wisely have withstood his Wives motion to blaspheme Hitherto certainly God had helped him It was the uncouth and unkind carriage of his friends concurring with the increase of his bodily paine besides the eclipse of inward comforts that drew from him those passionate expressions chap. 3. Ver. 11. And when Jobs three friends His familiar friends that did eat of his bread as Psal 49.9 that were as his own soul Deut. 13.6 his bosome friends and therefore precious Jewels such as could both keep counsel and give counsel Of such there are but few to be found Friends there is no friend said Socrates Faithfull friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Another are in this age all for the most part gone in pilgrimage and their return is uncertain A Friend is a changeable creature saith a Third all in changeable colours like the Peacock as often changed as moved Job complaineth of these his chief and choice friends that they were miserable Comforters Physicians of no value chap. 16.2 c. Amicitia sit tantùm inter binos eósque bonos such as were Jonathan and David Corporibus geminis spiritus unus erat Heard of all this evil Whether by the ministry of the good or bad Angels or of neither it skilleth not Ill newes is swift of foot saith the Greek Proverb and like ill weather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes ere it be sent for The sins and miseries of good people are much talked of and soon bruited abroad The Chaldee Paraphrast here telleth of strange businesses viz. that these three here mentioned besides the report they heard of Jobs calamity were moved to visit him by the wonders that fell out with them at the same time for their trees suddenly withered in their Ort-yards their bread at their table was turned into raw flesh their wine into bloud c. But this may well passe for a Jewish fable The Author of that Paraphrase was R. Joseph Cacus nothing so ancient or authentick as he who paraphraseth upon the historical books but exceeding full of mistakes and seldome cometh he near the right meaning of the Text all along the Hagiographa They came every one from his own place More then these came to such a sight no doubt but these out of a desire and designe to condole with him and comfort him But it fel out far otherwise for they tormented Job well nigh as much as Satan himself though it were of ignorance and unwittingly rather then of ill will or malice fore-thought Their very silence and gesture before ever they spake a word did so torment his mind that at last he cryes out in that bitter manner as chap. 3. like a frantick man which through some grievous sicknesse hath lost his wits Eliphaz the Temanite and Bildad the Shuhitt c. Idumeans all likely and men of much estimation for wisdome Jer. 49.7 Is Wisdom no more in Teman and godlinesse as descended all of Abraham whose care was to catechise his whole Family and to teach them the wayes of God Gen. 18.19 Their following disputations shew as much wherein they admonish him to repent assuring him that he could be no lesse then a grosse sinner and an hypocrite because so grievously afflicted Job answereth their severall speeches tormented in body perplexed in mind but stoutly defending his own innocency and seeming to tax the Lord also like as dogs in a chase bark at their own Masters To this his friends reply sharply from chap. 15. to 22. and he answereth them again with greater boldnesse and courage then before Hereupon they begin a second reply and here Eliphaz and Bildad onely spake The third man fainted and spake no more for that Job was invincible c. till at length Elihu moderateth censuring both parties and God determineth to Jobs conviction and finall commendation For they had made an appointment together to come Not by accident or at adventure as Origen will needs have it against the Text but by solemn agreement it was a pitcht meeting Neither staid they till they were sent for but came as friends to do Job all friendly offices like as in a fright the blood and spirits run to the heart to relieve it A friend loveth at all times and a brother is born for adversity Prov. 17.17 See the Note there To mourn with him Heb. To shake the head or other parts of the body in token of commiseration to bewail his condition as Cyprian did the persecuted Saints of his time Cum singulis pectus meum copulo saith he Moeroris pondera luctuosa participo c. Who is offended and I burn not 2 Cor. 11.29 And to comfort him This they intended but proved miserable comforters too by reason of the deceitfulnesse of their hearts fitly therefore compared to a broken or a deceitfull bow that carrieth the arrow a clean contrary way So Jonah prayed unto the Lord. chap. 4.2 He thought to have prayed but it proved that he brawled Psal 78.57 The word rendred to comfort signifieth likewise to mourn with the mourning of repentance to teach us here to begin our pity to others to bewail their and our owe sins see the Note there These mens words were as a murthering weapon in Jobs bones pious they were and divine all along but much mis-applied It is said of them that they handled an ill matter well and Job a good cause as ill especially when once he came to be wet through Verse 12. And when they lift up their eyes afarre off Hence some conclude that Job lay abroad as lepers used And knew him not for they had never seen him before but in a splendidous fashion now then to see him in such a pickle that he hà d lost all form and fashion more like a dead beast then a living man this amazed and amused them they might also by this so sad a spectacle be admonished of their own mutable and miserable condition Aut sumus aut fuimus aut possumus esse quod hic est and have the same thoughts as the Psalmist afterwards had Man being in honour abideth not Psal 45.12 he is like the beasts that perish pecoribus morticinis saith Tremellius the beasts that die of the murraine and so become carrion and are good for nothing Job was now no otherwise to be seene then as a stinking carcasse full of sores more like then a living man as he painteth out himself in most lively colours They lifted up their voice and wept Good men are apt to do so saith the Poet faciles motus mens generosa capit we are bound to weep with those that weep and to be both pitifull and courteous 1 Pet. 3. To him that is in misery pity should be shewed from his friend it was so to Job here at first but he forsaketh the fear of the Lord Job 6.14 Jobs friends did so when amazed with the greatnesse of his calamity they therehence concluded him an arrant hypocrite unworthy of any one
