Exposition of Job 22-26, Commentary · Chapter 26

Exposition of Job 22-26 · Commentary · Chapter 26

p. 740JOB, CHAP. 26. Verſ. 5, 6, 7.

Dead things are formed from under the waters, and the inhabitants thereof.

Hell is naked before him, and deſtruction hath no covering.

He ſtretcheth out the North over the empty place, and hangeth the earth upon nothing.

IN the former part of this Chapter, Job reproved the laſt diſcourſe of Bildad as unprofitable, not that it was ſo in it ſelfe (for that was true and a great truth which he ſpake of the greatneſſe of God) but the method which he uſed, and the application of it to his caſe made it ſo. How haſt thou helped him that is without power? &c.

In this Context, and the ſubſequent part of the Chapter, Job enters upon or reaſſumes the ſame argument or ſubject which Bildad had handled before; The power, ſoveraigntie, and dreadfullnes of God in his workes, both of Creation and providence all the world over. Job would let Bildad underſtand, that he was not unacquainted with the doctrine that he had preſt upon him in the former Chapter. As if he had ſayd, Doeſt thou thinke that I know not theſe things, ſurely I can tell thee as much, yea more of the power of God then thou haſt ſpoken, and thereby thou ſhalt ſee that I am not to learne, nor to ſeeke in this matter; yea I will point and paint out the power of God not onelyonly in the viſible heavens, but in thoſe things which lye unſeene, I will goe downe to the deepes, to the bottome of the mighty waters, I can tell thee that he is not onelyonly admirable above but beneath, in ſo much as nothing is bred or brought forth whether animate or inanimate in the vaſt Ocean, but it is by his power and at his diſpoſing. Yea I will goe as low as hell and ſearch the power of God there; I will alſo aſcend up to heaven, and ſpeake of the great things that God doth in the ayre, and in the clouds, and among the ſtarrs, whereby you may ſee that I am no ſtranger to ſuch divine Philoſophy, and therefore this was not the poynt you ſhould have inſiſted upon, or that I needed to be informed in. That's the general ſcope and aime of Job in theſe words, I ſhall now touch upon the particulars.

p. 741Dead things are formed from under the waters.

Jobs firſt inſtance concerning the power of God, is about things under the waters; Dead, liveleſſe, inanimate things are formed there; Properly that onelyonly is a dead thing which hath ſometime lived, wee cannot ſay a ſtone is a dead thing, becauſe it never had any life, neither can wee ſay that water or earth are dead things, for they never had any life; but thoſe things that have had life, whether vegetative, or ſenſitive, or rationall, as man, or beaſts, or plants, when once that life is withdrawne from any of them, that is properly called a dead thing. Yet in a generall vulgar and improper ſence, even thoſe things that never had life may be called dead. M^r Broughton renders ſtrictly, not dead things, but things without life are formed under the waters.

The Hebrew word may come from a twofold roote, and ſo hath a twofold ſignification. Firſt, to heale and cure; foreign dolorem mitigavit, ſanavit, tranſferturper Metaphorā a corpore ad animam ut ſig: remittere peccata.and in Scripture it is transferred from the healing of the body to the healing of the ſoule in the remiſſion of ſins; becauſe as the wound of the body is healed by the ſalve, ſo is the ſoules wound, namely ſinne, healed by remiſſion or forgiveneſſe. The word is uſed in this ſence (Iſa. 6.10.) Make the heart of this people fat, and make their eares heavy, and ſhut their eyes; leaſt they ſee with their eyes, and heare with their eares, and underſtand with their heart, and convert, and be healed, that is, pardoned. Secondly,foreign debitis diſſolutus laxus languidus. it ſignifies to be diſſolved or looſened, to be weake and languiſhing; wee tranſlate it dead, becauſe things that are dead are weakened and diſſolved, and therefore death is called a diſſolution; As Paul ſayd (Phil. 1.23.) I deſire to depart or to be diſſolved, that is, to dye; and the ſame phraſe is uſed for death (2 Cor: 5.1.) Wee know that when the earthly houſe of this Tabernacle ſhall be diſſolved &c. Againe, by the figure Antiphraſis (frequent in Scripture) this word as it ſignifies dead and weake things, ſo alſo ſtrong and lively things, yea thoſe that are ſtrongeſt or moſt lively, and therefore Gyants who are the ſtrongeſt of men, are expreſſed by this word (Deut. 2.11.) The Enims dwelt therein in times paſt, Ecce Gigantes gemunt ſub aquis. Vulg:a people great and many and tall, as the Anakims, which alſo were accounted Giants &c. And the vulgar tranſlates ſo here; Behold, The Giants groane under the waters. Giants are called Rephaim in the Hebrew, which word in the roote ſignifies to weaken, not from their nature, but from p. 742their effects, not becauſe they are weake, but becauſe they weaken others. Giants are ſo ſtrong that the very ſight of them makes others weake and faint, or pulls downe men of ſtrength and might. It is ſayd that Saul and the whole Army of Iſrael were diſmayed when they ſaw Goliah, and greatly afraid; they were weake before the Giant. There is much labouring to make out this ſence of the word here; ſome underſtand it of the Giants before the flood; Behold, the Giants groane from under the flood. Thoſe Giants were indeed overthrowne by the waters; and ſo they conceave that Job alluded unto them, but I ſhall not ſtay upon that interpretation.

Others expound the text of thoſe Gyants whoſe proper element is water, the mighty fiſhes of the Sea, the Whale, the Leviathan ſpoken of in this booke of Job; Leviathan is a Sea-monſter, a Sea-gyant of huge dimenſions. Naturall Hiſtorians and travellers deſcribe the vaſtnes of the Whale or Leviathan, to wonder and amazement. And 'tis granted, that in theſe Gods power is much ſeene; But I ſhall lay by this expoſition alſo, becauſe (I conceive) fiſhes are ſpoken of in the next words, where they are called the inhabitants thereof, that is, of the Sea or waters.

Againe, this word Rephaim is often put for the dead, or thoſe that are departed this life. (Pſal. 88.10.) Wilt thou ſhew wonders to the dead? ſhall the dead ariſe and praiſe thee? There are two words uſed for the dead in that verſe, one is the ordinary word, the other is that of the Text. Solomon (Pro. 2.18.) ſhewing how dangerous it is to have to doe with the adultereſſe, ſayth, Her houſe inclineth unto death, and her paths unto the (Rephaim or the) dead. The houſe of Adultery and uncleanenes is the Gatehouſe to death; it is not a houſe rayſed up, but bowed downe, her houſe enclineth unto death, and ſhe who is the governeſſe, of rather the miſs-governeneſs of the houſe, will by her ill life bring thee among the dead, even among thoſe who are twice dead, corporally dead at preſent, and ſpiritually dead for ever.

