, and they keep the body ſtrait. Bones are to the body as poſts to a houſe, the ſtayes and ſupporters of it. Bones alſo are as an armour or corſelet on the body, to defend and preſerve the more noble parts, the heart liver and lungs, from danger and annoyance; and therefore it was neceſſary the Lord ſhould ſpeak of Behemoths bones, when he ſpake of his ſtrength. His bones Are as ſtrong pieces of braſs.

As bars of ſteel, ſaith Mr. Broughton, or as conduit pipes of braſs; ſo the words may be read, and then they refer to thoſe bones that are hollow. Some conceive, his bones are ſaid to be as ſtrong pieces of braſs, becauſe the Elephant cannot bow (that's an old opinion) as if he were all bone, and had no joints; which opinion is at large confuted by a learned Phyſician,Dr. Brown of vulgar errors lib. 3. c. 1. in his book of vulgar Errors, who proves, and experience teacheth, that the Elephant hath Joynts with his bones, as other living creatures have, though not ſo apparent. His bones being great and ſtrong, he muſt needs be very ſtrong. It is ſaid (Gen. 49.14.) Iſſachar is a ſtrong aſſe: Aſinus Oſſeus, i. e. robuſtus.The Hebrew is, Iſſachar is a bony aſſe; which we well render a ſtrong aſſe, able to bear great burthens, ſtrength lying ſo much in the bones. And to ſhew that the bones of the Elephant are more than ordinarily ſtrong, they are compared to braſſe. Job ſaith, in his complaint at the ſixth Chapter, Is my fleſh braſs? Am I ſtrong like braſs? The bones of the Eleare ſo, and not only ſo, but His bones are like bars of iron.

The word here rendred bones, is not the ſame as in the former p. 623part of the verſe. Mr. Broughton tranſlates by a general word, his hard parts are like ſtaves of iron. But we may well keep to the word bones, yet underſtand them of a different ſort of bones; as in the former part, hollow bones, ſo in this latter, ſolid bones; or in that, leſſer, in this, greater bones; or in that, upper bones, which are as rafters, in his lower bones, thoſe in the thighs and legs, which are as poſts.

His bones are like bars of iron.

Iron is the ſtrongeſt of all metals, as we read in the viſion of the four Monarchies (Dan. 2.1.) The image had a head of gold (ſignifying the Babylonian Monarchy) breaſts of ſilver (ſignifying the Perſian) belly of braſs, ſignifying the Grecian, but it had legs of iron, ſignifying the Romane Monarchy; of which 'tis ſaid in the 40th verſe, The fourth Kingdom ſhall be ſtrong as iron, foraſmuch as iron breaketh in pieces and ſubdueth all things. So then, when the Lord ſaith, His bones are like bars of iron, this importeth that the bones of Behemoth are exceeding ſtrong, as ſtrong as if made of iron. We call a very ſtrong man, iron-ſides. The Elephant hath iron-ſides, His bones are as bars of iron. Bochartus denieth not, that the bones of the Elephant are very hard and ſtrong, yet affirms from ſome Authorities, that the bones of the Hippopotame are harder. If it be ſo, yet the Elephants bones are hard and ſtrong enough to anſwer the compariſons in this part of the deſcription of Behemoth. Now hear the Epiphonema, the triumphant concluſion which the Spirit makes of all this.

Verſ. 19. He is the chief of the wayes of God.

The word is, He is the head of the wayes of God: Or, he is the beginning of the wayes of God, as the word is uſed (Gen. 1.1.) In the beginning God created the Heavens and the earth. There is a twofold beginning or head (as we may ſay) Firſt, there is a beginning as to time; ſo the word is taken in Geneſis: There in the beginning, is, in the firſt of time, God created the Heavens and the earth, ſo Gen. 10.10. The beginning of his Kingdom was Babel, or, there he began his Kingdom, the beginning in time, as well as place, was there. Secondly, There is a beginning which notes priority in dignity, though not in time; beginning imports excellency, and is as much as chief. 'Tis uſual in ſeveral p. 624languages, to call that which is chief, the firſt or head of any thing (Exod. 30.23.) It ſhall be of pure myrrh (the Hebrew is) head of myrrh, that is, chief or prime myrrh, pureſt myrrh. Thus ſaid David, (Pſal. 119.160.) Thy word is true from the beginning. The Hebrew ſtrictly taken, is, The beginning or head of thy word is true, or truth. As if David had ſaid, That which is moſt eminent and chief in the word of God, is the truth of it; that which rules and reigns, and holds (as it were) the headſhip in and throughout the word of God, is the truth of it, or Gods trueneſs and faithfulneſs in making it good: and therefore the firſt thing which faith doth, is to ſet to its ſeal that God is true; true of his word, or that his word is true (John 3.33.) The Greeks call honey the first of ſweetneſſes, becauſe it is the ſweeteſt of all natural things.Mel dicitur foreign, quòd dulcedine praeſtat rebus omnibus. Now here, when the Text ſaith, he is the chief, or beginning of the wayes of God, we are not to take it of a beginning in time, ſeveral creatures were ſeniors to Behemoth, being made before him, but in excellency, which we render clearly, He is the chief of the wayes of God.

But you will ſay, how is the Elephant the chief of the wayes of God. Are not Angels and men (at leaſt) above him?

I anſwer, There is a twofold chief; Firſt, Abſolute; Secondly, in its kind. Behemoth is the chief of the wayes of God, not abſolutely, not as if God had made nothing more excellent than the Elephant, but in his kind, that is, among the beaſts of the earth he is the chief, and as we ſay, bears away the bell from all the reſt. Behemoth is not only of the firſt three, but (like Adino the Tachmonite among Davids worthies) he is the firſt of the firſt three, among all the irrational creatures which move upon the face of the earth. And though in ſome one thing many excel him, yet taking him altogether, he excels them all, He is the chief of the wayes of God, that is, of the works of God.

The works of God are called his ways, becauſe he appears & ſtands forth in his works, as man doth in his way. God did not appear at all til he did create, & then he appeared gloriouſly in all his divine perfections of power, wiſdom and goodneſs. And as he appeared in the works of creation, ſo he daily appeareth in his wo…ks of providence as in his way, for in them alſo it is ſeen how powerful, how wiſe, how good he is. Behemoth, both as to creation and providence, is the chief of the wayes or works of God in p. 625his kind: Angels and Men are indeed above him, but as for other creatures, Behemoth is the chief. Thus the Lord having ſpoken of many particular excellencies in this creature, recapitulates or ſums up all that he had ſaid (like an eloquent Orator,) in theſe crowning words, He is the chief of the ways of God.

Hence note, Firſt; There is a difference as to excellency, or there are degrees of excellency in the works of God.

God hath beſtowed more upon ſome creatures, than he hath upon others. God beſtowed moſt upon man in the firſt creation; for how excellent ſoever he made any viſible creature, yet it is ſaid of no creature he made him in his image, after his likeneſs, till he came to man: and the new creature which comes in by redemption, is far more excellent than man in his firſt creation. Now, I ſay, as man is far more excellent than all earthly creatures, he is next to Angels; man is placed in the uppermoſt form of the viſible world. So among the creatures, there are ſome that very much excel others; here's one called the chief of the ways of God himſelf. This is not an Orators flattery: the Spirit of God gives Behemoth this encomium, this commendation, he hath precedency by a divine right. All creatures are not alike, they cannot all be chief, and there are none like this, he is the chief of all. Among the inanimate creatures there is a gradual difference (1 Cor. 15.40.) There are coeleſtial bodies, and bodies terreſtial; but the glory of the coeleſtial is one, and the glory of the terreſtial is another: and all coeleſtial bodies are not alike, for, There is one glory of the Sun, and another of the Moon, and another of the Stars, and one Star differs from another in glory. There are alſo various excellencies, both as to kind and degree, among vegetatives or plants. What is a Nettle in the Ditch, to Hyſope in the Garden? and what is the Thiſtle in Lebanon, to the Cedar in Lebanon? that's one of the loweſt and moſt ignoble plants, this one of the higheſt and moſt honourable. Conſider animals. What variety among the fiſh of the ſea! what is a Sprat to a Whale? What variety among the fowls of the air! what is a Sparrow to the Eagle? What variety among the beaſts of the earth! what is a Bullock to an Elephant, or an Aſs to a Lion? Co…ſider …ationals. Men are not all alike: ſome men do almoſt p. 626as much excel other men, as all men excel beaſts; yea, there is a difference in the ſame man, his ſoul is more excellent than his body; ſome parts of the body are more excellent than others, ſome powers and faculties of the ſoul are more excellent than the reſt. The Apoſtle (1 Cor. 12.28, 29.) ſpeaking of the Church, ſhews how God hath put the guides of it into ſeveral ranks: He hath ſet ſome in the Church; Firſt, Apoſtles; Secondly, Prophets; Thirdly, Teachers; after that miracles, then gifts of healing, helps, governments, diverſities of tongues. Are all Apoſtles? are all Prophets? are all Teachers? do all ſpeak with tongues? are all workers of miracles? are all chief? are all in the firſt rank? no, ſome are in one condition, ſome in another. And thus it is in the world, God hath ſet ſome Kings, all others Subjects; and among them, ſome are Lords, ſome Judges and Magiſtrates, &c. Are all Kings? are all Lords? are all Judges and Magiſtrates? ſurely not. To have all men of one order, would put all men, and all things too, out of order. There is a chief among beaſts; And thoſe men are worſe than beaſts, who acknowledge not a chief among men. God is not the author of confuſion, as in all the Churches of the Saints (ſaith the Apoſtle, 1 Cor. 14.33.) ſo, I may ſay, in all the Kingdoms of the world.

