Exposition of Job 38-42, Commentary on Job · Chapter 39 · Verse 13-18

Exposition of Job 38-42 · Commentary on Job · Chapter 39 · Verse 13-18

p. 384JOB, Chap. 39. Verſ. 13, 14, 15, 16, 17, 18.

13. Gaveſt thou the goodly wings unto the Peacocks? or wings and feathers unto the Oſtrich?

14. Which leaveth her eggs in the earth, and warmeth them in duſt,

15. And forgetteth that the foot may cruſh them, or that the wild beaſts may break them.

16. She is hardened againſt her young ones, as though they were not hers: her labour is in vain without fear,

17. Becauſe God hath deprived her of wiſdom, neither hath he imparted to her underſtanding.

18. What time ſhe lifteth up her ſelf on high, ſhe ſcorneth the Horſe and his Rider.

THe Lord having put ſeveral queſtions to Job, about the wild beaſts of the earth, queſtions him in this context, according to our tranſlation, about two, but according to ſome other tranſlations and readings, about three ſorts of Fowls of the Aire. Our tranſlation mentions only the Peacock and Oſtrich, others adde the Stork.

Bochartus de animalibus ſcriptura parte poſter. lib. 2. cap. 16.Yet 'tis the opinion of a very late and learned Author, that the whole context of theſe ſix verſes contains the deſcription of one Fowl only, and that the Oſtrich. It cannot be denied, but that the firſt verſe of this context, or the 13th of the Chapter, hath as various tranſlations, by all ſorts of Authors, as any (if not more than any) in this book; yet he grants, that moſt who have tranſlated it into Latine, and all that ever he ſaw, who have tranſlated it into the Mother language, of any Country, render it, the Peacock. And therefore referring the Reader to the peruſal of his reaſons and authorities, which are many and cogent, why he interprets the word Renamim, the Oſtrich, I ſhall only touch at ſome of them in paſſage, as I proceed to open the Text, as 'tis expreſſed in our own tranſlation.

p. 385Gaveſt thou the goodly wings unto the Peacocks?

That the Hebrew word here uſed, ſignifies a Peacock, is clear in all thoſe Lexicographers that I have met with. Another word is uſed (1 Kings 10.22.) which yet Buxtorfius ſaith is by ſome rendred Parrats, and they are often brought in ſhips from far Countries. This I deſire the Reader to take notice of, that there is a wonderful variety and difference of opinion among Interpreters, about the proper names of Animals, Plants and Gemms; and therefore no wonder if ſome render the word Chaſidah in the following part of this verſe, which is uſually taken for a Storke, the Oſtrich; and others, the word Renanim at the beginning of it, Oſtriches, which we and almoſt all others, render Peacocks.

The Peacock is deſcribed only by his wings in the former part of the 13th verſe, Gaveſt thou the goodly wings unto the Peacock.

The Oſtrich is deſcribed, not only by her wings and feathers, in the ſame 13th verſe, but by four diſtinct qualities, in the context of the five verſes following;

Firſt, By her careleſneſs and forgetfulneſs of that which ſhe ſhould be very tender of, her eggs, when ſhe hath laid them; this we have in the 14th and 15th verſes; Which leaveth her eggs in the earth, and warmeth them in the duſt, and forgetteth that the foot may cruſh them, &c.

Secondly, She is deſcribed, by her unnaturalneſs to her young ones, when her eggs are hatched; this we have at the 16th verſe, She is hardned againſt her young ones, as though they were not hers.

Thirdly, She is deſcribed, by that which is the reaſon of both the former, her want of wiſdom and underſtanding, at the 17th verſe, which verſe tells us alſo whence it comes to paſs, that ſhe hath ſo little of theſe excellent endowments, even Becauſe God hath deprived her of wiſdom, &c. As if he had ſaid, if you would know a reaſon, or have an account, why the Oſtrich is thus forgetful of her eggs, thus unnatural to her young ones, it is this, God hath deprived her of wiſdom, neither hath he imparted unto her underſtanding.

p. 386The Fourth thing which ſhe is deſcribed by, is her ſwiftneſs of foot or wing, for both are here to be taken in, teſtified by her ſcorn and contempt of her ſwifteſt purſuers; When ſhe lifteth up her ſelf ſhe ſcorneth the Horſe and his Rider, at the 18th verſe. Thus you have the parts of this context, with reſpect to theſe two winged Creatures or Fowls of the Air here (according to our reading) deſcribed the Peacock and the Oſtrich. Thus the Lord having ſhewed his unſearchable wiſdom, ſhadowed in thoſe other creatures formerly enquired of, proceeds ſtill in the ſame argument, though upon a different ſubject. The power, wiſdom and providential care of God, is manifeſted in and about all his creatures; as much in and about the feathered-fowls of the Air, as the four-footed beaſts of the earth, of one kind or other.

Verſ. 13. Gaveſt thou the goodly wings unto the Peacocks.

Hebraei ſubaudiunt foreign num dediſti? Merc. An feciſti? Piſc.Thoſe words gaveſt thou, are not expreſt in the Hebrew Text; that's marvelous conciſe, which hath occaſioned both differences and difficulties, in the explication of it. The Text is only this, goodly wings to the Peacocks, we ſay, gaveſt thou the goodly wings unto the Peacoks? The Jewiſh Doctors generally make the ſame ſupplement. Some expoſitors expreſs it thus, haſt thou made the goodly wings of the Peacocks? I conceive the difference is not great, whether we read, haſt thou given, or haſt thou made? for doubtleſs, God in giving made, or in making gave, The goodly wings unto the Peacocks.

Maſter Broughton tranſlates proud wings. The Peacock is a beautiful bird, and a proud one too: The Peacock is gorgeouſly clothed, as I may ſay, by the hand of God. Gaveſt thou the goodly wings? foreign ter tantum occurrit ſemel in Cal. cap. 20. l. 8 ſemel in Hiphtael. Pro. 7. 18. & hic in Niphal. eſt autem laſcivire, exultare, gloriari. Alis pavo exultat. Merc.Prov 7:18no, it was I the Lord, not thou, O Job, that gave the goodly wings unto the Peacocks. The word which we tranſlate goodly, is very proper to the Peacock; the root of it ſignifies to exult, to boaſt, to glory, and therefore many tranſlate, gaveſt thou the exulting or the rejoycing wings unto the Peacock. Though the Peacocks wings cannot properly exult or boaſt, yet becauſe they are an occaſion of exulting and boaſting to this creature, therefore they may be ſaid to do ſo. Hence Maſter Mercer tranſlates The Peacock boaſts with his wings or of his wings, he is filled as it were with joy, beholding his wings. And this gives one reaſon p. 387why the learned Bochartus is perſwaded that the Oſtrich is here intended, becauſe the Peacock hath not goodly wings as the Oſtrich hath, all the moſt beautiful feathers of the Peacock being placed in his tail or train, which is richly painted and adorned with various well-ſhadowed colours to the eye, when he ſpreads his tail, and prides himſelf in his plumes. But we need not ſtay upon this objection; the wing may well be taken for any feathered part. As Moſes ſaith (Gen. 7.14.) every bird of every ſort, or as the Hebrew is, of every wing, came into the Ark. And though the Peacock boaſteth chiefly in his train,Penna ſtruthionis ſimilis eſt pennis herodii & accipitris. Vulg. Quis haec legens non miretur novitatem interpretationis? Druſ. foreign deducitur à radice foreign quod eſt cantare, gloriari, laetari, ovare. Quare proprié eſt penna, vel al… laetantium & ovantium. Pavo eſt animal glorioſum; Gemmantes quippe cum laudatur expandit colores adverſo maximè ſole quia ſic fulgentius radiunt, quos ſpectari gaudet. Plin. Quem non gemmata volucris …unonta caud… Vinceret— as being moſt beautiful, yet he hath beauty in his wings too. Gaveſt thou the goodly wings Ʋnto the Peacock?

The Vulgar Latine tranſlates, the wing of the Oſtrich, is like the wing of the Hawke; but that tranſlation is ſo wide, that one ſaith, Who reading this, wonders not at the ſtrangneſs of the interpretation? The Greek tranſlation of the Septuagint is as wide and dark as that, I ſhall not trouble the Reader about either, nor about many more which he may find collected, not only by Bochartus, but by ſeveral others.

The word which we tranſlate Peacocks in the plural number, comes from a root which ſignifies to cry, or to make a loud noiſe, to make a cry in joy and triumph, and ſo it may be rendred, The wings or feathers of rejoycers and triumphers. The Peacock may well be ſo called, becauſe he is a loud-voiced ſhrieking bird, glorying as it were, and triumphing in his wings and feathers. The very nature and qualities both of beaſts and birds, are often and elegantly expreſt in the Hebrew names. Gaveſt thou the goodly wings to the Peacocks?

Hence Note, Firſt; God will be owned even in beſtowing feathers upon the birds.

Here the Lord takes off Job from having any hand in that gift, much more from having the ſole hand in it. The workmanſhip of God may be ſeen, and is to be acknowledged, even in this, the feathers of a bird; and if the leaſt, the ſmalleſt things, among good things, are of God, how much more the greateſt! If it be of God, that the Peacock hath his feathers? how much more p. 388that man hath reaſon, that man hath wiſdom and underſtanding! how much more that man hath grace and holineſs! every good gift, and every perfect gift cometh from above; God will be owned, even in a feather, in the wing of a fowl. Gaveſt thou? not thou, but I.

Secondly, In that God takes it upon himſelf to have given feathers to the Peacock, or to have made her feathers.

Obſerve, God hath a care to provide every way for the neceſſity of the creature, even of the unreaſonable creatures, whether thoſe that move upon the earth, or thoſe that fly in the air.

We read before, how the Lord feeds the Lions, how he feeds the Ravens, how he feeds the wild Aſſes, how he provides food for Unicorns, and here he would have us take notice, how he provides clothing for the birds; feathers, are to the birds their clothing; they are to all birds good and warm clothing, and to ſome beautiful and goodly clothing. While Chriſt (Mat. 6.26.28.) ſpake of clothing the Lillies, and of feeding the Fowls of the Air, he would from thence infer an argument of the Fatherly care of God over his people; Now in that God gives a clothing of feathers to the Fowls, and doth not leave them naked, it holds forth theſe three things.

Firſt, It is an evidence or proof of the goodneſs and munificence of God, in providing ſufficiently for the comfortable ſubſiſtence of all his creatures, and for the ornament of ſome of them.

Secondly, 'Tis a confirmation of his childrens faith, in and dependance upon him for outward things, for meat and cloathing, with all neceſſaries of this life.

Thirdly, 'Tis a reproof of their diſtruſt and unbelief, with reſpect to outward things. Certainly, the Lord who hath provided feathers for the Fowls of the Air, will provide clothing for his children and faithful ſervants.