called our Saviour John 19.12 And as some think the ground of this report if any there were concerning Nehemah's practising to be King were the prophesies of Haggai and Zachary concerning the near approach of Christs Kingdome Nihil est quin malè narrando possit depravarier Terent. According to these words According to this report or somewhat to the same sense Verse 7. And thou hast also appointed Prophets c. That the thing might seem to be of God as the Beast hath his False-prophet that wrought miracles before him Rev. 19.20 As Mahomet had his prophets and John of Leyden had his to cry him up King of Munster the new Jerusalem as they called it yea of all Nations to rule them with a rod of iron And now shall it be reported to the King Who must needs be highly displeased and will as little endure it Rominos geminos unum non caperet Regnū quos unum uteri ceperat hospitiū Cyprian as the Heaven two Suns Sol quasi solus sic Monarcha Marriage and Monarchie will not away with corrivals Come now therefore and let us take counsel In commune consulere lest we all suffer for your fault But neither was good Nehemiah in any fault neither was their drift any other but this to draw him out of the City that they might mischieve him like as Dr. Bristow adviseth his Catholikes to get the Protestants out of their strong-hold of the Scriptures into the open Field of Fathers and Councels and then they might do what they would with us Verse 8. There are no such things done as thou sayest Nehemiah is not over-carefull to clear himself This was so transparent a lye that a man might see thorough it and was therefore best answered with a neglective denyal It falles out often that playn-dealing puts craft out of countenance Animus recti conscius objecta probra ut visus nocturnos vanas somniorum imagines digno supplicio punit festivo scilicet contemptu oblivione vel si tanti est misericordiâ elevat Joh. Woner Verse 9. For they all made us afraid This they aymed at but could not attain unto for faith quelleth and killeth distrustful fear Psal 46.1 2. Audacia est pro muro saith Sallust Let the wicked flie when none pursueth but the righteous will be bold as a Lion Prov. 28 1. Saying their hand shall be weakened from the work So measuring them by themselves as if they would have been soon scared and discouraged But they knew not the Aes triplex the power of the Spirit that Spirit of power opposed to the spirit of fear of love and of a sound mind 2 Tim. 1.7 They knew not the privy armour of proof that these good Jews had about their hearts Now therefore O God strengthen mine hands He acknowledgeth himselfe to be in the condition of a poor Garrison-souldier that hath no help or supplies but from the Captain of his salvation which therefore he thus humbly calleth in and craveth Of ejaculations See Chap. 2. ver 4. This here is dispatcht in four words Verse 10. Afterwards I came unto the house of Shemaiah Perhaps the same that is mentioned Ezra 8.16 but now fallen as a Star from Heaven Blazing Stars were never but Meteors Demas not only forsook Paul but became a Priest in an idols Temple at Thessalonica 1 Chron. 24.18 if Dorotheus may be beleeved A Priest Shemajah was would seem to be a Prophet but he proved not right All is not gold that glisters It was Tobiah's gold that made him a Prophet as Philips gold made the oracle of Apollo give what answer he pleased A house he had in the Temple there he had reclused and shut up himself that he might seem some singular Devoto expecting a revelation from Heavē or as one who sequestred himself from company of others with a stand further off come not near for I am holier then thou Or lastly to perswade people that there was a necessity of securing themselves from the night-inrodes of the Enemy Whatever it was that he was thus Anchoret-like pent up or locked up or deteyned as Junius rendreth it see the like said of Doeg that bloody Edomite 1 Sam. 21.7 Nehemiah went to his house to know what was the matter supposing him to be a friend but finding him suborned by the Enemy Let us meet together in the House of God Famous for sanctity and safety being within Gods precincts we shall surely be under his protection And let us shut the doors of the Temple Immure our selves and keep out the Enemy But this had been the ready way to invite them seeing his cow a dise for maximum his periculum qui maximè timent saith Sallust nothing betrayes a man sooner then his causelesse fear God helpeth the valiant Besides Shemaiah and his false complices having got Nehemiah to them from his friends and followers might have done what they pleased with him as the Romanes did by Caesar in the Senat-house For they will come to stay thee And Nehemiah must be made beleeve that Shemaiah as a special friend wished no long life and was zealous for it whence he so doubleth his prediction of the danger O deep dissimulation Verse 11. And I said should such a man as I flie To the dishonour of God and the discouraging of the people to the scandal of the weak and the scorn of the wicked Et Turnum fugientem haec terra videbit There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comelinesse a seemlinesse a suitablenesse appertains to every calling and condition of life and Nature hath taught Heathens themselves to argue from dignity to duty and to scorn to do any thing unworthy of themselves Scipio when an harlot was offered him answered Vellem si non essem Imperator I would were I not a General Antigonus being invited to a Feast where a notable harlot was to be present asked counsel of Menedemus what he should do No more but this said he Remember that thou art a Kings son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Themistocles once after a Victory viewing the spoiles and pillage of the field said to his friend that bare him company Take thou these rich spoiles to thy self for thou are not Themistocles it is below me to stoop to them When Pompey had Caesar and Anthony in a Ship together it was suggested to him by Metrodorus to revenge himself for the death of his Father and Brother To whom he replyed that so to do might haply befit Metrodorus but in no wise Pompey It is not for you to be fishing for Gudgeons but for Towns Forts and Castles said Cleopatra to M. Antony It is not for Gods Saints to walk as men sith they are children of the Kingdome and must therefore regnum in pectore gerere carry themselves accordingly We usually say such a man understands himself well that is he knowes his place his dignity and walks accordingly It is a pusillanimity to do
