Exposition of Job 38-42, Commentary on Job · Chapter 39 · Verse 22-25

Exposition of Job 38-42 · Commentary on Job · Chapter 39 · Verse 22-25

p. 445JOB, Chap. 39. Verſ. 22, 23, 24, 25.

22. He mocketh at fear, and is not afraid, neither turneth he back from the ſword.

23. The quiver ratleth againſt him, the glittering ſpear and the ſhield.

24. He ſwalloweth the ground with fierceneſs and rage, neither believeth he that it is the ſound of the trumpet.

25. He cries among the trumpets, Ha, ha, and he ſmelleth the battel afar off; the thunder of the Captains and the ſhoutings.

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

Verſ. 22. He mocketh at fear.

And what greater argument of valour than that? Fear, foreign Sp…rnit quod plenum eſt timoris. Vata…l. Contemnit omnia metuenda. Elegans proſopopeia eſt, qua tribuitur experti rationis animali, quod hominis proprium eſt, ſc. ridere arma.the abſtract is here put for the concrete; he laughs at fear, that is, at thoſe things which are moſt to be feared, or which carry the greateſt command of fear in them. It is uſual in Scripture, to expreſs things greatly to be feared, by fear. As things greatly ly hoped for are called our hope, and things rejoyced in greatly are called our joy, ſo things greatly to be feared are called our fear; and in that ſence, above all, God is called the fear of his people; he is ſo much the object of fear, that the Scripture calls him fear. Jacob in his treating and contract with his Uncle Laban (Gen. 31.53.) Sware by the fear of his father Iſaac, that is, he ſware by God, who alone hath this high honour to be ſworn by in a ſacred way. To ſwear, is a great part of divine worſhip, and is ſometime put for the whole of worſhip. Jacob ſware by the fear of Iſaac, that is, by God, who his father Iſaac feared, and in whoſe fear he walked all his dayes. Thus ſpake the Prophet (Iſa. 8.12, 13.) Sanctifie the Lord of Hoſts in your hearts, and let him p. 446be your fear, which is quoted by the Apoſtle (1 Pet. 3.15.) Now as God himſelf is called fear, becauſe he is ſo exceedingly to be feared; ſo thoſe things which carry in them much fear, or which are much f…ared, in Scripture ſenſe and eloquence, are called fear; He ſcorneth or mocketh at fear. Thoſe things which make others tremble, he, as it were, makes a ſport at and plays with them. So the words are an expoſition of what was ſpoken at the cloſe of the 21th ver. He goeth on to meet the armies, or the armed men, who are much to be feared and dreaded.

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

foreign dejectus, abjectus, ſtratus, metaphocè conſternatus fuit, mente jacuit.The word which we render affrighted, imports the greateſt conſternation of mind, when the mind lyes, as it were, proſtrate under utter diſpondency, breakings of ſpirit, and diſcouragements, (Deut. 1.21.) Neither any dreadful noiſe nor terrible ſight, neither the appearance nor the reallity of danger, abate the ſpirit or proweſs of the Horſe; He is not affrighted.

Hence, Note; Danger is the element of courage.

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

p. 447Note, Secondly; That which is not feared, is uſually derided.

