Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 38
CHAP. XXXVIII. Verſe 1. Then the Lord anſwered Job.]
GOD himſelf taking the word out of Elihu's mouth, (who had ſpoken well, but wanted Majeſty to ſet it forth) became his owne Patron, et hujus diſputationis ſequeſter, and Decider of this long Controverſie, vindicating his own Authority, and teaching that truth in the four following Chapters, which Saint Paul briefly comprizeth in theſe words, Rom. 11.33, 34. O the depth of the riches both of the wiſdome and knowledge of God! How unſearchable are his judgements, and his wayes paſt finding out! For who hath knowne the mind of the Lord, or who hath been his Counſellor? Why then ſhould any one require an account of his proceedings, or queſtion his Juſtice? Job had often deſired that God would take knowledg of his Cauſe. His friends alſo had deſired the ſame, chap. 11.5. Here therefore He appeareth in perſon, not as out of an Engine deviſed for that purpoſe, after the manner of ſome partial Tragedy, for the whole narration teſtifieth, that this is a true ſtory of things done indeed,Beza. and afterwards faithfully recorded. Which hiſtory is highly to be eſteemed as an incomparable Treaſure, if it were for nothing elſe, yet for the right knowledge of natural Phyſophy here laid open, in theſe four following Chapters, together with the chief and principal end thereof, which is, that in theſe viſible creatures, we may behold the inviſible things of God.
Out of the whirle-wind] That is, Out of a cloud whence iſſued a whirle-wind or a ſtorm, as a teſtimony of his heavenly Majeſty, and to procure attention. See the like Deuter. 4.12. 1 King, 19.11. &c. Ezek 1.4. &c. Nah. 1.3. Heb. 12.18. God loves to be acquainted with men in the walks of their obedience, yet he takes ſtate upon him in his Ordinances, and will be trembled at in his word and judgments.
And ſaid] With much more mildneſs and moderation then Elihu or any of them had uſed in reprehending Job, and yet with ſuch plenty and efficacy of words and arguments, Ʋt facillimè omnes omnium orationes ſuperet, That no ſuch Oration can any where elſe be read. Well might Lavater ſay, Hoc poſtramum colloquium eſt admodum ſuave & utile, this conference of God with Job, is very ſweet and profitable; for it teacheth us, among other things, how gently God dealeth with his offending ſervants, and how hardly the beſt are brought to confeſſe their ſins, and truly to repent of them.
Verſ. 2. Who is this that darkneth counſel?] Who's this that talketh thus, (ſaith God, ſtepping forth, as it were from behind the hangings) how now? What's to do here? Some Ancients think it meant of Elihu; but Job is the man, ſee chap. 42.3. where he takes it to himſelf; and it may be God here pointed to him with a Quis eſt iſte Job?
That darkneth counſel] My Counſel, by miſconſtructions, his own, by raſh and unskilful expreſſions: for which Elihu alſo rightly blamed him, and his other friends took great offence at him; who ſhould rather have ſaid as Cruciger did of Luther, Eum commodiùs ſentire quàm loquitur, dum efferveſcit, that he thought not ſo ill, as he ſpoke in his heat.
By words without knowledge] This is the worſt that God chargeth Job with; words of folly and ignorance: not with malice, falſhood, blaſphemy, &c. Counſel alſo he attributeth to him, though not wiſely managed. If there be any good in us, he noteth and noticeth it; paſſing by our defects and failings: as when Sarah called her husband Lord, ſhe is much commended for it; though there was never another good word in all that ſentence, Gen. 18.12. 1 Pet. 3.6. See on chap. 35. verſ. 16.
Verſe 3. Gird up now thy loins like a man] As men did uſe to do when they went to fight, 1 King. 20.11. Stand to thy ward, and ſee to thy ſelf: for I mean to aſſail thee, and to try thy manhood. Plato hath obſerved, that the beſt Fencers are the worſt Souldiers. Many can brave it afore-hand, as that Thraſonical Gaal did, Judg. 9.29. who yet cannot look their enemy in the face with blood in their cheeks.
For I will demand of thee, and anſwer thou me] I will be thy opponent (ſith thou haſt challenged me into the ſchooles, as it were, and given me my choice) and prove thee with hard queſtions; whereunto if thou canſt give no good anſwer, ſee thine own folly, and be ſatisfied.
Verſe 4. Where waſt thou when I laid the foundations of the earth?] q. d. Thou waſt no where, a meer Non-ens: thou waſt no companion or counſellour of mine; nay, not ſo much as a looker on, for thou art but of yeſterday. Thou underſtandeſt not the reaſon of this fair fabrick: much leſſe of my dark and deep counſels.
