Exposition of Job 38-42, Commentary on Job · Chapter 39 · Verse 1-4

Exposition of Job 38-42 · Commentary on Job · Chapter 39 · Verse 1-4

p. 305JOB, Chap. 39. Verſ. 1, 2, 3, 4.

1. Knoweſt thou the time when the wild Goats of the rock bring forth, or canſt thou mark when the hinds do Calve?

2. Canſt thou number the mouths that they fulfill? or knoweſt thou the time when they bring forth?

3. They bow themſelves, they bring forth their young ones, they caſt out their ſorrows.

4. Their young ones are in good liking, they grow up with corn: they go forth, and return not unto them.

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

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

p. 306So then, the providence of God is here magnified in continuing and multiplying ſeveral ſorts of four footed beaſts of the earth and winged fowls of the air; ſome of which being tame are kept by the care of man; others being wild and avoiding the preſence of man (he ſcarce knowing the nature of them, nor having any ſervice by them) are perpetuated in their kinds by the only care of God.

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

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

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

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

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

Verſ. 1. Knoweſt thou the time when the wild Goats of the rock bring forth?

The firſt queſtion concerns the wild Goats, and the ſeaſon of their bringing forth.Haec & ſequentia verba per Synecdochen intelligenda ſunt, pro eo quod eſt totam adminiſtrationem earum obtinere. Jun.

Knoweſt thou the time, &c.

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

Knoweſt thou the time? The word rendred time, ſignifies p. 307the opportune time, the fit time, the appointed time;foreign tempus opportunum ſeu idoneum. knoweſt thou the time or that time, When the wild Goats of the rock bring forth?

What theſe Goats here called wild Goats, foreign rupicapra à foreign ſcandit, aſcendit, quòd montes & rupes aſcendit.and wild Goats of the rock, are, is commonly known. The word which we render wild Goats, ſignifies in the Hebrew aſcending or clambering, becauſe Goats are clambering creatures, getting up the ſteepeſt rocks, and aſcending the height of hills and mountains, which they do many times exceeding dangerouſly, ſeeming rather to hang by their feet than to go upon them.Pendentem ſumma capream de rupe videbis. Caſuram ſperes decipit illa canes. Martial. Ibices quaſi avices, eò quòd inſtar avium ardua & excelſa teneant. Thus the old Poet fancied them, when he ſaid, You may ſee the wild Goat hanging upon the rock, you may hope ſhe will tumble down preſently; But ſhe deceives the hunter and his hounds; though ſhe ſeems to hang uncertainly, yet ſhe keeps her footing ſteddily. The Latines have a word ſignifying wild Goats, which criticks ſay, comes from another latine word ſignifying a bird or flying fowl, becauſe Goats may be ſaid rather to fly than go upon thoſe craggy places, or rather to uſe wings than feet. Such are the creatures here called wild Goats, and that with an addition, wild Goats Of the rocks,

Becauſe they ſpecially delight in rocky places, or becauſe they breed and bring forth in rocks. It is ſaid (1 Sam. 24.2.) that Saul in his purſuit of David, came with a ſelect army of three thouſand men, to ſeek him and his men upon the rocks of the wild goats; which Scripture fitly anſwers this which calls them wild Goats of the rock. Saul did not ſeek David only in the plains and valleys, where flocks of ſheep feed; but upon the craggy rocks and precipices, where wild Goats take up their quarters or uſe to feed. This ſhewed his implacable rage, and revengeful ſpirit againſt an innocent perſon, that rather than not take him and have his will on him, he would undertake an expedition, not only tedious but very hazardous to himſelf and his army. Wrathful men will not only not ſpare others, but not themſelves. But to the Text, Knoweſt thou the time when the wild Goats of the rock p. 308Bring forth, that is, their young ones.

foreign à foreign verbum ipſum quod d…lere ſignificat ſum…tur pro parturire. Merc.The word tranſlated bring forth ſignifies pain and ſorrow. There is ſo much pain in bringing forth, that bringing forth and pain may well be ſignified by one word. The pains of the wild Goats in bringing forth here implyed, are expreſſely ſpoken of at the third Verſe.