It is ſo with beaſts, and it is ſo with men; and what more uſual with ſome men, than to mock moſt at thoſe things which they ſhould be moſt afraid of. As there is a nobleneſs of courage in ſome men, which makes a mock of fear; ſo beſides that, there is a baſeneſs of ſpirit, a ſtupidneſs in other men, that make a mock at fear. Such was the ſpirit of Lots Sons-in-law (Gen. 19.14.) who when Lot reported to them, the moſt dreadful thing that ever was in the world, a ſhower of fire and brimſtone, ready to fall down from heaven, upon the whole City to conſume it, He was to them as one that mocked; the meaning is, his Sons-in-law mocked at what he reported, they laugh'd at his admonition. Such a kind of mocking at fear, we read in thoſe hardned and debauched ſpirits among the ten Tribes, when that good King ſent and admoniſhed them to return to the true worſhip of God, and laid before them thoſe dreadful judgments that would ſurely overtake them if they did not (2 Chron. 30.10.) They laughed to ſcorn the meſſengers, and mockt them: As if they had ſaid, What do you tell us of the wrath of God, and of his judgments, if we perſiſt in our way and courſe; we ſcorn your admonition, we regard not your threatnings. The character given of that people (2 Chron. 36.16.) when wrath was breaking out upon them without remedy, was this, They mockt the meſſengers of God, and deſpiſed his words. To ſuch mockers at fear, I might take occaſion to ſay, as the Prophet in a like caſe (Iſa. 28.22.) Be ye not mockers, leaſt your bands be made ſtrong. There are ſome fears that it is our honour to mock at; but there are other fears that will be our ſhame and ruin to mock at: Of all ſuch, that will be true which the Lord ſpake by wiſdom (Prov. 1.26.) I will mock when their fear cometh. They who mock when fear, that is, when fearful things are threatn'd in the name of the Lord; the Lord will mock at their fear when fearful evils fall upon them. Sinners will have little mind to mock at laſt. Such mockers at fear are propheſied of, before the coming of Chriſt, in thoſe two Epiſtles which are of a near complexion and conſtitution (2 Pet. 3.4.) Knowing this firſt, that there ſhall come in the laſt days (mockers, or) ſcoffers, walking after their own luſts, ſaying, where is the promiſe p. 448of his coming. And in the Epiſtle of Jude (ver. 17, 18.) we have the ſame caution, Beloved, remember ye the words that were ſpoken before, of the Apoſtles of our Lord Jeſus Chriſt, how that they told you, there ſhould be mockers in the laſt time, who ſhould walk after their ungodly luſts. Take heed you be not found thus like the Horſe mocking at fear, though there be many caſes wherein it is the honour of man, eſpecially, of the ſervants of God, to be in this point like the Horſe, Who mocketh at fear, Neither turneth he back from the ſword.

This latter part of the verſe is only a confirmation of what was ſaid before, and therefore I ſhall briefly paſs it. Thoſe appearances or reallities of danger, at which we are affrighted, cauſe us to turn back; but the horſe not being affrighted with, turneth not back from, the ſword. The Hebrew is, he turneth not back from the face of the ſword; further, the Hebrew is plural, from the faces of the ſword. The ſword hath a face, it hath (as it were) many faces, and they all look very terribly; therefore not to be afraid of the faces of the ſword, is a high expreſſion of fearleſneſs. Not to turn back from the face of the ſword may have this ſence, not to fear when the ſword is very near him; when the ſword looks the horſe in the face, and makes dreadful faces, then he turns not back from it, nor yields a foot of ground. The Horſe doth not only mock at fear, or at things which are to be fear'd, when they are afar off, but when they are near, even, when the ſword is drawn and brandiſhed before his face. To talk great words, when an enemy is far from us, is the cowards guize; but when we ſee his face, to ſtand to it, is the trial of courage.Plin. nat. hiſt. l. 6. c. 16. The Lioneſs is a very fierce and ſtout creature, and yet it is reported, that when ſhe is fighting for her whelps (at which time ſhe is moſt fierce and furious) ſhe caſts her eyes down to the ground, as not being willing to behold the weapons or hunting arms of thoſe who purſue her. But though the natural Hiſtorian reports ſome kind of fear in the Lioneſs, yet Solomon reports the courage of the Lion altogether fearleſs and undaunted (Prov. 30.30.) He turneth not away for any; The Hebrew ſaith, from the face of any; we may ſay, man or beaſt, that is, ſhe takes not a ſtep back for any; neither man nor beaſt can make him afraid. An ancient Writer, deſcribing the Lion, tells us, He p. 449never feareth, nor flyeth, nor haſteth away in the ſight of any; but though oppreſſed with the multitude or number of his purſuers, he makes his retreat ſoftly and gradually, or by ſeveral ſtands, to ſee who dares engage him, as was ſhewed before at the 38th Chapter (ver. 39, 40.) Thus the valiant horſe behaves himſelf at the appearance and face of the ſword; he doth not only not turn quite away from the ſword, but doth not ſo much as turn his eyes from it, but looks it full in the face, though it ſheweth a dreadful and bloody face. God, who hath made the horſe for the ſervice of man in war, hath given him a ſpirit ſutable, he is not afraid of the ſword, nor of any other weapon of war, as will further appear from the next verſe, when from theſe words, I have briefly Noted,

Firſt; The face or appearance of the ſword is terrible.