Declare if thou haſt underſtinding] Heb. If thou knoweſt underſtanding. An irony, but friendly, and free from all bitterneſſe; the better to convince Job of his folly and faultineſſe: for which end alſo, multis eum interrogationibus onerat, Mercer.God loadeth him with many deep queſtions, the leaſt whereof he could not anſwer.
Verſe 5. Who hath laid the meaſures thereof] In that circumference and diameter that it holdeth?
If thou knoweſt] Or, For thou knoweſt; quandoquidem ſcitus es, a tart irony. Geometricians take upon them to know the ſeveral dimenſions of the earth: and Archimedes boaſted, that if he had but where to ſet his foot from off the earth, he could ſhake the whole body of it. As alſo, that he could number all the ſands that were in the whole World, habitable and inhabitable: But theſe were vain brags.
Or who hath ſtretcht the line upon it?] A metaphor from Maſons and other Maſter-builders, who work by line and by rule. Vitruvius in his 7th. Book ſaith thus, Longitudines ad regulam & lineam, altitudines ad perpendiculum, anguli ad normam reſponde…i…s exigantur.
Verſe 6. Whereupon are the foundations thereof faſtened?] Surely, upon nothing, but the word of Gods power. The Philoſophers diſpute many things concerning the foundations of the earth; but without any ſound foundation of good reaſon. Some Jew-Doctors make the mountains to be them: but theſe bear not up the earth, but the contrary. The Pſalmiſt ſaith, that God hath founded the ſolid earth upon the liquid waters, Pſal. 24. wherein appeareth the infinite wiſedom and power of God the founder. Vitruvius ſaith, In ſolido extruendum, foundations muſt be laid in ſolid places. But God is not tyed to rules: his works are in oppoſitis mediis, as was above noted.
Or who …aid the corner-ſtone thereof?] i. e. The Center (ſay ſome Jew-Doctors) whither all heavie things are carried, and about which the whole world hangeth: the elements and heavenly orbs ſurrounding it in their motions. Others fetch this corner-ſtone out of the middle of the ſea. But all this diſcourſe is metaphorical, to ſhew the firmneſſe of the work, wherein none had any hand but only the eſſential wiſdom of God, Prov. 8. who did it with more eaſe than men can build an houſe.
Verſe 7. When the morning ſtars ſang together] There is but one morning ſtar properly ſo called, viz. Phoſphorus, Lucifer, or Venus, the Suns fore-runner. But, for their brightneſſe, they are all called here, Stars of the morning, and ſaid to ſing together, as birds uſe to do at break of day: ſo did theſe in the morning of the Creation, when firſt thoſe heavenly torches began to ſhine, and joyfully to dance, as it were, in number and meaſure. This they do ſtill in their kind, Pſalm 19. verſ. 1. beckening alſo, as it were, to us to do the like, Pſal. 145.3.
And all the ſons of God ſhouted for joy] i. e. All the Angels, as chap. 1.6. meant alſo by thoſe morning ſtars, as Piſcator and others will have it. Theſe being created together with the higheſt heavens, on the firſt day (as it is probable) like as Chriſts ſoul was created in and with his body in the Virgins womb the ſame moment) were preſent at a great part of the Creation, if not at all: and were rapt with admiration at the great wiſdom and power of their Creator, ſinging, Holy, holy, holy, &c. Shall the ſtars ſing, the Angels ſhout, and ſhall we be ſo dull? This was all they did, at the Creation. Note this againſt thoſe, who held that God made the ſuperior creatures himſelf, but the inferior by his Angels. A great hand they have, as Gods inſtruments, in governing the world, Ezek. 1.5, 6, 7, &c. (whence alſo they are called Watchmen and Keepers, Dan. 4.13.) but not any had they in making the world: for in that work, God was alone, and by himſelf, Iſai. 44. verſ. 24.
Verſe 8. Or who ſhut up the ſea with doors] i. e. With bounds and banks: the Sea God ſhut up in the hollow parts of the earth, as in a great houſe, that the dry land (naturally overwhelmed thereby) might appear, and become fit, both to bear grain, graſſe, plants, &c. and to yield an habitation for men and beaſts. Piſcator thinks it is a Metaphor from Flood-gates at Mill-ponds.
When it brake forth as if it had iſſued out of the womb] The Sea is here ſet forth in lively colours, as an incomprehenſible work of Gods wiſdom. Out of Nothing God produced it at firſt, as an infant out of the mothers womb. How great is God then, to whom the great Sea is but as a little infant? It brake out of the womb, when it was ſevered from the Abyſſe; which lay covered with darkneſſe, till the waters below were ſeparated from thoſe above, Gen. 1.10.
Verſe 9. When I made the cloud the garment thereof] When I clothed this new born child with a cloud;Elegans allegovia. Jun. commanding the vapors which environ it, to ſerve it for garments. Clouds are begotten of the waters, of the ſea eſpecially, and appear daily upon it.