But that which I ſhall rather pitch upon according to our tranſlation,foreign. is that by theſe dead things are meant ſuch things as never had any life. Mr Broughton expounds his tranſlation, Things without life, of thoſe precious things that are formed under the waters, Amber and pearle and goodly ſtones; Theſe dead things are found under the waters, and there they are formed; Gods providence reacheth to the furtheſt places, even to the bottome of the Sea and p. 743loweſt earth, which ſeeme to be as caſt off; So he gloſſeth, and ſo doe other Interpreters,Incipit dei providentiam & po…entiam deſcribere a rebus ſubterraneis initio ſump…o. Merc: concluding that Job is here ſetting forth the power of God in forming minerals and pretious ſtones under the waters or in the deepes, and ſo riſeth in his diſcourſe by degrees to higher things. As if he had ſayd, O Bildad, what doeſt thou ſhewing me the power and providence of God in the high places, where he maketh peace; I can tell thee that the ſame power and providence of God are extended to thoſe things which are wrought in the bowels of the earth, and at the bottome of the Sea, and ſo are furtheſt removed from our ſight.

And whereas we ſay, Dead things are formed there; that word properly ſignifies to bring forth children, or any living creature (Job 39.1, 2.) Knoweſt thou the time when the wilde Goates of the rock bring forth, or canſt thou marke when the Hindes doe calve? Canſt thou number the moneths that they fulfill, or knoweſt thou the time when they bring forth? yea The Eternall Word and Wiſdome of God ſpeakes of himſelfe in the language of this Word (Pro. 8.25.) Before the mountaines were ſetled, before the hils was I brought forth. It ſignifieth alſo to be in paine, and groane for paine, becauſe child-bearing cauſeth much paine and groaning. So the word is uſed in a metaphoricall ſence (Deut: 2.25.) This day will I begin (ſaith the Lord) to put the dread of thee, and the feare of thee upon the Nations, that are under the whole heaven, who ſhall heare report of thee, and ſhall tremble and be in anguiſh becauſe of thee; they ſhall be in anguiſh as a woman travelling with child and pained to bring forth. Whence that tranſlation takes its ground, The Gyants groane under the waters. And as it ſignifies to forme and faſhion the child or any living thing in the womb, and then to bring forth, ſo it is applyed to the forming of things that have no life (Pſ. 90.…2.) Before the mountaines were brought forth, or ever thou hadst formed the earth and the world: even from everlaſting to everlaſting thou art God.

Dead things are formed.

But by whom? here is no power expreſt; Job ſayth onelyonly, they are formed, hee leaves that to be underſtood; And what or whom can wee underſtand but God, or the power of God, by whom or whereby dead things are formed as well as living things; for all things, whether animate or inanimate, receave their being and p. 744forme from him; Dead things are formed from under the waters.

Hence note.

That all things are produced in their beings by the power of God.

Dead things as well as living things, gold and ſilver, minerals and gemms are formed by God as well as men or beaſts. And as they were of God in Creation at the beginning, ſo there is a continuall putting forth of the power of God in the continuing or renewing of them; God is dayly forming rich and rare things in the ſecret Cabinets of the earth, and from under the waters.

And the inhabitants thereof.

That is, as dead things are formed under the waters, ſo are the inhabitants thereof, or thoſe living things that dwell in the water; wee put in the Margin, with the inhabitants: who are they? The inhabitants of the water are the fiſhes, they are bred and abide in the water. As if he had ſayd, Thoſe precious ſtones and minerals, called dead things, are formed from under or in the waters as well as the fiſhes, who are the proper inhabitants of the water. Mr Broughton reades thus; Dead things are formed under the waters and places neere them, that is, in the mountaines and hills, in the clifts and rocks are theſe precious things formed. But I rather take our reading, and ſo the Text gives a further illuſtration of the power of God; who as he formeth dead things under the waters, ſo living things, or the inhabitants of the water.

Hence note.

The power of God is great in forming the fiſhes of the Sea.

And the greatneſs of it will appeare if we conſider three things about them.

Firſt, Their number, as to us, the fiſh of the Sea are infinite in number, there is no ſort of creatures that multiply ſo faſt as fiſhes doe, therefore when God created the inhabitants of the water, we read (Gen. 1.21.) how emphatically their encreaſe is expreſt; And God created great Whales, and every living creature that moveth, which the waters brought forth aboundantly after their kinde. The waters did not bring them forth by any power of their owne, but they were brought forth in the waters by that power which God had planted in the waters for that purpoſe. Now it is not p. 745onelyonly ſayd that the waters brought them forth, but the waters brought them forth aboundantly, implying that fiſh doe multiply and bring forth more then other creatures; and therefore when the Spirit of God would ſhew a great increaſe of men, 'tis ſayd, They ſhall increaſe like fiſh (Gen. 48.16.) Jacob bleſſing the children of Joſeph, prayed thus;Inter omnes beſtias nihil eſt foecundius piſcibus igitur trāffertur ad multiplicationem immenſum. The Angel which redeemed mee from all evill, bleſſe the ladds and let my name be named on them, and the name of my fathers, Abraham, and Iſaac, and let them grow into a multitude in the midſt of the earth. The Originall is, Let them grow or multiply like fiſhes into a multitude in the midſt of the earth; or let them be as numerous upon the land as fiſhes are in the Sea. And we finde in the ſacred Hiſtory how the bleſſing and providence of God made good this hiſtory. For of the ſons of Joſeph, Manaſſeh and Ephraim were numbred eighty five thouſand and two hundred men meete for warre (Numb: 26.34.37.) which exceeded the encreaſe of any one Tribe beſide. How wonderfully doth the Lords power appeare, not onelyonly in thoſe infinite ſholes of leſſer fiſhes, but in the greater alſo? Who is able to report the number of theſe Sea-inhabitants, or of the fiſhes who people the Sea?

Secondly, If wee conſider their various kindes, that alſo ſheweth forth the great power of God. Naturaliſts obſerve that there is no creature upon the earth, but hath (as I may ſay) its repreſentative in the Sea, beſides thoſe that have nothing like them on the earth; ſo various are their kindes.