libido puniendi ejuâ— qui videtur laesiâ—le injuriâ â—icero as the sea doth in a calme it lay and slept as the word signifieth for anger is an eager desire of revenge and rendreth a man restlesse till that be done CHAP. VIII Verse 1. On that day THis was a festival and a good day as vers 17. albo lapillo notandus for the many signal mercies that thereon came in together viz. Esthers Petition granted Haman hanged Mordecai advanced the proscribed Jews relieved c. As crosses seldom come single but trooping together commonly and treading upon the heels of one another Catenata piorun crux like Jobs messengers James 1.2 So do blessings from God there is oft a continued Series a Concatenation there comes a troop as she said when her son Gad came Gen. 30.11 God is rich in mercy Rom. 10.12 Neither are we at any time straitened in him but in our own bowels Did the King Ahashuerus give For into the Kings hands was all Hamans estate forfeited The Turks have a Proverb He that is greatest in office is but a statue of glasse Few of their Visiers die in their beds but are cut off at a short warning and all they have is confiscate The house of Haman i. e. his goods and chattels all that glory of his riches whereof he had so greatly boasted chap. 5.11 and which he had been so many yeares heaping and hoarding Nemo confidat nimirum secundis The Jewes enemy It is ill being the Churches enemy she hath a champion that will stick to her Esay 37.23 so that her enemies shall all be found liars unto her Deut. 33.29 Let them reade their destiny in that cup of trembling burdensome stone hearth of fire mentioned Zech. 12.2 3 6. and here the Churches Motto Nemo me impunè lacessit Victa tamen vinces eversaque Troiaresurges there cannot be a greater folly then to be her enemy for she conquereth even when conquered as Christ overcame as well by patience as by power Vnto Esther the Queen So making good that of Solomon Prov. 13.22 See Job 27.16 17. The wealth of the sinner is laid up for the just Thus was that of the Canaanites for the Israelites of Nabal for David of the former tyrants and persecutors for Constantine the Great to whom the good God saith Austin gave so much worldly wealth Quantas optare nullus auderet as no man could ever have wished De C. D. l. 5. c. 25. That Haman was exceeding rich appeareth by that large offer of his chap. 3.9 who can tell but that he might have as much as Pope John the 22. in whose coffers were found by his heires two hundred and fifty tunnes of gold as Petrarch reporteth And Mordecai came before the King As his continual Attendant and special Favourite his Cousin and Councellour perhaps one of the seven mentioned chap. 1 14. He that hitherto sate as a servant before the Kings gate is now grown so great a man all upon the sudden It is the Lord that thus raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among Princes and to make them inherit the throne of glory 1 Sam. 2.8 Promotion cometh neither from the East West nor South where the warm Sun-shine is but God is the Judge he putteth down one and setteth up another Psal 75.6 7. He advanced Jovinian and Valentinian men of low birth to the Empire In the yeare of grace 518. Justinus was first a Swineherd then an Herdsman then a Carpenter then a Souldier and lastly an Emperour Cromwella Smiths sonne of Putney or thereabouts Act. Mon whose mother married after to a Sheerman what a great man grew he here to be in King Henry the eighths time Vertue exalteth the meanest when villany tumbleth down the noblest For Esther had told what he was unto her Viz. her Cousin-germane and foster-father her friend that was as her own soule as Moses phraseth it Deut. 13.6 and preferreth him before brother sonne daughter wife This his relation to Esther was as a Stirrop to help him into the Saddle of highest preferment Verse 2. And the King took off bis ring As a signe of intimate friendship and a bond of strictest league of love Lib. 1. c. 26. That this was usual among the Persians is testified by Alexander ab Alexandro Of Alexander the great it is storied that when he died he left his ring to his dearest friend Perdiccas but his dominions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Worthiest This set up Competitours and bred much trouble Ahashuerus knew that a worthier then Mordecai he could not easily finde and therefore besides that momentary honour he had newly done him chap. 6.10 he now not only by this ring admitteth him into nearest friendship but as some think advanceth him to be Keeper of the Seale and Lord Chancellour of all the Empire Which he had taken from Haman And so degraded and exauthorated him before his execution this is usual And gave it unto Mordecai Acknowledging thereby his errour in promoting so unworthy a man before whom having punished for his deserts he here pitcheth upon a better En Imperatorem valdè terribilem nec minus Clementem as Frederick the Electour of Saxony said of Charles the fifth Let Ahashuerus be what he will Almighty God is in this text set forth as bountiful to his people and terrible to his enemies See Psal 34.15 16. And Esther set Mordecai over the house of Haman As her chief Steward to see that every thing went right and were put to the best Hamans sons lived some months after this but were outed of all An inheritance may be gotten hastily at the beginning but the end thereof shall not be blessed Prov. 20.21 He that by usury and unjust gain encreaseth his substance he shall gather it for him that will pity the poor Prov. 28.8 God will provide him both an Executour and an Overseer as here he did Haman Verse 3. Nec his contenta Esther Vulg. And Esther spake yet again Having sped so well before she is encouraged to speak yet again Heb. She added to speak before the King She had a further request and having had so free accesse and so good successe she takes the boldnesse to commence it We should do so when we come before God Prayer should be multiplied like those arrows of deliverance 2 Kings 13.18 and our suits re-inforced whilest we speak yet again as Abraham did in his intercession for Sodom See for our encouragement that fourefold comfortable yet again uttered by the Lord Zech. 1.17 And fell down at his feet This was a more humble posture then yet she had used importing her lowly minde and most earnest desire whereunto she added tears those effectual Oratours Nam lachrymae pondera vocis habent that prevaile with the hardest hearts many times and alter the strongest resolutions Hereof we have an instance in our