Further, conſider; The Lord hath not only given wings or feathers to the Peacock, but the Text ſaith, he hath given goodly wings

p. 389Hence learn, Thirdly; All birds are not of a feather.

That is, God doth not give alike, no, not to birds. Some fowls of the air have feathers only for their uſe, or to ſerve their neceſſity; all fowls of the air have not gay feathers, nor goodly wings; all of them have not painted feathers,Producit harum avium ponnas exempli loco ut oſtendat ſe non tantum neceſſarium victum ſed etiam ornatum dare animalibus. Aves pennarum varietate inſignes à poetis pictae volucris dicuntur. all of them have not (as Plinies word is, deſcribing the Peacock) jewelly feathers, gemmy feathers; ſome have but plain feathers to flie with, and to keep them from the cold, but here the Peacock hath goodly wings. And we read (Ezek. 17.3.) of an Eagle full of feathers, which had divers colours; we put in the margin, Embroydering colours. God makes for ſome fowls of the air, ſuch coats as Jacob made for his ſon Joſeph, whom he loved more than all his children (Gen. 37.3.) even coats of many colours; and ſuch are his degrees of diſpenſation alſo, with reſpect to the children of men. God gives cloathing to all, but not goodly cloathing, not rich cloathing; to ſome he gives goodly cloathing, he puts a glory upon their garments; he cloaths ſome with ſcarlet, and puts ornaments upon their apparel, as David in his mourning ſong ſpake of Saul, adorning his ſubjects, the people of Iſrael (2 Sam. 1, 23, 24.) When Abraham ſent his ſervant to woo for his ſon Iſaac, or to fetch a wife for him, he ſent goodly cloathing; his ſervant brought forth jewels of ſilver, and jewels of gold, and raiment and gave them to Rebekah (Gen. 24.53.) Joſeph (Gen. 45.22.) gave all his brethren changes of raiment; but to Benjamin he gave three hundred pieces of ſilver, and five changes of raiment. Thus the Lord deals with men and women in this world; all have apparel to cover their nakedneſs, and defend them from the ſharpneſs of a Winter ſeaſon, but ſome have goodly apparel.

Fourthly, In that theſe goodly wings given to the Peacock, are by ſome rendred proud wings, and by others boaſting wings.

Note; There is a temptation in gay worldly things, to puff up the mind with pride.

The very Peacock having fine feathers, over-weenes himſelf, and is proud of them. As we ſay, Fine feathers, make fine birds, p. 390ſo we may ſay, Fine feathers, make proud birds. And no wonder if it be ſo with ſilly birds; for even wiſe men, if they receive any thing that is goodly from the hand of God, are very apt to be as proud of it, as the Peacock of his goodly wings. If the Lord doth but give us a few gay feathers, a little more riches than others, a little more honour than others (theſe are gay feathers) or if the Lord give us better and higher parts than others (theſe are gayer feathers) How hard is it for us to keep down high thoughts, or not to ſoar high upon theſe wings and feathers, in admiting thoughts and airy conceits of our ſelves, though the holy Ghoſt every where way-layeth the pride of our hearts by many arguments, by this eſpecially, becauſe all we have is given us by God, and we have nothing of our own. The Lord hath given man many goodly feathers, beauty and ſtrength of body to many, riches and honor to not a few, wit, learning, eloquence to ſome, and to others ſpiritual gifts and graces, which are the goodlieſt feathers of all. Now ſeing, all theſe are given us, why ſhould we be proud of any one of them? yea, how humble ſhould we be, though adorned with them all! Hence that Apoſtolical check to proud ones (1 Cor. 4.7.) What haſt thou that thou didſt not receive? and if thou haſt received it, why doſt thou glory or boaſt, as if thou hadſt not received it? In theſe words he more than implyeth two things; Firſt, That they who have received thoſe goodlier feathers of ſpiritual gifts and graces, are in danger of being lifted up by them. Secondly, That they ought not. The Angels who fell, had goodly feathers, and they were lifted up, not only in pride with what they had received, and were beholding to God for, but in pride to have more, or get higher, and not be beholding to God for it. There is a temptation in any good thing, a great temptation in goodly things, to pride; and therefore we had need to pray when we have any thing that is goodly, whether it be natural, civil, moral, or ſpiritual, to be kept humble and preſerved from pride. The Apoſtle Paul was in danger to be exalted above meaſure, through the abundance of the revelations which he had, when caught up to the third heaven (2 Cor. 12.3, 7.) The beſt men on earth may be overheated by what they have received from heaven, and the fleſh may take occaſion, as, by the commandement to work in us all manner of concupiſcence (Rom. 7.8.) ſo, by our raptures in ſpirit, to p. 391puff us up with that ſpecial concupiſcence called pride.

The Peacock here ſpoken of, is ſo far tranſported with his fine feathers, that he may be called the picture of pride. We have a common ſaying in our language, Such a one is as proud as a Peacock; or, he is a proud Peacock. A Peacock and a proud perſon are alike in ſeveral things.

Firſt, As the Peacock is proud of his feathers, ſo is he of his cloaths. One of the Ancients reproving pride in cloathing, ſaid,In habitu non calor ſed color requiritur, magiſ que veſtium quam virtutum cultui inſiſtitur. Bern. in his time, It is not ſo much the warmth of their cloathing, but the curious dye or colour of the cloth which is regarded; and moſt inſiſt more upon the trimming of their veſtures, than upon the increaſe of their vertues.

Secondly, A Peacock, as he is proud of his feathers, ſo he loves they ſhould be ſeen, or he loves to ſhew his fine feathers. The Peacock ſpreads his plumes, ſo doth a proud perſon. Not only he that is proud of his apparel affects to be ſeen, but he that is proud of his gifts, knowledge, learning, eloquence, how doth he ſpread theſe plumes, and affect applauſe! As the vain-glorious Phariſees thought nothing they did in Religion worth the doing, unleſs they were ſeen in doing it; ſo vain-glorious perſons think nothing they have worth the having, unleſs they make others ſee they have it.

Thirdly, A proud man is like to the Peacock in his exulting clamorous voice or cry: Such love to talk high, and are very loud; they love to be heard as well as ſeen, and to hear themſelves ſpeak in the hearing of others.

Fourthly, The Peacock (ſay Naturaliſts) however he hath very goodly feathers, yet hath but a very weak head.Pavo infirmum habet caput, ſuperbus imbecille judicium. 'Tis ſo with proud perſons; whatever fine ſhews they make, their intellectuals are but courſe; and they that are proud of the ſtrength of their heads, of their wit and underſtandings, have indeed the weakeſt heads of all. There is much folly lodged in that mans head, where much knowledge lodgeth, if pride lodge in his heart too. And ſeeing God gives (in this ſenſe) fooliſh men (as this fooliſh bird) fine feathers, we need not envy them; for their folly in being proud of their fine feathers, debaſeth them more in the ſight of God, than their fine feathers can honour them in the ſight of men. Uſually proud perſons have little that is good in them; but how much ſoever they have, it will be little more p. 392to them than a fine feather, becauſe they think it ſo much, that they are proud of it.

Fifthly, Naturaliſts ſay, the Peacock (and it is as true of a proud perſon) is an Angel in aſpect, Angelus aſpectu, pede latro, voce Gehenna.or to look on (he makes a goodly ſhew) a thief in his foot, i. e. he goeth ſoftly without noiſe, yet hath a voice like hell, crying out and ſhrieking very unharmoniouſly to the ear. A proud perſon may be an Angel in aſpect, but he is a thief in his feet, he goeth ſoftly, yet deceitfully; and there is a hell in his voice. A loud boaſting tongue is as troubleſom and unpleaſant to the ear, as a brawling; and uſually boaſters are brawlers too: For, as Solomon hath concluded it (Prov. 13.10.) By pride cometh contention.

Laſtly, Proud ones are like the Peacock, becauſe that which perſons are moſt commonly proud of, is of little worth. The Peacock is proud of his feathers, which are worthleſs things, fit only for children to play with. And though it is a truth, that ſome men (as was ſaid before) are proud of ſuch things as are excellent in themſelves, and of a great intrinſick value, yet (as was alſo ſaid before) whatſoever a man is proud of, will (to his account) be no better than a Peacocks feather. A man that is proud of his beauty and apparel, of his riches and outward ſplendor, may truly be ſaid to be proud of a feather; Solomon, the wiſeſt of Kings, and taught by the Spirit of God, hath written vanity and inſufficiency upon all worldly things. And if a man be proud of his underſtanding, knowledge, or any internal endowment (which are things of real excellency) they all become vain to him; yea, if a man be proud of his graces, though they ſhall never be utterly vain to him, yet ſo far as he is proud of them, they are vain to him, being hindred by the preſent prevailings of corruptions, from doing that which is one of the moſt proper works of them, the keeping him humble, empty, and nothing in his own eyes. Gaveſt thou goodly wings to the Peacocks, And wings and feathers unto the Oſtrich?

Several Tranſlators (as was toucht before) find two diſtinct fowls in this latter part of the verſe.An pennam Ciconiae aut Struthio camelo dares? Jun. Mr. Broughton ſaith, Gaveſt thou feathers to the Stork and Oſtrich? and ſo others. Our Tranſlators put it thus in the Margin, The feathers of the Stork and Oſtrich. The occaſion of this difference in tranſlating, ariſes p. 393from the original word uſed laſt in this verſe, which commonly ſignifies a feather only,foreign Pluma pennae vel juxta quoſdam Struthiocamelus, quaſi pennatus dictus. Burtorf. foreign Ciconia, ſic dicta à beneficētia quaſi beneficam dicas à nomine. foreign hic ſignificat Struthiocamelum per antiphraſin, eò quòd avis illa minime ſit benefica, ut quae laboret ſingulari foreign erga foetum ſuum. Pia Ciconia, pietatis cultrix Ciconia. Petronius & Solinus. yet is ſometimes taken to ſignifie the fowl it ſelf, or a feathered fowl; and becauſe the Oſtrich hath the richeſt and moſt beautiful feathers, therefore it is here tranſlated, the Oſtrich. The feathers of the Oſtrich being that for which ſhe is moſt famous, the Oſtrich her ſelf may (not inelegantly) be expreſſed by a word, which properly and ſtrictly taken, ſignifies nothing but a feather; but moſt interpreters taking that word in its proper ſenſe to ſignifie a feather, take the former word, which firſtly and properly ſignifies a Stork, for the Oſtrich. Gaveſt thou wings and feathers to the Oſtrich. The reaſon, I conceive, why that word (Chaſidah) which properly ſignifieth a Stork, is here rendred an Oſtrich, is becauſe the deſcription given of the bird here intended in the five verſes following, doth no way agree with the Stork, but fairly with the Oſtrich; for the Stork (ſay Naturaliſts) is of a very good and pittiful nature, and hath its name from a root in the Hebrew, which ſignifies kindneſs, pitty and tenderneſs, whereas the creature here deſcribed, is void of all theſe, as will appear in opening this context. And therefore Grammarians tell us, that the Oſtrich is ſo called by the rule of contraries, merciful or kind, for unkind and cruel; which way of ſpeaking is uſual in the Hebrew, as alſo in other languages. Thus the Hebrew word for a Harlot, ſignifies one that is holy; Harlots being moſt unholy, filthy, and unclean women, proſtituting their bodies to the luſts of others, and inviting them to unlawful pleaſures.