And thick darkneſſe, a ſwadling band for it] This thick darkneſſe is well interpreted to be thoſe fogs and miſts which ariſe upon the ſea, and are between the clouds and the ſea; as the ſwadling bands between the upper garment and the child. Interim ſignificat, ſaith Mercer here; Meanwhile here is ſignified, that God can as eaſily rule and repreſſe the ſea, as the mother, or nurſe, can her ſuckling, when it is ſwathed up.
Verſe 10. And brake up for is my decreed place] That great houſe in the hollows of the earth, verſ. 8. gathering it together by a perpetual and powerful decree, into that place and pit. Tremellius rendreth it, Quum diffregi pro eo terram decreto mea; When I brake up for it the earth by my decree. Others, And laid upon it my Statute: for ſhabhar ſignifieth alſo ſtatuere, decernere, ſay they: but that's more than I know.
And ſet bars and doors] Vectes & valvas: See verſ. 8. This is a work of Gods great power: and is therefore much inſtanced and inſiſted upon in Scripture, Pſ. 109. Jer. 5.22, &c. God could have put many other hard queſtions to Job about the ſea… as, why it ſwelleth not by the inflowing of ſo many great Rivers? why the waters of it are ſo ſalt? whence it is that it ſo ebbeth and floweth, &c? Ariſtotle ſheweth himſelf no very wiſe man in anſwering theſe queſtions; whom yet Averr…es ſo madly admireth, that he ſaith, there is no errour at all to be found in him; and that his doctrine is the chiefeſt truth, &c.
Verſe 11. And ſaid, Hitherto ſhalt thou come and no further] This God commanded, and it is done. If the ſea at any time break its bounds, and over-flow countries (as in Holland, Zealand, and other parts it hath done) that is to declare the power of God, and his juſt anger againſt ſin.
And here ſhall thy proud waves be ſtayed] Canutus commanded ſuch a thing: but the ſea regarded him not. Xerxes beat the ſea, and caſt a pair of fetters into it to make it his priſoner, but to no purpoſe. God here chides it by an elegant Eclipſis or Apoſiopeſis, Illic ponet (ſc. ventus) elationem fluctuum tu…rum, and it is quieted immediately, as Jon. 1. Matth. 8. Think the ſame of the waters of Afflictions.
Verſe 12. Haſt thou commanded the morning, ſince thy dayes?] It may be thou wilt ſay, Theſe are ancient things, done long before I was born: but ask me of things within my reach, and remembrance. Well then, what ſaieſt thou to the Sun-riſing? Haſt thou either lengthened or haſtened it at any time, ſince thou wert born, cauſing it to riſe at ſuch or ſuch an hour, in ſuch or ſuch a point of heaven according to the divers degrees and ſituations of the Zodiak? No: this is more than ever any man could do: The day is thine, the night alſo is thine, ſaith David, Thou haſt prepared the light and the Sun, Thou haſt ſet all the borders of the earth, thou haſt made ſummer and winter, Pſal. 74.16, 17. If all the Emperours and Potentates of the earth ſhould conjoyn their forces to hinder or haſten the riſing of the Sun, they could never do it. Joſhua did indeed ſtop the courſe of the Sun: but that was by the power of God ſet a work by his faithful prayer; Whence One cryeth out, O admirabilem piarum precum vim ac potentiam, quibus etiam coeleſtia cedunt! O the admirable power of Prayer, force of Faith, which is ſuch as the viſible heavens are ſenſible of, and giveth way to! how then ſhould earth or hell ſtand before it?
And cauſe the day-ſpring to know his place] The word day-ſpring comes from blackneſſe; for it is not foreign clear light at firſt: but foreign,Auroraſic à nigrore dicta qui eam comitatur. rather dark, than light.
Verſe 13. That it might take hold of the ends of the earth] That is ſuddenly illighten the whole Horizon: for which cauſe alſo David aſcribeth wings to the morning, Pſal. 139. ſo that the light is not a body, nor (as ſome will have it) a ſubſtance, but an accident. The truth is, no man can tell what it is, of any certainty: an admirable creature it is, ſurely a divine and heavenly thing, than which nothing is more deſirable, nothing more profitable. Two excellent uſes of it are here ſet forth, 1. To refreſh men by the ſight of the earth, and the things thereon. 2. To ſet us upon ſerious employments, ſuch as is the puniſhment of evil doers, for ſo ſome interpret thoſe next words.
