Exposition of Job 22-26, Commentary · Chapter 26

Exposition of Job 22-26 · Commentary · Chapter 26

p. 803JOB, CHAP. 26. Verſ. 13, 14.

By his Spirit he hath garniſhed the heavens: his hand hath formed the crooked Serpent.

Lo, theſe are parts of his wayes, but how little a portion is heard of him? but the thunder of his power who can underſtand?

JOB hath given us a particular of many illuſtrious works of God, what he doth in the depths below,Et ut in opere ipſius pulcherrimo deſinam hic ille eſt, qui coelos illa enarrabili pulchritudine exornavit, & ſpherae illae ſuis giris undique coelos ſerpētium inſtar percurrē tes ſunt opus manibus ipſius tornatum. Bez: and what in the hights above; in this verſe he gives another inſtance, and that a very choyce one, upon the ſame ſubject. As if he had ſayd; After all this large diſcourſe which I have made of the workes of God, I will conclude with that which is the moſt remarkeable peice of them all. This is he who hath adorn'd the heavens with that unutterable beauty wherewith they ſhine, and the ſpheares which wind and turne round about the heavens like Serpents, are ſmoothed and poliſhed by his hand.

Verſ. 13. By his Spirit he hath garniſhed the heavens.

The Spirit of God is taken two wayes in Scripture. Firſt,q. d. viſua & voluntate, ut nomen ſpiritus ſaepius in ſcriptura uſurpatur; ſed malo ipſum dei ſpiritum almum accipere, quo omnia deus fecit. Merc: for the power of God. Secondly, and ſo here for God, the power as diſtinct from the Father and the Son; By whom God wrought all things in the creation of the world (Gen: 1.2.) The Earth was without forme and voyd, and darkenes was upon the face of the deepe, and the Spirit of God moved upon the face of the waters. It is a rule in Divinity, That the external workes of the Trinity are undevided; and ſo the Three Perſons concurred in the making of the world. God the Father created, and is called Father in Scripture, not onelyonly in relation to the Eternall ineffable Generation of God the Son, but alſo in reference to the production of the creature. God the Son, or the Eternal Word created, (Joh. 1.1, 2, 3.) In the beginning was the word, and the word was with God, and the word was God; All things were made by him, and without him was nothing made that was made. God the Spirit or Holy-Ghoſt, he likewiſe created, and He onelyonly is mentioned by Moſes p. 804diſtinctly, or by name, as the Agent in the original conſtitution of all things.foreign non ſimplicem motionem denotat ſed qualem columba perficit cum evis ad excludendum pullos incubat. Rab: Selom: Verbum …ranſlatum ab avibus pullitiei ſuae incubantibus. Jun. And the Hebrew word (rendred in our tranſlatiō moved, the Spirit of God moved upon the face of the waters) by which the Agency of the Spirit in that Great worke is expreſſed, caryeth in it a very accurate ſignificancy of that formative vertue or power which the Spirit put forth about it. For it is a metaphor taken from birds who ſit upon their eggs to hatch and bring forth their young ones; and ſo importeth the effectual working of the Spirit, whereby that confuſed maſſe or heape was drawne out and formed up into thoſe ſeverall creatures ſpecifyed by Moſes in the Hiſtorie of the Creation; Among which we find the Garniſhing of the heavens, ſpoken of here by Job, is reported by Moſes for the worke of the fourth day. Further, we may conſider the heavens; firſt, in their matter and being; ſecondly, in their beauty and ornaments; Job ſpeakes of the latter.

By his Spirit he hath garniſhed the heavens.

foreign adornavit, decoravit, pulchrè fecit.God hath not onelyonly created, but polliſhed, and (as it were) painted or embroydered the heavens. The originall word implyeth the making of them beautifull, contentfull, and pleaſant unto the eye; this is the Lords worke. And therefore as the whole world becauſe of the excellent order and beauty of it is expreſt in the Greeke by a word that ſignifies beautifull, foreign.ſo ſome parts of the world have a ſpeciall beauty and luſtre put upon them beyond the reſt. The heavens are not like a plaine garment (as we ſay) without welt or guard; but they are laced and trimmed, they are enamel'd and ſpangled, they gliſter and ſparkle in our eyes with rayes and beames of light. By his Spirit he hath garniſhed the heavens.

If it be asked, what is this garniſhing of the heavens? I anſwer, the ſetting or placing in of thoſe excellent lights, Sunne, Moone and Starres in the heavens, are the garniſhing of them. Light is beautifull, and the more light any thing hath, the more beauty it hath. Precious ſtones have much light in them; thoſe lights the Starres are as ſo many ſtones of beauty and glory ſet or moving in the heavens. Light as diffuſed and ſhed abroad in the ayre is exceeding delightfull and beautifull, but light as it is contracted and drawne together into the Sunne, Moone, and Starres, is farre more beautifull; light in the ayre pleaſeth the eye, but light in the Sunne conquers and dazzel's the eye by the exceſſive beauty and p. 805brightneſſe of it. In the firſt day of the Creation God ſayd; Let there be light, and there was light; but in the fourth day he ſayd, let there be lights, that is, let there be ſeverall veſſells, to receave, hold, and containe light, and then to iſſue it out among the inhabitants of the earth (Gen. 1.14.) And God ſayd, let there be lights in the firmament of the heaven, to divide the day from the night: and let them be for ſignes, and for ſeaſons, and for dayes, and for yeares, and let them be for lights in the firmament of the heaven, to give light upon the earth; and it was ſo. And God made two great lights, the greater light to rule the day, and the leſſer light to rule the night; he made the ſtarres alſo; and God ſet them in the firmament of the heaven, to give light upon the earth. God in Creation did with the light, as he did with the waters, which being made were divided, the waters above the firmament were divided from the waters under the firmament, and the waters under the heaven he gathered together into one place (Gen. 1.9.) God prepared a certaine great veſſell into which the waters were called and gathered that they ſhould not ſpread over the earth, as they did at firſt, which gathering together of the waters God called Seas (Gen. 1.10.) Thus the light which was ſpread and ſcattered through the ayre over all the earth, God gathered into ſeverall veſſells,Pulchritudo es ornamenta coelorū ſtellae ſunt; ſicut terrae animantia et plantae. Sanct: and the gathering together of light he called Sunne, Moone, & Starrs, which are (as Job here calleth them) the garniſhing of the heavens.

Moſes epitomiſeth or briefly ſumms up his larger narrative of the Creation in theſe words (Gen: 2.1.) Thus the heavens and the earth were finiſhed and all the hoſt of them, that is, they were finiſhed not onelyonly as to their eſſentials, but ornamentalls; not only was the foundation layd, the walls and pillars, the beames and rafters of that goodly ſtructure ſet up and perfected, but all the furniture of it was brought in, and the beautyes of it compleated. Now, as gemms, minerals, plants, trees, and all living creatures are the Garniſhing of the Earth and the hoſt of God there, ſo the Sunne, Moone, and Starrs, are the garniſhing of heaven, and the hoſt of God there. David ſpeaketh of theſe diſtinctly (Pſal. 33.6.) By the word of the Lord were the heavens made: and all the hoſt of them, by the breath of his mouth. All creatures whether placed in heaven or earth, are for their number, their ſtrength, their order, their readynes at a call or command, the hoſt of God. p. 806Earthly Princes ſhew their power in their hoſts and armyes; of what power God is both his acts and his hoſts aboundantly declare. And as theſe creatures are the armyes or hoſt of God in heaven and earth, ſo they are the Adornings and Garniſhings of heaven and earth. Job in this place ſpeaketh onelyonly of the former, By his Spirit he hath Garniſhed the Heavens.