And if ſo, I would only infer, then let none be troubled that they are not chief, no, nor that they are not of equal rank with other men; let us be content with our ſtation, though it be a low one. 'Tis beſt for us to be where God hath placed us, and to be thankful for what God hath given us, though in gifts and parts we are much inferior to many. God doth not beſtow a like meaſure of gifts, no, nor of grace upon all. And though it may be a favour and a mercy to have outward preheminency above others, yet to love or affect preheminency, as the Apoſtle John taxed Diotrophes, is very ſinful. The Apoſtle would have us covet earneſtly the beſt gifts (1. Cor. 12.31.) and he there minds us of a better thing to be coveted than the beſt gifts, that is, grace, Faith, hope, charity; to covet theſe is a bleſſed covetouſneſs: Yet neither are theſe to be coveted meerly for ſelf-ends, but as by them we may be fitted and furniſhed to do good, to honour God, and ſerve our generation according to his will. To affect chiefdome in any thing but in grace and goodneſs is not good; and our p. 627affecting of them muſt be without affectation, though it ought to be with ſtrength of affection. And if we are chief, or have the preheminence above others in the things of this world, it will be well with us (as to that matter) if we are, where the hand of God, not any ambitious deſires or practiſes of our own, hath ſet us. It was the Lord who made and called Behemoth, The chief of his ways.

Bochartus conceives this high commendation well becoming the Hippopotame. For though (ſaith he) he be a pernicious animal, yet there are many things in him, which may move admiration; the vaſt bulk of his body, his huge ſtrength, his impenetrable hide, the ſtupendous wideneſs of hi… mouth, his prodigious voracity, the whiteneſs and hardneſs of his teeth, his living in common in the ſea, land, and river, and together with ſo great a hardneſs of his skin, a ſagacious ingenie, exceeding all irrational animals, as he is reported by Ammianus in his 22d book, of which he there gives two proofs, not omitted by Pliny and Solinus.

Yet if what is written of the Elephant may obtain credit, I much believe that he bears away the bell from the Hippopotame for natural ſagacity and ingenuity, as alſo for quantity, and largeneſs of his limbs, and ſo of his whole body. And there are many things wherein the Elephant is reported to excel all other beaſts:Alii ad duodecimum, alii ad decimum tertium dodrantem ex…elſitateprocedunt, alii ad decimum quartum. Aelian. l. 1 c. 2 A Dodrans is nine inches; which being reduced to our meaſure, 14. of them make 10. foot and a half. Plinius l. 8. c. 10. Coeſar Scal. Exercit. 204. I ſhall give inſtance in Twelve, and leave the matter of difference between him and the Hippopotame, which ſhall carry the day for chief of the ways of God (which God himſelf affirms of Behemoth) to the Readers vote.

Firſt, He is ſaid to excel all beaſts in the bulk of his body, or in bigneſs. He hath huge limbes, huge bones, and a height commenſurable. Natural Hiſtorians give us theſe dimenſions and proportions of him. His height (I mean, if fully grown) is reckoned (according to our meaſure) ten foot and a half. Others report, that in India there are Elephants of thirteen foot and a half in height: and what the bulk of his whole body is, we may collect by his teeth. The Elephant hath two teeth growing upward out of his lower mandible or jaw, of a vaſt bigneſs, and eight foot in length. Coeſar Scaliger ſaith (from the report of ſome Indian Hiſtorians) that two of thoſe teeth have weighed three hundred twenty and five pounds. So big they are, that the Indians uſe p. 628them for poſts to their houſes. The Scripture tells us, that Solomons throne was made of Elephants teeth or Ivory, as we tranſlate (1 Kings 10.18, 22.) And if any deſire further information concerning the greatneſs of his body, and his admirable qualities, let him read Pliny, in his eighth Book, the twelve firſt Chapters.

Aedificia evertunt magnos dentes admovendo. Ariſt. de Hiſt. Animal. l. 9.The ſecond thing, wherein the Elephant ſeems chief, and to excel all the beaſts of the earth, is his ſtrength; which is ſo great, that with his trunck he will overthrow a great tree or a houſe. Elephants have ſuch ſtrength of body, that in war they carry upon their backs great towers made of timber. We read (1 Mach. 6.37.) that Antiochus had thirty Elephants in one battel which bare towers, in every one of which were thirty and two fighting men with their weapons. What a vaſt ſtrength hath this creature, which can bear a tower with thirty and two men, and their inſtruments of war: And from this we may gather, nor only the mighty ſtrength of his back or loins, but alſo of his belly or navel (mentioned ver. 16.) for thoſe huge towers upon his back, muſt of neceſſity be faſtned by huge bands under his belly.

Maximum inter animalia eſt Elephas, & proximum humanis ſenſibus. Plin. l. 8. c. 1. Ad rationale animal proxima accedit. Strabo. Juxta ſenſum humanum intellectum habet. Solinus. Elephanto belluarum nulla prudentior. Cic. de Nat. Deorum.Thirdly, The Elephant may be called chief of the ways of God among beaſts, as to his underſtanding. He hath a kind of natural rationality, and is therefore ſaid to be next man, or to come neareſt man of any creature. There is no beaſt more prudent than the Elephant, ſaid the Romane Orator.

Fourthly, The Elephant excels all beaſts in the ſtrength of his memory; and he is memoriz'd for his memory of three things eſpecially. Firſt, For his memory of commands and inſtructions given him. Secondly, Of courteſies done him. Thirdly, Of unkindneſſes and injuries offered him.

Fifthly, He is the chief of the ways of God, in that which muſt needs follow the former two, his underſtanding (ſuch as it is) and memory, that is, his teachableneſs, or aptneſs to learn what is taught him. Though he be a wild beaſt, yet he is eaſily tamed or brought to hand; and when he is tamed, he is as eaſily taught. The higheſt excellency of man, is when (as the Apoſtle ſpeaks of a Biſhop, 1 Tim. 3.) he is apt to teach; and the next excellency of man is, when he is apt to be taught. It is the miſery of many, that they have none to teach them; and it is the wickedneſs of not a few, that they will not be taught, nor receive inſtruction. p. 629The Elephant is in nothing more eminent, than in his aptneſs to be taught,Regem adorant, genua ſubmittunt, coronas porrigunt. Plin l. 8. c 1. Funambulos ſe vidiſſe, & qui Graecas literas pedibus exararent; teſtatur Plin. l. 8. Elephanto admorum facilitatem erudito nihil mitius, nihil ad id quod volumus obtemperatius. Aelian. lib. 4. Ariſt. l. 9. c. 46. Ʋbi ſemel hominis imperio ſubjectus eſt, omnia ei obſequia praebet, et ab eo capit morum ſimilitudinem, gaudetque non minus quam parvi canes ex manu ejus cibum capere, venientem ſua promuſcide comple…titur, quinctiamcapus intra ſuas fauces immittero hominem patitur. Philoſtr. l. 2. c. 5. Plin. l. 8. c. 7. Plin. l. 8. c. 5. or in his readineſs to receive the impreſſion of any thing ſpoken to him, and fitting for him to learn or do. The Elephant is an apt ſcholar, he ſoon grows perfect in any piece of art or activity taught him. Some tell us, Elephants have learnt the art of dancing, and that they have learnt to draw the letters of the Greek Alphabet with their feet, and that they learn to make legs (as we ſay) or do obeyſance to Kings, and to preſent them with crowns.

Sixthly, Beſides their teachableneſs, their tractableneſs and gentleneſs is wonderful. Some are apt to learn, yet will not be governed, will not be brought to good manners. Elephants are highly commended, not only becauſe they are apt to be taught, but ready to be commanded. Whatever you bid them they preſently obey. There's no creature ſo quiet, ſo meek, ſo ſubmitting as the Elephant; he hurts none, unleſs provoked, and will gently help the weak. They who write the nature of the Elephant aſſure us, that when once he is broken or tamed by man, he is ever after obedient to him, and gives him all manner of obſervance; that he even forms himſelf to the diſpoſition of his Maſter or Owner, will take meat out of his hand like a little dog, that he will (as it were) hugg and embrace his Maſter when he comes near, and will ſuffer him (without hurt) to put his head within his mouth.

Seventhly, He exceeds other beaſts in uſefulneſs. He is not tractable only for a ſhew or for ſport, but he is for real ſervice. In times of peace he will do all manner of work, till the ground, carry burdens, and he is of great uſe and ſervice in time of war.

Eighthly, This is admirable in the Elephant, that being ſo vaſt a creature, he hath ſuch agility of body, as was touched before; he will expreſs thoſe geſtures and motions, which require greateſt activity.

Ninthly, The Elephant is highly commended for his modeſty and chaſtity.

Tenthly, For his faithfulneſs in any thing that he is charged with or ordered to do. The faithfulneſs of the Elephant exceeds belief. There are not only marveils, but miracles reported by Hiſtorians worthy of credit, concerning their fidelity to p. 630their maſters or owners, and their kindneſs and gratitude to thoſe who have ſhewed them kindneſs.

Eleventhly, The Elephant is famous for compaſſionateneſs to any that are in diſtreſs; what uſe they can be of, they will be to ſuch. Quintus Curtius reports, how the Elephant of Porus, an Indian King, when the King being wounded fell down, took him up tenderly with his trunck, and ſet him again upon his back.

Twelfthy and laſtly, Elephants excel in longevity or length of life.Diutiſſime vivit. Ariſt. l. 4. c. 10. de Hiſt. Animal. Strabo. l. 15. They live not only long, but very long; the God of Nature having given them an excellent conſtitution or temperament of body. Good Authors tell us, they live commonly two hundred years, ſome three hundred years; and 'tis reported ſome have lived five hundred years.

In all theſe reſpects, we may conclude Behemoth, the chief of the ways of God. In many things he comes near to man, and in others he much exceedeth him. From all that hath been ſaid of this mighty beaſt, take theſe inferences.