That the wicked might be ſhaken out of it] ſc. By baniſhment, or rather by death, inflicted upon them in the light, for their deeds of darkneſſe. Or at leaſt, that thoſe Lucifugae, tenebriones, thoſe inauſpicate night-birds, who hate the light, becauſe their works are evil, might be ſhamed and ſhunned. Their Motto is, Jam lux inimica propinquat. See chap. 24. verſ. Virg.13, 17.
Verſe 14. It is turned as clay to the ſeal] That is, The earth now diſcerned, by reaſon of the aire inlightened. The ſenſe is this, Like as clay in the lump that hath no figure ſtamped upon it, is changed by a ſeal impreſſed,Piſcator. and receiveth the figure of the ſeal upon it ſelf: ſo the earth, which by night was without form by reaſon of darkneſſe, when once the Sun is up, is figured as it were: that is, it ſhewes the ſeveral figures ſtamped upon it.
And they ſtand as a garment] All the ſeveral fruits, flowers, and various workmanſhip of God in her produced creatures that grow thereupon,Abbot. appear as a ſtately garment or ornament on a man, Mat. 6.28, 29. the Sun-beams ſhining upon it as lace.
Verſe 15. And from the wicked, their light is with-holden] They have no ſuch joy of thoſe comforts which the light affordeth: but as it diſcovereth their dark practiſes, Epheſ. 5.13. ſo it b…ingeth them forth to condigne puniſhment; Ʋtpote indignos, qui hac luce fruantur.
And his high arm ſhall be broken] i. e. His ſtrength, tyranny, and power, whereby he oppreſſed others as with an out-ſtretched arm lifted up to ſtrike with violence, this ſhall be broken, as Moabs was, Jer. 48. and as all the wickeds ſhall be; but the Lord upholdeth the righteous, Pſal. 37.17. It is well noted, that this verſe is an Expoſition of the latter part of verſ. 13. as the former verſe was of the former part. And well might Mercer ſay of this, and the three following Chapters, Sunt hac alta & inſignia, & munulla difficilia; theſe are things high, and excellent, and ſomthing dark, and difficult.
Verſe 16. Haſt thou entred into the ſprings of the ſea?] Heb. Into the teares of the ſea; Ʋſque ad ploratamaris. Job. 28.11.for ſprings poure out water as eyes do teares: and the ſame Hebrew word ſignifieth an eye, and a ſpring; becauſe, ſaith One, the eye is of a watery conſtitution: or to ſhew, that from it, as from a ſpring or fountain, did flow both ſin it ſelf, the cauſe of ſin, and miſery the puniſhment of both: and becauſe by it came the greateſt hurt; therefore God hath placed in it the greateſt tokens of ſorrow: iiſdem quibus videmus oculis, flemus. Now if Job cannot fathom the Sea, much leſſe can he the deep counſels of God.
Or haſt thou walked in the ſearch of the deep?] Et in vado voraginis ambulaſti? No: that's Gods walk alone, Pſal. 77.19. whatever the Papiſts legend of their St. Chriſtopher.
Verſe 17. Have the gates of Death been opened unto thee?] ſc. That thou ſhouldeſt know when, how, and of what Diſeaſe every man ſhall die: together with the ſtate and condition of the dead.
Or haſt thou ſeen the doers of the ſhadow of death?] No, nor any man living hath ever ſeen thoſe dark and diſmal receptacles of the dead, called here, the ſhadow of death; that is, ſo dreadful, that they were enough to ſtrike a man dead.
Verſe 18. Haſt thou perceived the breadth of the earth?] Heb. The bredths, i. e. the length alſo and circumference thereof. Geographers define the length of the earth from Eaſt to Weſt, the bredth from North to South; and they have their ſupputations and conjectures.Frigidae ſunt et leves conjecturae. Mercer. Pencer, and others, tell us, that if there were a path made round the earth, an able foot-man might eaſily go it in 900. dayes. Which if he could, yet what mortal man, though he ſhould live 900. years, could ever viſit and view the whole face, nature, and dimenſion of the earth, wherein are ſo many deſerts and bogs unpaſſable? Or, what Job can give a reaſon why God made the earth of ſuch a length and bredth, and no more, when he could ſo eaſily have done it? How much leſſe can he of Gods ſecret and unſearchable judgements? and why ſhould he ſo deſire to know the cauſe wherefore he is Afflicted?
Declare if thou knoweſt it all] Sith a great part of it is uninhabited: and the ſea ſurroundeth it as a girdle.
Verſe 19.Diod. Where is the way where light dwelleth?] Theſe are Poëtical terms likewiſe: which ſignifie, or mean nothing elſe, but that God alone without any help or work of any man, appointed the divers points of Sun-riſing, and Sun-ſetting.