OnelyOnly here take notice, that ſome expound the word Spirit, for the winde which bloweth in the ayre, and ſo render the text thus; By his winde hee garniſheth the heavens; As if this were Jobs meaning, that God ſending forth the windes diſpelleth and ſcattereth thoſe clouds, foggs, and miſts, which often cover the face of the heavens, and hinder our beholding their glory and garniſhings. According to this interpretation the garniſhing of the heavens is nothing elſe but the removing of that which obſcureth the Garniſhing of them. And it is true, that when the heavens are maskt over with clouds and darkneſſe, God by the winds cleareth the ayre, and ſo reneweth the face of thoſe heavenly bodyes. But I paſſe by this, and ſhall onelyonly inſiſt upon the former expoſition of theſe words, as being more ſutable with Jobs ſcope, and more expreſſive of the power and Glory of God, in the great things which he hath wrought for us.

By his Spirit hee garniſheth the heavens.

Hence learne.

Firſt, We ought joyntly to acknowledge and give glory to the Father, Son, and Spirit, in the worke of Creation.

Solomon in his advice to the young man ſayth (Eccl: 12.1.) Remember thy creators in the dayes of thy youth; foreign creatorum tuorum Myſter…um Sanctae Trinitatis. Piſc:Wee tranſlate in the ſingular number, creator, but the Hebrew is plural, Creators; intimating the myſtery of the Holy Trinity; as Moſes alſo is conceaved to doe in that plural expreſſion (Gen: 1.26.) And God ſayd, let us make man in our image after our likenes. And though this be added in a way of Eminency, when the particular creation of man is ſet downe, yet we are to underſtand it ſo generally of the whole worke of Creation; and as of the worke of Creation, ſo of all other divine workes towards the creature. Redemption is the worke of the Father and of the Spirit as wel as of the Son; and ſanctification is the worke of the Father and of the Son as wel as of the Spirit. The three perſons worke together, onelyonly they have p. 807a diſtinct manner of working, according to which each worke is chiefely attributed to that perſon: and ſo creation is ſpecially appropriated to the Father, Redemption to the Son, and Sanctification to the Holy Ghoſt. Seing then all Three worke together in all things towards us, All three ought to be equally and eternally honoured, worſhipped, loved and obeyed by us. By his Spirit he hath garniſhed the Heavens.

Secondly, Obſerve.

The heavens are full of beauty, God hath not onelyonly made them, but adorn'd them.

What a rich and Royall Canopy hath God hung over the heads of poore wormes, duſt and aſhes. God did not thinke it enough to give us a houſe, unleſſe he gave us alſo a pleaſant houſe, he was not ſatisfied in ſetting up a large fabricke for us, unleſſe he alſo furniſhed and garniſhed it for us. God hath made the world not onelyonly uſefull but contentfull to us, he hath fitted it not onelyonly for our neceſſity but delight. The earth is beautifull, but the heavens exceed in beauty. The heavens are the Ceiling of our houſe, and the Starres are like Golden ſtuds and ſparkling Diamonds in that Ceiling. We may inferre three things from the Garniſhing of theſe heavens.

Firſt, If the heavens which we ſee are ſo glorious, what are the heavens which no eye hath ſeene. If God hath thus diſcernably adorned the firſt and ſecond heavens; how unconceaveable are the ornaments of the third heavens? If nature hath ſo much beauty in it, how be…utifull a thing is Glory? If God hath prepared ſuch heavens, as our eyes ſee, for thoſe who hate him, then ſurely eye hath not ſeene, eare hath not heard, nor hath it entred into the heart of man to underſtand what thoſe heavens are which God hath prepared for them and for them alone, who love him. The light of theſe viſible heavens is but darkenes to that inheritance of the Saints in light. The Moone-light (if I may ſo ſpeake) of that ſtate, ſhall be better and more illuſtrious, then the Sun-light of this, and the light of the Sunne ſhall be ſevenfold, as the light of ſeven dayes, in that Great day when the Lord ſhall perfectly bind up All the breaches of his people, and heale the ſtroake of their wound. God, who by his Spirit hath garniſhed theſe heavens, will be himſelfe, with his Son and Spirit, the eternal Garniſhing of thoſe heavens.

p. 808Secondly, Seing God hath been ſo bountifull and munificent, as to Garniſh the heavens for us, even for us, by his Spirit; ſeing he hath provided ſuch a houſe for the comfort of our lives here, who never deſerved the meaneſt cottage; how ſhould we pray that he would Garniſh our ſoules by the Spirit, as a heaven for himſelfe to dwell in: or as the Apoſtle ſpeakes (Eph. 2.22.) That we may be builded for an habitation of God through the Spirit. God hath two houſes, an upper houſe, and a lower houſe; The heaven of heavens is his upper houſe, and the heaven of an holy and humble heart is his lower. God is every where, but he dwelleth no where but in a heaven; He dwelleth not in the heart of any man, till that be made a heaven, and that a heaven Garniſhed by the Spirit. As the Sunne Moone and Starres are the garniſhing of the naturall heaven, ſo holy knowledge and the graces, faith, hope and love, are the Garniſhing of thoſe ſpirituall heavens, the hearts of the ſons of men. And untill their hearts be thus garniſhed, they are not an heaven for God, but a hell or habitation for the devill; and he puts furniture and garniſhings into them ſutable to himſelfe, and fitting his owne entertainement. We read in the Goſpel (Math: 12.43, 44.) That, when the uncleane Spirit is gone out of a man, he walketh through dry places, ſeeking reſt and findeth none; Then he ſaith, I will returne into my houſe from whence I came out; and when he is come, he findeth it empty ſwept and garniſhed. Luſts and corruptions, unbeliefe, pride; wrath, envy, theſe are the Garniſhings of Satans houſe. And as he delighteth moſt to dwel there where he findeth moſt of theſe Garniſhings; ſo God delighteth moſt to dwel in that ſoule which is moſt Garniſhed with grace. Then pray, and pray earneſtly, that God who hath garniſhed the heavens by his Spirit for our uſe, would alſo garniſh our hearts by his Spirit, for his owne uſe.