Redeemer lived c. So might Simeon because he had seen Gods salvation and so might Paul who had fought a good fight and kept the faith But how could Plato say in the eighth of his lawes The communion of the soule with the body is not better then the dissolution as I would say if I were to speak in earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato His master Socrates when to die was nothing so confident for he shut up his last speech with these words as both Plato himself and Cicero tell us Tempâ—â— est jam hinc abireâ— It is now high time for us to go hence for me to die and for you to live longer and whether of these two is the better the gods immortall know hominem quidem arbirâ—or sciro neminem it is above the knowledge I believe of any man living Thus he but Job was better perswaded otherwise he would have been better advised then thus earnestly to have desired death And cut me off Avidè me absumat quasi ex morte mea ingens lucrum reportaturâ—â— Let him greedily cut the 〈◊〉 so the word signifieth even as if he were to have some great gain Piâ—eda or get some rich booty by my blood Verse 10. Thou should I 〈◊〉 have comfort yea I would harden my self in sorrow c. I would take hard on and beaâ— what befalleth me as well as I could by head and shoulders had I but hopes of an end by death as having this for my comfort I have not concealed the words of the Holy One. I have boldly professed the true Religion Ps 40.10 116.10 119.43 not â—â—ared to preach the truth sincerely to others for Gods glory and their good however you may judge of me I never rejected the word of God but have highly honoured it so that my desire of death is not desperate as you may conceive but an effect of good assurance that by death heaven advanceth forward that happy term when all my miseries shall end at once and hence it is that I am so greedy after the grave Verse 11. What is my strength that I should hope q. d. Thou hast told me O Eliphaz that if I frame to a patient and peaceable behaviour under Gods chastisement I shall go to my grave in a good old age c. but alasse it is now past time of day with me for that matter my breath is corrupt my dayes are extinct the graves are ready for me chap. 17.1 Were I as young and lusty as ever I have been some such things as ye have promised me might be hoped for but alasse the map of age is figured on my forehead the calenders of death appeare in the furrowes of my face besides my many sores and sicknesses which if they continue but a while will certainly make an end of mee And what is mine end i.e. The later part of my life what is that else but trouble and sorrow see this elegantly set forth by Solomon Eccles 12.2 3 4 c. That I should prolong my life That I should desire my life to be prolonged or eeked out to that De re râ—st lib. 1. cap. 1. Rather let it be my â—are with Varro ut sarcinas colligam antequà m proficiscar è vita to be ready for death which seemeth so ready for mee Verse 12. Is my strength the strength of stones Or Is my flesh of brasse Is it made of marble or of the hardest metal as it is said of one in Homer that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of brazen bowles and of Julius Scaliger that he had a golden soule in an iron body he was a very Iron sides but so was not Job he had neither a body of brasse nor sinewes of iron to stand out against so many stormes and beare so many batteries he felt what he endured and could not long endure what he felt As for the damned in hell they are by the power of God upheld for ever that they may suffer his fierce wrath for ever which else they could never do And as for those desperate Assasines Baltasar Gerardus the Burgundian who slew the Prince of Orange Anno Dom. 1584. and Ravilliac Ferale illud prodigium as one calleth him that hideous helâ—hound who slew Henry the fourth of France in the midst of his preparations and endured thereupon most exquisite torments this they did out of stupidity of sense not solidity of faith and from a wretchlesse desperation not a confident resolution Verse 13. Is not my help in me Have I not something within wherewith to sustaine me amidst all my sorrowes viz. the testimony of my conscience that in simplicity and godly sincerity I have had my conversation in the world 2 Cor. 1.12 â—o this is my rejoycing this is my cordial c. Innuit innocentiam suam aâ— vita integritatem saith Drusius he meaneth the innocency and integrity of his heart and this was the help Job knew he had in store this was the wisedome or right reason he speaketh of in the following words and is wisedome or vertue driven quite from me no no that holdeth out and abideth when all things else in the world passe away and vanishâ— as the word Tushijah importeth Job had a subsistence still for his life consisted not in the abundance which he had possessed but was now bereft of The world calleth wealth substance but God giveth that name to Wisedome only The world he setteth forth by a word that betokeneth change for its mutability Prov. 3.8 and the things thereof he calleth Non-entia Prov. 23.5 Wilt thou set thine eyes saith he upon that which is not and which hath no price but what opinion setteth upon it Grace being a particle of the divine nature is unloosable unperishable Virtus post funera venit Verse 14. To him that is afflicted Heb. melted viz. in the furnace of affliction which melteth mens hearts and maketh them malleable as fire doth the hardest metals Psal 22.15 Josh 7.5 Pity should le shewed from his friend By a sweet tender melting frame of spirit such as was that of the Church Psal 102.13 and that of Paul 2 Cor. 11.29 Who is weakâ— and I am not weak sc by way of sympathy who is offended and I burne not when others are hurt I feele twinges as the tongue complaineth for the hurt of the toe and as the heart condoleth with the heele and there is a fellow-feeling amongst all the members so there is likewise iâ— the mysticall body From his friend who is made for the day of adversity Prov. 17.17 and should shew â—ove at all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et cum fortuna statque cadisque fides and especially in evil times but poor Job bewaileth the want of such faithfull friends David also complaineth to God his onely fast friend of those that would be the causes but not the companions of his calamity that would fawn upon him in his flourish but forsake him in his misery