And that we are not here to underſtand the Stork properly taken, but the Oſtrich, is plain for theſe three reaſons; the firſt of which hath been already intimated, the bird here intended being of a quite contrary nature to the ſtork. Secondly, The Stork hath no ſuch beautiful feathers as ſeem to be given to the bird here ſpoken of, yet we muſt not believe that all thoſe beautiful colours in which Oſtriches feathers are ſeen and worn, are natural to them; for ſhe hath no feathers of note, of any colour growing on her, but black and white, all others are died and artificial. Thirdly, The Stork doth not lay her eggs on the ground, but builds on high in trees (Pſal. 104.17.) As for the Stork, the Firr-trees are her houſe, whereas the bird here mentioned, goes upon the ground; though ſhe hath wings, yet not wings able to p. 394lift her up to a tree,Struthio eſt avis quaedam appropinquans ad genus beſtiarum; unde licet hab…at pennas ad modum animalium altè volantium: non tamen ſe poteſt in alium elevare. Aquin. Struthio eſt in confinio volucrum & reptilium, pennas quippe habet ut avis, ſed è terra non tollitur ut reptile. Mirum animal, alatum ut volucria neque tamen volucre. or take any lofty flight in the air. Naturaliſts deſcribing the Oſtrich, tell us, that ſhe is ſuch a bird as is alſo a kind of beaſt. Some creatures are of two kinds in one, living partly upon the earth, and partly in the water; here the Oſtrich may upon another account be numbred among theſe, he uſing the wing to ſlutter a little in the air like a bird, yet moſtly like a beaſt moving upon the earth. And hence a learned Author placeth the …ſtrich between fowls that flie in the air, and things that breath or move upon the earth. Pliny reports, the Oſtriches of Africa and Arabia to be very big bodied, as tall in ſtature as a horſe and his rider, and more ſwift of foot than any horſe, being helped by their wings, which yet are not ſtrong enough to raiſe their bulkie bodies above the earth.

Upon theſe grounds and conſiderations it is, that all theſe Interpreters, who will have but one fowl of the air to be intended in this part of the Text, fix upon the Oſtrich, not upon the Stork; though the word Chaſidah, which they tranſlate Oſtrich, doth properly ſignifie the Stork.

Howbeit, ſome ſee no cogent reaſon why we may not expound the word Chaſidah properly by the Stork, and yet ſalve all the former objections, by rendring the word Notſa an Oſtrich. There is a neceſſity that we find the Oſtrich in this verſe, becauſe (as was ſaid before) the deſcription given in the five following verſes, is not applicable to the Stork, but Oſtrich; notwithſtanding, if while we apply the word Chaſidah to the Stork, the word Notſa may ſerve as well, if not better, to ſignifie the Oſtrich. Why may we not (ſay they) take in both, and ſo render the Text thus, Who gave wings to the Stork and the Oſtrich? and ſo all difficulties will be removed, and the word Renanim reſerved free for the Peacock.

But foraſmuch as our tranſlation puts the Oſtrich alone into the Text, I ſhall not add any thing concerning the nature of the Stork, but only of the Oſtrich; Gaveſt thou wings and feathers to the Oſtrich?foreign Robuſtus fortis hinc foreign penna ola, quod in alis robur avium ſit. foreign Plumo …inchid foreign Volavit, deducit, ſed malim à foreign effloruit, quod in avibus plumae enaſcantur ut flores & herbae è terra. Merc.

The word rendred wings, ſignifies ſtrength; the ſtrength of birds is in their wings (as of man in his arms) and ſome birds are exceeding ſtrong of wing.

The word rendred by us feathers, ſignifies in the root to flie, becauſe feathers are the inſtruments of flying; yet others derive p. 395it from a word, which ſignifies to grow or flouriſh, becauſe feathers grow and flouriſh upon fowls, as herbs and flowers out of, and upon the ground. And the reaſon why ſome conceive the Oſtrich is meant by this word (Notſa) which we tranſlate feathers, is becauſe the feathers of the Oſtrich are ſo like beautiful flowers, or a goodly garland of flowers. Great Princes in all ages having adorned their hats or hair with the plumes of the Oſtrich, ſet in ouches of gold, and beſpangled with the rareſt gems or precious ſtones.

What the nature, the cuſtoms and qualities of the Oſtrich are, will appear in opening the latter part of this context. All that I ſhall add here, is,

Firſt, To ſet down more fully the deſcription which the natural Hiſtorian gives of her. The African and Ethiopian Oſtriches (ſaith he) are the greateſt of birds, even as big as a beaſt, Plin. l. 10 c. 1.in height they are taller than a horſe and his rider ſitting on his back; they alſo exceed the horſe in ſwiftneſs of foot, their wings ſeeming to be given them only to help them in running, for they can ſcarcely flie at all, or lift themſelves much above ground. They are cloven-footed, or hoof-forked like a Hart, their hoofs or claws ſerving them to gather up ſtones, which in their flight or retreat, they throw backward upon ſuch as hunt them. They have an admirable concoction, digeſting the hardeſt things which they ſwallow down; nor is their folly leſs admirable, thinking themſelves ſufficiently hid, when their heads are. Their eggs ſerve for cups to drink in, and their feathers adorn the creſts and helmets of the Warrior.

And beſides the beauty of her feathers, their equality or evenneſs is ſo remarkable, that among the Egyptians, the feather of an Oſtrich was taken for the ſymbol of equity; ſo that when they would ſignifie a man of an equal ſpirit and converſation towards all men, and in all things, they uſed to paint the feather of an Oſtrich.

Secondly, I ſhall add this alſo; That as in the Peacock we had the repreſentation of a proud perſon, ſo in the Oſtrich the lively image or picture of an Hypocrite, which may be held out and made good in theſe five particulars.

Firſt, The Oſtrich is a kind of middle creature (as was ſaid) between a bird that flies in the air, and a beaſt that goes upon the ground, having ſomewhat of both, yet is properly neither. p. 396Thus it is with the Hypocrite or falſe-hearted Chriſtian; He ſtands between a godly man and a profane man,Sunt animalia amphi…ia, quae non facile ſtatuas an aquatilia ſint, an terreſtria volatilia an terreſtria ut veſpertilio, qui eſt mus pennatus; & Struthicamelus, qui eſt quaſi Camelus alatus; utriuſ que naturae participes & expertes. Sanct. he is neither; he is not profane, in ſtrict ſenſe (though really he be ſo, as the Hebrew word for a Hypocrite imports, yet (I ſay) in ſtrict ſenſe he is not profane) becauſe he makes a profeſſion, and appears to men in a form of godlineſs; yet he is not godly, becauſe he only makes a profeſſion, and appears in a form of godlineſs, either denying, or at leaſt, not having any power of godlineſs. A Hypocrite hangs, as I may ſay, between God and man, between the wayes of holineſs, and the ways of ſin; he either halts between two Religions, as Elijah told the Jews (1 King. 18.21.) or takes not one right ſtep in that one which he pretends to; he is (as it was ſaid of the Church of Laodicea) neither hot nor cold, but between both, luke-warm. As the Oſtrich is a creature between two, ſomething like a fowl of the air, and ſomething like a beaſt of the earth, or (as the Latine word for an Oſtrich implies) A Camel winged, a winged Camel; ſo is a Hypocrite, a kind of a middle-man, between a good man and a bad, in appearance very good, but in truth and reality ſtark naught; and by ſo much worſe than the worſt of profane ones, by how much he had a mind to appear better than the beſt, at leaſt among the beſt of holy ones.

Secondly, This Oſtrich, as he is deſcribed, is a creature without natural affection; and ſo the Hypocrite and falſe-hearted profeſſor, is alwayes without ſpiritual, Chriſtian, gracious affections, and very often without natural and meer humane affections. That's one part of the character which the Apoſtle gives of thoſe who have a form of godlineſs, but deny the power (2 Tim. 3.3.)

Thirdly, the Oſtrich hath feathers, but cannot flie; the Oſtrich ſpreads her wings as if ſhe would flie aloft, yet cannot make a lofty flight; ſhe raiſeth her ſelf no higher above the earth, than a man may hop or leap; her body or earthly part is ſo ponderous, that her wings cannot raiſe her far into the air, much leſs bear her up long there. It is ſo with the Hypocrite, he hath wings, and he ſeems to ſpread them, as if he had ſtrong deſire, and great deſignes heaven-wards; he would make you believe he is both from and for above, yet he cannot get off the earth; he is p. 397an earthly minded man, as the Apoſtle ſpeaks of ſuch,Coeleſtia ſe quaerere ſimulantes, terrenis adhaerem. though as to an outward profeſſion, and ſome formal actions, he ſeems to ſoar aloft, and live above the world, yet he ever drives an earthly trade, and hath ſome baſe carnal aime or other, in his higheſt ſervices. The earth is every natural mans center, and therefore though (as any heavy body, a ſtone or clod of clay) he may be forced upward, yet when that impreſſion is ſpent, he falls down again to earthly things, which only are connatural to him.

Fourthly, The Oſtrich is a creature of a mighty digeſtion, of a hot ſtomack; and therefore is painted and figured with a piece of iron in her mouth, implying, ſhe digeſts iron.Omnia digerere poteſt Struthio. Thus the hypocrite can digeſt the hardeſt things, even that which is harder than iron, ſin; that which lieth upon the ſtomack of a godly man as heavy as a ſtone, that is, which burdens his conſcience, that the hypocrite can ſwallow, it goes down eaſily with him, and is as eaſily digeſted; he can ſwallow this and that ſin without trouble, eſpecially, if he can but do it unſeen or in ſecret; he makes no bones (as we ſay) of any thing, which may but feed ſome luſt, he hath a conſcience wide enough, and hot enough, and ſtrong enough to digeſt iron, any unlawful deed if it ſerve his turn, or may tu…n to his worldly advantage. That which a man truly fearing God, and ſtrongly reſolved to do his known will, and nothing elſe knowingly, cannot will, not do, nor touch with for a world, that he can do, and will do for ſome poor pittances, much more for the great things of the world.