Thirdly, As this ſhould provoke us to pray that our hearts may be garniſhed as a houſe of delight, that God may dwel in us; So it ſhould provoke us to garniſh our lives, that God may be honoured by us. And as God hath not onelyonly made a good world for us, as to the matter, but made it pleaſant, and adorn'd it for us: ſo we ſhould ſtrive not onelyonly to doe that which is good for the matter, but to put ornaments upon it, and make it pleaſant to our utmoſt in the eyes of God. We ſhould garniſh our workes as God hath garniſhed his; God hath (as it were) poliſht and engraven p. 809his workes for us by exquiſite art and skill, ſo that the workmanſhip is better then the matter; and ſhall we ſatisfie our ſelves, if we doe that which is good for the matter, though we beſtow no coſt, no holy skill and workmanſhip upon it? ſhall we ſerve God onelyonly with plaine worke, when we ſee how curious and elaborate his workes are? I grant, plaine worke is beſt, and moſt pleaſing to God, as plainenes is oppoſed to hypocriſie; but plaine worke is not beſt as plainenes is oppoſed to exactnes. God loves to ſee ſome lace and trimming (in ſincerity) upon what we doe; that is, it pleaſeth him, when he ſeeth that we do our beſt, and that we not onelyonly doe good, but garniſh (to his prayſe) the good we doe; he would have us not onelyonly walke in the truth, but honour the truth by our walkings; He would have us not onelyonly obey the doctrine, but (as the Apoſtle ſpeakes, Tit: 2.10.) Adorne the doctrine of God our Saviour in all things, or (to uſe Jobs language) Garniſh it, as he by his Spirit hath garniſhed the heavens.

And his hand hath formed the crooked Serpent.

His hand, that is, his power; hands are aſcribed to God in a figure, or in alluſion to men, who doe all their externall workes by their hands. The hand is a noble and moſt ſerviceable Organ or Inſtrument, and therefore the Great things which God hath done, eſpecially the heavens, are called the worke of his hands, and his handy-worke (Pſal. 19.1.) yea the heavens are called the worke of his fingers (Pſal. 8.3.) Which notes (I conceave) the exactnes and curioſity of the worke, for ſuch are thoſe things which are wrought by the fingers. God being a Spirit inviſible and incorporal, hath no formal hands, but he hath a vertuall hand. That Executive power by which he performeth and bringeth about his will in every thing is his hand. This hand Hath formed the crooked Serpent.

There are ſeverall opinions about this crooked Serpent, foreign Serpentem vectem. Pagn: Serpentem fugacem. Mont: Serpentem oblongum. Jun:who or what it ſhould be that Job here meaneth. The Hebrew is, The Sepent the barre, That is, The ſerpent which is like a barre or bolt of iron. Some render the flying or running ſerpent, becauſe as the bolt or barre of a doore runneth from ſide to ſide, ſo that from place to place, Mr Broughton tranſlates, the long ſerpent. But what p. 810is this ſerpent? Divers interpretens connect the ſence of theſe words with the former part of the verſe, and ſo place this crooked ſerpent in the heavens, as belonging to the Garniſhing of them, or as if Job were giving a particular inſtance of what God hath done towards the garniſhing of the heavens; His hand hath formed the crooked ſerpent. By which they underſtand the coeleſtiall circles or ſpheares which are wrapt and involved one within another, as a ſerpent wrappeth or twineth himſelfe in ſeveral rounds.

Another following the ſame ſence expoundeth it of that which Aſtronomers call the milkey way, which is a beauty in heaven; It being (as it were) the coalition of a number of little ſtarrs,Vatablus viam lacteam intelligit. which becauſe they looke white and milkiſh, are therefore called the milkey way; Which alſo hath ſomewhat of the forme of a ſerpent, as is evident to the eye of any diligent obſerver.

A third, keeping ſtill to that ſence, expoundeth it yet more particularly of that ſpeciall conſtellation in the heavens knowne among Aſtronomers by the name of the dragon or ſerpent; Which is ſuppoſed to be ſpoken of here by Job ſynecdochically, putting a part for the whole, or one for all the other Conſtellations with which the heavens are garniſhed; As if it had been ſayd, His hand hath formed the crooked ſerpent, that is, all the Starres in their ſeverall ſhapes and configurations, among which one repreſenteth the forme of a Lion, another of a Beare, another of a Ram, and among many others one appeareth in the forme of a Dragon or Crooked Serpent, ſhooting himſelfe forth or forward like the bolt of a doore.

I finde a fourth ſort, who though they keepe the crooked ſerpent of the Text ſtill in the heavens, yet they bring it downe to a lower heaven, that is, from the ſtarry heaven, or from that heaven which is the Subject of the Starres to the ayery heaven, which is the ſubject or ſhop in which the meteors, of all ſorts, are bred and formed, and among them there is a meteor called by Naturaliſts, the flying ſerpent. As if the meaning of theſe words, His hand hath formed the crooked ſerpent, Draco volans.were this; God hath wrought and formed by his power & wiſdome all thoſe fiery meteors that are often ſeene as it were flying and ſhooting in the ayre, to the wonder of many, and the aſtoniſhment of not a few. There are the treaſures of the ſnow and of the hayle, there God prepareth a way for the lightning of the thunder (Job. 38.22.25.) Some learned interpreters inſiſt much upon this Expoſition, placing the crooked ſerpent in the p. 811heavens, eyther the upper or lower, as hath been ſhewed under foure diſtinct titles: nor can it be denyed, but that the hand of God hath wrought all theſe things, much leſſe can it be denyed that the working of theſe things is a great argument and demonſtration of the power and wiſedome of God, which is the purpoſe of Job in this place; therefore I ſhall not totally lay it aſide. Neyther yet will I leave it with the reader as the ſpeciall meaning of this place, for this reaſon, becauſe I much doubt, whether thoſe poeticall phancyes in giving ſuch fictitious names to the Starres of heaven, as, The Lion, the Beare, the Bull, the Dragon, the Serpent, &c. of which Philoſophers and Aſtronomers have made uſe, were at all borne, or ever ſo much as heard of in thoſe elder times in which and before which Job lived. For though both in the 9th Chapter of this booke (v. 9.) as alſo in the 38th Chapter (v. 21, 22.) many Names are given to the Starres, which both the Greeke and Latine tranſlaters, and we following them in the Engliſh, render by thoſe poeticall names, yet The Original Hebrew words beare no alluſion at all to thoſe phancyes. As for inſtance, The Hebrew word which we render Arcturus (Chap: 9.9.) hath nothing at all in it ſignifying, The Tayle of a Beare. But here in this text, the word properly ſignifyeth a crooked ſerpent; and therefore to place it in the heavens as a Starre, when as in the times when this was written, there is ſo little, if any probability at all, that any ſuch apprehenſions were taken up by any, or any ſuch alluſive names given to the Starres, ſeemes to me ſomewhat improper.

There is another veine of interpretation carrying the ſence of theſe words, His hand hath formed the crooked ſerpent, to quite another poynt; for 'tis conceaved by the Authors of this opinion, that as Job gave inſtance before in the workes of God above, his higheſt workes in nature, the garniſhing of the heavens; ſo hee now giveth inſtance in his workes below, or in his loweſt workes. This general interpretation is delivered two wayes diſtinctly.