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

Note, Secondly; Where there is true courage, not only dangers afar off, but dangers at hand are not turned from.

It is ſaid (Pſal. 78.8.) that, the children of Ephraim being armed, and carrying bows (they had both offenſive and defenſive weapons, yet) turned back in the day of battle. They marcht on poſſibly a great while very valiantly, as well as any in the army, and poſſibly made great boaſts what they would do; but when it came to the day of battle, when they ſaw the face of the ſword, then ſaith the Text, they turned back. A man of right mettal turns not back, his courage fails not, no not at preſent danger; and that's it which we are to conſider our ſelves in, as to our ſpiritual courage. It is an eaſie matter to ſlight dangers when they are unſeen and only talked of; but when it comes to the day of battle, when ſwords are drawn, and you ſee their terrible faces, then not to turn back, that's courage indeed. And ſo we may underſtand the words of the Apoſtle (Heb. 10.38.) where he brings in the Lord ſpeaking thus; If any man draw back, my ſoul ſhall have no p. 450pleaſure in him. If any man draw back as a coward, or takes his heels in the day of battle (for of that he ſpake in the 34th verſe, telling us of thoſe, Who endured a great fight of affliction, even of thoſe that took joyfully the ſpoiling of their goods, and doubtleſs were ready to take joyfully the ſpoiling of their lives too; If any man in their caſe turn back f om the very face of the ſword) My ſoul (ſaith God) ſhall have no pleaſure in him; he is no ſouldier for me, he is not fit for the ſpiritual warfare.

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

Verſ. 23. The quiver ratleth againſt him, the gliſtering ſpear and the ſword.

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

The quiver ratles againſt him.

It was uſual in thoſe times to make much uſe of bows and a… rows in war; and not only did the foot-men uſe the bow, but the horſe-men too.foreign eſt pharetra, unde ſagittae vocantur foreign filii pharetrae. Lam. 3.Lam 3 Some underſtand this ratling of the quiver, to be either of foot or horſe that come to charge; but we are rather to underſtand the ratling of the horſe-mans quivers. Moſt creatures take fright at ratling noiſes, but this ratling makes not the horſe either to ſtart or turn, he flincheth not, nor draweth he back at the ratling of the quiver.

The quiver ratleth againſt him. There is a twofold interpretation of theſe words, ariſing from the ambiguity of the prepoſition (foreign) by us rendred againſt, which others tranſlate by (ſuper) upon, conceiving that here mention is made of thoſe weapons which the horſe with his Rider bear;Phar…trae à ſeſſore ſuo geſtatae fragrore non terretur. Bez. as if the meaning were, The quivers which Archers on horſe back, carry at their ſadles or by their ſides, ratle upon him. But moſt (as our tranſlation hath it) render that prepoſition by, againſt, and ſo underſtand the whole verſe of thoſe armes, which the enemy or contrary party uſe in conflict. And that this is the better and more proper expoſition, is clear from the ſeries and tendency of the words; for here the valour and generoſity of the horſe is painted to the life, towards which the mention of thoſe arms, which the horſe himſelf or the horſe-man managing him beareth, doth not p. 451contribute the leaſt line or ſhadow; but the mention of thoſe ratling armes or of the ratling of thoſe armes, which the adverſe party bear and brandiſh againſt him, tends to a notable demonſtration of his courage. 'Tis a great evidence of a horſes boldneſs, to ruſh upon or charge an enemy, whoſe armes ratle againſt him, and who holds out weapons purpoſely fitted to wound, kill, and ſlay all that come near him. So that, what is ſaid (ver. 21.) He goeth on to meet the armed men; and (ver. 22.) He mocketh at fear, neither turneth he back from the ſword, is here further illuſtrated and heightned, by recounting ſeveral other deadly weapons of which the horſe is as dreadleſs. When the horſe moves much, the quiver ratles, ſo alſo do both ſpears and ſhields (as it followeth in the Text.)

The glittering ſpear and the ſhield.

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

Hence Note, Firſt; The confuſed noiſe of weapons in war, wounds the ear and the heart, or the heart at the ear, as well as the ſharpneſs of their point or edge wounds the fleſh.

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

p. 452Note, Secondly; Not to be terrified with noiſes and dreadful ſounds, ſhews ſtrength and ſtoutneſs of ſpirit.