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

Before I paſs from theſe words it will not be unprofitable to mind the Reader, how (as one of the Antients hath hinted) we may moralize or ſpiritualize this Text,Gregor l. 30. mor. c. 16. there being much of the diſpoſition or condition of a godly man, eſpecially of a faithful Teacher, typed or fairly repreſented in the nature and qualities of theſe wild Goats.

Firſt, As theſe wild Goats ſeek both their food and reſt, their repaſt and refuge in rocks; So the godly abide and dwell in the rock, that is, in the Lord Jeſus Chriſt, they look to him alone both for refuge and refreſhing, both for comfort and ſafety while they are in this world. Chriſt is the rock upon which the Church is p. 309built (Mat. 16.18.) And as the ſtate of the true Church in general, ſo of every true believer, is built upon this immovable rock the Lord Jeſus Chriſt.

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

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

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

Fifthly, They who hunt the wild Goats are at a very dangerous pleaſure, they often fall upon the rocks, and ſometimes fall from p. 310the rocks. Is it not ſo with thoſe who without cauſe purſue good men? have they not a dangerous ſervice of it? get they not many a fall? The wicked (ſaith David, Pſal. 37.12, 13.) plotteth, or (as the Margin hath it) practiſeth againſt the righteous, he gnaſheth upon him with his teeth. But ſhall it go well with him who doth this evil? The next words anſwer, The Lord ſhall laugh at him, for he ſeeth that his day is coming. What day? ſurely a black day, even the day of his deſtruction; which is yet further confirmed in the 14. and 15. verſes of the ſame P…alm. The wicked have drawn out the ſword, and have bent their bow to caſt down the poor and needy, and to ſlay ſuch as be of upright converſation, or the upright of way. But ſhall this end well with them? or ſhall it be well with them in the end? The next words tell us what their end ſhall be, even this, which is a dreadful end, Their ſword ſhall enter into their own heart, and their bows ſhall be broken.

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

Laſtly, It is ſaid of the wild Goats, that when they receive hurt, they, by a natural inſtinct, ſeek out the herb Betany, growing among the rocks and upon mountains, which gives a preſent and perfect cure to their bruiſes or hurts. Thus when good p. 311men receive hurt in and from the evil world, they have ſome herb or other, ſome comfort or other for their cure; they go to the Word of God, to the Scriptures, there they find Medicine for all their ſickneſſes, Betany for all thei… bruiſes, and a Salve for every ſore. Thus we may ſpiritualize our meditations upon theſe wild creatures the Goats of the rocks, in alluſion to the ſtate of godly men in this life. Knoweſt thou the time when the wild Goats of the rock bring forth?

Or canſt thou mark when the Hinds do calve?

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

It is the ſame word in the Original, which in the former part of the verſe is tranſlated to bring forth; Mas cum pinguerit, longè ſecedit, ut qui pondere ſuae corpulentiae capi ſe poſſe facile ſentiat. Ariſtot. l. 9. c. 5. de natura animalium.but becauſe that ſpecial word calving is more proper to Hinds, therefore we wave the general ſenſe bringing forth, which is applicable to any kind of beaſts; and take this, not rendring as before, when the Hinds bring forth, but when they calve. The Hind is a wild beaſt often ſpoken of in Scripture, and well known in nature; the male we commonly call a Stagg or Hart, of which naturaliſts obſerve two things.

p. 312Firſt, That perceiving himſelf to grow fat in the latter end of ſummer, and being conſcious of his own inability to help himſelf by flight, he retires naturally to covert in ſecret places, that ſo he may be free from the purſute of hunters.