Firſt, That as God hath garniſhed the heavens, ſo he hath made and now governeth hel too, His hand hath formed the crocked ſerpent, that is, the Devill: That which favoureth this opinion, and hath poſſibly caſt the thoughts of many upon it, is, that in Scripture the devil is often called a ſerpent, yea a crooked ſerpent, and that he acted a ſerpent as his inſtrument in the firſt temptation (Gen. 3.1.) Now the ſerpent was more ſubtile then any of the p. 812beaſts of the feild, which the Lord God had made, and he ſayd unto the woman, that is, The Devill in or by the Serpent ſayd unto her, &c. He hath wel deſerved to be called a Serpent who acted his firſt malice againſt mankinde by the helpe of a Serpent; And for his thus early making uſe of a Serpent, he is called not only a ſerpent, but, that old Serpent, (Rev. 12.9.) The great Dragon was caſt out, that old Serpent, called the Devill, and Satan, which deceiveth the whole world: he was caſt out into the earth, and his Angells were caſt out with him. The hand of God hath formed this crooked ſerpent. To cleare which ſome interpret the former part of the verſe in, complyance with this ſence, for the good Angells, thus; By his Spirit he hath Garniſhed the heavens; Spiritus ejus ornavit coelos Vulg: i. e. coeleſtes ſpiritus ornamē tis, ſcilicet ſpiritualium denorum. Aquin: Et obſtetricante manu ejus eductus eſt coleber tortuoſus. Vulg:that is, he hath beſtowed excellent gifts upon the Angels, who are the great ornament of heaven, and may tropically be called heaven, as men are called earth. And as holy, wiſe, juſt, and faithfull men, are the ornaments, and garniſhings of the earth, ſo the holy Angels are the garniſhings of heaven, they having ſuch mighty power and excellent gifts. Now (ſaith this interpretation) as God garniſhed the heavens with good Angels, ſo he brought forth the crooked ſerpent the Devill, by his working power. Not as if they, who ſtand up for this expoſition, did affirme that God did make the Devill by his immediate hand, as he did the good Angels and the reſt of the Creatures; for when God ſaw every thing that he had made, behold it was very good, and therefore the crooked-ſerpent as taken under this Notion for the Devill (who is the Evill one) could not be of his making. Therefore though the Devill according to his original or general nature, as an Angel was formed of God; yet the crookednes of his nature as wel as of his wayes, which properly and formally denominate him a Devill was of himſelfe, he having turned away from God, and defiled that ſtate, by the freedom of his own will, in which he was created pure, and had ſociety with his fellow-Angels,Eduxit deus diabolum è medio Angelorum. Aquin: till God for his ſin did (as it were) pull him and his Adhaerents from the midſt of them; and as the Apoſtle Jude ſaith (v. 6.) Hath reſerved them (together) in chaines of darkneſſe unto the judgement of the great day. But I conceave that Job is not here ſpeaking of an Allegoricall or Metaphoricall ſerpent, ſuch a one as the Devill is, but of a reall and proper one; And therefore I lay by this expoſition as unſutable to the text in hand.

p. 813And conclude, that Job having in the former part of the verſe ſet forth the power and wiſedome of God in garniſhing the heavens, his meditation deſcendeth in this latter part of it, though not ſo low as hel, yet as low as the waters, eſpecially the waters of the Sea, and there ſheweth us the hand of God at worke both in making and deſtroying, in forming and wounding the crooked ſerpent. For the Hebrew word which we render, hath formed, ſignifyes alſo to wound, and ſo we tranſlate it (Iſa: 51.9.) Awake, awake, O arme of the Lord, &c. art not thou it which hath cut Rahab, and wounded the Dragon? yea it is ſo tranſlated by ſome in this text of Job, His hand hath wounded the crooked ſerpent. Which cometh neere that of the Prophet according to the bare literal reading (Iſa: 27.1.) In that day the Lord with his ſore and great and ſtrong ſword ſhall puniſh Leviathan; the peircing (or as we put in the Margin, the croſſing like a bar) ſerpent, even Leviathan that crooked ſerpent, and he ſhall ſlay the Dragon that is in the Sea. Where we may note by the way that our tranſlaters render thoſe very original words a peircing ſerpent in this text of Iſayah, which they render a crooked ſerpent in Job; and, I conceave, it is better tranſlated, peircing (for ſo bolts or barrs are rather) then crooked, another word being alſo uſed in Iſayah, which we tranſlate crooked. For ſerpents are both ſtraite and long like a Barre,Malo hic coetū intelligi & balaenam. Merc: A coeli ornatu ad maris ornatū tanquam ad aliud extremū deſcendit. Pined: Intelligo Balaenam inſigne inimis opus divinae potentiae efficacitatem voluntatis atque arbatrij ejus ſingularitèr comprobant. Coc: they are alſo crooked & can winde themſelves into a circle when they pleaſe, or ſee it for their advantage. Now the long Bar-like (or as we ſay crooked) ſerpent, which Job here ſaith the hand of God hath formed, is according to this interpretation, the Whale-fiſh or Leviathan, which is the greateſt not onelyonly of all the fiſhes in the Sea, but of all living creatures; and therefore may well be brought here by Job as an inſtance to demonſtrate the mighty power of God, whether in forming or wounding of him; eſpecially conſidering that God himſelfe when he would humble and abaſe Job in the ſight of his owne meanenes, as he had led him to the meditation of many of his great workes in nature, throughout the 38th 39th and 40…h Chapters of this, he beſtowes the whole 41… Chapter in a large particular and Rhetoricall deſcription of the Leviathan; and though he had ſayd of the Behemoth or Elephant (Chap. 40.19.) He is the chiefe of the wayes of God: yet he ſaith more of the Leviathan or Whale (Chap. 41.33, 34.) Ʋpon earth there is none like him, who is made without feare, he beholdeth all high things, p. 814he is a king over all the children of pride. As if he had ſayd, The Elephant is the chiefe of all ſenſitive living creatures upon the earth, but the Whale is greater then the Elephant, therefore he exceeds all creatures moving upon the earth. The Whale is ſo vaſt & turbulent a living creature, that he is joyned with the Sea which is the vaſteſt and moſt turbulent creature without life. Thus Job ſpeakes (Chap. 7.12.) Am I a Sea or a Whale that thou ſetteſt a watch over me? implying that the Whale is among ſenſitive creatures as the Sea is among inſenſitive the greateſt and moſt unruly of them, and therefore hath as much need to be watched by a divine providence as the Sea it ſelfe hath. Thus the Pſalmiſt deſcribing the great workes of God, putteth the Leviathan or Whale among the chiefeſt of them (Pſal. 104.24, 25, 26.) O Lord, how manifold are thy workes! in wiſedome haſt thou made them all: the earth is full of thy riches; ſo is the great and wide Sea, wherein are things creeping innumerable, both ſmall and great beaſts. There goe the Ships, there is That Leviathan whom thou haſt made to play therein. Thus we ſee how the Scripture conſents in exalting the power and wiſedome of God in this part of his worke the forming of this long and mighty, or (as we tranſlate the Subſtantive Epithete) crooked ſerpent. And therefore Job might wel claſpe theſe two together (while he was ſtudying to exemplifie in particulars the greatnes of the workes of God) his garniſhing or peopling the heavens with ſuch infinite variety of Starres, eſpecially with the Sunne, and his forming of and ſo ſtoring the Sea with ſuch infinite variety of fiſhes, eſpecially with the Leviathan. For as the Sun is a Prince among the lights of heaven, ſo Leviathan is a Prince a King among the fiſhes of the Sea. His hand hath formed the Crooked (or rather the long) Serpent. And if any ſhould object againſt this interpretation, that it ſeemes unſutable to call the Whale or Leviathan a Serpent. I anſwer, that the text in Iſayah (Chap: 27.1.) before alledged may wel beare us out in it; which (though it be to be underſtood of the Devill or of his inſtruments the enemyes of the Churches peace and ſafety, yet) calleth Leviathan, the peircing (which word in the Original, as I hinted before is here in Job rendred crooked) Serpent; and in the immediately following words, That crooked Serpent, and the Dragon that is in the Sea.