no drudges to wash the feet of other servants as 1. Sam. 25.41 And for his servants of the other sex he was as coursely used by them too Verse 16. I called my servant and he gave me no answer Though I lay noder greatest sores and sorrowes and called them to help me yet such was their impudency and inhumanity that they would not vouchsafe an answer Considera hic quanta crux sit saith Brentius à sua propria familia aâ—spici rideri Consider with me here what an affliction it is for a man to be despised and derided by his own family A servants eye should look to the hands of his Master and the eye of a maiden to the hand of her Mistress to observe the motion thereof and to pick out the meaning Psal 12.2 Accounting their Governors worthy of all honour 1 Tim. 6.1 as the Centurions obsequious servants did Matth. 8.9 Sed sic ferè sunt server rum ingenia saith Merlin here But such is the condition of many servants now a dayes that they will do no more then needs must Jobs would neither say nor do I entreated him with any mouth As a suppliant to my servant who lived upon me but would do nothing for me though I humbly besought him Here we may soe saith Vatablus that when God is angry with a man all goeth crosse with him It is good for us in this case to reflect and see whether we have not served God in this sort Alphonsus that renowned King in a speech to the Popes Ambassador professed that he did not so much wonder at his servants unthankfulness and undutifulness to him as at his own to God Verse 17. My breath is strange to my wife The corruption of his inwands besides the â—â—fommesse of his out ward Ulcers made his breath strong and unwholsom This his wife as did that Roman Lady who said she thought all mens breath as unsavoury as her husbands was should have born with in a time of sicknesse especially when she should have shewâ—â— her self an help and not an heart-break to her husâ—and Famous in our Chronicles is the Lady Eloner wife to Prince Edward afterwards Edward the First who extracted the poison out of her husbands wounds with her tongue Cambd. in Middlesex Speed 630. â—â—cking daily whilst he slept his raâ—â—kling wounds wheneby they perfectly closed And no lesse famous is the wife of Valdaumus celebrated by Ludon Viâ—es Lib. 2 de Christiana femina p. 360. A young and beautiful Maid saith he was marched to a man stricken in yeers whom after she found to have a very fulsome breath and a diseased body yet out of conscience being by Gods providence become his wife she most worthily digested with incredible patience and contentment the languishing and loathsomnesse of an husband continually visited with variety of most iâ—â—some and infectious diseases and though friends and Physicians advised her by no means to come near his for fear of danger and infection yet she passing by with a loving disdain and contempt these unkind disswasions plyed him night and day with extraordinary tendernesse and care and services of all sorts above her strength and ability she was to him friends Physician Wife Nurse yea she was Father Mother Brother Sister Daughter every thing and thing to do him good any manner of way c. Though I entreated for the Childrens sake c. i.e. By the holy right of wedlock and the fruit thereof those dear pledges of our matrimonial good affection Children as they are dear to their Parents Jun. Charos Plautus somewhere calleth them so they are an endearing to their parents whose seed they are called as if there were nothing left to the parents but the hâ—â—ks This therefore was a melting argument but it 〈◊〉 not Job's wife Men may speak perswasively but God onely perswadeth Verse 18. Yea young children despised me Fooles saith the vulgar who are never more pleasant than when they play the Buffoons at my expence Vngodly men some render it 〈◊〉 16.11 Others the baser sort of people And surely none so base as they that deride vertue especially because forsaken of fortune as one phraseth it What a lâ—tter jeâ—r was that of To biâ—â— the servant or stave the Ammonite Neh. 4.3 The basest can mock as the Abjects did David Psal 45.15 and the Alestakeâ— also Psal 69.13 But it is an happiâ—â—â— to do well and yet hear ill All Gods people must â—â—ready to pass through good repoâ—â— and evil report 2 Cor. 6.2 And every Job must â—â—ckâ—â— that as the reproacher in 〈…〉 not so much as a man saith chrysostome So the reproached that bears it well is Angelis par equal to the Angels I arose and they spake against me I arose sc to rebuke them or to pacifie them or to pass away from them and my back is no Tooner turned but they reviled me Some render it Sto coram illis I stand before them that is they stay not till I am gone past but reproached me to my face such is their boldness and baseness see Esa 3.5 Verse 19. All my in ward friends abhorred me Heb. All the Mortals of my Counsel q.d. My most intimate acquaintance and associates my highest confidents to whom I was wont to open my bosome and with whom I maintained closest correspondency Loe these now abhorre me and keep a loof off from me yea they appostatize from their professed friendship and renouncing the lawes of love they deal despightfully with me and are turned against me Such an one was Abitophel to David Psal 55.14 15. Judas to Christ Matth. 26 23 and Bildad to Job as some conceive that he conceited by the latter clause of this verse And they whom I loved c. Heb. and this man whom I loved this bitter Bildad that in his last speech hath so greivously galled me who have hitherto so highly prized him What thou my son Bildad This went to the very heart of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as afterwards it did of David when for his love they were his adversaries when they rewarded him evil for good and hatred for his good will Psal 109.4 5. Precious therefore and worthy of all acceptation is that advice of the Prophet Micah chap. 7.5.6 7. Trust not in a friend put not confidence in a guide keep the doors of thy mouth from her that lyeth in thy bosome For the son dishonoureth the father A mans enemies are the men of his own house Look therefore unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all that trust in him shal triumph but for others we may be compeld to complain with Q. Elizabeth In Trust I have found Treason c. Verse 20. My bone cleaveth to my skin My skin is a bag of bones I am become a meer Skeleton and may well cry out O my leanness my leanness Isaiah 24.16 So bare I am grown that little appeareth in me but skin and bones My bones cleaveth to