Cum ſu… amiſ…it arma, cavit ne inermis reperiatur. Ariſt. ubi ſupra.Secondly, (Say they) when he hath caſt his horn, then alſo he retires and gets into the thicket, as far from ſight as he can, being ſenſible he hath loſt his armes, his defence, and is therefore unwilling to come abroad where danger is, till his head be grown again, and he furniſhed with weapons for his own defence.

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

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

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

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

3. Jeſus Chriſt is ſhadowed by the Hind, with reſpect to his ſufferings, for he was hunted as a Hind with Hounds, with blood-hounds, with the hell-hounds of this world, the worſt of wicked men. Therefore it is remarkable, that in the 22. Pſalme, which is throughout a prophecy of Chriſt (the firſt words being the laſt p. 313he ſpake in this world, My God, my God, why haſt thou forſaken me?) The title of that Pſalm is, To the chief muſician, upon Aijeleh Sahar; and if you would know what that ſignifies, look into the Ma…gin of your larger Bibles, there you ſhall find, The Hind of the morning. Hunters uſe to ſingle out that ſpecial Deer, Hart or Hind, early in the morning, which they purpoſe for game that day; ſignifying that Jeſus Chriſt, who is ſo much ſpoke of in that Pſalm, was a Hind, not only ſorely and fiercely, but early hunted by wicked men to death.

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

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

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

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

F…u thly, The Hind loves high places, or to be and breath in the free air. Thus the Prophet Habakkuk ſpeaks of himſelf (Hab. 3.19.) The Lord will make my feet like Hinds feet, he will make me walk upon my high places. He means not the high places of worldly preferment or power, but of peace and ſafety; nor either of them, ſo much as thoſe truly high places of a holy life and p. 314joy, in ſpiritual meditation and converſation, to which we reſort by the wings of ſaith in, and love unto God. Ʋpon theſe high places thou wilt make me to walk. As if the Prophet had ſaid, I ſhall go lightly and ſweetly on in my journey to heaven, having my ſoul ſupplied and ſuppled (as it were) with the oyl of ſpiritual joy and gladneſs. As it is ſaid of Jacob (Gen. 29.1.) after that he had that bleſſed viſion at Bethel, in the cloſe of the 28th Chapter) He we…t on his journey; or (as we put in the margin) He lift up his feet; his feet were like Hinds feet, lithe and nimble for his journey, going on in faith towards God, and in the light of his countenance.

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

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

Note, Firſt; The Lord himſelf takes ſpecial care of the wildeſt creatures, even of thoſe which are moſt remote from the help and care of man.

p. 315The care and tenderneſs of God toward beaſts, turns to his praiſe, as well as the care which he hath of, and the tenderneſs which he ſhews to believers. And as it doth exceedingly advance the glory of God, that he takes care of wilde beaſts, ſo it may exceedingly ſtrengthen the faith of man, that he will take care of him. Doth the Lord take care of wilde Goats and of Hinds, then certainly he takes care of thoſe that particularly belong to him; as hath been already ſhewed or inferred from ſuch like inſtances as we have here in the Text.

Secondly, From the particular Point, upon which the care of God is here intimated, with reſpect to the wilde Goats and Hinds; namely, their bringing forth and calving, we learn, that There is a ſpecial providence of God towards theſe and ſuch like creatures, for the production of their young.

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

So much concerning the wilde Goats bringing forth their young, and the Hinds calving. In the next verſe the Lord enquires of p. 316Job, the time how long they go with young before they bring forth and calve.

Verſ. 2. Canſt thou number the mouths that they fulfil?