Fifthly, Pliny ſaith, the Oſtrich being a very tall creature,Tanta eorum ſtoliditas, ut cum colla frutice occulta berint latere ſe exiſtimant. Plin. l. 10. c. 1. is yet ſo fooliſh, that if ſhe hide her head, ſhe thinks herſelf all hid and ſafe from danger; ſhe concludes no man ſees her, if ſhe ſees no man. Thus it is with the hypocrite, if he can but be out of ſight himſelf, he thinks none ſee him, no not God himſelf (Pſal. 94.6, 7.) They ſlay the widdow and the ſtranger, and murther the fatherleſs; yet they ſay, the Lord ſhall not ſee, neither ſhall the God of Jacob regard it. They think they do all in ſuch ſecrecy, that as men do not, ſo God ſhall not behold it.

Laſtly, The Oſtrich hath very gay feathers, of much more worth than the Peacock, yet the Oſtrich hath no more wit than the Peacock; one is the embleme of a proud man, the other of a hypocrite, both bravely clothed, yet with nothing but feathers.

p. 398From both, I would infer theſe two or three things, which may hold out much of the mind of God in this diſcourſe with Job, and which ſome Interpreters conceive God chiefly aimed at in this place, by telling Job or minding him, that he had given goodly wings, and gay feathers to Peacocks and Oſtriches. We ſee thoſe creatures which have little worth in themſelves, have very goodly ornaments put upon them by the hand of God. Hence we may infer,

Firſt, God oftentimes beſtoweth the gay and glitter of worldly things upon the worſt, the unworthieſt among the ſons of men; upon ſuch as have no more wiſdom in them, than a Peacock or an Oſtrich. And if ſo, then

Secondly, take this inference; We ſhould not envy any ſort of men in the world their gay feathers. Job ſtumbled at this, and ſo did David, who ſaid of himſelf, I was envious at the fooliſh, when I ſaw the proſperity of the wicked (Pſal. 73.3.) David was troubled to ſee them garniſhed and trim'd like Peacocks and Oſtriches, flaunting with their feathers, while he poor man was chaſtned every morning; yet he quickly ſaw he had little reaſon for this trouble, when once he went into the ſanctuary; For there he learned in what a ſlippery place they ſtood, and therefore called himſelf ignorant fool and beaſt, for envying them their gayeſt feathers, their greateſt proſperity. (ver. 22.) Let it not offend us to behold bad men in the beſt array. Is any man offended becauſe a Peacock or an Oſtrich hath ſuch goodly feathers? Surely, no man ought to complain of or find fault with the diſpenſations of God, becauſe he hath beſtowed a richer ſuit of feathers upon the proud Peacock and the fooliſh Oſtrich, than he hath upon the pious, kind-hearted, well-natur'd Storke, or the innocent Dove. Why then ſhould any be offended or murmur, if God give the good things of the world to thoſe that have no more goodneſs than Peacocks or Oſtriches, if he fills and adorns ſome bad men, with better things of this life, than many that are good? The Prophet (Ezek. 17.4.) gives the deſcription of an Eagle, having long wings, and embroydered feathers, or feathers of many colours. Yet that Eagle was but a Heathen Prince, and he none of the beſt, though one of the greateſt of that ſort. Bad men have their embroiderirs, the paint of an earthly glory, and that is all the portion, all the good they p. 399are ever like to have; As Abraham told the rich man in the Parable (Luk. 16.) Who was cloathed with purple and fine linnen, and fared deliciouſly every day while he lived; Son remember thou haſt had thy good things. Fine cloaths and delicious fare is the all of good (and how poor an all is that) which ſome men deſire, and which any ungodly man ſhall receive from the hand of God.

Thirdly, We may infer; Let all learn to be content with, and thankful for their own clothing or portion in this world, though it be but mean, courſe or plain, and much inferiour to what they ſee others have. Argumentum videtur eſſe tale. Sicut quaelibet avis ſuis plumis, ita tu, O Job, & alii homines ſua ſorte contenti eſſe debent. Scult.Thoſe birds which have but poor feathers are ſatiſfied with them, as well as the Peacock and the Oſtrich with their gaudy ones. By this argument God would perſwade Job, to be quiet and patient, though his clothing at that time was very mean, yea, though all the gay feathers of his former proſperity were pluckt oft and he ſtript naked, as he (poor man) ſaid at the 21th verſe of the firſt Chapter; Naked came I out of my Mothers womb, and naked ſhall I return thither, that is, to the womb of the earth, mans common parent. Though we make not a fair ſhew (as the Apoſtle ſaith ſome deſired to do, Gal. 6.12.) in the fleſh; though we have not ſuch goodly feathers on our backs, in our outward robes as others have, let us be thankful for a dreſs of the meaneſt clothing, and patient though dreſſed in ſackcloth. God is a ſoveraign Lord, he is at his liberty to give goodly wings and glorious feathers to this bird, and plain ones to another: And the ſame liberty he may and doth take and exerciſe when and where he pleaſeth, among the children of men. Gaveſt thou the goodly wings to the Peacocks? or wings and feathers to the Oſtrich?

The Lord having thus deſcribed the Oſtrich by her outſide, her wings and feathers, proceeds to ſhew her inſide, her diſpoſition and qualities. And we might expect, that a creature clothed with ſuch lovely wings and feathers, would have had ſome lovely and rare qualities, whereas the Oſtrich hath not one that's commendable, all that is ſaid of her ſignifying an ignoble diſpoſition. For firſt, ſhe is forgetful and careleſs of that, which ſhe ſhould be very careful of.

p. 400Verſ. 14, 15. Which leaveth her eggs in the earth, and warmeth them in the duſt, and forgetteth that the foot may cruſh them, or that the wild beaſts may break them.

Here's the folly, the careleſsneſs, and blockiſhneſs of this creature.

She leaveth her eggs in the earth.

The eggs of the Oſtrich are great, and the ſhell very hard; we often ſee them ſet curiouſly in gold or ſilver, and ſo uſed as cups or drinking veſſels. But of what worth or uſe ſoever her eggs are, ſhe uſeth them very courſely, and carries it towards them as if they were little worth. O…her birds, when they l…y their eggs, do their utmoſt to put them out of danger, they ſit upon them themſelves, and hatch them; but the Oſtrich (ſay ſome) leaves them in the earth and is gone, ſhe takes no further care of them; where once they are laid, there ſhe lets them lye. This (I ſay) is contrary to the nature of other birds, who lay their eggs in neſts, as much as they can from danger, but ſhe leaveth them in the earth, And warmeth them in the duſt.

Solis aeſtis ſovet ova (ſc. Deus) quae ſtruthio-camelus in arena poſuerat, donec excludantur pulli. Jun.Which is not to be underſtood, as if ſhe left them there on purpoſe or deſignedly to warm them in the duſt, for that were a piece of diſcretion, but ſhe is reproved for improvidence; and therefore where 'tis ſaid, ſhe leaves them, the meaning is, ſhe looks no more after them, they are little beholding to her, ſhe will not (as ſome intimate) take pains, nor hath ſhe the patience to ſit on them, and hatch them as other fowls do. Several Authours affirm, that the eggs thus left, are hatcht by the heat or warmth of the Sun. This Rochartus rejects as a meer dream, affirming, That all her eggs, ſo left in the ſands, are corrupted, not hatched; and tells us from others, that the Oſtrich having forgotten where ſhe left her own eggs, happening upon the eggs of ſome other Oſtrich, ſits upon and hatches them; according to which, the Chaldee ſaith, She brings young ones which are not truly hers. But I leave theſe things to the conſideration of the Reader.

p. 401Others give two reaſons, why the Oſtrich leaves her eggs in the duſt, and doth not ſit upon them; both which are very unſuitable to what God himſelf ſaith of the Oſtrich. Firſt, (They ſay) ſhe leaveth them and warms them in the duſt, leſt ſhe ſhould break them with the weight of her body; but doubtleſs there is no fowl ſo heavy, but may ſit on her eggs, and not break them. The leaſt bird that ſits upon eggs may break them if ſhe be careleſs, and the greateſt may preſerve them by care. Beſides, an Oſtriches egg is a very hard egg, and not eaſily broken; therefore ſurely, that cannot be the reaſon. Secondly, That ſhe doth not ſit upon her eggs her ſelf, becauſe ſhe wanteth feathers; her under parts being bare and naked, and ſo very unfit to yield warmth. But if the Oſtrich did thus upon a natural inſtinct, there would be no reaſon to charge her with folly, or to ſay God hath deprived her of wiſdom; for as the former reaſon, ſo this would prove her to be a wiſe and provident creature, therefore we muſt lay the reaſon ſomewhere elſe. And God himſelf hath given us the true reaſon, her blockiſh forgetfulneſs and unnaturalneſs, having no conſideration how ſoon her eggs may be ſpoiled.

Verſ. 15. And forgetteth that the foot may cruſh them.

That is, ſhe hath no thought that they may take hurt,Ita ſtolida eſt ut non cogitat fieri poſſe, ut ova ſua, quae humi reliquit, pedibus ſerarum aut hominum premantur. Merc. and therefore takes no care, nor makes any proviſion to preſerve them from hurt; ſhe minds not, nor doth at all apprehend the danger which her eggs are …n: She forgetteth that the foot (of man) may cruſh them, Or that the wild beaſt (that paſſeth along in thoſe wilderneſſes and deſart places) may break them.

The Hebrew is threſh them, which implyeth more than cracking, even breaking them all to pieces.

Thus we ſee what report God himſelf makes of the Oſtrich; but many other things are reported of the Oſtrich by natural Hiſtorians, which we have no reaſon to believe, becauſe they contradict the report which the Lord here makes of her, unleſs they mean ſome other ſort of Oſtrich than is here deſcribed.Aelianus l. 4. c. 6. 36. For Aelian tells us, The Oſtrich ſits diligently upon her eggs, till the young ones are hatcht, and then is very tender over them. Both which the Lord denies concerning the Oſtrich in the Text, while p. 402he ſaith, She leaveth her eggs in the earth, and warmeth them in the duſt, and forgetteth that the foot may cruſh them, &c.

Hence note, Firſt; Among unreaſonable creatures beaſts or birds, there are ſome farther from reaſon than others are.

Though none of the beaſts of the earth, or fowls of the air, have Reaſon, properly ſo called (that's the priviledge of Angels and Men) yet there are ſome of them, that by a natural inſtinct, ſhew a great deal of reaſon in what they do, both as to their own preſervation, and the proviſion which they make for their young ones; in which latter reſpect, eſpecially this Scripture, takes notice of the deficiency of the Oſtrich.

Secondly, Foraſmuch as the ſpirit of God reports this as the folly of the Oſtrich, that ſhe leaves her eggs to ſo much hazzard and danger,

Obſerve; To leave any thing in danger, or not to provide againſt danger, is a great argument of folly.