Wherefore reſtg (chiefely if not onelyonly) in this interpretation, p. 815that Job having gone up in his diſcourſe to the heavens, and the garniſhing of them, came downe to the Sea, and to the furniſhing thereof, and inſtances in that creature which is chiefe in the Sea, The Leviathan, thereby to exalt and lift up the glory of God in his workes of creation and providence,

Obſerve.

The Sea, as well as the heavens, and all the inhabitants thereof, declare the mighty workes and workmanſhip of God.

As the heavens declare the glory of God, and the firmament ſheweth his handy-worke (Pſal. 19.1.) So the earth declareth the glory of God, and the Sea ſheweth his handy-worke. The leaſt creatures preach the power of God, how much more the greateſt; All beleevers are taught of God, and every thing we ſee teacheth us ſomewhat of God, and this they teach us eſpecially that God is the former of them all. The Hand of God hath formed the Eagle, and a leſſe powerfull hand then Gods could not forme a fly. The hand of God hath formed the Elephant, and a leſſe powerfull hand then his could not forme a mouſe. The hand of God hath formed Leviathan, and a hand leſſe powerfull then his could not forme a ſhrimpe. As Jeſus Chriſt was declared many wayes to be the Son of God, but (as the Apoſtle ſaith, Rom. 1.4.) He was declared to be the Son of God with power (or powerfully declared to be the Son of God) by the reſurrection from the dead. So all things that are created declare that their Creator is God; But he is declared with power or powerfully declared to be God by many of the creatures. Who can make any thing to live, but the living God? Who can make Great things, but the Great God? His hand hath formed the crooked ſerpent.

And ſeing the Lord hath formed the crooked ſerpent, even thoſe creatures that are moſt dreadfull and dangerous to man; then the moſt dreadfull and dangerous creatures are under the power of God, hee formed them, and therefore he can reſtraine and curb them. As it is ſayd of Behemoth (Job 40.19.) He that made him can make his ſword approach unto him, that is, though he be too ſtrong for man, yet God who gave him that ſtrength, hath infinitely more, and can eaſily Maſter him, yea and give a weake man skill and power to doe it: ſo though it be ſayd (Job 41.26.) of Leviathan that the ſword of him that layeth at him cannot hold, p. 816the ſpeare, the dart, nor the habergeon, yet God, who made him, can make his ſword approach to him, or as ſome render the words under hand, His hand hath and can wound Leviathan the crooked Serpent; He can put a hooke in his noſe, and bore his jaw through with a thorne. And thus God can doe alſo with thoſe, who are Leviathans, and crooked Serpents in a figure, The Devill, and all cruel-minded men who doe his worke, and cary on his deſigne againſt the people of God, as is expreſſed in that lately alledged Scripture (Iſa. 27.1.) In that day the Lord with his ſore and great and ſtrong ſword ſhall puniſh Leviathan, the peircing Serpent, that is, thoſe enemyes and perſecuters of his people, who ſeeme to be as ſtrong and invincible as Leviathan, and as ſubtle and dangerous as the moſt peircing ſtinging Serpent. Thus the Lord aſſured his faithfull ones (Iſa: 54.16, 17.) That no weapon formed againſt them ſhould proſper; for (ſaith he) I have created the Smith that bloweth the coales in the fire, and that bringeth forth an Inſtrument for his worke, and I have created the waſter to deſtroy. Therefore I can hinder the waſter from deſtroying, and make all his weapons edgeleſſe, poyntleſſe, no more able to wound, then a ſtraw or a ruſh. How ſoone can God blunt and abate the keeneſt ſpirits of men, and weaken their ſtrongeſt armes, when he ſeeth they will but doe miſchiefe with them? He that cauſeth motion can ſtop it; and he that giveth power can call it in, or breake it where it is. While God is on our ſide who made all, we need not feare who are made againſt us; Though they have teeth like Lyons, and ſtings like Serpents we are ſafe; The hand of God can kill and wound, for, His Hand hath formed the crooked Serpent.

Verſ. 14. Lo, theſe are parts of his wayes, but how little a portion is heard of him? but the thunder of his power who can underſtand?

Thus Job concludes; after he had given an enumeration or Induction of many particulars, he doth as it were hold them forth in his hand to the view of all men; Behold, or, lo theſe are parts of his wayes.

foreign finem extremitatem denotat.The word which we render parts, ſignifyeth the end or extremity of a thing. There is a twofold extremity; firſt, that which is utmoſt or furtheſt from us; ſecondly, that which is hithermoſt or p. 817neereſt to us. The word takes in both,Ne me putetis omnia enarraſſe, vix enim extremam partem attigi. Coc: and is uſed for both in one text (Pſal. 19.6.) His going forth (that is, the going forth of the Sunne) is from the end of the heaven, and his circuit unto the ends of it: As if he had ſayd, the Sunne compaſſeth the heaven round, and viſiteth both the hithermoſt and uttermoſt (as to us) extremityes of it. In the preſent text of Job we are to underſtand it of the hithermoſt extremity, or of that which is next us, implying that there are many and much more glorious things to be ſpoken of God, if we were able to comprehend them, & reach the uttermoſt end or extremity of them. And that it is ſo to be underſtood here, is plaine from the next words, But how litle a portion is heard of him? Ecce hae ſunt orae viarum ejus. Coc: Licet quae dixi ſienſibus noſtris, et judicio maxima eſſe videantur et verè ſint ſtupenda reſpectu tamen divinae potentiae non ſunt niſi, minutiae, peripſemata minimaque particulae eorum quae fecit ac facere poteſt. Bold: Extrema viae erunt opera minora & noſtri captus. Coc:In complyance with which ſence ſome render the text thus; Theſe are the edges or borders of his wayes; as if Job had ſayd, I have ſhewed you onelyonly the borders, I have not led you into the heart of the Country, or into the midſt of the workes and wayes of God, much leſſe to the furtheſt extremity or outſide of them. I have indeed ſpoken of very great and wonderfull things, yet all that I have ſayd is but litle to what might be ſayd, or at leaſt to what really is. I have given you but as it were the parings and chipings of Gods workes, I have not gone to the bottome, nor reached the depth of them. So that Job ſeemes to diſtinguiſh theſe effects and workes of God, about which he had diſcourſed, from ſome greater workes, which he was not able to attaine unto, nor make any diſcovery of; There are not onelyonly Celeſtiall, but ſuper-celeſtiall workes of God; wee cannot well apprehend, much leſſe comprehend what he hath wrought under the heavens, which are onelyonly the outſide of his workes, much leſſe thoſe which are above the heavens: For as none of the works of God appeare to us, or have been found out by us in their fulneſſe and utmoſt extent, ſo God hath done ſome great works which doe not at all appeare to us; And thoſe things which appeare are but ſmall parts or parcels in compariſon of thoſe which as yet doe not appeare to us. Lo, theſe are parts of his wayes. The wayes of God are ſpoken of in Scripture under a twofold notion.