had heaven Matth. 10.42 But what meant Eliphaz to charge innocent and munificent Job with such a cruelty 1 The man was angry and Impâ—dit ira animum nè possit cernere verum Horat. 2 He seems not directly to charge him with these crimes Necesse est ut fatcaris tâ— aut hoc aut illud aut omnia commifisse c. Junius but to urge him to consider and confess that he could not be but a grievous sinner who was so great a sufferer Surely God would never handle thee so hardly unless thou wert deeply guilty of these or the like enormities Thou hast with-holden Bread from the hungry Bread thou hadst enough and to spare but like a greedy-gut Pamphagus thou wouldst part with none though it were to save the life not of thine enemy which yet thou shouldest have done Prov. 25.21 Elisha feasted his Persecutors 2 Kings 6. Isaac his wrong-doers Gen. 26.39 by a noble revenge but of thy fellow-fellow-friend and brother by race place and grace Thou hast hidden thine eyes from thine own flesh when thou shouldest have dealt thy Bread to the hungry Esa 58.7 Yea drawn out thy soul and not thy sheafe only famelicâ— to the hunger-starved and satisfied the afflicted soul vers 10. Verse 8. But as for the mighty man he had the Earth Heb. But as for the man of Arm he had the Land This the vulgar applieth to Job as if by his power he had wrought all others out and seated himself alone in the Land Pauperes non dignaris pane at potentibuâ— possessiones 〈◊〉 offers c. Vatab. suffering none to dwell by him but those that he could not over-match Others by the mighty man understand the strong and wealthy who are said to be gracious with Job sharing with him in his Possessions and partaking of his Priviledges when the poor were slighted and could not have Justice much less Mercy Here then Eliphaz accuseth Job of Pride and Partiality And the honorable man dwelâ— in it Heb. Eminent or accepted for countenance that is he who came commended by his wealth friends great alliances honours c. was in great request with Job and might easily carry any cause with him Hac sunt peccate gravissima quae non reputant homines saith Vatablus These are very great sins though men little think of it Verse 9. Thou hast sont Widows away empty A Widow is a calamitous name Viâ—u◠〈◊〉 et deâ—elictâ— nihil est humiliuâ— ex pâ—oinde peculiariter viduarum â—udex et vindex est Deus Bain in Prov. 15. 2 Sam. 14.5 I am indeed a Widow-woman and my Husband is dead As a Tree whose root is uncovered thriveth not so it fareth with a widow R. Jonâ— observeth That in Hebrew she hath her name from dumbness quòd mâ—ritâ— mortuo respondere non possit adversariis et se adversus eos tueri because now that her Husband is dead she cannot answer her adversaries or defend her self against them God therefore hath taken them and their Orphans into his tuition owning them as his Clients and commanding all men to be good to them These if Job had indeed sent away empty not only not releiving their necessities but ravishing their estates adding the misery of poverty to that of their condition he had surely subjected himself to the feirce wrath of God their Pâ—troâ— by a specialty And the arms of the fatherless have been broken Immanis injuria si ita res haberet sed calumnia erat saith Mercer This had been a crying crime if it could have been proved against Job but he was not the man Some from these words conclude him a Judge others a King Doubtless he was a porent person and by his greatness could have borne out his soulest outrages breaking through the lattice of the Laws as the bigger Flyes do through a Spider-web Sed alia de se infrà profiâ—â—biâ—ur saith Mercer here But Job shall clear himself in the following Chapters where we shall finde him described and charactered to have been the Oracle of Wisdom the Guardian of Justice the Refuge of Innocency the comet of the Guilty the patron of Peace and pattern of Piety to Magistrates especially in the wise managing of all publick Affairs both of Judgement and Mercy Verse 10. Therefore snares are round about thee Flagitium flagellum sunt sicut acus et filam Sin and Punishment are tyed together with chains of Adamant Eliphaz having with more earnestness than truth set forth Jobs sins now discourseth of his snares Four punishments he assureth him of and every one worse than other 1. He shall be Insnared 2. Frighted 3. Benighted 4. Overwhelmed if Repentance step not in and take up the matter as vers 22. And t is as if he should say Seek not after any other cause of thy Calamities than thy forementioned wickednesses neither seek any other way to get off than by confessing and forsaking them that thou mayst have mercy And sudden fear troubleth thee Fear is a troublesome Passion and sudden evils are very terrible because they expectorate a mans abilities and render him helpless shiftless comfortless See this in Saul who surprized with sudden horrour at his destiny read him by the Devil fell straightway all along on the earth like an Ox and was sore afraid and there was no strength in him 1 Sam. 28.20 Job also had his fears but then he had his cordials too that kept him from falling under them Verse 11. Or darkness that thou canst not see Sunt tenebrae supplicia et damnatorum desperationes saith Brentius here By darkness are meant punishments temporal and eternal Others understand the text of blindness and confusion of minde that can neither see the cause of trouble nor finde an issue And abundance of waters cover thee So that although thou shouldest escape the snares out-live the fears run away in the dark yet how wilt thou avoid the Deluge of Destruction the over-flowing scourge that carrieth all before it Verse 12. Is not God in the height of Heaven Some adde out of the next verse these words Sayest thou making Jobs Atheistical speeches here mimetically fathered upon him by Eliphaz an argument of his great wickedness as if Job should say and so discover himself for out of the abundance of the heart the mouth speaketh Matth. De Diiâ— utrum sint non ausim affirmare Prot. 12. to be of Protagoras his opinion who doubted of a Deity Or of Diagoras his who flatly denied it Or at least of Aristotles who pent up God in heaven and taught that he took little or no care of things done on earth But what saith the Psalmist and Job was of the same minde whatever the Jew-Doctors affirm of him to the contrary Psal 115.3 Psal 113.4 5 6 7. Our God is in the Heavens he hath done whatsoever he pleased in heaven and in earth The Lord is high above all Nations and his glory above the Heavens Who is like