It is a great piece of wiſdom to foreſee danger, and a greater to provide well againſt it. A prudent man (ſaith Solomon, Prov. 22.3.) foreſeeth the evil, and hideth himſelf: but the ſimple puſs on, and are puniſhed. Noah heard of the flood, and being warned of God, moved with fear (he both feared God, and was afraid of the danger) prepared an Ark to the ſaving of his houſe, that is, his houſhold and family. In all caſes, as 'tis our wiſdom to forſee danger, ſo 'tis our duty to provide againſt danger; not to leave our eggs, any thing we have, much leſs our lives, leaſt of all our own ſouls, or the ſouls of others, in danger. How many leave the ſouls of their children, the ſouls of their relations in the earth, yea, to the earth, or (as we ſay) to the wide world; and forget what ſnares, what temptations they may fall into, what foot may cruſh them, what wild beaſt may tread upon them; yea, many that have the charge of ſouls, as Miniſters, leave their flocks, and forget the danger that may come to them, they forget that the foot may cruſh them, that Satan, and thoſe wild beaſts, their luſts, may ruin and deſtroy them. We may ſay to ſuch, as Eliab, the elder brother of David, ſaid to him (when he was ſent by his p. 403father to viſit his brethren in the Camp) (1 Sam. 17.28.) With whom haſt thou left thoſe few ſheep in the wilderneſs? doſt thou know what will become of thy ſheep? thou haſt left them for Lions and Bears to devoure and to tear. So we may ſay to many (who are hardened like the Oſtrich againſt her eggs) with whom have you left your flocks? with whom have you left thoſe few ſheep, thoſe poor ſouls left under your charge? may not wild beaſts, Bears and Lions deſtroy them? Not to foreſee danger, ſhews ſome want of prudence; but not to provide againſt danger foreſeen, is an argument of greateſt folly.

Again, conſider this fooliſh creature the Oſtrich, leaves her eggs at (as we ſay) ſixes and ſevens, and is gone, ſhe never troubles her ſelf more with them, yet they are preſerved, and her kind is continued, though little thanks to her.

Hence we learn, Thirdly; There is a wonderful providence of God the Creator, watching over thoſe things which are left in hazzard, by the folly of man or of any other creature.

By how much the Oſtrich is more neglectful, by ſo much the providence of God is more watchful. In the careleſneſs of the creature, how doth the care of God ſhine forth! when they that are ingaged to, or ſhould provide for the good of others, or to prevent their evil, neglect that duty, how wonderful is the goodneſs and kindneſs of God in providing for them, and protecting them! David had this confidence (Pſal. 27.10.) When my father and my mother (like the Oſtrich) forſake me (that is, though my father and mother ſhould prove ſo unnatural, as to forſake me, and expoſe me to the wide world) yet the Lord will take me up. How good is God, who takes care for them, for whom neareſt relations take none! The Prophet puts this queſtion,Quanto ſtruthio-camelus ſtotidior eſt, & ſuorum ovorum oblitior, tanto Dei providentia ſolicitur & benignior. as if the negative anſwer were out of queſtion (Iſa. 49.15.) Can a woman forget (like the Oſtrich her eggs) her ſucking child, that ſhe ſhould not have compaſſion on the ſon of her womb? Surely, if the anſwer were to be made to this queſtion in the light of nature, would it not be this? She cannot, 'tis impoſſible ſhe ſhould. But how doth the ſpirit of God anſwer in the Text? Not abſolute in the negative, ſhe cannot; nor abſolutely in the affirmatively, ſhe will; but mixtly or comparatively; Yea, they may forget; p. 404yet will I not forget thee; that is, though it would be a very ſtrange thing if they ſhould, yet poſſibly they may, but 'tis impoſſible that I ſhould forget thee. Or thus, though women ſhould turn Oſtriches, and forget their own iſſue, yet will I not forget thee; that is, I will have thee in everlaſting remembrance, as it followeth in the next words of the Prophet (verſ. 16.) Behold! I have graven thee upon the palmes of my hands, thy walls are continually before me.

And as the Lord will not forget his Sion, the Church, nor leave her to the danger of being cruſht by every foot; ſo whatever is left to hazard or danger, whether, Firſt, by any unreaſonable creature, as here in the Text; Or ſecondly, by unreaſonable and fooliſh men (from whom to be delivered the Apoſtle begged earneſtly, 2 Theſ. 3.2.) Or Thirdly, which the wiſeſt men, with all their care, and power, and diligence cannot ſecure from danger and hazzard; there is a wakeful eye of providence, that will take care in all ſuch caſes, eſpecially, in the laſt. For, when men have done their utmoſt, to keep the foot from cruſhing us, and the wild beaſts from deſtroying us, but canno…, then the care of God appears moſt in doing it. And in the caſe of that double neceſſity, when good men have done their beſt to keep us ſafe, but cannot; and bad men have done their worſt, to expoſe us unto, and leave us in danger, we may, and muſt leave all to God, who naturally takes care of all creatures, and is the Saviour of all men (both as to temporal and eternal ſalvation, 1 Tim. 4.10.) eſpecially of them that believe.

Thus we have the firſt part of the deſcription of the Oſtrich, who being ſo very fooliſh, not to diſcharge her duty to her eggs, God himſelf doth it, his providence orders the Sun to warm them, and the Sand to bring them forth. And as the Oſtrich is careleſs of her eggs, before they are hatcht, ſo ſhe neglects her young ones as much when they are hatcht, as is ſhewed in the next verſe.

Verſ. 16. She is hardened againſt her young ones, as if they were not hers.

This verſe gives us a farther deſcription of that Bird-beaſt the Oſtrich, by her unnaturalneſs to her off-ſpring; having left her eggs careleſsly to hatch or periſh in the duſt, ſhe is as careleſs of p. 405her brood when they are hatched; when the heat of the Sun (ſay ſome) by the providence of God, hath done one part of her duty, to bring them forth, ſhe neglects the other part of her duty, which is, to bring them up; and ſo the pains that ſhe took in laying ſo many great eggs (one tells us, her neſt is uſually ſto…ed with fourſcore eggs, others ſay with twenty, the leaſt ſay with twelve or ten) ſeems to be in vain, ſhe taking no care of them, not having any regard to them. This the Spi…it of God expreſseth in the beginning of the 16th verſe, She is hardened againſt her young ones; ſhe is as forgetful of her chickens (if I may ſo call them) as ſhe was of her eggs. Rabbie Abraham reads thus, God hath hardened her againſt her young ones; and the reaſon that he gives for it, is, becauſe the word is in the Maſculine Gender, which cannot well agree with the Feminine her. And we find it in an active ſignification aſcribed to God (Iſa. 63.17.Verbum foreign non alibi quam hic & Iſa. 63.17. occurrit, ac penè idem valet quod foreign in Hiphil. obduravit. Merc.Isa 63:17) O Lord (ſaid the Church there) why haſt thou hardened our hearts from thy fear? Nor is it any where elſe found in the whole Bible, but in this place of Job; in this ſence the Rabbin expounds it here, nor is it either an impertinent or an unprofitable ſenſe. For as God ſometimes judicially hardens the hearts of men, ſo he doth alſo naturally harden the hearts of ſome beaſts and birds, and makes them of a cruel diſpoſition againſt their own kind, and then they l t them ſink or ſwim, and expoſe them to the greateſt danger without any the leaſt proviſion for them.

The Septuagint or Greek Interpreters, do not read as we, She is hardned againſt her young ones, but taking the ſame active ſignification of the ve b, ſay thus; She hardneth her young ones; that is, ſhe doth not bring them up tenderly, nor delicately, but leaves them to ſhift for themſelves, and ſo hardneth them. And the reaſon of that rendring may be this, becauſe there is no particle in the Hebrew expreſſing the word, againſt; we ſay, She is hardned against her young ones, but the prepoſition commonly rendred againſt, is not in the Hebrew; that ſaith only,foreign con…ra non habeturin fonte, ideo malui duriter habet aut tractat filios ſuos, potius quam indurat ſe contra filios ſuos. Druſ. She hardneth her young ones, or, She is hardning her young ones; but the ſenſe riſeth much to the ſame point, whether we read, She hardneth her young ones, or, is hardned againſt her young ones; for by being hardned againſt them, or by uſing them hardly, ſhe hardneth them. Many parents harden their children by being hard to them. If we put the ſenſe of both readings together, it will make the p. 406matter more compleat; ſhe hardneth her young ones, by hardning her ſelf againſt them. Our reading is full and clear, She hardneth her ſelf againſt her young ones, or children; ſo the word (ſtrictly taken) ſignifies.

As though they were not hers.

Implying, that the conſideration of them, as hers, ſhould have made her more tender of them; yet ſhe carrieth it as if ſhe had no relation to them. The Hebrew is, For that they were not hers; which here, as in other parallel Scriptures, is rightly ſenſed in our Tranſlation,foreign Videtur hic poſitum eſſe pro foreign ut ſaepe alias, Lamed pro Caph uſurpatur; ſic erunt in carnem unā, i.e. quaſi caro una. Druſ. As though they were not hers. As if it had been ſaid, ſhe could not do otherwiſe, nor worſe by them, if they were meer ſtrangers to her, or ſuch as ſhe had no title to. She deals no better with them, than as if they either were not hers, or as if they were nothing to her, and ſhe no way concerned in them. Such is that complaint of the Church (Lam. 1.) Is it nothing to you, all ye that paſs by (and ſee my ſorrow) is it nothing to you? are you not at all concerned? am I to you meerly as a ſtranger, that you paſs by and take no notice of my ſufferings? Thus the holy Ghoſt deſcribes the Oſtrich, ſhe is hardned againſt her young ones, as though they were none of hers, or as if ſhe had nothing to do with them.

Hence note, Firſt; They that deal hardly with others, are hardened againſt them.

When Pharoah dealt ſo extream hardly with the people of Iſrael, when he increaſed their number of bricks, and denied them ſtraw, and made them ſerve with rigor, he was extreamly hardned againſt them. That ſpiritual judgement, hardneſs of heart, was deeply upon Pharoah, when he dealt ſo hardly with the choſen people of God, notwithſtanding all the corporal judgments which God brought upon him. And as it was in that caſe between Pharoah and the children of Iſrael, ſo in any caſe whatſoever, he that dealeth hardly with others, hath a heart hardned againſt them; as this beaſt-bird, the Oſtrich (upon that account) is ſaid to harden her ſelf againſt her young ones.

p. 407Note, Secondly; 'Tis an aggravation of hard-heartedneſs, to deal hardly with thoſe that are young and tender.