Firſt, As the wayes in which God would have us walke; ſo the commandements and ſtatutes of God, are called the wayes of God (Pſal. 119.33.) Teach me, O Lord, the way of thy ſtatutes, and I ſhall keepe it unto the end.

Secondly, The wayes of God are thoſe wherein he comes p. 818and reveales himſelfe to us.Via dei illius opera ſunt & agendi rationes quibus ad nos ille venire, dicitur quia in his prodit ad nos et progrediendo ſe magis magiſ que noſtris ſenſibus accommodat. Coc: As that is a mans way wherein or whereby he is knowne, ſo in whatſoever God manifeſteth or maketh himſelfe knowne to us, that is the way of God (Iſa: 55.8.) My thoughts are not your thoughts; neither are your wayes my wayes; ſaith the Lord. That is, my wayes of mercy are as farre above your wayes of mercy, as your dutyes are below my wayes of holynes; yea what are your wayes of ſinfulnes in doing evill, to my wayes of graciouſnes in pardoning the evills which ye have done? Man hath a vaſt and a large heart in ſinning, but the vaſtnes and largenes of mans heart in ſinning, is but ſcantnes and narrownes to the largenes and vaſtnes of Gods heart in pardoning. We may underſtand the Lord ſpeaking in eyther of or in both theſe ſences; My wayes are not as your wayes. And in general, the way of God is that wherein he acteth or revealeth himſelfe towards us, whether it be in mercy or in Judgement, in love or terrour. God hath ſome wayes which we may call foule and troubleſome wayes; ſuch are his wayes of judgement: he hath other wayes, which we may call fayre and delightſome wayes, ſuch are all his wayes of mercy. And as God comes to us continually in one or other of theſe wayes of providence, ſo he came forth of old in the way of creation (Prov: 8.22.) The Lord poſſeſſed mee in the beginning of his way, before his workes of old. When God firſt came forth, and appeared in making the world, hee poſſeſſed me (ſaith Wiſedome) that is, from everlaſting. A way is, that wherein we goe out, and ſhew our ſelves openly or abroad. And hence it is elegantly ſayd, that Creation was the beginning of Gods way, for then God did as it were goe out from himſelfe into his workes, and in his workes he ſhewed himſelfe openly, who was before hidden in himſelfe from Eternity. God had infinite immanent or internal acts in himſelfe before, or rather God was one infinite eternal immanent Act before. But the firſt external tranſient act of God, or the firſt expreſſion of himſelfe (who can never be expreſſed, to the life, as he is) was by the worke of creation; and therefore that was the beginning of his way. And of this way, the way of creation, as alſo of thoſe of providence Job ſpeaketh when he ſayth, lo, theſe are parts of his wayes.

Accommodatè ad ſubjectam materiam viae dei dici poſſunt tēpeſtates, na … que in hujuſmodi mirabilibut aeris mutationibus ille vanire ad nos dicitur.And hence the Scripture calleth ſtormes and tempeſts, thunder, and lightning, in which God appeareth ſo terrible, the wayes of God (Nah: 1.3.) The Lord is ſlow to anger, and great in power, p. 819and will not at all acquit the wicked: The Lord hath his way in the whirlewind, and in the ſtorme, and the clouds are the duſt of his feete; that is, God declareth himſelfe to be God by his judgements and angry diſpenſations, which, like boyſterous windes and ſtormes, which, like clouds and darknes afflict the children of men; loe theſe are parts of his wayes.

Hence note.

Firſt, All that we know of the workes of God is but a part.

As 'tis ſayd of Solomon (1 Kings 4.33.) that he ſpake of trees, from the Cedar tree, that is in Lebanon, even unto the hyſſope that ſpringeth out of the wall: He ſpake alſo of beaſts, and of fowl, and of creeping things, and of fiſhes; ſo Job had been diſcourſing from the heights of heaven to the bottome of the Sea, yea to the bottome of hel; and yet he comes off, and ſayth, loe theſe are parts of his wayes. He that ſpeaketh and knoweth many things, yea he that ſpeaketh all that he knoweth, hath yet ſpoken onelyonly a part of that which is knowable. The Apoſtle ſayth (1 Cor: 13.9, 10.) We know in part, and we prophecy in part; Many know more then they utter or prophecy, but no man can utter or prophecy more then he knoweth; We know but a part of what is to be knowne; and we know what wee know but in part, and therefore when we have ſpoken our all, we have ſpoken but a part. Though every Godly man knoweth all things needfull for him to doe and beleeve, yet the holyeſt man on earth doth not know all that God hath done. God hath ſome reſerved and ſecret wayes into which he doth not lead his people. As the beſt of Saints ſee but the Back-parts of God in this life, ſo they ſee but a part of the wayes of God in this life, loe, Theſe are parts of his wayes.

Againe, Taking the original word as it ſignifies not only a part but the outſide or extreame of any thing,

Note.

That which wee know of the workes of God, is not onelyonly no more then a part of his workes, but 'tis indeed only the outſide of his workes.

'Tis but as the hemme to a garment, or the borders to a Continent. When we have travelled as farre as we can, and as we thinke into the very heart of the workes of God, yet we have gone no p. 820further then the borders of them; And it is, as if a man comming to diſcover this Iſland, ſhould onelyonly walke upon the ſhoare where he diſ-embarkt, and there viewing the cliffes and rockes, the ſands and neereſt Mariſhes, ſhould take upon him to report the ſtate of the whole Iſland: what hath this man ſeene? nothing but the extremity, the border of the Land, and can he make a compleate diſcovery of the whole? he hath not ſeene the pleaſant hills and vales, the townes, and Cities, the forts and Caſtles, the trade and riches, the cuſtomes and manners of the people; no man can know the chiefe things of a Nation or Country that ſtands onelyonly upon the ſhoare. All that we know of the workes of God, is onelyonly the ſhoare, and outſide of them; we cannot reach the heart, nor fathome the bottome of them. The workes of the Lord are great, (Pſal. 111.2.) Sought out of all them that have pleaſure therein; that is, they who take pleaſure in them doe their utmoſt, to finde out the utmoſt of them; A godly man is as induſtrious to underſtand the wayes and workes of God as he is to underſtand his word, yet he cannot reach eyther fully; And therefore that Pſalme hath an excellent concluſion, to ſatisfie us in our excluſion (as yet) from the perfect knowledge of theſe things. The feare of the Lord is the beginning of wiſedome, a good underſtanding have all they that doe his commandements; As if the Lord had ſayd, though while ye labour to ſeeke out my workes, yet, ye cannot finde them out to perfection, be not diſcouraged, as if ye were ſhortned in wiſedome, and knowledge; for the feare of my name is wiſedome enough for you, and obedience to my commandements is the beſt underſtanding; let this ſatisfie you while ye know but a part of my wayes. And if wee know but a part, and that the outſide of the wayes and workes of God, then ſurely we cannot know all of God himſelfe: as it followeth in the next words, And how little a portion is heard of him?