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

Verſ. 24. He ſwalloweth the ground with fierceneſs and rage, &c.

Abſorbet torram, poetica locutio ſic vorare viam, vorare literas. Druſ. Helluones librorum.Still the expreſſions riſe higher and higher, the courage of the horſe tranſports him ſo far, that he even ſwalloweth the ground. We ſay of ſome hard and great ſtudents, they ſwallow up books, they make no bones of great books. So here, to ſhew the mighty courage and fierceneſs of the horſe, he is repreſented, as if he would eat up or ſwallow the very ground he treads on.

Yet many Expoſitors are not ſatisfied, that the Hebrew word here uſed (foreign) ſhould be rendred to ſwallow; and therefore they tranſlate, He diggeth the earth with fierceneſs and rage; and expound it of his making holes in the ground, by pawing in the valley ſpoken of verſe 21. Maſter Broughton gives it thus; With ſnaking and ſtirring he beateth upon the earth: The Chaldee Paraphraſe ſaith,…acit foveam in terra. Tharg. Fodit. Pagn. He makes a hole in the earth. The authority of the Chaldee (ſaith Bootius) gives credit to this expoſition and ſtrengthens it; becauſe it ſhews, that the word in the Syriack tongue (many of which are uſed in this book of Job) may well ſignifie to dig or make a hole, ſeeing from this Verbe a p. 453Noune is derived, which in that language ſignifies a hole or pit. And if we take this interpretation (ſaith he) the words would not be a bare, much leſs a needleſs repetition of what was ſaid (ver. 21.) He paweth in the valley. For though (according to this reading) the Text in both places ſpeaks of hollowing the earth, yet we may give this difference; the former being to be underſtood of thoſe lighter touches, which wanton luſty horſes with one foot give the earth; but this latter, of great and deep impreſſions which they make in the earth with all their feet, while heated with a deſire to charge the enemy, they are reſtrained and held in, till the ſignal be given.

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

Thirdly, I rather conceive (as ſome of the Rabbins, and not a few of our Modern Writers do) that by ſwallowing the earth with fierceneſs and rage, we are to underſtand only the ſwiftneſs of his courſe or motion, when once he hath but the reins let looſe to the battle, he will run as if he would ſwallow the ground, and that ſhews his courage too. We ſay of a man that runs with ſpeed,Abſorbere terram dicitur phraſi Hebraea velociſſimè currere. Bold. he doth not feel the ground: The horſe is in ſuch extream haſt to be gone, and to be at the battle, that he runs, as if he neither felt nor left any earth under him. This interpretation is ſtrongly contended for, by learned Bochartus, in oppoſition to the former, and illuſtrated p. 454by many ancient teſtimonies concerning the fierceneſs and ſwiftneſs of the horſe, which the Reader may conſult if he pleaſe. He ſwalloweth the ground with fierceneſs and rage.

Hence note; In ſtrong and outragious paſſions, we think we can do impoſſibilities,

Even eat up the earth, and ſwallow the ground.

Neither believeth he it is the ſound of the trumpet.

A verbo foreign credere aut fidelem eſſe.Beaſts have ſome kind of faith; they do ſomewhat which looks like believing. The O…iginal word ſignifieth the proper work of faith.

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

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

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

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

Hence note; That which is much deſired, is in ſome caſes hardly believed.