As if the Lord had ſaid, Canſt thou tell how long they, that is, the wilde Goats or the Hinds, bear their natural burdens? Canſt thou number their months?Menſes qui hic foreign u…ant…r à Laina; menſes enim Hebraeorum Lunares crant. the Hebrew is, their Moons. The Jews reckoned their months by Moons; and we diſtinguiſh between Luna…y and Solary months. Moon-months conſiſt of twenty eight dayes, Sun-months of thirty. Canſt thou reckon the Moons or months that they fulfil? To this the Prophet alludes (Jer. 2.24.) ſpeaking of the wilde Aſs that ſnuffs up the wind at her pleaſure; that is, who takes pleaſure, or (as the Margin reads it) The deſire of whoſe heart is to ſnuff up the wind; in her occaſion (ſai h he) who can turn her away? He compares wanton vain perſons, idolatrous and ſuperſtitious perſons eſpecially, who of all others are the w…ntonneſt and vaineſt perſons, to an Aſs, when ſhe is in the heat of her luſt and pleaſure; all they that ſeek her, will not weary themſelves, that is, they will not weary themſelves to ſeek her, while ſhe is in that condition, but in her month they ſhall find her, that is, when ſhe is burdened with young, when her ſorrows and pains are neer coming upon her, then ſhe may be dealt wi…h. Thus the Lord would ſhew his people, that however being ſo luſty, ſo wanton, there was no dealing with them, yet a month of ſorrow was coming upon them, even as upon one with young, wherein they ſhould feel, and be under ſuch ſad pains, as would burden them to purpoſe (as we ſay) and then they would be found, and might be ſpoken with. Wilde Aſſes have their months, their months of bearing, and their month of bringing forth; about thoſe and this the Lord enquires of Job, Canſt thou number the months that they fulfil? The queſtion is not ſo to be underſtood, as if the number of the months which they fulfil were ſo many that they could not be numbred; but the Lord ſpeaks thus, becauſe of the uncertainty of the time (as to man) when thoſe months are fulfilled. David prayed (Pſal. 39.4.) Lord, ſhew me the number of my dayes; not as if the number of his dayes were ſo many, that he could hardly find out the number of them Arithmetically, but being ſo uncertain, he needed the Lords inſtruction to teach him how to count the number of them ſpiritually. So here, Canſt thou number the months that they p. 217fulfil; that's as great a ſecret as the number of any mans dayes in this world are.

Yet it may be objected; ſurely it is no ſuch hard matter to number the months which Hinds and wilde Goats fulfil: For if the queſtion be, what time of their age Goats firſt conceive,Aliquando anniculae ſemper binae & pariunt octonis annis. Plin. l. 8. c. 50. and how long they continue bearing, Pliny anſwers? Sometimes they conceive at a year old, alwayes at two years old; and (ſaith he) they continue bearing eight years. Secondly, If the queſtion be, about what time of the year they conceive and bring forth? the ſame Author anſwers, They conceive in November, and b ing fo…th in March, ſo that they go burdened five months. Again, if the queſtion be about the Hinds, he thus reſolves it; They conceive about the latter end of September, and bring forth about the middle of April, the whole time they go,Octonis monſibus ſerunt p…rtus. Plin. l. 8. c. 32. being about eight months; ſo that there ſeems no ſuch difficulty in numbring the months, which either wilde Goats or Hinds fulfil, that is, how long they go with young.

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

p. 318Or knoweſt thou the time when they bring forth?

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

From the whole verſe obſerve: The Lord only can give timely ſuccour to all creatures.