Thirdly, Many of theſe inhabitants of the waters are wonderfull for the vaſtneſſe and greatneſſe of their bodyes; the greateſt of all living creatures are in the Sea (Pſal. 104.25.) So is this great and wide Sea, wherein are things creeping innumerable: both ſmall and great beaſts. The Pſalmiſt calleth the fiſhes beaſts, and there are ſmall beaſts in the Sea and great beaſts even of a ſtupendious greatneſſe. The greateſt beaſts of the earth are as nothing compared to them; The Elephant is little to the Leviathan. Naturaliſts have written much of this ſubject, the numerouſnes, variouſnes, and vaſtnes of theſe water-Inhabitants. So that wee may ſee much of the Majeſty and power of God, as in theſe things that are formed under the waters, ſo in thoſe that are formed in the waters. Job deſcends lower yet in the next words.

p. 746Verſ. 6. Hell is naked before him, and deſtruction hath no covering.

'Tis queſtioned what is here meant by hell.

Some expound hell of the loweſt parts of the earth, ſo Maſter Broughton; The loweſt earth is naked before him, and the loſt (that is, that which ſeemes to be loſt and condemned, as himſelfe Gloſſeth it) hath no covering.

Secondly, Hel is often put for the grave (Pſal. 16.10.) Thou wilt not leave my ſoule (that is, me) in hel (that is, in the grave) nor wilt thou ſuffer thy holy one to ſee corruption.

Thirdly, It is moſt uſually taken for that priſon or place of torment, where the Lord detaynes all thoſe, in hold, that have rebelled againſt him, and dyed impaenitently in that rebellion. In this third ſence we may interpret it here (as I conceive) moſt ſuitably to the ſcope and purpoſe of Job in this place.

Hell is naked before him.

That is, it is fully diſcovered to him, he ſees who are there, and what is done there, he obſerves all paſſages there, even in that bottomleſſe pit of hel, as wel as in heaven or upon the earth. As if Job had ſayd to Bildad; You told me that God maketh peace in his high places, I tell you God hath to doe in hell, or in the loweſt places. The loweſt hell is naked before him. The Apoſtle ſpeaketh in this phraſe (Heb: 4.13.) Neither is there any creature that is not manifeſt in his ſight: but all things are naked, and opened unto the eyes of him with whom we have to doe. The words are an alluſion unto bodyes, which being ſtript, and uncloathed, all ſee what they are; there may be many deformities, blemiſhes, and ſcarrs, yea ulcers upon the body undiſcerned while 'tis cloathed or covered, but when naked nothing is hid. All things are naked before God, that is, he as plainly diſcernes what they are, as wee diſcerne what a body is, that ſtands naked before us. Hell is called darkneſſe, and utter darkneſſe, yet it is light to God.

And deſtruction hath no covering.

Here the ſame thing is againe repeated, and 'tis uſuall in Scripture to ſpeake that in negative words, which was before ſpoken in p. 747affirmative. As to be naked, and to have no covering, are the ſame; ſo hell and deſtruction are the ſame; and theſe two are often put together (Pro. 15.11.) Hell and deſtruction are before the Lord: how much more the hearts of the children of men? Though we know not where hel is, nor what is done there, though wee know not what is become of thoſe that are deſtroyed, nor what they ſuffer, yet God doth; and if the ſecrets of hel and devills are knowne to him, then much more the ſecrets of the hearts of the children of men. And as that proverb teacheth us that nothing is hid from God, becauſe hell and deſtruction are not, ſo another proverb delivered in the ſame forme, teacheth us, that nothing in the creature can ſatisfie the deſires and luſtings of man, even as hell and deſtruction can never be ſatisfied (Prov. 27.20.) Hell and deſtruction are never full: ſo the eyes of men are never ſatisfyed. The Devill who is the great executioner of the wrath of God, is expreſt by this word; as hell is called deſtruction in the abſtract, ſo the Devill is called a deſtroyer in the concrete (Revel. 9.11.) And they had a King over them which is the Angel of the bottomleſſe pit (or hell) whoſe name in the Hebrew tongue is Abaddon, but in the Greeke tongue hath his name Apollyon; both the one and the other, the Hebrew and the Greeke ſignifie the ſame thing a deſtroyer; The Devill, who is the Jaylour of hell, is called a deſtroyer, as hell it ſelfe is called deſtruction from the Co-incidency of theſe two termes. Note.

Hell is deſtruction.

They that are once there, are loſt and loſt for ever. The reaſon why hell is called deſtruction, is becauſe they that are caſt to hell are undone to eternity. We read of a City (Iſa. 19.18.) which was called the City of deſtruction, becauſe it was to be utterly deſtroyed; Hell may be called a City of deſtruction, not becauſe it ſhall ever be deſtroyed, but becauſe it ſhall ever be full of deſtruction, and nothing but deſtruction ſhall be there. There is no eſtate on earth ſo miſerable, but a man may be delivered out of it, but out of hell there is no deliverance. Heman ſaith (Pſal. 88.11.) Shall thy loving kindneſſe be declared in the grave? or thy faithfullneſſe in deſtruction? There grave and deſtruction are put together, much more may hell and deſtruction be put together, or for each other. What ever comes into the grave is deſtroyed, it rots and periſheth, p. 748much more doth hell deſtroy all that comes thither. And, looke as the grave is to the body now, a deſtroyer conſuming, ſo hell is to the ſoule now, and will be to ſoule and body after the reſurrection, a deſtroyer tormenting. The loving kindneſſe of God ſhall not be declared in Hell, nor any faithfullneſſe of his in deſtruction, unleſſe it be his faithfullneſſe (according to what is threatned in the Word to deſtroy. The Apoſtle Peter ſayth, (1 Ep: 3.19, 20.) that Chriſt by the Spirit, went and preached to the Spirits in priſon, which ſometime were diſobedient, when once the long-ſuffering of God waited in the dayes of Noah, &c. It is true, that Chriſt by the Spirit in the miniſtery of Noah, did preach to thoſe Spirits who were diſobedient in the time when Noah preached, and were in priſon (or in hel) in the time when Peter wrote; But Chriſt did not preach by his Spirit in the miniſtery of Noah, or any other way to Spirits who were in priſon (or in hel) while he preached to them. There are no Sermons in hel, nor any ſalvation there. The loving kindneſſe of God is aboundantly declared on earth, but it ſhall not be declared in hel; As there is nothing felt in hel but deſtruction, ſo there is no ſalvation offered to thoſe who are in hel. There's teares enow and mourning enough in hel, but there is not the leaſt Godly ſorrow in hel, which onelyonly worketh repentance to ſalvation, Auguſt: lib. 21. de Civ: dei, cap: 17.not to be repented of (2 Cor. 7.10.) One of the ancients hath reported the opinion of ſome in his time, who thought, that, though there be deſtruction in hel, yet not eternal deſtruction, but that ſinners ſhould be puniſhed, ſome a leſſe, others a longer time, and that at laſt all ſhall be freed; and yet (ſaith he) Origen was more mercifull in this poynt then theſe men; for he held that the Devill himſelfe ſhould be ſaved at laſt. Of this opinion I ſhall ſay no more in this place, then this one thing which he there ſayd; Theſe men will be found to erre by ſo much the more foulely & againſt the right words of God ſo much the more perverſely, by how much they ſeeme to themſelves to judge more mercifully. for indeed the juſtice of God in puniſhing ſinners is as much above the ſcale of mans thoughts, as his mercyes in pardoning them are; let not ſinners flatter themſelves in a hope of ſalvation when they are in hel, who have neglected ſalvation while they were on the earth. For as the Apoſtle ſaith (Heb. 2.3.) How ſhall we eſcape (that is, how ſhall we eſcape falling into hel) if we neglect ſo great ſalvation; ſo I may ſay, how ſhall any eſcape by getting out of p. 749hell, who neglect ſo great ſalvation. Hel is deſtruction, and as becauſe heaven is a place of happineſſe and ſalvation, therefore, heaven and happineſſe, heaven and ſalvation mutually or reciprocally ſignifie one another; to obtaine heaven is to obtaine ſalvation; to obtaine heaven is to obtaine happines: So becauſe hel is a place of miſery and deſtruction, therefore hel and miſery, hel and deſtruction ſignifie the ſame thing, nor can they be ſeparated.