And as for darkneſſe, where is the place thereof?] i. e. Little canſt thou tell what is become of it, or where the Sun ſetteth: by the abſence whereof cometh darkneſs. The truth is, our reaſon is by original ſin ſo darkened, that we underſtand not theſe leſſer and common matters. Thoſe that are more high and hard we learn not, but with much labour, and long experience. As for the Myſteries of God, and things pertaining to Salvation, we cannot at all attain unto them by humane reaſon, as is to be ſeen in Nicodemus, Job 3. & 1. Cor. 2.
Verſe 20. That thou ſhouldeſt take it to the bound thereof] That thou ſhouldeſt take light and darkneſſe by the hand as it were, and lead them to the place of their abode.
And that thou ſhouldeſt know the paths, &c.] That is, Which way to go to bring them out of their retiring-rooms: and to reduce them into our Hemiſphere.
Verſe 21. Knoweſt thou it beacuſe thou waſt then born?] Beza readeth it thus, Theſe things, forſooth, thou knoweſt, becauſe thou waſt then born (viz. when I made them, and appointed what order and courſe they ſhould keep) and the number of thy dayes is great, thou are uery far grown in yeares, as having lived ever ſince the Creation. Es a… noſiſſimus & antiquiſſimus, &c. Ironicè omnia.
Verſe 22. Haſt thou entered into the treaſures of the ſnow?] i, e. Into the clouds where theſe Meteors (whereof before chap. 37.) are ingendred: and from whence God, when he pleaſes, bringeth ſuch great ſtore, as if he had them treaſured up by him of a long ſeaſon. See the like ſaid of the winds, Pſal 135.7. Quaſi parata haberet horum penuaria. Gregory allegorizing theſe words, ſheweth, that earthly treaſures are treaſures of Snow. We ſee little children what paines they take to rake and ſcrape together ſnow to make a Snow-ball: Right ſo, they that ſcrape together the Treaſure of this world; have but a ſnow-ball of it: ſo ſoone as the Sun ſhineth, and God breatheth upon it, and ſo entreth into it, by and by it cometh to nothing.
Or haſt thou ſeen the treaſures of hail?] Another Metaphor from Officers of the Exchequer, or publick Treaſury; q.d. Haſt thou the inſpection or adminiſtration of theſe Meteors?
Verſe 23. Which I have reſerved againſt the time of trouble] Or, Againſt the time of the enemy to puniſh him, as Exod. 9.24. Joſh. 10.11. Iſai. 30.30. By deep Snowes men are ſometimes withered and deſtroyed: by violent hail-ſtones and coales of fire (as Pſal. 18.13, 14, 15.) What an overthrow was procured againſt the Quades by the prayers of the thundring Legion, as they were afterwards called in the dayes of Aurelius the Emperour? Ingens grando compluraque fulmina in hoſtes ceciderunt; Dio in vit. &c. Ant. Phil.Huge hail-ſtones and many light-bolts fell upon the enemy ſaith the Heathen Hiſtorian.
Againſt the day of battle and war] When God is pleaſed to bring forth his upper and lower troops ready preſt, as the Rabbins phraſe it.
Verſe 24. By what way is the light parted] ſcil. From the clouds by lightning, or from darkneſs by the Sun-riſing? Knoweſt thou that? Or the cauſe of it? Nothing leſſe. Something Phyloſophers have to ſay here, but upon no great certainty.
Which ſcattereth the Eaſt wind upon the earth] Eurus eſt ventus urens exiccans, the Eaſt wind hath its name in Hebrew from the Sun-riſing; the Latines call it, Ventum ſubſolanum, as that which uſually followeth the riſing-Sun, but whence it cometh, and whither it goeth, is more then Job or any other can tell.
Verſe 25. Who hath divided (or derived) a water courſe for the over-flowing of waters?] That is, the water-clouds for the powring out of raine, Velut per canales & tubulos; as by Pipes and conveyances whereſoever God pleaſeth, men being amazed at thoſe miracles of Nature, Is it not the Lord alone? He it is who divideth the Deluge of waters; as it were draining them into certain furrowes which would otherwiſe fall down from heaven all at once, and make great ſpoil here below.
Or a way for the lightning of thunder] Nimbo ſonoro, ſaith Tremellius. See chap 28.6. with the Note.
Verſe 26. To cauſe it to rain on the earth where no man is] But wild beaſts only. Theſe alſo are Gods Creatures and he provideth food for them. How much more will he do ſo for us, though ſmall faiths.
On the wilderneſs wherein there is no man] Repetitio ad varietatem & elegantiam, as alſo to ſhew the certainty of the thing.
Verſe 27. To ſatisfie the deſolate and waſte ground] The waſte and waſte ground ſaith Broughton elegantly; and the Hebrew ſounds alike.