They that are grown up, they that are hardned, can endure hardſhip. The Apoſtle Paul would have every believer, eſpecially a Miniſter of the Goſpel, to endure hardſhip (2 Tim. 2.3.) 'Tis both their duty & wiſdom to harden themſelves, who are like to endure hardſhip, and to find the world hardned againſt them. All ſuch ſhould inure themſelves to endure hard things, or to ſuffer evil (as the word there is) as the good ſouldiers of Jeſus Chriſt. foreign. Tu igitur perfer adverſa. Bez.Good ſouldiers, eſpecially old experienced ſouldiers, will indure hardſhip; but your raw ſouldiers, new liſted ſouldiers, who never ſaw battel or ſiedge, can hardly endure it. The Oſtrich puts her young ones to hardſhip. We ſhould be very careful, if we put hardſhip upon any, to put it upon thoſe only that are fit to endure it; we ſhould not put hardſhip upon young ones; 'tis the ſpirit of an Oſtrich, of a beaſt-bird to do ſo. Jacob had a tender reſpect to his flocks, for this reaſon; when Eſau would have journeyed with him, no, ſaith he (Gen. 33.13.) My Lord knoweth that the children are tender, and the flocks a…d herds with young are with me, and if men ſhould over-drive them one day, all the flock would die. As if he had ſaid, ſhould I uſe theſe young ones hardly, that are not fitted for hardſhip, I ſhould deſtroy all. Jacob had a tender care of thoſe that were tender. The Miniſters of the Goſpel ſhould take heed that they harden not themſelves againſt the young ones of the flock, ſuch as are newly come in to Jeſus Chriſt, late Converts, Babes in Chriſt, as the Apoſtle calls them (1 Cor. 3.1.) theſe ſhould be dealt tenderly with. The Prophet deſcribes the tender care of Chriſt towards his people under this notion (Iſa. 40.11.) He ſhall feed his flock like a Shepherd; he ſhall gather the Lambs with his arms, and carry them in his boſom, and ſhall gently lead thoſe that are with young; and ſhall his Miniſters hurry and over-drive them? When any do ſo, are they not as the Oſtrich in the Text, hardned againſt their young ones, yea againſt thoſe that are with young?

Again, From that addition to her hard heartedneſs; not only is ſhe hardned againſt her young ones, but ſhe is hardned as if they were not hers.

p. 408Hence note; It is moſt unna…ural to be hardned againſt thoſe to whom we ſtand engaged by neer relation or natural bonds.

To look upon thoſe as not ours, that are ours, is an extremity of hardneſs. She is a hard mother indeed, who deals with her children as if they were not her children. The Apoſtle concludes univerſally in the Negative (Eph. 5.29.) No man ever hated his own fleſh, but loved it and cheriſhed it, as the L…rd doth the Church. Now as it is an unnatural thing for a man to hate his own fleſh perſonal, ſo his own fleſh relational. Chriſt ſpeaking of the world, ſaith (John 15.19.) The world loves its own. The world doth not love you, ſaith Chriſt to his diſciples; yea, becauſe I have choſen you out of the world, therefore the world hates you. The world and you are not of a piece, are not of a Pedigree, nor of the ſame extraction; you are of another world, and have had both a birth and a breeding, differing (toto coelo) heavenly wide from theirs; and therefore 'tis no great wonder if the world hate you, who are not of it: but the world loves its own. They have a nature more unnatural than the world, who are hardned againſt their own relations. Jeſus Chriſt (John 1.11.) came to his own, and his own received him not. Now, as not to be reſpected by our own, ſo not to reſpect our own, is unnatural. It was the ſin of the Jewiſh Nation, that they did not reſpect Chriſt, they being Chriſts own according to the fleſh. Their ſin is great, and they do ſhamefully, who will not do what good they ought and can for their own. The Prophet Jeremiah in his Lamentations (Chap. 4.3.) ſpeaking of the women of Jeruſalem in that extremity of famine, ſaith, Even the Sea monſters draw out the breaſt, they give ſuck to their young ones; but the daughter of my people is become cruel like the Oſtriches in the wilderneſs. The Prophet compares that people to the Oſtrich, though that cruelty of theirs to their young ones proceeded not ſo much from the hardneſs of their hearts, as from the hardneſs of the times, and was to be charged rather upon their neceſſity, than their nature. The famine upon them was ſo great, and preſſed them ſo ſore, that they were ſo far from having any thing to give their children to eat, that they were forced to eat their children; and yet this neceſſitons hard-heartneſs of theirs towards their own, the P…ophet upbraids them p. 409with, and reproves them for, while he ſaid, The daughter of my people is become cruel like the Oſtriches of the wilderneſs. Let all own relations to the utmoſt, and take heed of turning away from, and caſting off the care of theirs, as if they were not theirs. The Prophet (Iſa. 58.7.) puts it among the duties of a faſt, That thou hide not thy ſelf from thy own fleſh. Then we keep a true faſt, a faſt that God hath choſen, when we break our bread to the hungry, and bring the poor that are caſt out to our houſes; when we cloath the naked, and comfort the ſorrowful, not hiding our ſelves from our own fleſh; by w^ch, though we are ſpecially to underſtand our kindred and neereſt relations in the fleſh, yet 'tis true of meer ſtrangers, of thoſe who are at furtheſt remove from us, as to either alliance or conſanguinity, if they need our help. God hath made all men of one fleſh, in the ſame ſenſe that he hath made all men of one blood (Act. 17.26.) and therefore to hide our ſelves from the help of any man in diſtreſs, is to hide our ſelves from our own fleſh. 'Tis much to be wondred, that a fooliſh bird ſhould be forgetful of her young ones, as though they were not hers; but it is to be abhorred in men and women, eſpecially in thoſe that profeſs the faith of Chriſt, that they ſhould no more look to them that are theirs, than as if they were not theirs. The Apoſtle gives this cenſure of, or ſentence upon all ſuch (1 Tim. 5.8.) If any man provide not for his own, and eſpecially for thoſe of his own houſe, or (as the Margin hath it) kindred (if any man carry it towards them, as if they were not his) he hath denyed the faith, and (in that point) is worſe than an infidel; for the common light of nature teacheth infidels to take care of thoſe that are their own, and not to ſlight them, as if they were not theirs.

Farther note, Fourthly; The care of our relations (or of thoſe that are ours) doth not dwell in us meerly by nature, it is the gift of God.

The Apoſtle deſcribing the beſt of Heathens (Rom. 1.) ſaith, They were without natural affection. Nature hath not of it ſelf natural affections. That ſome beaſts of the earth, and birds of the air, are very ful of natural affection, none can deny; but it muſt be granted alſo, that God hath planted thoſe affections in them. If, that which we call natural affection, were purely from nature, then every bird and beaſt would have the ſame natural affection; but p. 410this Text tells us, the Oſtrich hath it not in her, ſhe hath no natural affection at all towards her young ones; therefore there is ſomewhat in it beyond nature that any creature hath it; though we call it a natural inſtinct to do ſo,Pro foetu curare non eſt naturae proprium, ſed Dei authoris. Si enim naturae eſſet, cur non & in hac beſtia eluceret? Brent. yet nature is not alwayes furniſhed with it. In many creatures it is eminent, in others it is not at all apparent. How great and tender is the care of a Hen over her chickens? how eagerly will ſhe fight in their defence? yet the Oſtrich will do no more for hers, than as if they were not hers; ſo that, were it not for the care and providence of God, who is the father of, and provider for all creatures, many of them would be little cared or provided for.

The Text proceeds to ſet forth the ill conditions of the Oſtrich.

Her labour is in vain without fear.

As if it had been ſaid, Through her careleſsneſs, ſhe is in hazzard to loſe all that labour, which according to natures courſe ſhe had taken in laying her eggs. In this ſenſe, that promiſe is made to the Church (Iſa. 65.23.) They ſhall not labour in vain, nor bring forth in trouble, for they are the bleſſed of the Lord, and their off ſpring with them. As there of them in the Negative, ſo here 'tis ſaid of the Oſtrich in the affirmative, Her labour is in vain; that is, it is likely to be in vain, and all but loſt labour, as to her eggs and young ones.

Labour is in vain, when it turns to very ſmall account. A Husbandman that plows & ſows his ground, if it ſcarce yield him his ſeed again, is ſaid to labour in vain, becauſe he hath got ſo little by his labour, though ſomewhat he hath got. A Student that hath applied himſelf to his book, and gotten but little knowledge, may be ſaid to have ſtudied in vain; much more is that labour in vain, which turns to no account, or hath no good effect at all; ſuch as is the waſhing of the Ethiopian or Black-moo…, whom how long ſoever ye waſh, he is never a whit the whiter. But above all vain labour, that labour is in vain, which produceth an effect quite contrary to the intent and purpoſe of the labourer. Thus Pharoah and the Egyptians laboured in vain, to diminiſh the Iſraelites; for (ſaith the Scripture, Exod. 1.12.) the more they afflicted them, the more they multiplied and grew. Thus alſo the Heathen Emperors laboured in vain to aboliſh Chriſtianity; for the more they perſecuted p. 411the Chriſtians, the more they were confirmed in the faith of Chriſt.

The Oſtrich layeth eggs for the encreaſe of her kind; therefore if her eggs be broken, or the young ones trodden under foot as ſoon as hatcht, here's labour in vain in the ſecond ſenſe at leaſt, becauſe no good comes of her labour.

Yet I may ſay, the labour of the Oſtrich is here ſaid to be in vain, not becauſe ſhe hath no effect of her labour, nor becauſe the effect runs croſs to her intent, no, nor becauſe ſhe hath but little fruit of her labour, but ſhe is ſaid to labour in vain, becauſe if God did not take more care of her eggs and young ones than ſhe doth, her labour would be altogether in vain; for her labour is (as it followeth) Without fear.

What fear? There is a twofold fear; Firſt, There is a fear puzling us with diſtraction and amazement. Secondly, a fear urging us to activity and induſtry. The Oſtriches labour is without fear, that is, without ſuch fear as ſhould put her upon indeavour to preſerve her own eggs and young ones; ſhe fears no evil that may come to them, and ſo takes no care what becomes of them; ſhe is a fearleſs creature of any danger, and ſo a careleſs creature, as to the uſe of any means for the prevention of danger. The Oſtrich is not without all fear; for they that have had beſt knowledge of this animal, have found her ſo fearful a creature, that her fear, as well as her folly, is gone into a Proverb; a very fearful man being ſaid to be more fearful than an Oſtrich. The Oſtrich is here ſaid to be without fear, becauſe ſhe wants that provident fear which ſhould excite her to look after thoſe that are hers, as a parent doth or ought, after the good of thoſe that depend upon him. The Oſtrich hath no love for her young ones, & therefore no fear about them. Though Aelian (as was toucht before) reports otherwiſe of her (lib. 14. cap. 7.) but in this he is alone, and may be ſuſpected as to the truth of this relation, as well as about the number of her eggs formerly mentioned, wherein others contradict him; and therefore, if God took no more care than ſhe (as was ſaid) all her labour would be in vain.

p. 412Hence note; We labour in vain to have, if we labour not to preſerve what we have.