'Tis uſually ſaid, We eaſily believe that which we would or deſire to have; yet ſometimes we hardly believe that which we p. 455would have; that is, when we hear 'tis ſo, we are full of fears and doubts that the thing is not ſo, we are afraid that we ſhall not obtain ſo wiſhed and longed for an enjoyment; and do therefore not only queſtion the reports of others concerning it (as Jacob did the report of his other ſons concerning the life and high advancement of his ſon Joſeph in Egypt (Gen. 45.26.) for as ſoon as he heard it, the Text ſaith, His heart fainted, for he believed them not, Now, not only do ſome (I ſay) in ſuch caſes hardly believe the reports of others) but even that which our own eyes behold. It is ſaid of the diſciples of Chriſt, when he appeared to them after his Reſurrection, and ſhewed them his hands and his feet (Luke 21.41.) They believed not for joy; they were ſo glad of the thing, they could not believe their own eyes. In which ſenſe we are to underſtand that of Job, at the 24th verſe of the 29th Chapter; If I laugh… on them, they believed it not. When the Angel told Abraham in the Tent (Gen, 18.10.) I will certainly return to thee according to the time of life; and loe, Sarah thy wife ſhall have a ſon. Sarah over-hearing this good news, Laughed within her ſelf (verſ. 12.) Though it pleaſed her exceedingly, that ſhe ſhould have a ſon, yet ſhe laughed alſo in unbelief, and was therefore reproved (verſ. 15.) If ſhe had laught as Abraham did, at the day of Chriſt, who ſaw Chriſts day and rejoyced (John 8.56.) that is, he laughed in faith, in aſſurance that it would come; but Sarah laughed, as doubting, ſure this will never be; though might ſhe have had her wiſh, ſhe would of all things in the world, have deſired and wiſhed a ſon. Once more (Acts 12.15.) when Peter was in priſon, and prayer made by the Church night and day, doubtleſs they prayed in faith for his delivery, yet when Peter was delivered, and knockt at the door, they ſaid to the Maid, who told them it was Peter, Thou art mad (verſ. 15.) They could not believe it was ſo, while they heard it was ſo, and had been earneſtly praying it might be ſo. The valiant horſe deſires nothing more than an engagement in battel, but believes not it is the ſound of the trumpet.

Thus of the ſecond expoſition of theſe words, Neither b…l…eveth he that it is the ſound of the Trumpet. Yet ſome conceive, that though it be true, that generous and brave horſes are not only not affrighted at the ſound of the trumpet, but rather rejoyce p. 456(in their kind) at it, as is ſaid expreſly in the next verſe; yet it cannot be conveniently ſaid, that he hath ſo great a joy as to produce this diſ-belief: For ſo to rejoyce, as to be in a manner overcome with joy, & not to give credit to our eyes and ears, never happens, but as in extreamly great and extraordinary joys, ſo in unaccuſtomed and unexpected joys, which ſurely cannot well be affirmed of that joy which horſes are taken with at the ſound of a trumpet, ſignalizing a battel to enſue.

And therefore (becauſe it avoids this difficulty) I ſhall rather adhere to them, who render the words thus, Neither doth he ſtand ſtill (or keep his ground) when the trumpet ſoundeth. Ne que conſiſtit firmus, cum ſonus tubae editur. Jun. foreignSo Mr. Broughton renders expreſly; Neither ſtands he ſtill when the ſound of the trumpet is heard. This interpretation ſuits beſt with the ſcope of the place; nor doth the force of the Hebrew Verb oppoſe it: for the Adjective, which comes from the Participle of it, is often uſed to ſignifie firm, ſtable, ſure, durable; yea, and the Verb it ſelf is often taken in that ſenſe (Pſal. 78.37.) They were not ſtedfaſt, or ſtood not faſt in his covenant. So (Deut. 28.59.) the Lord threatned Plagues of long continuance, that is, ſtanding Plagues, or ſuch as ſhould hold long, and not ſtir from the place. Thus alſo it is ſaid (Exod. 17.12.) The hands of Moſes were ſteady until the going down of the Sun. The ſame word doth elegantly ſignifie, both to believe and to be ſteady, or ſtand faſt; ſeeing it is faith or believing in God, which alone makes us ſteady or ſtand faſt, in all occaſions or temptations to the contrary; and therefore in this place we may moſt conveniently render, He ſtandeth not firm, he ſtands not ſtill, or keeps not his place at the ſound of the trumpet, but is unquiet and in motion, as having an ardent deſire to be in the battel, as ſoon as ever he hears the trumpet ſound.Stare loco neſcit. Virg. One of the ancient Poets expreſſeth this quality of a valiant horſe, almoſt in the ſame words, and altogether to the ſame ſenſe; He knows not how to keep his place; or, he cannot (as we ſay) for his heart, ſtand ſtill. So that as the eagerneſs of the horſe for the battel, even before the ſignal given, is ſet forth in thoſe words (verſ. 21.) He paweth in the valley; and in the former part of this verſe, where 'tis ſaid, He ſwalloweth the ground with fierceneſs and rage; ſo the ſame height of ſpirit after the ſignal given, is further expreſſed in theſe words, thus tranſlated, p. 457He ſtandeth not ſtill (no ground will hold him, he will be gone if he can get head) when once he hears the ſound of the trumpet.