And to cauſe the bud of the tender herb to ſpring forth] For the uſe of wild Creatures, whereof there are great ſtore in the Deſert of Arabia, not farre from Job; for the which, and the reſt of his living Creatures, this great Houſe-keeper of the world provideth food, ſutable to their ſeveral appetites.
Verſe 28 Hath the rain a father?] Subandi, praeter me, faith Vatablus? Hath it any father but me? Can any of the Heathen Deities give raine? Or can the Heavens give ſhowres? Art not thou He, O Lord our God? Therefore we will wait upon thee, for thou haſt made all theſe things, Jerem. 14.22.
Or who hath begotten the drops of the dew?] Thoſe round orient Pearls, that falling from heaven in a clear night, do ſweetly refreſh whatſoever groweth in fields and Meadowes. The natural cauſes hereof, and of raine are knowne, but we muſt riſe higher to God, the firſt Authour and Father of theſe and other things, before and after mentioned, who bringeth them out of his Treaſuries, and doth wonderfully both make and manage them. It is remarkable that Chriſt ſaith, Hoſ. 14.5. I will be as the dew unto Iſrael, He ſhall grow as the Lilly, &c. (See the Note on that Text) Chriſt is unto them as a cloud of dew in the heat of harveſt, Iſai. 18.4. Making their hearts to be as ſo many watered gardens, Jer. 31.12.
Verſe 29. Out of whoſe womb came the ice?] Indeed of ice and water is ſaid in a ſenſe, Mater me genuit: eadem mox gignitur ex me. But theſe creatures are not produced by cauſes which are conſtant and invariable in Nature, as humane generation is, but they proceed from Gods pure and ſimple free-wil.
And the hoary froſt of heaven, who hath gendred it?] Out of the heaven; that is, Out of the lower Region of the Aire cometh the matter of it, but God maketh it. Naturaliſts ſay, that the hoar froſt is a vapour congealed by a cold wind in cold places of the lower Region of the Aire; as in Winter we ſee the breath that cometh out of the mouth, to congeal and hang upon the beard and haires. This hoare froſt is anſwerable in the counter-point to the dew, but laſteth much longer.
Verſe 30.Quae aquae magno & diuturno frigore congelaſcunt, velut per 10 vel 20 annos continuos appeilantur chryſtallus, velut in Alpibus. —Et glacialem Oceanum— The waters are hid at with a ſtone] This is a further deſcription of ice, which is hard as a ſtone, and clear as chryſtal; ſo great is the force of froſt, how much more then of God to do whatſoever he pleaſeth.
And the face of the deep is frozen] Some deep Rivers are ice to the bottom, ſo that loaden car…s are driven over, fires made upon them, meat dreſſed, &c. as was here upon the Thames in the great Eroſt, ſome forty five years ſince. Yea, ſome ſeas are over-frozen (Juvenal ſpeaks of the icy Ocean) in the Northern part of the world, the ice thereof when once thawed, floteth in the waters like huge mountaines, as in Greenland, &c.
Verſe 31 Canſt thou bind the ſweet influences of the Pleiades?] That is, Reſtrain the pleaſantneſſe of the Spring, or aſſwage the ſharpneſſe of winter, that cold and comfortleſſe Quarter? There is none beſide God, who can either forbid flowers to break forth in the Spring tide,Averni temporis ſignificatione or elſe cauſe them to flouriſh in winter. The Pleiades (otherwiſe called Virgiliae and the Hens) are the ſeven Stars in the end of Aries. They are in Hebrew called, Chimah, of Chamah to love ardently, becauſe of the fellowſhip and working together that appeareth in them. They have all one name, becauſe they all help one another in the work, which is, to bring the Spring; and like ſeven Siſters or Lovers, ſo are they joyned together in one Conſtellation, and in one company. We ſee (ſaith One) that God will have the ſweeteſt works in Nature to be perfected by mutual help. The beſt time of the year cometh with theſe Pleiades, and the beſt time of our life cometh, when we enter into true love and fellowſhip:
Or loſe the bands of Orion?] Which is a Star that ariſeth in the beginning of Winter,Nimboſus Orion. Virg. foreign turbare & concitare. and draweth foul weather after him as with bands: theſe can no man …e, for Winter never rotteth in the Aire (as the Proverb hath it) nor is it fit it ſhould, for it is of very great uſe for mellowing of the earth, killing of worms and …, &c. Neither can the Spring come kindly, till Orion have prepared the way. God will have us ſuffer, before we reigne. The word Cheſil here uſed, ſig… … the … to perfect; becauſe (ſaith One) by ſuffering and offering violence to our ſelves, we enter into perfection, Luke 13, 32. If we would have a pleaſant Spring of graces in our hearts, we muſt firſt have a nipping winter. The Spirit of Mortification muſt be like the cold Star Orion, to nip our quick motions in the head, and to bind all our unclean deſires and burning luſts, that they ſtir not in us; and unleſs we do thus the delights of Pleiades, or the ſeven Stars of comfort ſhal never appear to us.