Firſt, See the goodneſs of God unto man, who hath made this vaſt ſtrong creature mans ſervant, and ſo ready to obey mans command, to bear mans burdens, and to till the earth for man, which 'tis ſaid (Chap. 39.9.) the Unicorn will never do. Will the Ʋnicorn be willing to ſerve thee? Canſt thou bind the Ʋnicorn in the furrows? will he harrow the valleys after thee? But the Elephant will do theſe ſervices, he is willing to ſerve man in peace, and to aſſiſt him in his wars. Though man be of little ſtature and ſtrength compared to an Elephant, yet God hath ſubdued the Elephant to the will, and under the power of man. Is not this a great argument of Gods great goodneſs to man? And is it not a ſtrong obligation upon man to be obedient and ſerviceable to God, who hath made ſuch a creature ſerviceable and obedient to him?

Secondly, This ſhews us, as the goodneſs of God to man, ſo the over-ruling power of God; who can make the greateſt ſtrength of his creatures, which left to themſelves might do abundance of miſchief and be hurtful, yet uſeful and helpful to us. What a world of harm might the Elephant do, yet (as was ſaid) he never hurts any, unleſs provoked. Let us adore the power of God, who over-rules the mighty ſtreng…h of this creature, cauſing him to lay it out in a way of helpfulneſs and advantage p. 631to mankind. As we ſhould take notice of the goodneſs of God, when he over-rules men who have power to hurt, from doing hurt, as he did Laban, who told Jacob (Gen. 31.29.) It is in the power of my hand to do you hurt, but the God of your Father ſpake to me yeſternight, &c. Many may have power in their hands to cruſh us in a moment, yet God ſtops them from ſuch a uſe of their power: this is a great argument of the goodneſs of God. Some men would be like Lions or Bears, if God did not check them, as David was confident he would (Pſal. 76.10.) The wrath of man ſhall praiſe thee, the remainder of wrath thou wilt reſtrain. Many have great power, and great wrath with it, and what would they not do in their powerful wrath, if God did not reſtrain all the over-plus and remainder of it, which ſerves not to advance his praiſe. Some have much wrath, but no power; theſe would do hurt if they could, but they cannot do much hurt. Others have much power, but no wrath; theſe will do no hurt, yet they could. A third ſort have both, they are full of power, and full of wrath; theſe both can and would do much hurt, did not God bind or bound them, ſtop them or reſtrain them. Now, I ſay, as we ſhould reverence that powerful goodneſs of God, which meekens mighty beaſts, and keeps them from doing hurt, ſo we ſhould reverence and adore, that power and goodneſs, or good power of God, which bridles evil men from doing hurt with their power.

Thirdly, We may infer this by way of inſtruction from the premiſes.

Men, who as to the matter and original of their bodies, are but like to beaſts, are alſo exceeded by beaſts in many bodily powers and abilities.

What is the ſtrength of a man to the ſtrength of an Elephant? and what is mans age, or the length of his life to an Elephants? And whereas men have five bodily ſenſes, there are creatures that exceed them in all. One creature hath a quicker ear,Nos aper auditu, nos vincit aranea tactu, Vultur odoratu, linx viſu, ſimia guſtu. another a more curious feeling, a third hath a more piercing eye, a fourth excels in ſmelling, and a fifth in taſting. Man is excell'd in his natural powers, even by meaneſt animals: This ſhould humble us; And if it ſhould humble us, that we are exceeded by them, as to ſenſitive or bodily powers, how ſhould it ſhame us to be exceeded p. 632by them, as to inward indowments, as to underſtanding and vertue, as to our morality and good behaviour. Be not (…aith David, Pſal. 32.9.) as the horſe and mule which have no underſtanding. Yet (Pſal. 49.20.) man that is in honour and underſtandeth not, is like the beaſts that periſh. How ſad is it to ſee men who have underſtanding, yea, who are (as to worldly concerns) men of great underſtanding, like horſes and mules, who have no underſtanding! They who have not a right underſtanding, an underſtanding to know and do the will of God (a good underſtanding have all they (and none but they) that do his commandements, Pſal. 111.10.) are (in Scripture ſenſe) men of no underſtanding. What a reproach is it to any man, what a blot in the Eſchucheon of a man in honour, that it ſhould be ſaid of him, and he not able with truth to gain-ſay it, that he hath not ſo much underſtanding as an Elephant! that he is not ſo docile and teachable as an Elephant! that he is not ſo gentle and tractable as an Elephant! What, not ſo obedient to due commands, not ſo ſubmiſſive as an Elephant! what, not ſo ſerviceable and uſeful as an Elephant! what, not ſo modeſt and chaſt as an Elephant! what, not ſo compaſſionate, not ſo faithful as an Elephant! O how ſhould it ſhame us! The Scripture often ſhames us with our coming behind beaſts (Iſa. 1.3.) The Ox knoweth his owner, and the Aſs his maſters crib; but Iſrael doth not know, my people do not conſider: They have not ſo much knowledge nor conſideration as the Ox and the Aſs. So again (Jerem. 8.7.) The Stork in the heavens knoweth her appointed times, and the Turtle, and the Crane, and the ſwallow obſerve the time of their coming; but my people know not the judgment of their God. Nor was this a reproof to the prophane world, but to the profeſſing people of God, the Jews, that they were not ſo knowing, nor skilled in the judgments of God, that is, to know and do what the judgments of God called them to do, and be, as the Crane and Swallow were obſervant of, and knew what to do, and where to be, in all changes of times and ſeaſons. And thus the ſlothful man is reproved (Prov. 6.6.) Go to the Ant thou ſluggard, conſider her ways and be wiſe; thou haſt not ſo much wit as an Ant. This were a ſhameful rebuke upon Heathens: let it not fall upon any who profeſs themſelves Chriſtians.

p. 633Fourthly, If beaſts exceed man in ſome things, then how much doth God exceed man in all things. The reaſon why God preſented this Behemoth to Job, was to let him ſee how much himſelf exceeds man, ſeeing Behemoth is not ſo much to him, as the leaſt fly to man. All creatures put together are but as the duſt of the ballance, and as the drop of the bucket to God. Thus we ſhould raiſe our ſelves, and wind up our hearts into a conſideration of the greatneſs and Almightineſs of God, when we behold great and mighty creatures. The greatneſs of the creatures ſhould be as a ladder to lift us up to God, and thereby to take meaſure (as we are able, or as well as we can, for indeed we cannot) of his immenſurable greatneſs; that's the right uſe of their greatneſs. And if by the ſight and conſideration of theſe creatures, we do not fall down and humble our ſelves, if we lye not at the foot of God, who is infinitely above theſe creatures, and our ſelves too, we neglect the ſcope of this Scripture, and of all Scriptures of like import. God is known (via eminentiae) by way of eminency, in every creature, moſtly in the moſt eminent creatures, ſuch as this, whoſe deſcription hath been thus far opened.

Now having had this high encomium of Behemoth from the Lords own mouth, he is the chief of the ways of God; what follows, even this, that how great ſoever this creature is, God knows how to deal with him; and God would have Job underſtand that alſo, that how great ſoever he had made him, he was able to match him, yea, to over-match him. Behemoth is no match for God; For as it followeth in the cloſe of this 19th verſe,

He that made him, can make his Sword to approach unto him.

He that made him.

Theſe words are a periphraſis, or a circumlocution of God. The Text doth not ſay, God can make his Sword to approach unto him; but He that made him can, &c.

Hence Note; God muſt and will, and he loves to be owned as a Maker.

God hath often revealed himſelf under this Title, The Maker of heaven and of earth, and of all things both in heaven and in earth. p. 634God is the Maker of all in a threefold ſenſe, and he loves to be acknowledged as ſuch in them all. Firſt, he is the Maker of all things & perſons in their natural being. Secondly, he is the Maker of all perſons in their civil being: He makes the rich, and he makes the poor; he makes the high, and he makes the low, that is, he makes one man rich and another poor, one high and another low in this world. Thirdly, he is the Maker of all perſons in their ſpiritual or holy being; he makes a man good, who was bad; he makes him humble, who was proud; he makes him heavenly, that was earthly; he makes him ſpiritual, who was carnal, and not only fleſhly, but in the fleſh (Rom. 8.8.) The making of the new-man, is that for which the Lord is ſpecially to be owned and honoured. We are to honour God as he is the Maker of all creatures; but we are eſpecially to honour him as he is the Maker of the New-creature. To be the Maker of the creatures, great or ſmall, is the ſole priviledg of God. And let us remember, that as God himſelf hath made all things, ſo he hath made all things for himſelf, that is, All beings ought to live unto him, and act for him, who is the firſt being; to him who hath given us life and breath and all things, and in whom we live, and move, and have our being, unto him we ſhould dedicate our life and breath and all things. And did we truly know (which every one preſumes he knoweth) God to be our Maker, or as our Maker, it would have a mighty influence upon our hearts and lives, and even make us live to God. What ſhould not we do for him that made us? and what cannot he do with us that made us? as the Text here ſpeaks of the great Behemoth, He that made him Can make his Sword approach unto him.

There are two readings of theſe words.

Firſt, thus, He that made him, made his Sword to be near him; That is, as God made Behemoth, ſo God made a Sword for him, that is (according to this reading) for his uſe, or for him to uſe. God hath made him a weapon: But what is the Sword which God hath made him? They who inſiſt upon this reading, taking alſo Behemoth to be the Elephant, ſay, 'tis that natural member commonly called his Trunk; that is to the Elephant as a Sword, both to defend himſelf, and to offend and wound thoſe that moleſt him. Thus Mr. Beza gloſſeth it; God who made him, hath furniſhed p. 635him with convenient weapons, or with a weapon fit for his turn. And the ſame ſaith another learned interpreter,Armavit illum Deus manu, ſeu proboſcide, quaſi gladio validi ſimo. Jun. Piſc. following this Tranſlation, God hath armed him with a Trunk, as with a ſtrong and a mighty ſword. There is a truth in this Tranſlation and interpretation, and it hath the ſuffrage of many worthy men for it, as the principal, if not the ſole meaning of theſe words. God who made Behemoth, hath alſo made him a Sword to defend himſelf with, that his vaſt body ſhould not be liable to every danger and affront. Take one Note from this reading.