Hence note; What we have much mind to do, we are glad of an opportunity to do it, and readily embrace it.

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

Verſ. 25. He ſaith among the trumpets, ha, ha, and he ſmelleth the battel afar off, the thunder of the Captains and the ſhouting.

This verſe ſeems to give a reaſon of what was laſt ſaid in the former, eſpecially according to the latter Tranſlation of it. As if it had been ſaid, Therefore the generous horſe cannot ſtand p. 458ſtill, but is impatient of every moments delay, when he hears the trumpet ſound, becauſe he is not only not aſtoniſhed at it, but rejoyceth, wiſhing for nothing more than the battel, of which he knows the ſounding of the trumpet to be a ſignal.

He ſaith among the trumpets, Ha, ha.

Some render theſe words, not barely as we, among the trumpets, foreign i. e. Quando tubarum clangor validus intenditur: vox foreign conſtat praepoſitione Beth & particula foreign quae non eſt tantum adjectitia & Euphonica ſed copiam etiam ſignificat. Codurc.but thus; At the full ſound of the trumpet; or, When the trumpet hath ſounded long and ſufficiently, then he ſaith, Ha, ha. Reading the words thus, we may connect them with the latter part of the former verſe, Neither believeth he that it is the ſound of the trumpet; that is, when the trumpet begins to ſound, he doubts whether it be to the battel or no; but when the trumpet ſounds long, when the ſufficiency of the trumpet ſounds, or when it ſounds ſufficiently, ſo that it manifeſtly appears the battel is nigh, or at hand, then he ſaith, Ha, ha.

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

There are others of note, who judge that (foreign) de is only a ſyllabical addition of no ſignification, or adding nothing to the Prepoſition (ב) Be; Ad tubae ſoninitum. Trem. Inter buccinas. Pag.and ſo render the words only thus: At the ſound of the trumpet; or as we, Among the trumpets, he ſaith, ha, ha. And that (foreign) De, is only expletive, not ſignificative, and ſo that word (foreign) Bede is no more than the Prepoſition (ב) Be, put alone, ſome would confirm by other Texts of Scripture, where it is conceived to be ſo uſed (Hab. 2.13.) Behold, is it not of the Lord that the people ſhall labour (foreign) in the fire; and the people ſhall weary themſelves (foreign) for vanity? Arnold. Boot. Animad. Sac. l. 3. c. 11.Theſe words are ſound alſo (Jer. 51.58.) in both which (ſaith a learned Author) that (foreign) De cannot ſignifie ſufficiency, both the ſenſe of the place ſhews, and almoſt all interpreters agree. And this alſo may be further confirmed by a like uſe of the ſame word, as it is put after ב Judg. 6.5. and after מ Iſa. 66.23. The Learned p. 459Reader conſulting the original, will eaſily obſerve (ſaith he) that in both thoſe places foreign hath no ſpecial ſignification.

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

That this Interjection, ha, ha, imports joy and exultation,Emittit exultationis vocem. Aquin. Alacritèr ſe ad pugnam parat. Scult. Ad lituos hilarem intrepidum que tubarum proſpiciebat Equum. Statius l. 11. Theb. all agree; and it may note, not only that inward joy with which the horſe is affected at the ſound of the trumpet, but alſo that outward expreſſion which he makes of it by neighing, which may not improperly be called his ha, ha; the ſound which we hear in the air, when a horſe neigheth, ſymbolizing much with this Interjection, ha, ha, ſpoken by a man. And all men know (who know any thing of the qualities or cuſtoms of gallant horſes) that it is uſual with them to neigh when they are much pleaſed, and are upon a neer attainment of their deſire, or the injoyment of their pleaſures. Comparing the latter part of the former verſe, according to the ſecond expoſition of our Tranſlation, with this,

Obſerve; Aſſurance of what we would have, breeds extream joy and triumph in his ſpirit that would have it.