recruit as far as God seeth fit Multadies variâ—squo Labor mutabilis avi Rettulit in melius multos alterna revisens Lusit in solido rursus fortuna locavit Virg. Aen. l. 11 The best way is to hang loose to these things below not trusting in uncertain riches but in the living God 1 Tim. 6.17 who will be our exceeding great reward and give to his Sufferers an hundred fold here and eternal life hereafter Mat. 19.29 Optandâ— nimirùm est jactura quae lucro majore pensatur saith Agricola It is doubtlesse a lovely losse that is made up with so much gaine Well might Saint Paul say Godlinesse is profitable to all things as having the Promise of both lives 1 Tim. 4 6 Well might Saint Peter call it The Divine Nature 2 Pet. 1.2 For as God brings light out of darknesse comfort out of sorrow riches out of poverty c. so doth Godlinesse Let a man with Job bear his losses patiently and pray for his enemies that wrong and rob him and he shall be sure to have his own againe and more either in money or moneys worth either in the same or a better thing contented Godlinesse shall be great gaine to him 1 Tim. 6.6 Besides heavens happinesse which shall make a plentiful amends for all The Rabbins would perswade us That God miraculously brought back again to Job the self-same cattle that the Sabaeans and others had taken from him and doubled them Indeed his children say they therefore were not doubled unto him because they perished by their owâ—â—ault and folly as one of his friends also told him But of all this nothing certain can be affirmed and they do better who say That his children being dead in Gods favour perished not but went to heaven they were not lost but laid up so that before God Job had the number of his children doubled for they are ours still whom we have sent to heaven before us and Christ at his coming shall restore them unto us 1 Thessal 4.14 In confidence whereof faithful Abraham calleth his deceased Sarah his dead That I may bury my dead out of my sight Gen. 23.4 and so she is called eight several times in that one Chapter as Paraeus hath observed Verse 11 Then came there unto him all his brethren Then when God had begun to restore him As his adversity had scattered his friends so his prosperity brought them together again This is the worlds usage Dum fueris foelix multos numerabis amicos Tempora si fuerint nubila solus eris Summer-birds there are not a few Samaritans who would own the Jewes whiles they flourished but otherwise disavow them as they did to Antiochus Epiphanes Rich Job had many friends Prov. 14.20 Qui tamen persistebant amicitia sicut lepus juxta tympanum as the Proverb is All this good Job passeth by and forgetting all unkindnesses magnificently treateth them as Isaac in like case had done Abimelech and his train Gen. 26.30 And did eat bread with him in his house It 's likely they came with their cost to make Job a Feast of comfort such as were usual in those dayes Jer. 16.7 Ezek 24.17 But whether they did or not they were welcome to Job who now never upbraids them with their forsaking of him in his distresse which yet was then a great grief to him but friendly re-embraceth them and courteously entertaineth them This is contrary to the practice of many fierce and implacable spirits in these dayes whose wrath like that of the Athenians is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-lasting and although themselves are mortal yet their hearts are immortal And they bimoaned him They condoled with him and shook their heads as the word signifieth not by way of deriding him as once they had done chap. 16. but of sorrow for their former deserting him and assurance that they would henceforth better stick to him in what estate soever And comforted him over all the evil c. So they should have done long before A friend is made for the day of adversity but better late then never Nunquam sane serò si seriò See here saith Brentius the change of affaires and the right hand of the Most High and learn the fear of God for as he frowneth or favoureth any man so will the world do Every man also gave him a piece of money Or a Lamb to stock him againe Beza rendreth it Some one of his Cattle and paraphraseth thus Yea every one of them gave him either a sheep or an Ox or a Camel and also an Ear-ring of gold partly as a pledge of their good will and friendship renewed toward him and partly in consideration and recompence of that losse which he had before by the will and fore-appointment of God sustained Honoraria obtulerunt saith Junius they brought him these presents as Pledges of their love and observance for so were great men wont to be saluted with some gift Sen. Epist 17. 1 Sam. 10.27 2 Chron. 17.5 And the same custome was among the Persians and Parthians whose Kings might not be met without some token of congratulation and Symbol of Honour And every one an Ear-ring of gold Inaurem auream an Ear-pendant of gold at the Receipt whereof Job might well say as the Poet did Theog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thee this is a small matter but to me a great Verse 12. So the Lord blessed the latter end of Job According to Bildads Prophecy chap. 8.7 And S. James his useful observation Chap. 5.11 Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pitiful and of tender mercy If he afflict any of his it is in very faithfulnesse that he may be true to their souls it is also in great mercy Deut. 8.16 that he may do them good in the latter end and this they themselves also shall both see and say by that time he hath brought both ends together Psal 119.71 Be ye therefore patient stablish your hearts James 5.7 Patient Job had all doubled to him Joseph of a Slave became his Masters Master Valentinian lost his Tribuneship for Christ but was afterwards made Emperor Queen Elizabeth of a prisoner became a great Princesse But if God deny his suffering servants Temporals and give them in Spirituals they have no Cause to complaine One way or other they shall be sure to have it Great is the gain of Godlinesse For he had fourteen thousand sheep c Cattle only are instanced Pecuma à pecâ—de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pecudes posteà opes significant Melancth Dios because therein especially consisted the wealth of that Countrey but other good things also doubtlesse were doubled unto him as his family possessions grounds houses and especially Wisdom to make a good use of all for commonly Stultitiam patiuntur opes and what 's more contemptible then a rich fool a golden beast as Caligula called his father in