As God hath given the Creatures a being, ſo means to protect and preſerve themſelves in their Being.

He that made him hath given him a Sword, he hath not left him naked or unarmed. Many creatures, I mean of the irrational creatures, have natural weapons, horns, hoofs, teeth, and claws, to defend themſelves with, and offend thoſe with, that trouble them. Others have only defenſive Arms, as it were, for ſafety againſt annoyance, ſhells, and thick skins. Many have neither offenſive, nor defenſive armes, who yet by their natural ſwiftneſſe ſhift for themſelvs by flight, and out-…un their dangers. There for is no creature, but hath ſome way or other for its defence. As man (the chief creature) God hath given him Reaſon to provide all ſorts of lawful means for his preſervation and defence. Take it alſo ſpiritually; God having made any man a New creature, gives him a Sword, and means of defence, to preſerve himſelf in his ſpiritual being. Every godly man hath ſpiritual weapons, the whole armour of God, for his defence againſt the Devil, his ſpiritual enemy. The Apoſtle leads us into Gods Armory, and ſhews us what weapons God hath made for the ſpiritual man, or for the preſervation of man in his ſpiritual ſtate and being (Eph. 6.13, 14, &c.) The Girdle of Truth, the Breaſt-plate of righteouſneſs, Feet ſhod with the preparation of the Goſpel of peace, The Shield of Faith, to quench the fiery darts of the Devil, The Helmet of Salvation, and the Sword of the Spirit, which is the Word of God. Thus God hath armed the New-Creature with a Sword; he that made him, hath made him weapons of defence and offence, to ſave his ſoul from the wounds of temptation, and to reſiſt, yea, overcome the Tempter. Thus, as the Lord who made Behemoth, hath made him a Sword, ſo he hath provided weapons, or means p. 636of defence for all other creatures, for man eſpecially, and moſt ſpecially for man in his ſpiritual condition, that his immortal ſoul may be ſafe, whatever becomes of his frail fleſh, or mortal body. So much of and from that firſt Tranſlation, He that made him, made his Sword to be near him.

Yet before I come to explain our own Tranſlation, I ſhall here again mind the Reader, what learned Bochartus underſtands by the Hebrew word rendred Sword, in reference to the Hippopotame. He that made him (ſaith he) hath given him (Harpen) a ſickle, or crooked Sword. Our Dictionaries render the word Harpe, a Wood-knife, as alſo a Sythe. This crooked Sword or Sickle, denotes, ſaith he, the long, ſharp, and ſomwhat bowed teeth of the Hippopotame, with which he doth as it were reap, or cut down co…n and graſſe, when he comes on Land to feed; as ſeveral Greek Poets, by him named, deſcribe the manner of the Hippotame's feeding; which muſt be granted, complyeth well with the words in the next verſe, where 'tis ſaid of Behemoth, The Mountains bring him forth food. Yet I ſee no reaſon, but that thoſe great teeth of the Elephant (which ſurely are no hurtleſſe weapons) as alſo his Promuſcis or Trunk (though commonly called his hand) may be compared to, and expreſſed by a Sword, if that be true which good Authors ſay he doth with them.

The Second reading of the Text, which Bochartus ſaith, a very learned Interpreter perceiving the inconvenience of the former, as to the Elephant, took up, is, alſo, ours, He that made him, can make his Sword to approach unto him.

His Sword, That is, his own Sword, Gods Sword. God hath a Sword, and he can make his Sword approach Behemoth; that is, As ſtrong as Behemoth is, God that made him, and gave him his ſtrength, can ſubdue him, can pierce his skin, though very hard, and wound him to the very heart; he can break his bones, though they are like ſtrong pieces of braſs, and bars of iron.

Quaſi à Solo Deo ſit occidendus. Druſ.So then, the meaning of the words (according to our tranſlation) is plainly this. As if the Lord had ſaid, Though Behemoth be very vaſt and big, ſtrong and torrible, yet I can quickly bring him down, Hanc expoſitionem reſpuere videtur verbum foreign accedere faciet applicabit, quo nulla notatur hoſtilitas, ſed potius amica conjunctio. Piſcand vanquiſh him.

Some oppoſe this tranſlation and expoſition, becauſe the Hebrew word which we render to approach, is not applicable (ſay they) p. 637to an hoſtile approach, but rather to an amicable and friendly approach: Now to come upon one with a Sword, is an hoſtile approach, 'tis to come as an enemy, which (ſay they) that word will not well bear.

But I conceive this to be a miſtake; for in Scripture, once, if not oftner, the word is uſed to denote an hoſtile approach, or an aſſault (1 Sam. 17.40.) where David encountring Goliah, 'tis ſaid, He took his ſtaffe in his hand, and choſe five ſmooth ſtones out of the brook, and put them in a ſhepherds bag, which he had even in a ſcrip, and his ſling was in his hand, and he drew near (or approached) to the Philiſtim. Now how did David approach the Philiſtim? Surely, not to ſalute him as a friend, but ro deſtroy him as an enemy, as in the iſſue he did. Though the word commonly ſignifieth a friendly approach, yet the Scripture applyeth it alſo to an enemy-like or violent approach; and therefore that objection is of no force to invalidate our Tranſlation, or the Interpretation given of it: He that made him, can make his Sword approach unto him.

But what is this Sword, that God makes to approach unto Behemoth?

I anſwer, This Sword is any thing whereby God is pleaſ'd to ſubdue or deſtroy Behemoth, or the Elephant; whatever inſtrument God will uſe, that's his Sword; or whether God will uſe any other creature to kill the Elephant, that creature is his Sword. 'Tis ſaid, that the Rhinoceros (his ſworn enemy, if I may ſo ſpeak) gets his ſharpned horn, under his belly, and paunches him. 'Tis ſaid alſo, that the Dragon, loving to ſuck or drink his blood, kills him. Now whether the Elephant fall by theſe beaſts and ſerpents, or be ſlain in battle and war by men, he may be ſaid to fall by the ſword of God, or that God makes his ſword approach unto him. The ſword of God is the power of God put forth by this, or that, or any means, for the ſubduing or deſtroying of this mighty creature. He that made him, can make his ſword approach unto him.

From this rendring, and the interpretation given of it, which is very plain and obvious,

p. 638Obſerve; There is no creature ſo great, ſo ſtrong, but God is able to ſubdue and conquer him.

He that made the creature, can make his ſword approach unto him. God can maſter whatſoever he hath made. Behemoth, the Elephant is a creature of a vaſt bigneſs, a creature of admirable ſtrength, yet down he comes, down he falls, as ſoon as ever God draws near with his ſword. The inanimate creatures, the Sun, the Moon, the Stars, the Seas, the Earth, are ſtrong and powerful; yet God can ſhake the Earth, and calm the Sea, he can ſeal up the Stars, and ſtop both Sun and Moon in their courſe, and make them ſtand ſtill as a ſtone. God who made the fire hot and burning, can take away the burning heat of it, which is ſo connatural to it. And as he ſubdueth inanimate or liveleſs creatures, ſo (as here in the Text) the animate or living creatures. The Lord, who hath made the Elephant, the Lion, the Bear, the Tyger, can quickly put a ſtop to the power and rage of any of them. We may exemplifie it alſo in man, a rational creature. Some men, in compariſon of others, are like Behemoths, like Elephants, great, powerful and ſtrong, Nimrods of the earth, mighty hunters: The Lord can make his ſword approach to any of them. The Lord hath infinitely more ſtrength and power in himſelf, than he hath placed or planted in any creature. For, what is the ſt…eam to the fountain? what is the light in the air, to the light in the Sun? The ſtrength of the creature, is but a ſtream or a beam iſſuing from God. The ſtrength of the Elephant is no more to God, than the ſtrength of a ſilly Mouſe; the ſtrength of an Eagle no more to God, than the ſtrength of a Fly; the ſtrength of a Leviathan in the ſea (of whom in the next Chapter) is no more to God, then the ſtrength of a Shrimp or Sprat. God can ſoon deſtroy the roaring Lions, the raging Bears, the fierce Tigers, the ravening Wolves of this world. Nothing is ſtrong before the ſtrength of God, or before the ſtrong God.

Now, if the Lord hath a power whereby he can quickly over-power the moſt powerful creatures; then this teacheth us,

Firſt, Not to truſt in the power of any creature. Though you have an Elephant, a Behemoth for your help, do not truſt in him. The Lord that made him, can quickly make his ſword approach p. 639unto him; the Lord can make him as weak as water, and of as little uſe to you as a little child. The ſtrong ſhall be as tow, and the maker of it as a ſparke (that is, the work or idol which he hath made ſhall be as a ſpark to tow) and they ſhall both burn together, and none ſhall quench them (Iſa. 1.31.) How often are we called off from truſt in any creature, from truſt in horſes, from truſt in man! There's no help in the ſtrongeſt creatures, unleſs, Firſt, God g…ves them ſtrength, and works with their ſtrength. Secondly, There is no help in any creature, if God ſets his ſtrength againſt him. Therefore truſt not in any creature.