Verſe 32 Canſt thou bring forth Mazzaroth?] Or, the Twelve Signes; or the Southern Stars that bring in Summer. Lucifer ſome render it; others, the Hyades and others again every one of the ſtars or ſigns. It is like it was ſome one ſtar very well known in thoſe dayes, as were likewiſe the reſt here mentioned, and put for the four ſeaſons of the year.
Or canſt thou guide Arcturus with his ſons] Or, Bootes with his waine, (thoſe Northern ſtars) or, Autumne with his yearly fruits, the gift and work of God alone Of Arcturus, Hierome obſerveth, that ſemper verſatur nunquam mergitur; this is moſt true of Chriſts Church much toſſed, never drowned.
Verſe 33. Kn…weſt thou the Ordinances of heaven?] Either how to order them, as Maſter over them,Diod. or to comprehend what they are certainly and perfectly
Canſt thou ſet the dominion thereof in the earth?] As well in regard of the motion of the heavens, which varieth the ſeaſons of the year, as of the influences and vertue which cometh from thence. For they who think that the ſuperior bodies have no power at all upon theſe inferiour, do go againſt common ſenſe and experience, yea, this and many other texts of Scriptures; which yet make nothing at all for that Judiciary Aſtrology ſo much cryed up, in theſe laſt and worſt dayes of the world, by ſome who would have the manners, ſtudies and events of every man to depend upon the ſtars, yea, the riſe and ruine of Kingdomes, Arts, Religion, &c.
Verſe 34 Canſt thou lift up thy voice to the clouds?] Thy commanding voice, as Numb. 9 23. Some render it, Thy thunder. Will the clouds obey thee, and rain upon thee at thy pleaſure? Something thou maiſt get by thy prayers as Elias did, James 5 17. and the thundering Legion in the Eccleſiaſtical hiſtory, but nothing by command or compulſion. The Monarch of Mexico is a mad man to take an Oath at his Coronation,Lopez de Gomara. that it ſhall be what weather ſoever he pleaſeth all the time of his Raigne.
Verſe 35 Canſt thou ſend lightnings?] Nunquid emittes. Canſt thou ſend forth lightnings and thunder-bolts, as hurtful Creatures out of the Cave wherein they are kept? Or as ſo many ſouldiers or ſervants to do as thou commandeſt them? The Poets faine that Mercury had once a mind to ſteal Jupiters thunder-bolts, but durſt not leſt they ſhould burn his fingers. Hiſtories tell us of a King of Egypt, and of Caligula the Roman Emperor, that they attempttd to thunder and lighten,Admirari duntaxat poteſt, efficere non poteſt. Brent. but with very ill ſucceſs. Job is here told, that that is too hard a work for any creature to do.
Verſe 36. Who hath put wiſdome in the inward parts?] Hitherto God hath ſet forth his own admirable Power, Wiſdome and providence in making and governing the life-leſs creatures the Meteors eſpecially. Now he comes to declare the ſame in things endued with life; and firſt with man his Maſter-piece: who hath given him wiſdom (ſaith God) in the inward parts, or reines? where the reaſonable ſoul ſitteth and ſoveraigneth. The Hebrewes ſay, That the heart underſtandeth, and the raines deliberate. They hauehave their name here from plaiſtering over, or covering; becauſe they are over-covered with fat and fleſh; howbeit the Lord tryeth them, Jer. 17.10. and hath given wiſdome to man to moderate his affections and concupiſcences which are here ſeated, and to get truth into theſe inward parts, Pſalm 51.6. that this hidden man of the heart may be highly accepted in heaven, 1 Pet. 3.4.
Or who hath given underſtanding to the heart?] To the Cock, ſaith the Vulgar Latine, after the Talmudiſts and Jew-Doctors, who teach their Diſciples whenſoever they hear the Cock crow by night, to ſay this Benediction, The Lord be praiſed, who giveth underſtanding to the Cock; ſcil. to awaken men, and to announce day. The Septuagint render it, Who hath given to women skill to weave, and art to embroyder? But they do beſt that take the word (though found only in this place) for the Heart, Mens quaſi imaginatrix & figuratrix dicta quod omnia pervide…t & cognoſcat.as that wherein are painted and imprinted the imaginations and repreſentations of things, as the word ſeemeth to import.
Verſe 37. Who can number the clouds in wiſdome?] Quis ſapphirinas efficit nubes? Who can make the clouds like Sapphire, that is bright and clear? ſo ſome read it. Others, Who can declare the clouds? ſcil. their number, nature and uſes?