The reaſon is implyed in the Text, Becauſe he only knows the certain time of their extremity. None can give exact and timely help to the neceſſity of another, but he that knows the exact time of his extremity. The Lord can and will give deliverance to his people, in the very nick of time, when the months of their ſorrow and burdens are fulfilled, for he knows the number of them. The children of Iſrael had long and ſore bondage in Egypt, but no longer than the months which were appointed; for as ſoon as they were fulfilled, their bondage was ended, and they delivered; mark how the Spirit of God records it to a day (Exod. 12.41.) And it came to paſs at the end of the four hundred a…d thirty years, even the ſelf-ſame day it came to paſs, that all the h ſts of the Lord went out from the Land of Egypt. Nor doth the ſacred Record leave it thus, but adds (verſ. 42.) It is a night to be much obſerved; or (according to the letter of the Hebrew) A night of obſervations unto the Lord, for bringing them out from the Land of Egypt: This is that night of the Lord, to be obſerved of all the children of Iſrael in their generations. But Moſes ſaid in the former verſe, It was the ſelf-ſame day. Why doth he ſay here, It is a night, &c? And this is that night of the Lord, &c. The reaſon I conceive was this; The word day may be taken largely, for a natural day conſiſting of twenty four hours; now becauſe the four hundred and thirty years were fulfilled and ended at the beginning of that day, (the Jewiſh account of dayes beginning at evening) …herefore their deliverance began then, and did not ſtay till the morning. Thus exact is the Lord, keeping his word not only to a day, but to a piece, yea, to the very hour of a day. And as the Lord gave that people deliverance juſt when thoſe years were fulfilled, according to that ancient prophecy; ſo doubtleſs when the forty two months, or (which is the ſame) the thouſand two hundred and threeſcore dayes for his witneſſes prophecying in ſack-cloth (Rev. 11.2, 3.) ſhall be fulfilled, then they alſo p. 319ſhall come out of their bondage from under myſtical Egypt and Babylon. Men have been long gueſſing at the fulfilling of thoſe forty two months, but may we not ſay to them concerning the birth of that prophecy, in the ſame ſenſe that the Lord doth here to Job, concerning the particular time when the wilde Goats of the rock, and the Hinds bring forth, Canſt thou number the months that they fulfil? As the particular time of the Hinds fulfilling her months, ſo of Sions fulfilling her months of ſorrow in this world, is a ſecret which the Lord hath reſerved to himſelf, and keeps faſt lockt up in the Cabinet of his eternal counſels. Knoweſt thou the time when they bring forth?

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

Verſ. 3. They bow themſelves, &c.

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

The word rendred bring forth, ſignifies to cleave aſunder, foreign propriè findo, diffindo, trajicio.implying their extream pain in bringing forth; or that it is to them as grievous as the rending and cleaving of their bodies could be. So the word is tranſlated (Chap. 16.13.) where Job making a lamentable complaint about his ſufferings under the hand of God, expreſſeth it thus; His archers compaſs me round about, he cleaveth my reins aſunder. Such torture have theſe poor creatures in bringing forth their young; which is more plainly ſet down in the cloſe of the verſe, p. 320They caſt out their ſorrows.

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

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

Hence note; Firſt, Even wilde and ſavage creatures bring forth with pain.

This is part of that vanity brought by mans ſin upon the creature, of which the Apoſtle ſpeaks (Rom. 8.22.) We know that the whole creation (or every creature) groaneth and travelleth in pain together until now. foreign.The creatures groan, as b…ing laden with a heavy burden, and they travel in pain, as a woman with child, to be eaſed and delivered of her burden, even thoſe creatures which in proper ſenſe, neither travel nor bring forth, yet are ſaid to groan and t…avel in pain, by reaſon of the ſin of man; and therefore the Apoſtle …aith, They groan and travel in pain together; that is, all the creatures joyn in this. They do not ſome groan, & others ſing, ſome travel in pain, and others travel in or take their pleaſure, but they are all (as it were) ſenſible of their ſad change, and bewail it ſadly; and (ſaith the Apoſtle) they groan and travel until now, or unto this now; not as if their groaning did then ceaſe when this was ſaid, but to ſhew that it had continued without ceaſing, until that inſtant now; and ſo it will continue until the manifeſtation of the ſons of God, ſpoken of (verſ. 19.) As ſoon as man ſinned, the Lord laid that affliction on the woman, In ſorrow ſhalt thou bring forth (Gen. 3.16.) Now that which was firſt p. 321declared an affliction, with reſpect to the woman, is fallen upon all creatures in their degree; they all are more or leſs pained in travel, or travel in pain. The ſin of man hath brought ſorrow upon the whole world, even upon ſinleſs creatures; & therefore man ſhould pity poor creatures in their ſorrows, his ſin having brought thoſe ſorrows upon them. How vile then are they, who meerly to ſatisfie their luſts, encreaſe the ſorrows of the creature, and cauſe them to travel more than needs, in pain every day?