Secondly, This teacheth us, Not to fear the power of any creature while God is with us. If an Elephant, a Behemoth be againſt us, we need not fear him. Thus the Apoſtle concludes, while he puts that ſuppoſition (Rom. 8.28.) If God be with us, who can be againſt us? that is, to hurt us. His meaning is, none can. There are none in the world againſt whom ſo many are, as againſt thoſe with whom God is, that is, whom he owns, loves and favours. Chriſt told his Diſciples of this (Joh. 15.19.) I have choſen you out of the world, therefore the world hateth you. But though they with whom God is, are hated of the world, or have the world againſt them, yet the world cannot be ſo againſt them, as to harm or hurt them; for he that made them can make his ſword approach to thoſe that would, that is, they are fully in and under his power. The Prophet uſeth this argument (Iſa. 54.16, 17.) Behold, I have created the Smith that bloweth the coals in the fire, and that bringeth forth an inſtrument for his work, and I have created the waſter to deſtroy: Even the waſters of the world, they that make ſpoil of all, all they are of my creation; I have made them, and ſeeing I have made them, ſurely, I can hinder them in any of their waſting and deſtroying purpoſes; and therefore the Lord in the next words gives a full and moſt comfortable aſſurance to the Church, notwithſtanding the skill of the Smith in making inſtruments, and the ſtrength of the Waſter to deſtroy with them, No weapon that is formed against thee ſhall proſper, and every thing that ſhall riſe againſt thee in judgment, thou ſhalt condemn; this is the heritage of the ſervants of the Lord, and their righteouſneſs is of me, ſaith the Lord. The very ground upon which the Lord aſſured them, that no weapon formed againſt them ſhould proſper, was, becauſe the Smith, and the Waſter too, p. 640were both of them his creatures or of his making, as the Text ſpeaks of Behemoth. God can make his ſword approach beaſts in the likeneſs of men, as well as beaſts in their own likeneſs. And hence it is, that the Holy Ghoſt expreſſeth all thoſe powers of the world, which ſhould afflict the Church in ſeveral ages, by the name of beaſts, all of Gods making. Daniel in his 7th Chapter had a viſion of four great beaſts that came up from the ſea; whereof the firſt, was like a Lion; the ſecond, like a Bear; another, like a Leopard; and a fourth, dreadful, and terrible, and ſtrong; ſo exceedingly dreadful, terrible and ſtrong, that (as if no beaſt could be found like it) it is not expreſſed by the likeneſs of any beaſt. But what were theſe beaſts? 'tis anſwered (ver. 17.) Theſe great beaſts which are four, are four great Kings, which ſhall ariſe out of the earth, that is, four ſucceſſions of Kings. The Babilonian, the Perſian, the Grecian, the Roman powers were thoſe great beaſts. Now the Lord who made them, made his ſword approach unto every one of them, as the hiſtories, both of the Church and of the world, hold clearly out. The Lord who made that great Behemoth the Babilonian power, and that great Behemoth the Perſian power, that great Behemoth the Grecian power, as alſo that great Behemoth the Roman power, hath made his ſword, in ſeveral ages, and by ſeveral ſteps or degrees, approach unto them. So in the Revelation of Saint John, the great beaſts there mentioned, what were they, but the powers of the earth ſet againſt the true Church of God? We read (Revel. 12.3.) of a great red dragon; this red dragon was the heatheniſh Romane power perſecuting the Church. Again (Revel. 13.1.) John ſtood upon the ſand of the ſea, and ſaw a beaſt riſe up out of the ſea, having ſeven heads and ten horns. What was this beaſt? Maſter Mead ſaith, that by this beaſt, and his ſeven heads, and ten horns, we are to underſtand the Pope, with the companies or aſſociations of all thoſe Princes that put themſelves under his power; all theſe were figured (ſaith he) by that beaſt riſing up out of the ſea. At the 11th verſe of the ſame Chapter, Saint John ſaith, I beheld another beaſt coming out of the earth, and he had two horns like a lamb, and he ſpake like a dragon. Apocalyptical Interpreters have various op…nions about this ſecond beaſt, but whoever, or whatever this or the former beaſt is (to be ſure they are ſome body) the ſpirit of God repreſents them as p. 641terrible Behemoths; and the Church hath no help nor comfort againſt them, but that in the Text, He that made them, can make his ſword approach unto them. The Prophet Iſaiah (Chap. 27.1.) ſpeaks of the Lords ſword, and of the uſe he will put it to; In that day the Lord with his ſore, and great, and ſtrong ſword ſhall puniſh Leviathan, the piercing Serpent, even Leviathan the crooked Serpent, and he ſhall ſlay the Dragon that is in the Sea; that is, overcome the devil and all his inſtruments, who oppoſe and would deſtroy his Vineyard of Red wine, that is, his Church. Thus we ſee how the Lord in all ages paſt hath, and how we are aſſured concerning the Ages to come, that he will make that good concerning myſtical Behemoths, which here he ſpeaks concerning the natural Behemoth; He that made him, can make his ſword approach unto him.

The Lord having thus far deſcribed Behemoth by ſeveral parts of his body, and by his great ſtrength or power, proceeds to deſcribe him further, by the manner of his life, or by his meat, drink and lodging, in the latter part of this context, to the end of the Chapter.

Verſ. 20. Surely the Mountains bring him forth food, where all the beaſts of the field do play.

In theſe words we have the proviſion which God hath appointed for Behemoth, and where. Though he be a very great beaſt, and therefore needs much food,foreign pro foreign quicquid terra proſert, ut ſunt herbae & arbores. yet the Lord hath ſtore enough for him, and hath ſet him where he may feed his fill. The Mountains bring him forth graſs; that is, all ſorts of herbage and green things.

And though this part of the deſcription of Behemoth may ſerve the Hippopotame, who as Bochartus ſaith, feeds upon the Hills and Mountains (ſuch as they are) which lye near the River Nilus, as other Amphibions do (the Morſe eſpecially) in other parts of the world; yet no man can deny, but it doth as well (that I ſay not, much better) agree to the Elephant, that the Mountains bring him forth food. The words are plain, and need no explication.

Note two things from them; Firſt, God provideth food for all creatures, even for Behemoth.

He provides them food, from the greateſt to the leaſt; they p. 642are all at Gods finding. And doth God take care for Behemoths, for Elephants, or, as ſome determine it, Hippopotames, River-Horſes, and Sea-monſters? Surely then (as David ſpake, Pſal. 111.4.) He will give meat to them that fear him, he will ever be mindful of his Covenant. This Inference hath been made from other paſſages in the former Chapter; I only remind the Reader of it here. The Lord, who provideth mountains of graſs, or graſs upon the mountains, for Behemoth, hath mountains of proviſion for all his faithful ſervants.

Secondly, Note; God provides proportionable food for all hi… creatures.

Behemoth is a vaſt creature; therefore God hath whole mountains for him to graze upon, he is not ſhut up in a little pytle or narrow field, he hath large mountains for his ſtore…; and will not the Lord give proportionable ſupplies to his people according to all their needs? If our needs be great, his ſtore is greater, The world is mine (ſaith God, Pſal. 50.12.) and the fulneſs of it. He that is the fulneſs of all things, and hath in his power, and at his diſpoſe, the fulneſs of all the world, will not let them, of whom the world is not worthy, want any thing that is good and expedient for them: The mountains and valleys too, yea, deſerts and hard rocks, ſhall bring them forth food God will turn ſtones into bread, and rocks into water, rather than they ſhall want. As David ſaid (Pſal. 34.10,) The young Lions (ſo I may ſay, the Elephants) do lack and ſuffer hunger; but they that ſeek the Lord, ſhall not want any good thing; that is, Lions and Elephants ſhall rather want than they. Surely the mountains bring him forth food, Where all the beaſts of the field play.

This argues the milde nature and gentleneſs of Behemoth, the Elephant, as was ſhewed at the 15th verſe; he lives upon graſs, not upon fleſh, as Lions and Bears; he lives upon graſs, and therefore all the beaſts of the field play where the Elephant feeds, for they know he will not eat nor feed upon them, he eats only graſs. Natural Hiſtorians tell us, that the beaſts ſeem to rejoyce when they ſee the Elephant, becauſe, they know he will not hurt them; not only do they feed with him to ſatisfie hunger, but play and ſport for delight.

p. 643Hence Note, Firſt; God can reſtrain the ſtrongeſt and moſt dangerous creatures from hurting the weakeſt.Mitiſſimus eſt Elephas, ne que illius congreſſum exhorrent caetera animalia, ſed laeta in iiſdem paſcuis verſantur. Plin. l. 69. c. 9.

The beaſts would have little heart to play where the Elephant feeds, were he as fierce and cruel as he is great and ſtrong. Thus the Lord orders the ſpirits of powerful men, or of men in great power, into ſuch meekneſs and gentleneſs, that even the meaneſt live quietly and peaceably by them without fear of hurt, as was toucht before. The Church is ſet forth playing, as it were, not only where the Elephant, a gentle beaſt feeds, but where wilde and ravenous beaſts feed (Iſa. 11.6, 7, 8, 9.) The wolfe ſhall dwell with the Lamb, the Leopard ſhall lie down with the Kid, the Calf and the young Lion and the Fatling ſhall lie down together, and a little child ſhall lead them; that is, the Wolfe ſhall not hurt the Lamb, the Leopard ſhall not trouble the Kid: yea, ſaith that illuſtrious Prophecy (verſ. 8.) The ſucking child ſhall play on the hole of the Aſp, the weaned child ſhall put his hand on the Cockatrice den, they ſhall not hurt nor deſtroy in all my holy mountain, for the earth ſhall be full of the knowledge of the Lord, as the waters cover the Sea. The care of God over his Church and ſervants appears two wayes;

Firſt, In hiding them from ſuch as would do them hurt. As it is ſaid (Jer. 36.26.) when Baruch and Jeremiah had done that ſervice commanded them by the Lord, Jehoiakim was angry, and ſent to take them; but ſaith the Text, The Lord hid them. So the Lord moved Obadiah to hide his Prophets by fifty in a cave, from the wrath of Ahab and Jezebel (1 King. 18.) Now as the Lord keeps his ſervants, by hiding them from thoſe who are enraged againſt them, ſo

Secondly, By meekning their ſpirits, as he doth the Elephants towards the beaſts of the field, ſhewing them much kindneſs, and ſuffering them in a ſort to play before them, that is, to enjoy great tranquility. The Pſalmiſt ſaith, it was the Lord who turned the heart of the Egyptians to hate his people, and to deal ſubtilly with his ſervants (Pſal. 105.25.) And 'tis doubtleſs of the Lord, that any ſhew them favour, and deal kindly with them.