When the horſe finds it is the battel indeed, then he rejoyceth p. 460greatly. Men often break out into ſuch exclamations, when having been long doubtful of a thing, and fearful how it might iſſue, they at laſt ſee its iſſue anſwering the utmoſt of their wiſhes and expectations (Pſal. 40.15.) Let them (ſaith David) be deſolate for a reward of their ſhame, that ſay, Ah, ha, Ah, ha; that is, let them be rewarded with deſolation, for their ſhameful doings, in ſaying, Ah, ha, Ah, ha, becauſe they ſee me caſt down. To ſay, Ah, ha, at what is done, is as much as to ſay, it pleaſeth us well, it gives us high content. Thus alſo they cryed out (Pſal. 35.21.) Ah, ha, our eyes have ſeen it. As the viſion we ſhall have in heaven, is faith perfected in the higheſt aſſurance imaginable; ſo in any caſe in this world, what of our deſires our eyes ſee, we take high content in. It is comfortable when we have ſome hope of what we deſire; but when we once ſee it, then we cry Ah, ha, if what our eyes ſee, be to us as theirs was to them in the ſame Pſalm, where they are again brought in ſaying, Ah, ha, ſo would we have it (ver. 25.) now it is as it ſhould be; we have been looking for ſuch a day a long time, but now it is come; Ah, ha, Ah, ha, So would we have it. And conſider it either in natural or ſpiritual things; there is a time as to ſpiritual things, when we do not believe the ſilver trumpet of the Goſpel ſounds mercy to us, that ſin is pardoned, that God is gracious; but when once there is a convincing ſufficiency of the trumpets ſound, when once our unbelief is fully overcome, and our hearts wound up to aſſurance, then the ſoul is in its triumph, and cryes out (as the horſe, when he perceives the deſired battel approacheth) Ah, ha, Ah, ha.

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

He ſmells the battel afar off, the thunder of the Captains, and the ſhouting.

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

foreign Odorari, Olfacere.The Hebrew word ſignifieth properly to ſmell, or take the ſcent of any thing. And almoſt all interpreters, ancient and modern, p. 461retain that ſignification here; yet ſome there are who take ſmelling, in this place metaphorically, for perceiving, fore-apprehending, or preſaging.Sentit aut praeſentiſcit. For the Hebrew (as ſome very well skilled in that language aſſure us) having no word which anſwers the Greek and Latine words (noted in the margin) ſignifying to perceive and feel,foreign. Sentire. maketh uſe of this word in the Text for thoſe purpoſes. Thus 'tis ſaid (Judg. 16.9.) When it (that is, the threed) toucheth (or as our old tranſlation hath it, feeleth) the fire. So (Iſa. 11.3.) He (that is, Chriſt the Meſſias) ſhall be quick of underſtanding in the fear of the Lord. The Hebrew is, He ſhall ſmell or be quick-ſcented in the fear of the Lord. His very ſenſes ſhall be, as it were, toucht with or dipt in the fear of the Lord, that is, he ſhall religiouſly ſenſe or judge all things. The fear of the Lord ſhall be the rule or guide of all his ſenſes, as it follows in that verſe, He ſhall not judge after the ſight of his eyes, neither reprove after the hearing of his ears, that is, according to outward appearances and reports. Thus we may take the word in this paſſage; the horſe ſmelleth, that is, he perceiveth or apprehendeth the battel.Praeſagiunt pugnam. Plin. l. 8. c. 42. Naturaliſts report wonders about the underſtanding of the horſes, and his ſagaciouſneſs in fore-ſeeing or preſaging battels: And this he doth, ſaith the Text, Afar off.

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

But it may be objected, Though the word in thoſe places notes time, yet it cannot do ſo in this place of Job; for in thoſe places alleadged, it ſignifies a vaſt ſpace of time before, whereas here in Job, if it denotes time, it is but a very ſhort ſpace of time, no more than the ſpace of time, between giving the ſignal of a battel by ſound of trumpet, and the joyning of the battel. To this, the anſwer is; That this Hebrew word may be applied to a ſhort ſpace of time, as well as to a long one, ſeeing both the p. 462Greek and Latine words (ſet in the Margin) of the ſame ſignification,foreign Olim. are uſed to note ſometimes a very long, and ſometimes but a ſhort ſpace of time.

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

The thunder of the Captains and the ſhouting.

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

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

And the ſhouting.