foreign pars pa…ticula murmur tenuis ſuſurrus. Suſurrum verborum ejus. Symmach… ut deinceps cum ingenti toni…ru comparet. vix parvam ſtillam ſermonis ejus audierimus. Vulg: Sept: In Hebraeo tantum eſt pa…lulū, pauxillumvè ſine ulla guttae, ſive ſtillae mentione foreign quanta exiguitas.The Original notes any thing which is little, or a little portion of any thing. Hence ſome render it a drop, which is a little or the leaſt portion of water. So the vulgar and the Seventy, Wee have hardly heard a little drop of his ſpeech. Others render it a whiſper, which is but a little portion of a voyce. How little a whiſper have we heard of him? The workes of God are as it were a whiſper p. 821concerning him, all that we ſee, or can ſay, makes but a kinde of ſilent report of God, in compariſon to what he is, or to what might be ſayd of him. And ſo the word whiſper, is oppoſed to thunder in the cloſe of the verſe, But the thunder of his power, who can underſtand? As if Job had ſayd, All that I have ſpoken of God is but a whiſper, there is a Thunder of his power, which I am neither able to utter, nor to underſtand. All creatures ſpeake a God, yea they ſpeake much of God, as the Apoſtle affirmeth for the conviction of the Gentiles in their Idolatrous departures from him (Rom: 1.20.) For the inviſible things of him from the creation of the world are cleerely ſeene, being underſtood by the things that are made, even his eternall power and God-head, ſo that they are without excuſe: The creatures ſpeake loud enough to ſtop mans mouth and leave him without all excuſe,Opera haec nominat ſuſurrum ſermonis ab uſu et fine. Sunt enim opera dei ſignificativa, indicant gloriam authoris: ſed non ſunt clarus ſermo verum ſubmiſſior ſuſurrus ſc: indices leviores et benigniores, & quaſi puerorum magiſtri non docentes omnia ſed accommodata captui. Coc: Quam pauca ſunt quae ſcimus reſpectu corum quae neſcimus. yet comparatively they doe but whiſper, there is a thunder of God infinitely lowder then their voyce. So that Job calleth thoſe workes of God wherein he had inſtanced a whiſper or ſtill voyce, becauſe though they ſignifie to us and declare the Glory of their Author, yet they are not a full declaration of it, but only ſuch a one as is accommodated to our childiſh capacity. All that they ſpeake or can ſpeake of God, yea all that can be ſpoken of God by the wiſeſt of men, is onelyonly as a whiſper to thunder, or as a drop to the Ocean; But I ſhall not ſay more of the elegancy of this word here, it having been already opened (Chap: 4.12.) where Eliphaz thus beſpeakes Job; Now a thing was ſecretly (or as we put in the Margin, by ſtealth) brought to me, and mine eare receaved a little (a whiſper, a drop) thereof, in thoughts from viſions of the night, &c. All that we know now, of God and his wayes is but little to what wee know not, and but little to what wee ſhall know hereafter; every day wee heare great things reported and preached of God both to our eyes and eares, and though we ſhould have ſermon upon ſermon, line upon line all the dayes of our lives, yet at the laſt day of our lives wee muſt ſay, How little a portion have wee heard of him? The thunder of his power, the lowdeſt and cleareſt ſpeakings of it, are reſerved to that ſtate when our eares ſhall be bored and our hearts proportionably enlarged to receave it.

Further, Job had been long ſpeaking of the workes and wayes of God, yet concludeth, how little a portion is heard of him? why doth he not rather ſay; how little a portion is heard of them? the p. 822reaſon is becauſe what ever is ſayd of the wayes, and workes of God, is to diſcover God, rather then to diſcover them. To ſpeake of the earth and ſeas, of the ayre and fire, of thunder and lightning, of the heavens and ſtarres, is not an extolling of the workes of God, but an extolling of God in and for his workes.

Hence note.

The workes of God ſhould leade us to God himſelfe.

Our ſtudy of the creature ſhould be to gaine a clearer light and knowledge of the creator. There are many expreſſions, and impreſſions of God upon the things which he hath made, and we never ſee them as we ought, till in them we ſee their maker. A critical eye lookes upon a picture, not ſo much to ſee the colours or the paint, as to diſcerne the skill and workmanſhip of the Painter or Limner, yea ſome (as the Apoſtle ſpeakes in reference to ſpiritualls) have ſences ſo exerciſed about theſe artificialls, that they will read the Artiſts name in the forme and exquiſitenes of his art; An Apelles or a Michael Angelo needs not put his name to his worke, his worke proclaimes his name to thoſe who are judicious beholders of ſuch kinde of workes: How much more (as the Pſalmiſt ſpeakes) that the name of God is neere, doe his wondrous workes (both of creation and providence) declare to all diſcreete beholders? that which the eye and heart of every godly man is cheifely upon, is to find out and behold The name, that is, the wiſedome, power and goodnes of God in all his workes, both of creation and providence; It were better for us never to enjoy the creature, then not to enjoy God in it; and it were better for us not to ſee the creature, then not to have a ſight of God in it; And yet when we have ſeene the moſt of God which the creature can ſhew us, we have reaſon to ſay, how little a portion is ſeene of him? and when we have heard the moſt of God that can be reported to us from the creation, we have reaſon to ſay, as Job here doth, how little a portion is heard of him? and to conclude as he doth this verſe and Chapter.

But the thunder of his power who can underſtand?

This thunder of his power, may be taken,

Firſt, Strictly, and in the letter for natural thunder; for, even p. 823that is numbred in Scripture among the wonderfull and moſt dreadfull workes of God. The Scripture calleth it alſo the voyce of God (Pſal. 29.3.) The voyce of the Lord is upon the waters, the God of Glory thundereth. Non, aliter de tonitruo loquuntur ſacrae ſcripturae quam de dei voce, magnifica at que terrib…li, plena que minarum.Thus a learned paraphraſt connects theſe words with the former; As if Job had ſayd; Now that I have ſayd, all that I can, how little a thing is it in compariſon of him and his greatnes; as may appeare by one inſtance more, the power and majeſty which he utters in his thunder, which who can ſufficiently admire? and therefore none can fully underſtand.