Againe, when he ſayth, Hell is naked before him, and deſtruction hath no covering, we learne.

There is nothing hid from the eye or knowledge of God.

Philoſophy and reaſon teach us, that the vertue and force of the heavenly bodyes, the Sunne, Moone, and Starres, doe not onelyonly act upon thoſe parts of the earth which are uppermoſt, but ſend their influences and powers to the loweſt parts or bowels of the earth, for (as was ſayd before) according to the ordinance of God, dead things are formed there. Now (I ſay) as the power of the heavenly bodyes reacheth downe into the earth, much more doth the power and light of God reach into hell it ſelfe. I will not ſtay upon any curious enquiries where this hell is; whereſoever it is, God ſeeth it. Hel is naked before him, therefore ſayth David (Pſal. 139.8.) If I aſcend up into heaven, thou art there: if I make my bed in hell: behold thou art there (that is, there thou art by thy power and inſpection, thou ſeeſt what is in hell (and if ſo, how much more doth God behold what is done heere upon the earth; if hell be naked before him, then the earth is naked before him; if deſtruction have no covering, then our actions heere have no covering: Hypocrites put many coverings upon their actions, they have many policies to vaile and ſcreene them from the eye of man; but the actions of men have no covering before God, yea the hearts of men have no covering before God; As Solomon in the Proverbs (which place was lately toucht upon) argues from this reaſon, becauſe hell and deſtruction are before him (Prov. 15.11.) Hell and deſtruction are before the Lord: how much more then; the hearts of the children of men. As if he had ſayd, God who looketh into hell (which is not onelyonly darkenes, but outer darkenes, that is, darkenes without any thing that hath the leaſt ray or ſimilitude of light in it, God (I ſay) who looketh into this hel) can looke into the hearts of men much more. There are ſome men p. 750(I grant) whoſe hearts are a very hell, a very deepe, and they hope to hide themſelves in the depth of their owne hearts from the ſight of God, as the Prophet telleth us (Iſai. 29.15.) Woe unto them that ſeeke deepe to hide their councell from the Lord; and their workes are in the darke, and they ſay, who ſeeth us? and who knoweth us? And what doth he meane by the deeps which they ſeeke? doe they ſeeke caves and dens of the earth to take counſel or conſult together in? no, they may be in the open ayre and yet ſeeke deepe to hide their counſells from God, ſo that the meaning is, they ſeeke to keepe their counſels cloſe lockt up in their hearts; but woe unto them that digge thus deepe to hide their counſells from God, for they cannot be hid, for even hel is before him, and deſtruction hath no covering, how then ſhall theſe deſtroyers cover themſelves or any of their counſels from him? As the reaſon of all things is naked and manifeſt before God, ſo are the motions and actions of all perſons.

Thirdly, When 'tis ſayd, Hell and deſtruction are before him: that word before, doth not onelyonly imply that God hath a view or ſight of what is in hel, but alſo that hee hath power in and over hel, and can doe what he will there; hell is naked before him, that is, hee hath hell at his diſpoſe.

Hence note.

The power and providence of God reaches to thoſe things that are moſt remote.

He orders all things in hell as well as upon the earth; his power rules there where there ſeemes to be leaſt order, yea where there is no order at all; They who are caſt into hel kept no order while they were upon the earth, nor are they in any willing order there; when we ſee confuſions in the world wee ſay, what a hell is there, or we ſay, Hel is broken looſe; hell is a place of confuſion, yet hell is before God, he keepes hell in order; And when by reaſon of troubles and confuſion among men, wee are ready to ſay, there is a hell in the world, yet this hell is naked before God, he diſpoſeth and orders thoſe places, perſons, and things, which are moſt confuſed; hell and deſtruction are before him.

Before I paſſe from theſe words, I ſhall onelyonly take notice, that there are many words in Scripture by which hell is expreſt. The Rabbins number ſeven or eight, heere are two.

p. 751Firſt, Sheol or the grave, becauſe we lye as it were buried there in a ſecond death.

Secondly, Abaddon or deſtruction, becauſe all are there in a periſhing ſtate, or as given up into the hand of deſtruction.

Thirdly, Hel is called Tſalmaveth or the ſhadow of death; and by the ſhadow of death, is not meant a ſmal appearance of death: as the word ſhadow is uſed (Jam: 1.17.) where the Apoſtle exalts the glory of the Lord in his unchangeablenes, that he is the Father of lights, from whom every good gift, and every perfect gift cometh downe, with whom is no variableneſſe, neither ſhadow of turning; that is, he is not ſubject to any turning at all; but hel is called the ſhadow of death, as ſhadow is put for ſtrength and power, and ſo to be under the ſhadow of God or man, is to be under their protection. Thus hell is the ſhadow of death, that is, the ſtrength and power of it; Death never triumphs ſo much in its ſtrength, as it doth in hell.