What's that? Surely, the acclamation of the whole army: when the Captain,Confuſus clamor exercitus Praeparantis ſe ad praelium. …quin. or Commander in chief, hath made his military Oration, then uſually the Souldiers ſhout and make an acclamation, in token of their willingneſs to fight, and readineſs p. 463for the battle: Thus the horſe ſmells the battle afar off, the thunder of the Captains and the ſhouting. The whole verſe may be read in this form; At the ſufficient ſound of the trumpet, and the exhortation of the Captains, together with the acclamations of the Souldiers, he ſaith, Ah, ha, (or rejoyceth) perceiving that the battle (though the armies be not yet joyned, but keep their ground at a diſtance) is at hand, or will ſuddainly be.

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

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

p. 454Secondly, The horſe is alſo the embleme of a bold Saint, or of a faithful ſervant of God. Such, ſpecially, were all the holy Martyrs;St. Auſtine. A chief among the Ancients ſaith expreſsly, that in the Horſe the Martyr may be ſeen; whom none account valiant but God himſelf, and they who are born of God. I may Parallel a holy Martyr and the Horſe, in every particular mentioned in this context. Firſt, As the horſe is ſaid to receive his ſtrength from God (haſt thou given ſtrength to the horſe?) ſo it was God who gave ſtrength to the Martyrs, to ſtand it out in the day of battle. Secondly, As God gives courage to the horſe, ſo it was God that gave courage to the Martyrs; and ſuch courage he hath ſometimes given, as hath made poor weak women as ſtrong and couragious, as the horſe in the Text: Perſecuters could not make the old martyrs run like Graſhoppers; they have even mocked at fear, and would not turn back from the face of the ſword drawn out againſt them; no ratling of the quiver, nor claſhing of weapons could terrifie them; they have not been affrighted with Lions, Bears, Tygers ready to devour them; they have not been affrighted with the fiery furnace, nor with the moſt exquiſite torments that the wit or malice of man could invent. Jeſus Chriſt having inſtructed the Church his Spouſe (Cant. 1.8.) what to do, he at the 9th verſe commends the Church in two things. Firſt, For her courage. Secondly, For her beauty. For her courage firſt, at the 9th ver. and in that reſpect he compares her to a Company of horſes in Pharaoh's chariots. But why doth he compare the Church to a Company of horſes in Pharaohs Chariots? I anſwer, it is well known, that the Kings of Egypt were called Pharaoh, and Egypt was very famous for horſes of war: therefore Chriſt makes this compariſon, to ſhew, that the Church b…ing directed to keep cloſe to the ſhepheards tents, muſt expect that the world or the falſe Church, would vex and perſecute her; but faith Chriſt, my ſpouſe is like a company of horſes in Pharaoh's chariots, that is, ſhe will be as valiant in this war, in ſtanding for the truth againſt all falſe doctrine & idolatrous worſhip, as the moſt valiant horſes that ever were in Egypt, or in any part of the world have been in any day of battle. Experience (we know) hath made this good; for the true Spouſe of Chriſt, though poor, comtemptible and weak, though women and even but children, though helpleſs ſheep and tender lambs, p. 465yet in battles of ſuffering for Chriſt, they have become as mighty as the mightieſt war-horſes, they have withſtood all the powers of the world undauntedly, and made them admire their courage, yea, vexed and madded them with their courage. Who but the Lord could arm his people with ſpiritual weapons, with power and courage, to overcome all their enemies, or to over-overcome them, as the word is (Rom. 8.37.) which we render, more than conquerors; over what? over ſword, and nakedneſs, and perils, and danger, and death; we more then overcome all theſe (ſaith the Apoſtle there) though we are killed all the day long, and counted as ſheep for the ſlaughter, as he ſpeaks at the 36th verſe. And hence the Prophet ſaid (Zach. 10.3, 5.) that though the Church, there called, the houſe of Judah, be weak like a flock, yet the Lord makes them as his goodly horſe in the battle. Our late Annotators give the ſenſe of the Prophet in thoſe words expreſsly thus. Now that the Lord hath turned his favourable countenance towards his people, he hath endowed them with valour and ſtrength; ſo that of ſheep they are become a great war-horſe, with which the Lord will overcome and trample down his enemies; which may in part be underſtood of the Maccabeees victory, but moſt perfectly of the whole Churches victories over the world and the devil. This victory the Church obtains over the devil by reſiſting, and over the world by ſuffering.

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