Secondly, The Lord inſtanceth here in the Hinds for hard travel; and Naturaliſts obſerve, the Hind hath the ſoreſt travel in bringing forth of any creature, woman excepted. And, that the Hinds have very ſore travel in bringing forth, beſide what Naturaliſts ſpeak, may be collected from thoſe expreſſions in the Text, They bow themſelves, they bring forth their young ones, they caſt out their ſorrows. That Scripture alſo intimates as much (Pſal. 29.9.) when among other wonderful effects of thunder, The breaking of Cedars, &c. This is added, The voice of the Lord maketh the Hinds to calve; as if it did require the ſpecial help of God, to give the Hinds eaſe and deliverance in the time of their travel, The voice of God doth it; that is,Tunc officis ut cervae quae alioquin aegerrimè eſſent pariturae commodius pareant? dum ante partum purgantur herba quadam quae Seſelis dicitur faciliore ita utentes utero Jun. Plin. l. 8. c. 32. Ariſt. l. 9 de Hiſtor. animal. c. 5. Cicero l. 2 de nat. Deorum. either the thunder, or ſome extraordinary power, ſent out for that purpoſe, doth it.

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

The natural Hiſtorian tells us concerning the Hind, that ſhe by common inſtinct, a litle before ſhe calves, feeling her pains coming upon her, ſeeks out a certain herb called Seſelis, feeding upon which doth exceedingly facilitate her pains in bringing forth. Women, who have underſtanding and reaſon, as alſo the aſſiſtance of friends about them, have many means for their eaſe in that hour of extremity; but the Lord hath made this poor creature, both Phyſician and Midwife to her ſelf. Further, 'tis reported of them, that when they have brought forth, they uſe the ſame and other herb to help themſelves againſt their after-pains. Once more, Naturaliſts obſerve,A partu duas habent herbas quae Aros & Seſelis appellamur. Plin. l. 8. c. 32. that they uſually bring forth at that time of the year when there is much thunder, according to that before mentioned (Pſal. 29.) The voice of the Lord, (or thunder) maketh the Hinds to calve. For the Hind being of a fearful nature, p. 322that dreadful noiſe doth ſo aſtoniſh her, that it either makes her put out all her ſtrength to bring forth, or makes her leſs ſenſible of her pains in bringing forth. That's the ſecond thing here conſiderable in Hinds, their painful bringing forth, They bow themſelves, they bring forth their young ones, they caſt out their ſorrows.

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

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

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

Verſ. 4. Their young ones are in good liking, they grow up with Corn, they go forth and return not unto them.

This Verſe holds out three things:

Firſt, The good plight of their young ones, They are in good liking. As if it had been ſaid, Though the Hinds have much pain in bringing them forth, yet they are ſlick and fat, as ſoon as, or ſoon after they are brought forth. The word which we render in p. 323good liking, notes a growing into health and ſtrength,foreign Significat aliquando valere & incolumem eſſe. Licet matres difficilem habent partum, filii tamen ſalvi & incolumes ſunt, bene que valent, alii pingueſcunt. Druſ. Facti ſumu… ſicut conſolati, melius quam ab aliis ſomniantes, &c. Bold. foreign ager unde foreign ſera agreſtis. Sed hic eſt foreign quod in lingua Chaldaeorum extra denotat; unde Barbarus geninalis ſyllabis. Druſ. Mira eſt providentia Dei in ſubulonum & himulorum nutricatione, qui nullo cuſtode, nullo opilione reguntur ſicut vituli haedi vel agni, tamen pingueſcum. Codrec. which we call recovering (Iſa. 38.9, 16.) The writing of Hezekiah King of Judah, when he had been ſick and was recovered, &c. And 'tis ſaid of Naaman (2 Kings 5.14.) his fleſh came to him, or he recovered his fleſh, as the fleſh of a little Child. The ſame word is uſed (Pſal. 126.1.) When the Lord turned the Captivity of Sion, we were like to them that dream; which others tranſlate thus, and conceive it nearer the O…iginal Text, When the Lord turned the Captivity of Sion, then we were like them that are fed and grow fat at the dugg, and ſo are chearely or in a comfortable condition. Thus the Hinds young ones grow fat, luſty, and ſtrong; As the Lord takes care for their bringing forth, ſo of their bringing up; he that maketh the Hinds to calve, makes their calves of good liking too; as he makes the Babe thrive at the Mothers breaſt, ſo the Calf at the Hinds dugg. And when they have a while grown fat at the dam's dugg, then Secondly, They grow up with Corn.

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

The word ſignifies to grow apace, to thrive much in ſtrength and ſtature, and being thus thriven and grown, their Dam's hear no more of them. For as it followeth p. 324Thirdly, They go forth and return not unto them.

I… hunc ſinem haec allata ſunt ut oſtendoretar, haec e… ſola Dei providentia fi…ri, …n …il… humano in luſtri…. Merc.Firſt, they had the duggs of the Dam to nouriſh them, ſoon after they fed upon corn, at length they go forth and return not unto them; they trouble the old ones no further, they ſhift for themſelves. One of the Naturaliſts commending the qualities of the Hind, notes this chiefly; They are very diligent to inſtruct their young ones, how to ge…, or where to ſeek food for themſelves, before they put them out of their own care.

Hence note, Firſt; The Lord hath taught the bruit creatures to provide for their young ones, till they are able to help themſelves.

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

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

Note, It is the duty of Children, when Parents have beſtowed coſt in bringing them up, to go forth, and not return to be chargeable to their Parents.

Ariſt. l. 9. de …t. Animal, c. 5. Quòd pulcher erat & nemine indigeret vocatur cervus e…iſſus. Editos partus exercent curſu, & ſugam meditari docent, ad praecipitia ducunt ſ…ltumque docent. Plin. l 8 c. 32.Children muſt not think to burthen their Parents always, but ſtick to their own labour; the very bruit beaſts will condemn thoſe children who do not: When the Hind hath ſufficiently inſtructed her young ones by her example, where and how to get food, having alſo breathed them well, and taught them how to haſten away when in danger; having, laſtly, led them to precipices, & taught them to leap or jump, then they go forth & return no more. The Patriark Nephthali was called (Gen. 49.21.) a Hind let looſe, becauſe ſtrong and able to live alone. Thus we have here both the care of the Hind, to provide for her young ones as long as they need, which layeth a great obligation upon Parents to take care of their Children. He that provides not for his own, eſpecially, for thoſe of his houſhold, for his own Children and Servants, is worſe than an Infidel, yea, he is worſe than a hind. But then, let Children, when they have been well provided for, and taught how to get a living in the world, take heed of laſineſs and idleneſs, as if they were to live upon their Parents pains or proviſion always. Let p. 325them go forth and not return, but to ſhew kindneſs and thankfulneſs to their Parents, for their care and coſt beſtowed on them in their tender years, and while under their inſpection; yea, let them learn (as the Apoſtle gives them in charge 1 Tim. 5.4.) To ſhew piety or kindneſs at home, and requite their Parents; helping their Parents (if need be) in their old age, as their Parents helped and brought them up when they were young. Which dutifulneſs of Children the Greeks expreſs by a word alluding to Stork…,foreign who are ſo much noted for their tender care towards their aged Parents, that their name ſignifies the thing, not only in that famous language, but in the Sacred Language, namely, piety and pity.