Fourthly, Hel is called Erets tachith, which ſignifyes, firſt, the earth under, or the loweſt and moſt inferiour earth, whence in Scripture hell is called the bottomleſſe pit, and the way to it is deſcribed by deſcending and going downe: as heaven is deſcribed by aſcending and hight; heaven is high, and the higheſt aſcending is our aſcending to heaven: ſo hell is low, and the loweſt deſcending is deſcending into hel. Secondly, it imports, feare, vexation, and trembling; hell is a land of trembling, it is a land of feare; it is ſayd of Caine that when he went out of the preſence of God, after he had murthered his brother he went into the land of Nod, that is, into a land of trembling, which ſome expound not of any ſpeciall place that he went to, but that every place where he went was to him a land of trembling, hee having much feare and dread upon his conſcience after he had embrewed his hands in his brothers blood. Hel is indeed the land of Nod, a Trembling land; They who have not rejoyced with trembling in this world, ſhall ſorrow with trembling for ever in the world to come.

Fifthly, Hel is called Berſhiachathith, that is, the pi… corruption, not that the bodyes of the damned ſhall corrupt in hell (as they doe in the grave, for though we cannot ſay that the bodyes of the wicked ſhall be rayſed incorruptible, as the bodyes of the Saints ſhall, yet they ſhall be rayſed immortall, and in that ſence incorruptible, that is, they ſhall never dye) but they ſhall be corruptible, p. 752that is, filthines and corruption ſhall be upon them: The bodyes of Saints onelyonly ſhall be rayſed ſo incorruptible, that nothing of corruption ſhall be ſeene upon them, or felt by them, but the bodyes of the wicked ſhall ever feele corruption, and beare the markes of it, without total corrupting, or periſhing, as corrupting and periſhing are taken for not-being. The wicked would be glad that they might periſh ſo, but they ſhall not, hel will be a pit of corruption to them, for whatſoever is painefull and grievous to the fleſh, ſhall dwell in their bodyes, and therefore it is called the pit of corruption; and it may alſo be called a pit of corruption in a morall ſence; becauſe all their ſins and luſts ſhall remaine upon them for ever; hel-fire cannot purge the ſoule from ſin, nor free any man from the power of that old man, who (as the Apoſtle ſpeakes, Eph: 4.22.) Is corrupt according to the deceitfull luſts. Nothing but the blood of Chriſt can purge the ſoule from corruption; Hell is for the puniſhment of corruption, but not at all for the purging of it, and therefore it is well called, the pit of corruption.

Sixthly, It is called Erets Neſciah, that is, the land of forgetfulneſſe; as the grave, ſo hell is called the land of forgetfulneſſe, where the wicked ſhall be remembred no more; God will remember them no more, to doe them any good, and they are forgotten how much ſoever they are remembred, who are not remembred for good. And as God will not remember thoſe in hell for good, ſo they ſhall forget all the good they have had upon the earth; or the remembrance which they have of it, ſhall onelyonly be to encreaſe their ſorrow under preſent evills. Abraham in the Parable (Luk. 16.25.) ſayd to the rich man in hel, Son remember that thou in thy life time receivedſt thy good things; and that remembrance of the good things which he once enjoyed was but an addition to all the evills and miſeries which he then endured. It is better never to have had any good thing, then onelyonly to remember that we have had it. How miſerable is their condition who ſhall neither be …membred for good, nor remember any good, but to make them more miſerable!

Seventhly, Hel is called Erets choſcec, that is, a land of darkneſſe, a region of darkneſſe; there is nothing but darkneſſe in hell: The wicked goe to the generation of their fathers, where they ſhall never ſee light (Pſal. 49.19.) They loved darkneſſe here rather p. 753then light, and they ſhall be puniſhed with darkenes hereafter, which hath no light. Darknes was their choyce in this life, and it ſhall be their curſe in the next.

Eightly, Hel is called Gehinon (whence the Greeke Gehenna) from the valley of Hinnon; in which the Idolatrous Iſraelites (imitating the abomination of the Heathens) were wont to ſacrifice their children with horrible cruelty. And hence the Scripture often makes uſe of that word to ſignifie the place of torment, or the torments of that place, where the damned muſt abide ſeparate for ever from the favourable preſence, and ſubjected under the wrath of God. This Hel is naked before God, and this deſtruction hath no covering.

Verſ. 7. He ſtretcheth out the North over the empty place, and hangeth the earth upon nothing.

In this verſe Job exalts God in his Almighty power, upholding the mighty fabrick of heaven and earth. His diſcourſe mounts up from the earth, from the waters, and from hell, as high as heaven it ſelfe; and he ſpeakes of heaven and of the earth in their conjunction together.

He ſtretcheth out the North over the empty place.

Bildad had ſpoken of the power of God in the heavens, Dominion and feare are with him, hee maketh peace in his high places, is there any number of his armies? and upon whom doth not his light ariſe? Job alſo ſpeaks of the power of God in the creation and diſpoſition of theſe things; He ſtretcheth out the North over the empty place. The word is ſo rendred to ſignifie a gracious act of God to regardleſſe men. (Prov. 1.24.) I have ſtretched out my hand, and no man regarded. God ſtretcheth out his hand to ſmite, and he ſtretcheth it out to ſave, but man layeth it not to heart. It is uſed alſo to ſignifie that powerfull act of God, in preparing the heavens for himſelfe (Pſ. 104.2.) Who covereſt thy ſelfe with light, as with a garment: who ſtretcheſt out the heavens like a curtaine. As wee draw or ſtretch out a curtaine, ſo God ſtretcheth out the heavens.

But why doth Job ſay, He ſtretcheth out the North?

I anſwer, by the North he meaneth that part of heaven that is p. 754Northward, or the northerne heavens. Againe, the North may be taken for the whole heavens by a Synechdoche: and Job might ſpeak of the North becauſe the North-pole was neereſt the climate where he dwelt. He ſtretcheth out the North, or the northerne heavens, that is, the whole heavens, both the North and South, Eaſt and Weſt.

Hee ſtretcheth out the North over the empty place.

What is this empty place?