Again, from theſe words, Where all the beaſts of the field play,

p. 644Note, Secondly; A playing life, is the life of a beaſt.

All beaſts would live ſo; wilde beaſts do live ſo. As it is ſaid of the Leviathan in the Sea (Pſal. 104.26.) There go the Ships, there is that Leviathan whom thou haſt made to play therein. A life of play, is a beaſtial life. It is ſaid (Zach. 8.5.) in a way of promiſe, That boyes and girles ſhould play in the ſtreets, but men and women muſt work; it were a ſhame to deſcribe them playing. The life of man is not a playing life, but a labouring life. How beaſt-like do they live, who (as it is ſaid of the people of Iſrael (Exod. 38.6.) Eat, and drink, and riſe up to play; that's juſt like a beaſt, feed on the mountains, and then play upon the mountains. Let us follow Solomons councel (Eccleſ. 9.10.) Whatſoever thy hand findeth to do, do it with all thy might. We have ſeen Behemoth feeding, let us now ſee him lodging and repoſing himſelf.

Verſ. 21, 22. He lieth under the ſhady trees, in the covert of the reed and fens: the ſhady trees cover him with their ſhadow, the willows of the brook compaſs him about.

Theſe two verſes hold forth the manner of Behemoths repoſe, how and where he takes his eaſe, He lieth under the ſhady trees, &c.

foreign Et cubo & dormio; ſaepius cubo, nam dormio potius foreign dicitur. Druſ.Some of the Jewiſh Rabbins read theſe two verſes with an interrogation Negative, thus; Doth he lie under the ſhady trees, in the covert of the reeds? do the ſhady trees cover him with their ſhadows? or the willows compaſs him about? Implying, that Behemoth is ſo vaſt a creature, that he can hardly find trees to ſhadow him, or willows of the brook to compaſs him about. But though Behemoth be a great and tall beaſt, yet I nothing doubt but there are trees in and about the places which he frequents, great and tall enough to ſhadow him from the Sun when he ſtands upright, yea, and reeds of a ſufficient height to be a covert to him when he lieth down. And therefore as it was an over boldneſs in thoſe Rabbins to put an interrogation where they found none, ſo there is no need that an interrogation ſhould either be found or put there. Indeed Bochartus, who judgeth reeds much too low to make a covert for the Elephant, tells us out of Aelian, That Elephants go p. 645by very great trees, as we by ſtanding corn, and that ſome of them they are taller than trees. Which I conceive,Aelian. l. 7. c. 6. can be underſtood no other way than by a high ſtrain of Rhetorick: But ſuppoſe it true in plain and proper ſenſe, yet this gives the learned Bochartus no advantage (to which end he alleadgeth that of Aelian) for the accommodating of this part of the deſcription of Behemoth to the Hippopotame rather than the Elephant, becauſe he tells us from ſeveral Authors, firſt,Bochartus part. poſter. l. 5. c. 15. p. 755. that the Hippopotame is not only three times bigger than the horſe, but ſecondly, that he is of equal ability with the Elephant, and for the moſt part greater. Whence it is (ſaith he) that ſome Writers compare the Hippopotame with the Elephant, both in ſtrength and ſtature, or prefer him before the Elephant; which reports (ſaith he) although they be a little ſtretcht, yet 'tis manifeſt, that the Hippopotame comes behind few animals, either in bigneſs or ſtature (that is, tallneſs) of body. And if ſo, then the Reeds of the Fen fit him as ill for a covert as the Elephant; yet I am enough ſatisfied, that they may very well fit either of them. And though the Elephant uſually ſleepeth ſtanding, and rarely lyeth down to ſleep, yet (which is not denied) he if ſometimes or at any time lyeth down to ſleep, 'tis ſufficient to anſwer the purpoſe of this Text; which ſaith (verſ. 21.) He lyeth under the ſhady trees, in the covert of the Reeds and Fens. And Verſ. 22. The ſhady trees cover him with their ſhadow, the willows of the brook compaſs him about.

'Tis uſual with, and even natural to cattel of all ſorts,Sicut aquas odere cupreſſi, Juglandes caſtoneae, ita non niſi in aquot ſis proveniunt ſalices, alni, popali. Plin. l. 16. c. 18. Elephas amat amnes & quamvis fluviatile non ſit tamen riparium dici poteſt. Ariſt. l. 9. c. 46. to ſeek ſhelter under ſhady trees, when the fiery heat of the Sun offends them; and as Behemoth ſeeks out any ſort of ſhady trees, ſo it ſeems he hath a peculiar delight in, and poſſibly a phancy to The willows of the brook.

Willows are ſo called, becauſe they moſtly grow near to brooks, and always proſper beſt in mariſh or mooriſh-grounds. Some trees will not grow in watery places, ſuch are the Cypreſs and Cheſt-nut-trees; others will not grow well any where elſe, ſuch are the Aldar and the Poplar trees, Willows eſpecially: Willows love brooks, and Elephants love both brooks and Willows, if thoſe ancient Natural Hiſtorians, p. 646mentioned in the Margen miſ-report them not.Elephantes gaudent amnibus manimè & circa fluvios vagantur, cum alioquin nare propter magnitudinem corporis non p…ſſunt. Plin. l. 8. c. 10. The Elephant (ſaith one of them) loveth rivers, and though he be not a river Animal, yet he may be called a river-ſide or river-bank Animal; and (ſaith the other) Elephants are greatly pleaſed with rivers, and wander much about ſtreams of water, though they cannot ſwim, by reaſon of the greatneſs of their bodies.

That is (I confeſs) a rare notion, and ſingularly ſubſervient to his opinion, that Behemoth is the Hippopotame, which the learned Author, ſo often already mentioned, gives us; namely, that by the word rendred brook, we are here to underſtand the river Nilus in Egypt. And therefore he tranſlates the Text, not as we, The Willows of the Brook, but The Willows of Nilus compaſs him about. And that the Hebrew word (Nahal) ſignifieth Nilus, he puts beyond contradiction, by quoting many expreſs places of Scripture, where it is ſo uſed (Num. 34.5. Joſh. 15.4.47. 1 Kings 8.65. 2 Kings 24.7. Iſa. 27.12.) which he alſo confirms by the Authority of ſome Ancient Latine Poets, who call Nilus a Torrent or a Brook. Now though this hath very great weight with me, and may with any ingenoius Reader, to perſwade him, that the Hippopotame is intended by Behemoth rather than the Elephant,

Yet with the favour, and good leave of this worthy Author, and with ſubmiſſion to more able judgments, I would offer theſe two things to the Readers conſideration.

Firſt, That though the word Nilus may draw its original (as he ſhews) from the word Nahal, according to its ancient pronunciation Neel; yet in no one of thoſe Scriptures by him quoted, and lately noted, is the word Nahal uſed alone (as it ſtands in this Text of Job) to ſignifie Nilus; for in all thoſe places the word Egypt is added. Now when the words are put together, The river of Egypt, no man can doubt but N…lus muſt be underſtood by it. But when the word Nahal, ſignifying a Brook, Torrent or river, is found ſingle and alone, there is no neceſſity that it ſhould ſignifie Nilus, the word indifferen…ly and in common, being applicable to any brook or river in any part of the whole world, as well as to Nilus in Egypt.

Secondly, In one place of the holy Scripture, where this whole expreſſion in Job The willows of the brook is found, nor Nilus, but ſome other brook or river is without all controverſie intended. p. 647The children of Iſrael for the celebration of the feaſt of Tabernacles were commanded (Levit. 23.40.) to cut down the boughs of thick trees, and the willows of the brook, &c. which ſurely could not be meant of the willows growing about the river Nilus in Egypt; for they were come out of Egypt, and this was an ordinance which the children of Iſrael were commanded to obſerve in the Land of Canaan. And as in this place of Moſes we have the willows of the brook, ſo (Iſa. 15.7.) we have, the brook of the willows, whither the ſubſtance of the Moabites ſhould be carried, by themſelves (ſay ſome) for ſafety, by their enemies, ſay others, as ſpoil. I do not find any who follow this tranſlation, interpreting the brook of the willows by Nilus in Egypt, but ſeveral of Euphrates by Babilon in Chaldea, to which that ſpeech of the Captive Jews there (Pſal. 137.1, 2.) may give ſome light.

Theſe two things conſidered, the words of the text in Job concerning Behemoth may, at leaſt, with a faire probability, be applied to the Elephant. The ſhady trees cover him with their ſhadow, the willows of the brook compaſs him about.

Hence Note, Firſt; God provides not only for the being of his creatures, but for for their comfortable being.

As the Elephant hath food upon the mountains to keep him alive, ſo ſhady trees to keep him cool. And thus the Lord takes care for man, he hath not only given him bread to eat, but conveniences for his delight and comfort. God makes proviſion, even for our delight, while we are in the fleſh; let us take heed we make not proviſion for the fleſh, to fulfill the luſts of it. The Elephant hath not only graſs, but ſhadows.

Secondly, Note; The inconveniencies and annoyances which come to us by one creature are helped by ſome other.