What is it to have eggs, if there be neglect of hatching them? what is it to have young ones, if there be a neglect of bringing them up?Non minor eſt virtus quam quaerere parta tueri. It is as great a vertue to preſerve what we have attained by labour, as to labour for the attaining of it; and how much ſoever we labour for the attaining of any thing, unleſs we labour for the preſervation of it, both labours are in vain. All labour is in vain that is not followed with a due care for the preſerving of what we labour for.

Note, Secondly; A due fear puts us upon the uſe of means, for the preſervation of our ſelves and our relations.

Res eſt ſolicitè plena timoris amor.What's the reaſon why this Oſtrich takes no care to hatch her eggs, to preſerve her young ones? She is fearleſs; had ſhe a fear about them, ſhe would take care of them. As true love is full of ſolicitous fear, ſo due fear is full of ſolicitous endeavour. Fear makes us both conſultive what to do, and active in doing it. And as it makes us both conſultive and active about our outward preſervation, ſo much more for our inward and ſpiritual preſervation. It is ſaid of Noah (Heb. 11.7.) That being warned of God of things not ſeen as yet, moved with fear, prepared an Ark for the ſaving of his houſe. Noah had never taken care to prepare an Ark againſt the deluge, but for theſe gracious impreſſions of fear, that God would bring a dreadful inundation upon the world. Fear moved him, and faith prevailed with him to prepare an Ark. The Apoſtle (Phil. 2.13.) calls upon all believers to work out their ſalvation with fear and trembling. If we have no fear about our ſalvation, we ſhall never work out our ſalvation. Yet 'tis a truth, that they who have moſt aſſurance of their ſalvation, are moſt in working out their ſalvation. Holy aſſurance is ſo far from making us careleſs, that then we are moſt careful, knowing that the Lord hath joyned the end and means together; knowing alſo, That they are in moſt ſafety, who have moſt ſenſe of danger; yea, that they who have moſt fear of danger, are fartheſt from feeling danger. The labour of the Oſtrich is in vain, becauſe ſhe hath no p. 413fear; her fooliſhneſs makes her fearleſs, and that makes her careleſs; therefore no thanks to her, that all her labour is not loſt or in vain, that both her eggs and young ones do not utterly miſcarry. Thus we may profitably meditate upon the improvidence of this creature the Oſtrich, and learn wiſdom from her folly, to make us more provident. But whence is it, or how comes it to paſs, that ſhe is ſo fooliſh? The next words tell us.

Verſ. 17. Becauſe God hath deprived her of wiſdom, neither hath he imparted unto her underſtanding.

In this Verſe, a reaſon or an account is given of this blockiſhneſs, careleſsneſs and fearleſsneſs of the Oſtrich; it is, Becauſe God hath deprived her of wiſdom. More fooliſh than an Oſtrich, is a proverb for the greateſt fool. The Hebrew Text may be read thus; God hath made her to forget wiſdom. Now, as one may be ſaid to forget that which he hath not, ſo that which he never had. In the deſcription that Bildad gives of a wicked man (Chap. 8.13.) he ſaith, This is the portion of them that forget God; Obliviſci aliquis dicitur, cujus nullam nuquam ſcientiam aut notitiam habuit. Druſ.And who are they? the words are a periphraſis of the wicked, To forget God is their character; they may be ſaid to forget God, who never had any true knowledge or remembrance of him. Thus (Gen. 41.30.) There ſhall ariſe after them (that is, after the ſeven years of plenty) ſeven years of famine, and all the plenty ſhall be forgotten to the Land of Egypt. In a time of famine, we are rather quickned to remember former years of plenty, together with the waſt that we then made of it, and our unthankfulneſs for it. When the Iſraelites had nothing but Manna in the wilderneſs, they complained (Num. 11.5.) We remember the fiſh which we did eat in Egypt freely, the cucumbers, and melons, and the leeks, and the onions, and the garlick. Now, when 'tis ſaid, that in the ſeven years of famine, they ſhould forget the ſeven years of plenty, the meaning is, they ſhould have no plenty at all; the forgetting of it was not the not having of plenty in their memories, but the not having it in their hands. When a people are in a time of trouble, they remember their former peace; and when in ſtraights, they remember their former liberty; but they are ſaid in ſtraights, and trouble, and famine, not to remember their liberties, peace and plenty, becauſe they have none of them. Thus here God hath made her to forget wiſdom, that is, ſhe hath p. 414no wiſdom, nor knowledge, nor underſtanding; and when it is ſaid, according to our tranſlation, God hath deprived her of wiſdom, we are not to take it, as if God had taken that ſtock of wiſdom from her which once ſhe had; but his depriving her of wiſdom, is his not communicating wiſdom to her, or his not truſting her with a ſtock of wiſdom; For ſo it followeth, Neither hath he imparted to her underſtanding.

Sapientia ſtruthioni non privativè ſed negativè deeſt. Eſt inferioris praeſtantiae non vitioſae naturae, vitium hominis natura eſt pecoris. Auguſt. Sapientiam & intelligentiam nominat induſtriam naturalem Aquin. Sapientiam dicit naturalem affectum in ſuos, aut artem conſervandi, quod ex ſe natum. Druſ.This latter part of the verſe explaines the former, and ſhews that the Oſtriches want of wiſdom is noc privative, but negative; God hath not taken it from her, but not given it her. But here it may be demanded, hath God given wiſdom, or imparted underſtanding to any fowls of the air? Are not theſe two words, wiſdom and underſtanding, too high for beaſts or birds, indeed, for the whole irrational part of the creation? I anſwer, as the Oſtrich hath no true wiſdom nor underſtanding, ſo neither hath any beaſt or bird. Wiſdom and underſtanding taken ſtrictly, are proper only to rational creatures, Men and Angels; there is no wiſdom where there is no reaſon: yet wiſdom and underſtanding are aſcribed ſometimes to brutiſh creatures, and here the Oſtrich, a brutiſh creature, is ſaid to be deprived of them, or not to have them communicated to her, becauſe not ſo much as that ſhaddow of wiſdom and underſtanding is given to her, which appears in ſome beaſts and birds. Brutes are ſaid to have wiſdom, becauſe they have that which ſerves their turn for their preſervation; and ſome of them are ſaid to have wiſdom, becauſe they are indeed wiſer, and more ſubtil than other brutes (Gen. 3.1.) yet all their wiſdom is nothing to the wiſdom of man. That natural affection and forecaſt of beaſts and birds, in providing for, and bringing up their young ones, is their wiſdom; of this wiſdom God hath deprived the Oſtrich, neither hath he imparted unto her ſo much as this ſmall parcel of underſtanding, not ſo much as this ſhaddow of underſtanding, which he hath beſtowed upon other, both birds and beaſts. And there appears ſomewhat in nature, as a proof, that the Oſtrich is a fooliſh bird, for her head is very little, and her brains (in proportion) much leſs. And that any one Oſtrich hath not much brains, may be collected from a piece of the Romane Hiſtory, which reports, that Heliogabalus the Emperour had the heads of ſix hundred Oſtriches prepared for p. 415him at one ſupper, only for the brains ſake. 'Tis added alſo by the ſame Authour, that the Oſtrich is naturally deaf,Bochartus. and that there is no perfect anima elſe, in the whole compaſs of nature, that is deaf or wants the ſenſe of hearing. And needs muſt that creature have little or no underſtanding, which hath no hearing, that being the ſenſe of diſcipline. All theſe conſiderations confirm what this Text in Job ſpeaks of her, that God hath not imparted to her underſtanding.

Hence Note, Firſt; Some beaſts of the earth, and birds of the air, have ſomewhat that may be called wiſdom, ſo much at leaſt as ſerves their turn, and directs them to do what is beſt for themſelves and theirs.

Though the Oſtrich is ſhort of this ſhort pittance of underſtanding, yet moſt irrational creatures have it.

Note, Secondly; Whatever looks like wiſdom and underſtanding, in a brute creature, beaſt or bird, is the gift of God.

God is ſaid not to give or impart wiſdom an underſtanding to this brute creature, therefore he gives it others. Wiſdom, ſuch as it is, in beaſts and birds, muſt be acknowledged to be a gift of God. Not only every good gift in man, but every good gift in beaſts, their ſtrength, their ſwiftneſs, their ſubtilty, and craft their fore-caſt, are of the Lords plantation in them.

Thirdly, Note: God hath not given a like portion or meaſure of wiſdom and underſtanding to all brute creatures.

Some have (in their capacity) a great deal, others very little, ſo little, that they may be ſaid to have none at all, as the Oſtrich in the Text; who (though in ſome things ſhe hath underſtanding, yet) as to her eggs and young ones, is a careleſs, witleſs animal, As there is a difference among men in wiſdom and underſtanding; ſome have a great portion given them of God, others have ſo little, that they may be ſaid to have none: The natural man hath no ſpiritual underſtanding (Iſa. 27.11.) This is a people of no underſtanding; therefore he that made them, will not have p. 416vercy upon them; and he that formed them, will ſhew them no famour. What! were they brutes and beaſts? no, poſſibly they were witty and ſubtle enough for the world, but they were a people of no ſpiritual underſtanding. Men full of natural underſtanding may have none that is ſpiritual. And As to natural and political wiſdom and underſtanding, there is a great difference among men: Some have enough to rule Kingdoms, others, not enough to govern a family, no, nor their perſonal affairs; yea, ſome men are ſo low in parts and underſtanding, that God may be ſaid to have deprived them of underſtanding, or not to have imparted wiſdom to them. And this offers us a ground of uſeful meditation. Let us bleſs God, that men have more wiſdom than brutes; and if any man have more wiſdom and underſtanding than his neighbour, let him acknowledge the goodneſs and bounty of God to him in it; for who hath made thee to differ in natural wiſdom and underſtanding? As the Apoſtle ſpeaks of that great difference among men, grace and no grace, Who hath made thee to differ? how is it that one man hath grace, and an other hath no grace? hath man made himſelf to differ in grace? No, it is of grace that any have grace: So who hath made thee to differ in common wiſdom and underſtanding? what, thy ſelf? ſurely no. You that ſeem to have as much wiſdom above other men, as men have above beaſts, have not any of your ſelves; it is God who makes all men differ from beaſts in underſtanding, and it is he that makes one man differ, from another in underſtanding. He that hath almoſt as much underſtanding above other men, as men have commonly above beaſts hath it all of God. Underſtanding is not of nature, nor is it gotten (though it may be improved) by ſtudy and induſtry; gold and ſilver cannot purchaſe it, nor can our pains procure it. What man receives not, he hath not; nor hath any man more than he hath received. Now if common wiſdom be of God, and we owe him the glory of it; how much more is ſpirirual wiſdom, which is to fear him, and ſpiritual underſtanding, which is to depart from evil (Job 28. ult.) the gift of God!