Firſt, By the empty place, ſome underſtand the moſt remote and uninhabited places of the earth: Hee over-ſpreads them with heavens, and diſpoſeth things there as well as here; hee ſpreads the heavens over thoſe parts where there is no man, and ſo may be called, Empty places, becauſe un-inhabited, or not fill'd with men. God cauſeth it to raine on the earth, where no man is, on the Wildernes, where there is no man (as he ſpeaketh of himſelfe to Job in the 38…h Chapter of this booke, ver. 26th.) Now as God raineth upon thoſe (in this ſence) empty places, ſo he ſtretcheth out the heavens over theſe empty places, that is, he takes care of them as well as of thoſe that are peopled or inhabited.

Secondly, Rather, by the empty place, wee are to underſtand the ayre, for in the natural diſpoſition or ſyſteame of the world, the earth is loweſt, the water next, the ayre is the third, and the fire fourth, over which God ſtretcheth out the heavens; And becauſe nothing is viſible to us upwards on this ſide heaven but the ayre, therefore it may wel be ſayd, that he ſtretcheth out the heavens immediately over the ayre, or the empty place.

Super inane; quod juxta communem opinionē intelligi decet. Vulgo enim totum ſpatium a terra uſque ad coelum vacuum putatur, quum plenum aere ſit.But is the ayre or that place which we call the ayre empty? no, the ayre is not empty, there is no vacuity, no empty place in nature; and nature will put it ſelfe into ſtrange courſes to avoide a vacuity; water will aſcend to avoide vacuity, and it will not deſcend, to avoide vacuity; but though the ayre be not empty or voide, taking emptines ſtrictly and philoſophically (for every place hath its filling) yet as emptines is taken largely and vulgarly, ſo the ayre may be called an empty place; when wee come into a roome where there is no artificiall furniture, wee ſay it is an empty roome: ſo the ſpace between us and the heavens in a vulgar ſence is an empty place. The Scripture ſpeakes often of things according to the vulgar acceptation and underſtanding. M^r Broughton p. 755tranſlates thus; He ſtretcheth out the North upon the empty. And wee may conceave Job uſing this forme of ſpeech, the more to magnifie and ſhew forth the great power of God; As if he had ſayd, The heavens have nothing to beare them up but an empty place, what can the ayre beare? the ayre will beare nothing; yet the Lord uſeth no ſupport for the whole heavens but this empty place.

Thirdly, I conceave that this phraſe may be expounded barely of the Creation; For Moſes ſayth (Gen. 1.1, 2.) In the beginning God created the heavens and the earth, and the earth was without forme and voyd or empty. It is the word Tohu uſed here in Job; over this Tohu or empty place did God at the firſt ſtretch the heavens. And as this was the worke of God at firſt in Creation, ſo it is his worke ſtill in providence; and therefore the Lord ſpeakes of it, as of a continued worke (Iſa. 44.24.) Thus ſayth the Lord thy redeemer &c. that ſtretcheth forth the heavens alone, and ſpreadeth abroad the earth by my ſelfe.

Hence note.

As the heavens in creation, ſo the heavens in their dayly motion are ſtretched out and ordered by God.

(Iſaiah 40.22.) It is he that ſitteth upon the circle of the earth, and the inhabitants thereof are as graſs-hoppers, that ſtretcheth out the heavens as a curtaine, and ſpreadeth them out as a tent to dwell in. The Prophet entitles God to this with a ſpeciall emphaſis; It is He that doth it; as if he had ſayd, God doth it, and none but he, and in this he eminently declares that He is God. Who ever ſtretched out ſuch a curtaine or canopy as the heavens? who ever pitched ſuch a tent to dwell in? This is a tent or a Tabernacle, which though it ſhall be changed, yet (as the Prophet ſpeakes of Sion in her beauty and glory, Iſ. 33.20.) Shall not be taken downe, not one of the ſtakes thereof ſhall ever be removed, neyther ſhall any of the cords thereof be broken.

Againe, Conſider, the heavens have no outward ſupport; They are ſtretched out over the empty place; Which demonſtration of the power of God will be more cleared and hightned in the next words.

And he hangeth the earth upon nothing.

If any ſay heaven is a thin body, there needs no great matter p. 756to keepe that up. What will they ſay to the earth, which is a groſſe and heavy body, a body of an unconceivable weight; who can count or caſt up the weight of the earth, or how much the earth weigheth? God not onelyonly ſtretcheth out the thinne heavens over the empty place, but he hangeth the earth (that mighty maſſe of the earth) upon nothing, he hath not ſo much as a pegge in the wall (ſo the word ſignifieth) to hang it upon.foreign appendit ſuſpendit.

He hangeth the earth.

foreign eſt nomen compoſitum ex foreign non & foreign quid quaſi dicas nihil quicquam. Druſ: Philoſophi rationem reddunt, quod illa ſit in ſuo centro; in quo res naturalitèr, quieſcunt, ideoque terra ponderibus librata ſuis quieſcat.When he ſayth, the earth, we are to underſtand both earth and water, the whole terreſtiall globe, This he hangeth upon nothing. The Original word is a compound, which in its parts may be rendred, not any thing at all, that is, nothing. But how can any thing be hung upon that which is nothing? if it hang, it muſt be upon ſomewhat. Philoſophers tell us that the earth hangeth upon its Center, and ſo is poyſed by its own waight, and cannot moove, which Center or imaginary point is nothing.

But the Scripture ſayth the earth hath a foundation; And David (Pſal. 24.2.) tells us expreſſely what that foundation is; The earth is the Lords, and the fullneſſe thereof; the world, and they that dwell therein; for he hath founded it upon the ſeas, and eſtabliſhed it upon the floods. According to this Scripture the Sea is the foundation of the earth, & the floods are the baſis of it. How then doth Job affirme, that He hangeth the earth upon nothing? That indeed which David affirmes, may ſeeme very ſtrange, that the earth ſhould be founded upon the ſea, and eſtabliſhed upon the floods, is the ſea a fit foundation for the earth? and can that which is ſtable and unmoveable, be eſtabliſhed upon that whi…h is the Embleme of inſtability, floods and waters? Jacob ſayth of Reub…n (Gen. 49.4.) unſtable as water; and can floods or waters be the whole earths eſtabliſhment? the earth is rather the foundation of the water: and many Philoſophers tell us that the ſea is higher then the earth, and therein is the power of God ſeene that hee holds in the ſea as with barrs, or as with a bridle, leſt it overwhelme the earth; how is it then ſayd, the earth is founded upon the ſea? I anſwer, the word that wee tranſlate upon, ſignifieth, by, neere, together, with, ſo, he hath founded it upon the ſea, is, by the ſea,Super flumina eſt juxta vel ſecus flumina quis enim terram initifluminibus dixerit. Druſ: or neare the ſea, that is, the ſea and the land are next neighbours, they dwel ſo neere each other, that the one ſeemes to dwel p. 757upon, or be the foundation of the other. There are waters within the earth; whence it is ſayd, that at the time of the Flood (Gen. 7.11.) as the windows of heaven were opened, ſo the fountaines of the great deepe were broken up: and wee read of the waters as placed under the earth (Exod: 20.4.) yet if we ſay the earth is upon the waters, ſence contradicts it, and if wee conſider the whole globe together, wee cannot ſay which is uppermoſt, for in a ſpheare or round figure, there is neyther uppermoſt nor lowermoſt, but all the parts are equall and alike, being placed one by another, not one upon another. So that the text, in the Pſalme, which ſaith the earth is founded upon the ſeas, doth not at all daſh againſt nor contradict this of Job which ſayth, He hangeth the earth upon nothing.