God hath ſo provided, that look in what one creature doth annoy us, another relieves us. The Elephants are much annoyd by the heat of the Sun, but they find relief under ſhady trees. The heat of the Sun is cured by ſhades and gentle winds, in thoſe parts of the world that are under or near the Line; the Lord hath p. 648provided cool breizes, which blowing there fan the air, and make it very pleaſant by attempering the heat. If there be poiſon in one creature to annoy, there is an antidote in ſome other to help. And in this the goodneſs of God ſhines moſt clearly, that all the inconveniences and annoyances, which come to us by men, yea, which come to us by our ſins, are all remedied by Jeſus Chriſt, or we have relief by Jeſus Chriſt againſt them all. When the heat of any affliction moleſts us, we may ſit down (as the Church ſpeaks, Cant. 2.3.) under his ſhadow with great delight, and his fruit will be ſweet unto us. Jeſus Chriſt is to all believers, not only as the ſhadow of a tree, but as the ſhadow of a great rock in a weary land (Iſa. 32.2.) The Lord hath provided us ſhady trees, and the willows of the brook (bleſſed and precious promiſes) to compaſs us about in all our troubles.

Thus God hath given Behemoth help againſt immoderate heat; But he is ſubject to much thriſt alſo: for that he hath help at hand too, ſtore of water.

Verſ. 23, 24. Behold he drinketh up a river and haſteth not; he truſteth that he can draw up Jordan into his mouth; he taketh it with his eyes, his noſe pierceth through ſnares.

We have had Behemoth feeding upon the mountains, and repoſing in the ſhadows; here we have him drinking in or at the river.Ecce premat (eum) fluvius, non trepidabit, ſecurus erit quamvis Jordanes erumpat in os ejus. Bochar. Theſe two verſes, as they ſtand in our tranſlation, may in a fairer ſenſe be applied to the Elephant: but before I come to that, I ſhall give a brief account of that tranſlation given by the learned Author before named; according to which, the 23d verſe is not only beſt, but only applicable to the Hippopotame. Behold, let a river preſs (or come upon) him, he will not fear; he is ſafe, though Jordan iſſue forth upon his mouth.

Now it's eaſily granted, that the talleſt and ſtrongeſt Elephant, would have cauſe enough to fear, if a whole river, ſuch a great and deep one as Jordan eſpecially, ſhould preſs upon him and over-whelm him, for as the Elephant is no ſwimmer, ſo he muſt have a liberty of breathing, nor can he hold his breath very long; and therefore (as it is ſaid) ventures to go no further into the water, than he can hold and keep his ſnout above water, to draw in aire and maintain reſpiration. So that in this the Hippopotame hath the advantage of the Elephant, as being able to hold his p. 649breath much longer. For though (ſaith he, alleadging Ariſtotle for it) as the Sea-calf, the Crocodile and Sea-ſhell-fiſh,Ltb. 8. de Hiſtoria Animal. cap. 2. ſo alſo the Hippopotame will be ſuffocated in the water at laſt, unleſs he take ſome breathing times; yet 'tis certain, he can hold his breath a long time, abiding (not being able to ſwim) whole dayes at the bottom of Nilus, creeping or lying upon the ouze, till, night approaching, he goeth out to feed.

The nature of this animal being ſuch as hath been deſcribed, the tranſlation in hand anſwers it clearly.

Yet, ſeeing there are other tranſlations of this 23d verſe, left us by very learned men, and skilful in the Hebrew tongue, which may well comply with the nature of the Elephant, it cannot ſavour of pertinacy, to give them ſo much reſpect as to lay them before the Reader, and leave him to his own choice in this matter. And,

Firſt, Let us conſider that in which Bochartus joynes thoſe four Worthies, Pagnine, Arias, Mercer and Junius, Premit fluviū ita ut non feſtinet, confidit quod Jordanem educet in os ſuum.whoſe tranſlation runs thus; He checks a River, ſo that it haſtneth not; he is confident that he can draw out Jordan into his mouth. Here indeed are great Hyperbolies. 'Tis high language, to ſay, an Elephant by interpoſing his body like a bank, can ſtay the courſe of a River, or ſwallow it down at a draught; yet it would be no hard labour to ſhew that the Scripture hath many expreſſions in it of as high a ſtrain as this. We read of Cities walled and fenced up to heaven (Deut. 9.1.) And the Evangeliſt John ſuppoſeth (Chap. 21.25.) that if all things which Jeſus Chriſt did in the dayes of his fleſh, here on earth, ſhould be written, that even the world it ſelf could not contain the books which ſhould be written. But I ſhall not ſtay upon this, nor doth the learned Bochartus inſiſt upon it: he could admit the Hyperbolies in that tranſlation, if the tranſlation it ſelf were conſiſtent with the Hebrew Text, in reference to which he takes five exceptions againſt that tranſlation; to every one of which I ſhall only give my apprehenſion, and ſo paſs on.

The firſt is, That the Authors of this tranſlation, ſuppoſe the Hebrew word for River, and that for Jordan, to be of the accuſative Caſe (as Grammarians ſpeak) whereas in the Original, they have no note of the accuſative Caſe prefixed. I may ſay to that, The note of the accuſative Caſe is not alwayes prefixt, where the p. 650word is ſo taken, eſpecially where the word can be no otherwiſe taken, as in the ſenſe of theſe Tranſlators it cannot be in this place; for they taking Behemoth to be the agent in both parts of the verſe, as alſo the River in the former part, and Jordan in the latter, to be patients, could not ſuppoſe any otherwiſe of thoſe words, than that they are of the accuſative Caſe; whereas Bochartus taking Behemoth to be the patient, and the River in the former part, as alſo Jordan in the latter part of the verſe, to ſuſtain the place of Agents, muſt needs ſuppoſe the contrary.

Secondly, ſaith he, Thoſe words (ita ut) ſo that, are not in the Hebrew. I anſwer, ſuch is the conciſeneſs of the Hebrew tongue, that all Tranſlators make uſe of ſome fitting words (which they diſtinguiſh from the pure Text, by a different character in printing and writing) to clear up the ſenſe of the Text in the notion of their tranſlation.

foreignThirdly, he ſaith, The word rendred to Haſten, ſignifieth not to haſten ſimply, but to haſten for fear. That's yielded on all hands; and in that ſenſe I ſhall make uſe of it, in opening our own tranſlation. All that I ſhall ſay to this exception, is, that the learned Authors of this tranſlation, who wel underſtand the full ſignification of that word, might conceive that the ſame word is not alwayes uſed by the holy Ghoſt in the ſame latitude of ſignification, and therefore render this word, which ſignifies to haſten for fear, barely to haſten. Further, I may add, that this word which ſignifies to haſten for fear, is rendred alſo barely to fear; and why not then barely to haſten? The one tranſlation leaving out the former part of the full ſenſe, as the other doth the latter part of it.

The fourth exception reſpects only the phraſe or manner of ſpeech uſed in that tranſlation, as not yielding a commodious ſenſe. I ſhall ſay no more but this to it; that when either man or beaſt drinks, he doth both draw out and draw in, he draweth the liquor out of the veſſel, and into his mouth.

foreignFifthly, 'Tis ſaid, the word uſed by Job, ſignifies neither to educe or draw out, nor to induce or draw in, but to break forth, as appears (Job 38.8. Judg. 20.33. Dan. 7.2.) It doth ſo in thoſe three places now mentioned; yet all the Lexicographers which I have ſeen, render the Verb (educere as well as erumpere) by a word ſignifying the force of another, drawing out a p. 651thing, as well as the breaking out of a thing by its own force. And ſo a Nowne ſubſtantive derived from this Verb is uſed (Pſal. 22.9.) which place we render thus, Thou art he that took (or dreweſt) me out of the womb. And though it be true, that Infants may be ſaid to break out of the womb, yet 'tis not by any power of their own, but by the power of God; and therefore it may much rather be ſaid, that God takes or draws them out of the womb, than that they break or make their way out.

Thus far of this tranſlation, as alſo of the grounds of that learned Authors diſſatisfaction with it. All which objections ri…e up alſo againſt our Engliſh tranſlation, both being nea… the ſame in words, and fully the general ſcope and ſenſe. And I would adde this for the honour of our Tranſlators, that I am much perſwaded they did not render the Text thus, as perſons prepoſſeſſed with an opinion, that the Elephant muſt needs be intended here under the title Behemoth, but becauſe they then ſaw good ground for it in the Grammatical conſtruction and meaning of the Hebrew Text. What they would do now (were they living) upon the diſcovery which this worthy perſon hath lately made, I dare not ſay, but ſhall proceed to the explication of this verſe, as they have left it.

Behold he drinketh up a River.

The word which we tranſlate to drink up, ſignifies to rob,Verbum foreign ſignificat ad ſe rapere per vim vel per fraudem. to oppreſs; ſo ſome render it here, He robbeth a River, he ſteals away all the water: that's a high ſtrain of Rhetorick to expreſs Behemoths great drought; he drinks, as if at a draught he meant to drink a River dry.

And [haſteth not.]

There is a twofold rendring of that: Firſt, thus; He drinketh a River that it haſteth not, referring this not haſting to the River, and then the meaning is, He drinks ſo deep, that he even ſtops the current or courſe of the River. A River whoſe waters are either drawn away, or neer dryed, cannot run with wonted ſwiftneſs. This is another hyperbolical ſtrain, as if an Elephant were able to exhauſt a River. Great Armies have ſtopped the courſe of Rivers with drinking, they have drunk Rivers dry; in alluſion to which, it may be ſaid of the Elephant, He drinketh a p. 652River, that it haſteth not. So M…. Broughton reads it, Loe, he robs a River that it haſteth not. We tranſlate, He drinketh a River, And haſteth not.