What a mercy is it to have wiſdom,

Firſt, To know God in Chriſt, whom to know is eternal life.

Secondly, To know our ſelves loſt, miſerable and undone for ever without Chriſt.

p. 417Thirdly, To know the difference between good and evil, between light and darkneſs, truth and error, ſound doctrine and damnable, right worſhip and ſuperſtitious or idolatrous.

Fourthly, To know our duty, what is incumbent upon us in this life. The wiſdom of the prudent is to underſtand his way (Pro. 14.8.) where to walk, what to do, that he may keep tite and cloſe to God, to know upon what bottom he is ſettled, and upon what ground he treads.

Fifthly, What a mercy is it for us, that live here on earth, to ſee our way to that eternal life in heaven!

Laſtly, What wiſdom and underſtanding hath God imparted to his people, and how thankful ſhould they be for it, that they are able, while on earth, to converſe and have communion with himſelf in heaven! The Apoſtle ſaith (Phil. 3.20.) Our converſation is in heaven; with whom there? with God. True believers know how to converſe with God, and can ſay (in their meaſure, as the Apoſtle John, 1 Epheſ. 1.3.) Truly our fellowſhip is with the Father, and his Son Jeſus Chriſt. This wiſdom hath God imparted to his faithful ſervants, and how thankful ſhould they be for it! The leaſt ray of wiſdom is from him; that in beaſts, and that in common men, much more that in godly men. The wiſeſt in the world would have had no more wiſdom than an Oſtrich, had not God provided better for them, and given them a richer furniture of internals or intellectuals.

Further, conſider this Oſtrich as a goodly bird, having beautiful feathers, yet not a dram of wiſdom or underſtanding.

Hence Note, Fourthly; Many creatures have a bodily beauty and ſtrength, yet little wit and underſtanding.

The Oſtrich hath a bulky ſtrong body, as well as beautiful feathers; but her brains are as light as her feathers. And is it not ſo with ſome men? their gay feathers are viſible; but where is their underſtanding?

Note, Laſtly; The ſame creature way want wiſdom in one point, yet have it in another.

The Oſtrich, who as to taking care of her young ones, hath no p. 418underſtanding, is yet reported by Naturaliſts to be very ſubtle in ſome things; for when ſhe is purſued by the Hunter, ſhe gathers up ſtones with her claws, and caſts them back to the hurt of her purſuers. 'Tis ſo likewiſe among men; ſome are wiſe enough in this or that matter, while miſerably blockiſh and defective in all things elſe. And of all wicked men the Prophet hath left this character, They are wiſe to do evil, but to do good they have knowledge. And that the Oſtrich hath this piece of knowledge and cunning, to do a miſchief to thoſe who intend her one, may be collected from her confidence, in that caſe, ſpoken of in the next verſe.

Verſ. 18. What time ſhe lifteth up her ſelf on high, ſhe ſcorneth the Horſe and his Rider.

Before we heard of the folly of this creature, now of her pride and confidence.

What time, or at the time when ſhe lifts up her ſelf, that is, her head, foreign juxta tompus.neck, and wings on high, that ſhe may run the ſwifter; ſhe ſcorneth, &c.

And this ſhe doth when beſet by thoſe who would take her, then ſhe lifteth up her ſelf on high, that is, as high as ſhe can, though (as was ſaid) very high ſhe cannot, and then ſhe caſts back ſtones upon her perſecuters.Aelian. l. 14. c. 20. Plin. l. 10. c. 1. And hence ſome conceive theſe words give anſwer to a ſecret or un-expreſſed objection. For it might be ſaid, If the Oſtrich, which is of ſo heavy a body, be likewiſe of ſo dull a wit, having no wiſdom nor underſtanding; ſurely, then ſhe may be eaſily taken and deſtroyed? Not ſo neither; for God hath provided her a help againſt this time of danger, and therefore though ſhe be of a heavy body, and have little underſtanding in other things, yet ſhe underſtands how to ſhift for her ſelf; ſhe raiſeth up her ſelf as high as ſhe can, and fluttering with her wings (which ſhe holds up like ſails to the wind) ſhe drives on amain; though ſhe keepeth ſtill upon her feet,Sublatis alis ut navigii velis curſu perniciſſiono vena…ores deludit. or riſeth very little at any time above the ground, and is therefore ſaid to fly running, or to run flying, or, in a ſort, to ſail in the air, very lightly touching the earth is, yet ſhe is ſomewhat lifted up, and being thus lifted up, p. 419She ſcorneth the Horſe and his Rider.

As much as to ſay, ſhe can out-run them all, and ſo cares not a ſtraw for them, let them do their worſt; ſhe ſcorns them, not becauſe able to reſiſt them, or as if ſhe thought her ſelf ſtronger than they, but becauſe by help of her wings, though on her feet, ſhe is ſwifter than they. So that, in plain courſe they can never overtake her, and therefore not take her; only by ſome ſlights and ſtratagems, ſhe is intangled and taken; ſhe may be over-reacht, but ſhe cannot be over-run. And ſo ſwift is her courſe, that is hath long ſince grown into a Proverb among the Arabians, who thus ſignifie a man of great expedition in buſineſs, He hath ridden upon the wings of the Oſtrich. What time ſhe lifteth up her ſelf on high, ſhe ſcorneth the Horſe and his Rider.

Hence Note, Firſt; Dangers put all creatures to their utmoſt ſhifts.

The Oſtrich being heavy bodied, hath no great mind to run, and being ſhort or weak-winged, hath little power to fly, yet when ſhe muſt, ſhe runs to purpoſe; ſhe will not loſe her life to ſpare her labour. Great dangers make us do great thing. Fear adds wings to our feet, and makes a heavy body mount and fly, rather than go. The Oſtrich (in that caſe) lifteth up her ſelf on high.

Note, Secondly; Nature teacheth us to ſeek our ſafety above, or on high.

Though the Oſtrich cannot ſore aloft, in the air as the Eagle, yet ſhe lifts up her ſelf as high as ſhe can above the earth. Some ſeek for ſafety by creeping into the ground, and running into the holes of the earth (Iſa. 2.19. Rev. 6.16.) But the beſt way for our ſafety, when we are purſued, is by lifting up our ſelves on high, and that to God; to get into his power, and mercy, and goodneſs; that's our way, and that's our wiſdom, when we are hunted and purſued by our enemies. I (ſaith David, Pſal. 121.1.) will lift up mine eyes to the hills, from whence cometh my help; that is, to God (ver. 2.) When the Oſtrich is thus lifted up ſhe ſcorneth the Horſe and his Rider.

p. 420Hence Note; They who think they are out of danger, deſpiſe danger.

The Oſtrich looks upon her ſelf as out of danger, when ſhe is on high, and therefore ſcorns the Horſe and his Rider. Danger is not to be laughed at, when we are under or within the reach of it; but we may laugh at it when we are out of the fear of it (Job 5.22.) At deſtruction and famine thou ſhalt laugh. Why? becauſe through the goodneſs of God thou ſhalt be provided againſt them, and prepared for them. A believer ſcorns the Horſe and his Rider, his ſwifteſt and moſt eager purſuers, becauſe he can lift up himſelf on high, or as the Prophet ſpeaks (Iſa. 33.16.) He dwels on high, his place of defence is the munition of rocks, bread ſhall be given him, his waters ſhall be ſure; he is ſafe from danger, and out of gun-ſhot: This makes him laugh at danger, at trouble, and the ſword. God who ſitteth in heaven laughs at his enemies, and hath them in diriſion (Pſal. 2.4.) why? becauſe he knows, they who oppoſe him, can do nothing to annoy him; they cannot ruin his kingdom, nor hurt his ſervants, how much ſoever they moleſt them; he ſits on high, he is above all his enemies. And as God lifted up in himſelf, ſo a godly man, lifted up on high in God, upon the wings of faith and love, ſcorns the Horſe and his Rider: For as the Apoſtle was (Rom. 8.38, 39.) ſo he is perſwaded, that neither death, nor life, nor angels, nor pri…cipalities, nor powers, nor things preſent, nor things to come, nor heighth, nor, depth, nor any other creature ſhall be able to ſeparate him from the love of God, which is in Chriſt Jeſus our Lord; that is, they ſhall not be able to ſeparate him, either from that love that Chriſt bears to him, nor draw him off from that love which he bears to Chriſt. When once his ſoul is drawn up to a due height in believing, he ſcorns all dangers, and in all theſe things is more than a conqueror. A man that is a conqueror, much more he that is more than a conqueror, may ſcorn all dangers, and conquer them who think they have more than conquered him. From this whole verſe take theſe brief inferences.

Firſt, That which will not ſerve all turns, may yet ſerve many turns.

We might chink the wings of the Oſtrich were given her to p. 421no purpoſe, becauſe he cannot fly aloft, nor make a lofty ſlight;Pennae ſtruthionis currentem ſ…lum adjuvani, volatilem non reddunt. yet they help her for another purpoſe, they help her much in running, though little or nothing in flying.

Secondly, That which is very beautiful may not be very uſeful.

The Oſtrich hath more beautiful wings than the Eagle, yet makes little uſe of them. We may in appearance be fit to do that which we cannot do.

Thirdly, God doth not uſually give all to one: He beſtows one thing upon this creatures, and that upon another.

The Oſtrich hath goodly feathers, yet bad wings; the Eagle hath no goodly feathers, yet good wings. One man exceſs in this gift, another in that, ſcarce any one hath all (1 Cor. 12.8, 9, 10.) All have not the ſame gift, and none have all gifts, that all may be kept in dependance upon God, and be humble one towards another, ſeeing they muſt be beholding one to another. All men cannot do all things; And though all godly men can do all things (which are commanded of God as their duty) through Chriſt ſtrengthning of them; yet ſome godly men cannot do ſome things, which others can.

Laſtly, That which is conceived, and may well be the deſign of God in queſtioning Job about this creature, was to teach him, and us in him, the wiſdom of God towards unwiſe creatures, and the power of God in ſaving thoſe that are expoſed to danger; and ſo to quiet both Jobs ſpirit and ours in ſtaying upon his providence, when we are in greateſt ſtraights. What though we have not Eagles wings; yet between wings and feet we ſhall make a ſhift to ſhuffle out of danger; and if we cannot out-fly, yet we may out-run the Horſe and his Rider.