Againe, There is another Scripture that ſeemes to oppoſe this, and from which we may inferre, that ſurely the earth hath ſomewhat to ſuſtaine it (Pſal. 104.5.) Who layd the foundations of the earth, that it ſhould not be removed for ever. Wee put in the margin, Hee founded the earth upon her baſis, if the earth be founded upon a baſis or pillar, then it doth not hang upon nothing. I anſwer, the foundation or baſis, in the Pſalme, doth not oppoſe the earths hanging upon nothing; for the foundation or baſis which upholdeth the earth, is not any created power without, or extrinſicall to the earth; God did not build the earth as wee doe houſes, firſt laying the foundation and then ſeting up the walls and roofe, there is no ſuch thing imaginable in the worke of God. But the foundation or baſis of the earth, is the infinite and inviſible power of God who made the earth. The will and word of the Builder is the pillar which ſuſtaineth this building. The thin ayre is all the appearing foundation of the earth. For as the heavens hang over the ayre, ſo the earth hangs in the midſt of the ayre. What then is the baſis and foundation of the earth? I anſwer; which may be the poynt of obſervation from theſe words.

The earth is upheld by the infinite and allmighty power of God.

The earth hath no pillar, but hangs like a ball in the ayre; we ſhould looke upon it as a miracle did we ſee a little ball but of an ounce weight hanging in the ayre without ſupport;Non fundam…ntis ſuis n…xa ſubſiſtit terra, nec ſulchris ſ…isſtabilis perſeverat, ſed dominus ſtatuit terram & fundamento voluntatis ſuae continet. Amb: Hexam: 6. the ayre will ſcarce beare a feather, throw a feather up into the ayre and it will deſcend, unleſſe kept up by a breath of winde, and yet this huge p. 758vaſt globe of earth and water, hangs as a ball in the ayre, and we ſcarce wonder at it. The Poets fained an Atlas to beare up the heavens with his ſhoulders; God is the Atlas that beares up the heavens and the earth too, the upper globe, and the under globe too; he made all things by himſelfe out of nothing, and he ſupports them by himſelfe upon nothing. We have an excellent expreſſion of the power of God in this thing (Iſa. 40.12.) Who hath meaſured the waters in the hollow of his hand? and meted out heaven with the ſpan, and comprehended the duſt of the earth in a meaſure; and weighed the mountaines in ſcales, and the hills in a ballance. God made all things in weight and meaſure; and hee keepes the weight and meaſure of all things. As the earth was not till his word and will gave it a being, ſo his word and will alone is all-ſufficient to uphold it in that being. God hath not hanged the earth upon any thing but himſelfe, who is indeed infinitely more then all things. Take two or three deductions from this Grand Concluſion.

Firſt, The ſame power which made the world ſupports and maintaines it. Thus the Authour to the Hebrewes ſets forth the dignity of Chriſt the Son of God (Chap: 1.2, 3.) Whom he hath appoynted heyre of all things, by whom alſo he made the worlds (both the naturall, civill, and ſpirituall worlds, with all the changes and ſucceſſions which have been in them) who is alſo the brightnes of the glory of God, and the expreſſe image of his perſon, upholding all things, (the naturall frame of the world as wel as the civill and ſpirituall frame of it) by the word of his power, or by his powerfull word, which as it once commanded all things into a being, ſo now it commands all things into that continuance of their being in which they are. Which power the Apoſtle attributes againe to Chriſt (Col. 1.17.) He is before all things, and by him all things conſiſt. Sin made the world ſhake; And had it not been for a ſecond creation, the firſt creation had been ruin'd and loſt. The earth and all our concernements who live upon the face of the earth, hang upon nothing but the will of God. If he let us goe we fall, though all the powers on earth would underprop and uphold us; and if he hold us up we ſtand faſt though we have no more of any earthly power to prop us up with, then the earth hath, which is propt up with and hangeth upon nothing.

p. 759Secondly.

God can doe the greateſt things without any viſible meanes.

This worke of God in hanging the earth as it doth, is to be numbred among the greateſt workes that ever he did; and thus it hangs without any the leaſt appearing meanes to hold it up. There are three arguments given in Scripture of the mighty power of God.

Firſt, That he workes by ſmall, even the ſmalleſt, meanes, wee have reaſon to wonder when effects exceed all viſible cauſes: as it ſhewes the great power of God when he ſtops great meanes from doing any thing; when he cauſeth men to labour in the very fire, that is, to toyle and ſweat themſelves to the utmoſt for very vanity, that is, without any hoped for iſſue or advantage. Some labour in the fire for very vanity, becauſe all they get by their labours is worth nothing; but others may be ſayd to labour in the fire for very vanity, becauſe with all their labours they can get nothing. And this is of the Lord, this is an effect of the Lords power to make the power of man, in the uſe and improvement of the beſt and choyceſt meanes, ineffectual. So on the other ſide it is a great magnifying of the power of God, when by a litle power put forth by the hand of a weake inſtrument, he produceth great effects. The Apoſtle James brings it in with a behold (Chap. 3.5.) Behold, how great a matter a little fire kindleth! When great matters are done by ſmall meanes, we have reaſon to extoll and cry up the power of God.