That is, the Elephant doth not haſt. This may have a twofold reference.

Firſt, To his patience in thirſt. Though he drinks much when he comes to it,Aelian. l. 14. c. 44. Clarae aquae potio Elephanto inimiciſſima, turbulentam & ſordidam ſuaviſſime bibit. Aelian. l. 14. c. 44. foreign Feſtinavit pavorem connotat. Tanquam canis ad Nilum. Non feſtinat nec tripidat bibere ut canis quam aquam ſumit è Nilo motuit ſibi à Crocodilo, &c. Druſ. yet he can bear thirſt very patiently a long time. An ancient Writer affirms, the Elephant will live eight dayes without drinking; if ſo, he haſteth not to drink: though he drinks very much when he comes to it, yet he is not haſty to drink, he can forbear for eight dayes together.

Secondly, This may have reference (which I conceive moſt congruous) to his courage: He haſteth not; that is, he doth not drink in fear, he takes his leiſure. Hiſtorians ſay of the dog drinking at Nilus, he doth but take a lap and away, he is afraid the Crocodile will come and catch him: And hence we ſpeak proverbially of thoſe who do but touch at a matter and leave it, They do like the dog at Nilus. This is a truth too, He drinketh up a River, and haſteth not. The Elephant is a ſtout, ſtrong creature, he fears no hurt, and therefore drinks as much as he will, and in as much time as he will.

Once more, ſome ſay, he haſteth not to drink, becauſe he ſpends ſome time to trouble and mud the water with his feet before he drinks; for he cannot abide (ſaith an ancient Author) to drink clear water: yea, ſome ſay, he therefore troubleth the water before he drinketh, becauſe he cannot endure to ſee his own ſhape in the water; for which reaſon, 'tis alſo affirmed, that the Indians will not lead their Elephants by the waters at full Moon, but at new Moon only, when the air being darker, the water is to us leſs pellucid.

He truſteth that he can draw up Jordan into his mouth.

This is another high expreſſion, to ſhew the Elephants vaſt drinking. Jordan was a great River. The Elephant doth not only think that he can drink up a ſmall Brook or Rivulet, but a great River, that he can draw up the River Jordan into his mouth. In the greatneſs of his thirſt, he doth ſo much ſlight any ſmall Brook or Pond, that he is confident, were he at the banks of Jordan, he could p. 653drink it dry. Thus, as before of his eating, he had whole mountains to feed on; ſo here of his drinking, he draws a whole River, Jordan, into his mouth.

Hence note, Firſt; That which is too much for many of ſome one kind, may be but enough for one of another kind.

A little drink will ſerve a Dove. We ſay of a man who drinks ſparingly, He drinks like a Sparrow; and we may ſay of a great drinker, he drinkes not only like a Fiſh, or like a horſe (which are common ſayings) but like an Elephant. Manè quatuor decem amphores ſive metrotas Macedonicas bibit, veſperè octo. Ariſtot.The Elephant drinks deep. Natural Hiſtorians report the meaſure of his drinking; he takes in the quantity of fourteen Macedonian Pitchers or Tankards (how much they contain of our meaſure, I cannot ſay, but queſtionleſs they contain very much) for his mornings draught, and eight for his evenings draught. Hence the Proverb, An Elephant could not drink ſo much.

Secondly, Note; If bruit creatures eat or drink much, it is from their conſtitution, not from their luſt.

The Elephant drinks much, yet only what his nature and neceſſity, or the neceſſity of his nature, requires; he doth not drink thus in wantonneſs, or to ſatisfie a luſt; he drinks much, but he is no drunkard. There are three things in the Elephant which clear him, that his great drinking is not from his luſt, but need; Firſt, his natural conſtitution is very hot; that requires the more drink. Secondly, the climate wherein he is bred is very hot: the Elephant cannot well endure cold, and the heat of the Country makes him drink much. Thirdly, The greatneſs of his body; he hath a vaſt body, and that muſt needs require a great quantity of drink to fill it. The Elephants great drinking will not excuſe the drunkard, who drinks to exceſs; what he drinks, is but commenſurate to the greatneſs of his body, and the neceſſities of nature; 'tis not to ſerve a luſt, or to pleaſe his appetite. That which followeth, is the proſecution of the ſame thing.

p. 654Verſ. 24. He taketh it with his eyes, his noſe pierceth through ſnares.

There are various Tranſlations of this verſe: I ſhall name but one beſides our own, and that preſents it interrogatively, or as an interrogation Negative; Will any take him in his ſight? (or in his eyes?) or bore his noſe with a ſnare? Thus ſeveral underſtand this verſe, as importing an utter impoſſibility to take the Elephant (as we ſpeak) by fair play. Poſſibly, by cunning and ſubtilty, coming behind him, or at unawares, you may entrap him; but, Can men take him before his eyes, to pierce his noſe with many ſnares? So Mr. Broughton renders.An in oculis capiet cum quiſquam, tendiculis perforabit naſum; i. e. apperta, & non infidiis ſtructis Jun. Non niſi ex inſidiis capi poteſt Elephas. Plin. l. 8. c. 8, 9. They cannot do it. Solomon ſaith (Prov. 1.17.) In vain is the net ſpread in the ſight of any bird. You cannot take a little bird if he ſees you, much leſs Behemoth; no, you muſt do it by ſlight if you do it at all. Nor will the Hippopotame be taken (as we ſpeak) by fine force, but only by fineneſſes, or devices made by art to ſurprize him, as Bochartus ſhews out of ſeveral ancient Authors. So that as in many other things, ſo in this, the manner of their taking, the Elephant and he are much alike; and therefore the leſs wonder if one be taken, or miſtaken for the other.

Our Tranſlation ſaith, He taketh it with his eyes. What doth he take? What is the thing taken? Surely, according to this reading, he takes the River Jordan it ſelf with his eyes; that is, he is exceedingly taken with beholding the River: And this is a further heightning o… his thirſt. As if it had been ſaid, He is ſo thirſty, that when he ſees the River, he takes it with his eyes, or is exceedingly pleaſed to ſee the River; the very ſight of the water makes him glad.

Naſum uſ que in profundum fluvii oculis tenus immergit, ut aquam abundè capiat. Aben Ezra.Yet Further, ſome of the Rabbins expound it thus; He taketh it with his eyes; that is, when he cometh to a River, he is ſo thirſty, that he thruſts his head in up to his very eyes, as if he were to drink with his eyes. This alſo ſignifies his greedineſs in drinking.

Hence note; Nature is much pleaſed with the ſight of that which it much deſireth and wanteth.

As ſoon as the Elephant can but get a ſight of the River, how p. 655doth it pleaſe him? We have a ſaying, It is better to fill a mans belly than his eye; and it is a truth. He that hath a great deſire to meat or drink, is much pleaſed to ſee either. And 'tis a truth in every thing, the ſight of that is very pleaſing to us, which we greatly want, and much deſire. Therefore Solomon gives councel (Prov. 23.31.) Look not upon the wine when it is red, when it giveth his colour in the cup. They that are given to drink, are pleaſed when they ſee the cup, they take it with their eyes, or, their eyes are taken with it. 'Tis ſo in ſpiritual things alſo; that which we greatly deſire and want in ſpirituals, O how pleaſant is the ſight of it! how glad are we when we can take it with our eyes! Thus ſpake David (Pſal. 63.1, 2.) O my God, thou art my God, early will I ſeek thee; my ſoul thirſteth for thee, my fleſh longeth for thee, in a dry and thirſty Land where no water is, to ſee thy power and thy glory (O that I could but ſee them, I would take them with my eyes) as I have ſeen thee in the Sanctuary. As if he had ſaid, there I have ſeen the flowings forth of thy goodneſs, of thy power and glory; but now I am in a dry Land, O how I long to ſee thy power and thy glory, ſo as I have ſeen thee in thy ſanctuary! He …peaks to the ſame purpoſe (Pſal. 27.4.) One thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the houſe of the Lord all the dayes of my life, to behold the beauty of the Lord. The ſpiritual ſight of God is moſt ſweet in his Ordinances. The very outward enjoyment of thoſe who mininiſter ſpi…i…ual things is pleaſant: Hence that promiſe (Iſa. 30.20.) Thine eyes ſhall ſee thy Teachers; there is ſomething in that: how much more ſweet is it to have a ſpiritual ſight of ſpiritual things! The ſenſe of ſeeing is delightful; what then is the grace of ſeeing! The Elephant taketh it with his eyes, His noſe pierceth through ſnares.

That is, he thruſteth his noſe, his trunk into the River; and if there be any ſnares there, ſet and prepared on purpoſe to entangle him, or if any thing be there accidentally, which may annoy him, he breaks through them all; he is ſo thirſty that a ſmall matter doth not hinder him in drinking, he makes way through all impediments, that he may take his fill of drink; his thirſt being urgent, drink he will whatever comes of it.

p. 656Hence note; That which any creature hath a great deſire to, he will make his way to it through difficulties and dangers, he will break through ſnares to attain it.

David had a great deſire to the water of Bethlem, but there lay an Army between him and the Well, yet three men would venture through an Hoſt of enemies, to fetch him water. If any have a vehement thirſt after Gods Word, the water of Life, they will break through ſnares for it; though Armies lye in the way, yet there are three ſtrong men in them (an enlightned underſtanding, a rectified will, and good affection) that will venture to get the water of Bethlem for their inſtruction and conſolation. Natural creatures will not ſtand upon dangerous difficulties, to come at that which is much deſired by them; how much leſs they who are ſpiritual?

So much of this greateſt terreſtial animal Behemoth, and of the Lords power in making and ordering him. In the next Chapter the Lord proceeds to humble Job yet more, by ſetting before him the greateſt animal in the waters, the mighty Leviathan.