Secondly, The Thunder of his power, is any extraordinary worke of God, eſpecially his dreadfull and terrible workes of Judgement: For by them he ſpeakes out his infinite power and majeſty in the eares of men as it were by thunder. Of ſuch a voyce we read (Pſal. 68.32, 33.) Sing unto God ye kingdomes of the earth, O ſing prayſes unto the Lord, Selah. Who this Lord is, and how he manifeſts himſelfe is ſet forth in the next words,Inſignibus vero illius geſtis quibus non tam ſplendet quam cum tonitru coruſcat animo percipiēdis quie tandem per fuerit. Bez: to him that rideth upon the heavens of heavens, which were of old, lo he doth ſend out his voyce, and that a mighty voyce. Thus alſo the Prophet Iſayah (Chap: 30.30.) deſcribes the Lord comming forth for the reſcue of his people, and the utter ruine of the Aſſyrian Army. And the Lord ſhall cauſe his glorious voyce to be heard, and ſhall ſhew the lightning downe of his arme, with the indignation of his anger, and with the flame of a deveuring fire, with ſcattering, and tempeſt, and haileſtones. For though that deſtruction of the Aſſyrians was effected by the miniſtery of an Angel (Iſa: 37.36.) yet, doubtleſſe it was not done in ſilence, but eyther with an amazing tempeſt, mixt with thunder and lightning, or with ſuch confuſion and terror as appeared like one. In the Booke of the Revelation (which hath as one of the Ancients ſpeaketh, as many myſteryes as words) the dreadfull judgements prophecyed to come upon the world in the ſeverall Ages of it, are expreſſed by Thunder (Revel. 10.4.) And when the ſeven thunders had uttered their voyces, I was about to write: and I heard a voyce from heaven, ſaying unto mee, ſeale up thoſe things which the ſeven thunders uttered, and write them not. And as elſewhere, ſo eſpecially in this booke of Job, we find, thoſe things which carry the greateſt ſtrength and terror in them, expreſt by thunder (Job 39.19.) Haſt thou given the horſe ſtrength? haſt thou clothed his necke with thunder; that is, haſt thou made the horſe who is ſo ſtrong and terrible? And at the 25^th p. 824verſe (treating ſtill of the horſe) he ſayth among the trumpets, Haec nos cogitata et levitèr cō memorata obſtupefaciūt quid ſi majora quae illius poteſtate continentur &c. Pined. Quis comprehendere poteſt ingentes domini virtutes, quae velut vocem tonitrui more attollant prae magnitudine et multitudine. Merc: Quis ſatis conſideret. Piſc: Tonitru fortitudinū vocat ſermonem clarum, fortitèr prolatum, quod ſit velut tonitru maximum. Coc: Tonitru potentiae. i. e. Ipſum intonantem & loquentem coram. Argumentum eſt per comparationem majoris. Jun: Tonare eos dicimus qui orarationis et eloquentiae vi maximè pollent. Novar:ha, ha; and he ſmelleth the battaile afarre of, the thunder of the Captaines, and the ſhouting; that is, the horſe is pleaſed to heare the Great Commanders ſpeake with a loud voyce, eyther directing, threatning, or encouraging their Souldiers. Thus, the Thunder of Gods power, is ſome wonderfull act of his power, which lifts up its voyce (as it were) like Thunder. This who can underſtand? none can. The word ſignifyes alſo to weigh and conſider; ſo ſome render it here, Who can ſufficiently conſider the Thunder of his power? who can conſider it as he ought; eyther, firſt, according to the depth and myſteriouſneſſe of it, or, ſecondly, according to the dignity and worthines of it.

Thirdly, Theſe words, who can underſtand the thunder of his power? may be expounded of the higheſt and cleareſt publication of his power; The thundering of it out. As if Job had ſayd, I have whiſpered a little to you, but if God ſhould thunder out himſelfe, or if his workes were ſpoken out (as they deſerve) in thunder, the minds of men would be amazed, and their underſtandings confounded; The thunder of his power who can underſtand? 'Tis uſuall among the learned to expreſſe high eloquence, and ſtrong confidence of ſpeech, by thundering. It was ſayd of Alcibiades, that hee thundred Greece; He was a man ſo mighty in Elocution, that he made his hearers tremble. And hence Chriſt himſelfe ſurnamed two of his owne Diſciples (James the ſon of Zebedee, and John the Brother of James) Boanerges, which is, The Sons of Thunder. They did not ſpeake (as we ſay) like a mouſe in a cheeſe, but with a great voyce, and with a greater ſpirit; they ſpake the meſſages of heaven as if it thundered from heaven. There may be a great force in a low voyce, while what is ſpoken comes with much clearenes of reaſon, and ſtrength of Authority, or (as the Apoſtle gives it) in the evidence and demonſtration of the Spirit; but when all theſe are convayed by a mighty voyce, a voyce like thunder, how forceable are they? Baſil was ſayd to Thunder in his doctrine, and lighten in his life. Such (to the hight) was that voyce of words (in Mount Horeb at the giving of the Law) Which voyce they that heard, intreated that the Word ſhould not be ſpoken to them any more (Heb: 12.19.) that is, that it ſhould not be ſpoken to them any more in that manner, or by an immediate voyce from God, as appeares (Exod: 20. v: 18, 19.) And all p. 825the people ſaw the Thunderings and the lightnings, and the noyſe of the Trumpet, &c. And they ſayd unto Moſes, ſpeake thou with us and we will heare; but let not God ſpeake with us, leſt we dye. We cannot underſtand the Thunder of his power.

Hence note.

Man is not able to receave and beare thoſe higheſt diſcoveryes of God.

God can ſpeake in ſuch a light as will blind the eyes of man, and in ſuch a language as will rather aſtoniſh then inſtruct him. As among beleevers, they who are carnal and babes in Chriſt, are not able to eate ſtrong meate, they muſt be fed with milke (as the Apoſtles ſpeakes, 1 Cor. 3.2.) So wee may ſay of all Beleevers, even of thoſe that are ſtrongeſt, God doth onelyonly whiſper and ſpeake gently to them, the thunder of his power they cannot underſtand. For as there is a peace of God which paſſeth all underſtanding (Phil. 4.7.) they that have it not, underſtand nothing of it, and they that have it, underſtand but little of it; it paſſeth all underſtanding, not a naturall underſtanding onelyonly, but alſo a ſpirituall. And as there is a love of Chriſt paſſing knowledge (Eph. 3.19.) which yet we ſhould labour to know; a love which hath an incomprehenſible height, and length, and bredth, and depth in it, which yet all the Saints are labouring to comprehend, ſo there is a manifeſtation of the will and workes of God, a Thunder of his power, which were it made and ſpoken out to us, our underſtanding could not graſpe nor comprehend, how much ſoever we ſhould deſire and labour to comprehend it. And therefore God is pleaſed to put the treaſure of his minde and meſſages in earthen veſſells; not onelyonly as the Apoſtle gives the reaſon (2 Cor: 4.7.) That the excellency of the power may be of God and not of us; but he doth it alſo condiſcending to our weakenes, leſt if he ſhould give out this treaſure immediately from himſelfe, or ſhould put it into ſome heavenly veſſel, we ſhould not be able to beare the excellency, or (as Job here ſpeakes) The Thunder of his power.

Thus after a very long ventilation of the Queſtion between Job and his friends, wee are arrived at the Concluſion of their diſpute. Job hath anſwered two of his friends thrice, the third (Zophar I meane) onelyonly twice. He it ſeemes, gave out and ſate downe, p. 826whether ſatisfyed or wearyed, whether having no more to ſay, or being unwilling to ſay any more, or thinking that enough had been ſayd already, I determine not. But though Jobs friends have done arguing againſt him, yet he hath not done arguing for himſelfe; Which he doth in five entire Chapters, twice called the continuation of his Parable. In what ſence he calleth his enſuing ſpeech a parable, together with the ſubject matter of it, may through the Gratious preſence, and ſupply of the Spirit of Jeſus Chriſt, who hath helped hetherto, and hath not ſuffered that little oyle in the Cruſe to fayle, ſhine forth with a clearer light.