Or who can ſtay the bottle of heaven?] i.e. the clouds, fitly compared to bottle…, as thoſe veſſels that hold the rain, and powre it out on the earth, when God pleaſeth to turn the mouths of thoſe bottles downward. This is a great Miracle, ſaith Lavater, that whereas water is fluid, and beareth downward, yet it abideth in the lofty and ſoft aire, nor can fall, but where and when God appointeth.
Verſe 38 When the duſt groweth into hardneſſe, &c.] When the ground hath had its fill, ſo that the light duſt is turned into lumps of earth: and that which was toſſed with every wind, is clodded and agglutinated by water into an heavy ſubſtance. Hic enim ſimplex eſt & nativus hujus loci ſenſus, ſaith Merlin. Danaeus diſcourſing of ſtones,Phyſic. Chriſt. l. 2. c. 31. how they are made of earth, ſaith, That this Text is a compendium of all the large Diſcourſes of the natural Philoſophers concerning that Subject.
Verſe 39. Wilt thou hunt the prey for the Lion?] Heb. For the old Lion, (as Neh. 2.9.) that cannot hunt for himſelf.Plin. & Ariſtot. ſcribunt, Leones multa ſolida fine diſſectu devorare. Prey he muſt have, as being a very ravenous creature: but wilt thou provide it him? With what great charge do Princes maintain a few Lions? But God maintaineth all, and all other creatures, Pſal. 104.27, 28. and 145.15. putting it into the young Lions, to provide prey for the old; and cauſing theſe creatures to keep for moſt part in the Deſerts, where they feed upon Camels, and ſuch as they can light upon. Ammianus Marcellinus writeth, That in Chaldaea there are an huge number of Lions, which were like enough to devour up both men and beaſts throughout the Country. But withal he ſaith, That by reaſon of the ſtore of water and mud thereof, there breed yeerly an innumerable company of Gnats, whoſe property is to flye into the eye of the Lion, as being a bright and Orient thing, where biting and ſtinging the Lion, he teareth ſo fie…cely with his clawes, that he puts out his own eyes: and by that means many are drowned in the Rivers, others ſtarve for want of prey, and many the more eaſily killed by the Inhabitants.
Or fill the appetite of the young Lion?] Which is very greedy and inſatiate. Some render it, Catervam, the Troop or company of young Lions. But God in mercy to mankind hath ſo diſpoſed it, that as devouring Creatures are more rare (the Lioneſs ſeldome brings …orth more then one in all her life) ſo they go not often by troops, but range alone ſeeking their prey.
Verſe 40. When they couch in their dens, &c.] When both by might and ſlight they provide for themſelves. Hunters with all their paines and means cannot catch a beaſt ſo ſoon as the Lion can. An Ape he hateth in a ſpecial manner, as being too crafty for him: And yet he feareth man (although as the Poet ſaith, Simia quam ſimilis turpiſſima beſtia nobis.)Ennius. Whereof no other probable reaſon can be given, but the ſmall remnant of Gods Image left as yet in man, who once had dominion over all the Creatures, and is ſtill fearred by the fierceſt of them.
And abide in the covert to lye in wait] Where they crouch, counterfeit themſelves aſleep, lye quiet and cloſe, as Cats that would catch Mice, or Foxes birds. But if this way they ſpeed not, Baſil ſaith they ſet up a loud roar, whereby the Beaſts are ſo amated, that they have no power to ſtir out of the place they ſtand in, till the Lions have taken them.
Verſe 41 Who provideth for the Raven his food?] Though the Raven be a moſt vile creature, and hated almoſt of all: in ſome places there is a reward appointed for thoſe that ſhall kill them up. Though an unclean creature, and therefore abominable, Lev. 11.13, 15. Though unmerciful to her own, and pitileſſe to other birds, though an inauſpicate creature, a ſign both of mans puniſhment, and Gods curſe, Iſai. 34 11. Though he cryeth with a hoarſe and harſh voice (whence alſo he hath his name in the Original) and ſo unfit to move pity; yet God provideth food for him: What then will he do for his faithful ſervants, Matth. 6.26? Where our Saviour fetcheth not an example from the Iſraelites miraculouſly fed in the wilderneſſe, or Elias in the Deſert, but from Fowles of the Aire; and among them,Corvus incuba 20 diebus & pullos nido expellit. Plin. Ariſ… Ariſt. hiſt. Animal. l 9. c. 31. not from Eagles, Hawks, Nightingales, but Ravens, &c. Conſider the Ravens, Luke 12.24.
When his young ones cry to God] Though by implication only they cry, and not directly, being forſaken by the old ones, and left bare, they are fed by God with flies and wormes bred in the neſt out of their excrements; till able to flye, and leave the neſt, they wander for lack of meat to take it where-ever they can meet with it.