Secondly, It argues the great power of God when he doth great things by meanes that are improbable, or that ſeeme no way ſutable to ſuch an end; as Chriſt cured blindneſſe with clay & ſpittle, which meanes had no ſutableneſſe to ſuch an end, the curing of blindneſſe; The meanes uſed to cure Naaman had no ſutableneſſe for ſuch a cure; and Naaman was ſo ſencible of it, that he was very angry with the Prophet about it, as if his leproſie could be cured by ſo ſlight a thing as that was; he thought he would have done it with ſome ceremony, or in an extraordinary way; yet this ſhewed that the cure was wrought by a divine power, becauſe it was wrought by ſo improbable an application▪ As the power of God appeares in doing great things by ſmall meanes, ſo by doing great things by unlikely meanes.

p. 760Thirdly, It ſhews the power of God much more to doe great things without the uſe of any meanes at all. Such actings are creatings, as the Apoſtle ſpeakes of the Creation (Heb: 11.3.) Through faith wee underſtand that the worlds were framed by the word of God; ſo that things that are ſeene, were not made of things that doe appeare. Nothing appeared out of which this world was created. There was no pre-exciſtent matter, out of which the world was made; The world was made out of nothing; That Goodly fabrick of heaven and earth which is now ſeene, was made of that which was never ſeene; no man can tell what were the materialls of which God made the world. Now as God ſhewed his infinite power at firſt in making all things of that which did not appeare, ſo the great power of God doth appeare now in doing great things without the appearance or external concurrence of any thing. The Lord turnes whole Nations ſometimes by nothing; things are done and no man can tell how they were done, or by what. We love to have a fayre Appearance of meanes, when we attempt great matters; But God loves to act when and where nothing appeares. We honour God moſt, when we are ſencible that the greateſt meanes is nothing without him; and that, he himſelfe is enough when no meanes at all appeares to ſence. It is Gods uſuall way to doe things in a way which is not uſed; and eyther to uſe no helpe or that which ſignifyeth nothing. Thus the Apoſtle deſcribes the dealing of God in bringing ſoules to himſelfe by a holy calling, and in removing whatſoever ſtandeth in the way of that call (1 Cor: 1.26.) For yee ſee your calling, brethren, how that not many wiſe men after the fleſh, not many mighty, not many noble are called, &c. (ſome wiſe and mighty men are called, leſt any thing in man ſhould ſeeme too hard for the Grace of God; and not many wiſe and mighty men are called, leſt any thing in man ſhould ſeeme to contribute to or helpe out the call of God) but God hath choſen fooliſh things to confound the wiſe: and God hath choſen the weake things of the world to confound the things which are mighty, and baſe things of the world, and things which are diſpiſed, hath God choſen, yea, and things which are not, to bring to nought things that are; that is, thoſe things which are ſo fooliſh and weake and baſe and deſpiſed, they ſeeme to have no being, or are accounted as nothing, even theſe non-entityes, theſe poore tooles doth God chuſe and take up to doe great things by, and to nullifie or p. 761bring thoſe things to nought, which are all in all among or in the eſtimations of men. Therefore, ſo God owne the worke, the matter is not much (I ſpeake not in regard of lawfullnes but likelynes, I ſay the matter is not much) what the meanes is; God can overwit wiſe men by fooles, he can over-power mighty men by thoſe who are weake. Thus God trivmphs over humane improbabilityes, yea impoſſibilityes, and would have no fleſh eyther deſpayre becauſe of the ſmalnes of meanes, or glory in his ſight, becauſe of the greatnes of it. How glorious was Abrahams faith in the former Chapter, who, was ſo farre from deſpayring that he, was ſtrong in faith, giving glory to God, though he ſaw nothing but death upon all the meanes which tended to attaine the bleſſing promiſed (Rom. 4.17, 18, 19.) As it is written, I have made thee a father of many Nations before him whom he beleeved, even God (who was it that Abraham beleeved? it was God. And under what notion did his faith eye God? even as he) who quickeneth the dead: when God is cloſed with under this notion, as quickning the dead, what can be too hard for faith? but there is more in it, Abrahams faith eyed God not onelyonly as quickning the dead, but as he that calleth thoſe things which be not as though they were: that is, as he who maketh ſomething of nothing; when once Abraham had theſe apprehenſions of God, then nothing ſtucke with him, his faith could digeſt iron, and therefore (as it followeth) he againſt hope, beleeved in hope, &c. and being not weake in faith, he conſidered not his owne body being now dead (as to the procreation of children) when he was about an hundred yeares old, neyther yet the deadneſſe (as to conception) of Sarahs wombe. He ſtaggered not at the promiſe of God through unbeliefe (that is, he never made any ſcruples or queries how the promiſe ſhould be accompliſhed) but was ſtrong in faith, giving glory to God, that is, gloryfying God by beleeving that he was able to make good the promiſe, or that it was as eaſie for God to create a performance, as to make the promiſe.

Thirdly, Then feare not when God is a working, but he will cary on his worke; deficiencyes in the creature, are no ſtop to his actings: his immediate or ſole power is enough who hangeth the earth upno nothing. Where are the pillars that ſuſtaine this mighty maſſe? It hangeth faſt by no faſtning, but the order of God; And his order is ſtrong enough to hang the greateſt buſienes that ever was in the p. 762world upon. The Jewes have a ſaying, in reverence of the written word of God; That upon or at every Iota or the leaſt title of the Law, there hangeth a mountaine of ſence: and 'tis as true in reference to his doings as his ſayings: God can hang mountaines upon mole-hils, and turne mountaines into mole-hils for his peoples ſake and ſafety. It is rare that we are put to the actings of faith at ſo high a rate (There is uſually ſomewhat in ſight to encourage the actings of our faith and dependance upon God, they that are in the loweſt condition, have ſomewhat to looke to) but if there be nothing to be ſeene, then doe but remember, that God hangeth the earth upon nothing, and faith will ſay, I have all. Although the meale in the Barrell, and the oyle in the Cruſe ſhould fayle; Although the fig-tree ſhall not bloſſome, neyther ſhall there be fruit in the Vines; Although the labour of the Olive ſhall fayle, and the fields ſhall yeild no meate &c. yet the Lord fayleth not, eyther in his power for us, or compaſſions towards us, and therefore the beleever can even then rejoyce in the Lord, and joy in the God of his ſalvation. For while there is nothing in appearance, there is not onelyonly ſome thing, but all things are, that are for our good, in the promiſe. Faith may make all ſorts of comfortable Concluſions to and for it ſelfe (and not build Caſtles in the ayre) from this one Aſſertion, That, The earth hangeth in the ayre, or to give it in the words of the text, That God hangeth the earth upon nothing. The Conſtitution or ſyntaxe of Nature wel conſidered, is no ſmall advantage to our hightning and ſtrengthning in grace.