acclamation yea my bones shall say c. that is whatsoever strength and vigour is in mee it shall be spent in celebrating thy praises Or although I have nothing left mee but skin and bones so poor am I grown yet I will not be wanting to the work Vers 11. False witnesses did rise up So they did afterward against the Lord Christ and sundry of his faithfull servants as St. Paul Athanasius Enstathius Bishop of Antioch Alsted Chronol Act. Mon. falsely accused of Adultery and deposed about the end of Constantine the great 's reign Cranmer charged with Adultery heresy and treason Philpot with paricide Latimer with sedition whereof he was so innocent that he feared not to say in a Sermon before the King as for sedition for ought that I know methinks I should not need Christ if I may so say They laid to my charge things that I knew not Such as whereof I was not only innocent but ignorant also The Hebrew is They asked mee and so would have by cunningly contrived questions made mee mine own accuser Vers 12. They rewarded mee evill for good To render good for evill is divine good for good is humane evill for evill is brutish but evill for good is devilish To the spoyling of my soul i.e. Intentant caedem Kimchi To the depriving mee of that life which I have so often hazarded to save theirs Or this their devilish dealing with mee erat mihi quasi mors amarum was as bitter as death to mee Vers 13. But as for mee when they were sick i.e. Any way afflicted when they ayled any thing My cloathing was sackcloath I put my self in mourners habit Incedebam atratus to testifie my good affection to ward them I humbled my soul with fasting In die designato in a solemn day set apart for the purpose Kimchi De Elia jejunio cap. 8. as the a with a pathach sheweth Jejunium est humilit as mentis miserationis expensa charit at is illecebra allevamentum infirmitatis alimentum salut is saith Ambrose Fasting is the affliction of the soul the cost of compassion c. And my prayer returned into mine own bosome i. e. Though they had no benefit by it yet my self had 2 Sam. 1.22 for no faithfull prayer is ineffectuall like Jonathans bow it never returneth empty I received the fruit of my prayers for them upon my bosome Vers 14. I behaved my self as though he had been c. My Brother a thousand times This was much to do to an enemy but possibly all this might be before they fell out I bowed down heavily as one that mourneth c. The Mother is usually most dearly-beloved and not without cause as having been ante partum onerosa in partâ— dolorosa post partum laboriosa Kimchi Or as a suckling cryeth in the losse of his Nurse Vers 15. Morbus est sic dictus quia incedere nequit nisi cum dolore quasi claudicando Aben-Ezra Dum illum rideâ— pene factus sum ille Epist 9. lib. 2. But in mine adversity Heb. In my halting when through weaknesse I could not but halt before my best friends as we say Yea the abjects gathered themselves together Claudi congregati sunt secundum claudicationem meam claudicabant ut me deriderent So the Syriack senseth it They halted as I did by way of derision but they should have known first that mocking is catching as we say Tully confesseth that whiles he laughed at one Hircus a very ridiculous man he became as bad almost himself Secondly That such cruell mockings are grievous sins and such as God severely punisheth Some render it the Smiters that is the tongue-smiters as Jer. 18.18 Others the smitten that is the abjects the vile persons the basest can mock as did Tobiah the Servant Neh. 2.19 and those Pests Psal 1.1 And I knew it not Or Such as I knew not took no notice of they were so base See the like Job 30.8 They did tear mee sc With their tongues as doggs tosse and tear carrion with their teeth Scindunt illud quod reparare nequeunt non per poenitentiam saith Kimchi They tear that which they cannot make good again no not by repentance viz. my good name Or. they rent sc their garments as if they had been very sorry for mee as Gen. 37.34 Job 2.12 This they did as Austin speaketh simulatione miseriae non compassione misericordiae out of deep dissimulation Vers 16. With Hypocriticall mockers in feasts Cum sannionibus placentae vâ—lcibi with hypocriticall mockers for a cake or dainties there is an elegancy in the origiginall which sheweth it to be proverbiall and cannot be englished R. Solomon telleth us here that they who delighted in flatteries gave their flatterers cakes baked with honey to make them the more to flatter them Solomon telleth of some that will transgresse for a peece or bread Prov. 28.21 So those parasiticall Prophets Mensarii scurâ—â—â— Ezek. 13.19 Or I am made their table-talk as Hos 7.8 scornfully deriding mee at their feasts and in their cups Vers 17. Lord how long wilt thou look on i.e. carry thy self as a Spectator of my miseries and a tolerator of mine enemies those architects of mine afflictions Rescue my soul from their destructions i. e. Their snares and ambushes whereby they seek to destroy me My darling from the Lions See the Note on Psal 22.20 Vers 18. I will give thee thanks in the great Congregation For examples sake to others for Magnates magnetes Acts 18.8 when Crispus the chief Ruler of the Synagogue beleeved many of the Corinthians beleeved also Great men are the Looking-glasses of the Country according to which most men dress themselves many eyes are upon them they had need therefore to be exact for they are sure to be exemplary Vers 19. Neither let them wink with the eye Which is the gesture of a malicious Scoffer Prov. 6.13 10.10 Ne amarulenter Ludificentur me Trem Vers 20. For they speak not peace Which yet God doth to his people Psa 85.9 and that is their comfort I am for peace saith David elsewhere but when I speak of it they are for war Psal 120.7 Against the quiet of the Land i.e. Against my self and such as I am who study to be quiet and to do our own business 1 Thes 4.11 affecting rather quietness from the World than acquaintance with it Vers 21. They opened their mouth As if the very banks of blasphemy had been broken down Our eye bath seen Eye for eyes unless we would say that all the wicked are so conjoyned that they may seem to have but one Eye Heart Head c. and then they say as Hannibal did when he saw a ditch full of mans bloud O formosum spectaculum O gallant fight O rem regiam as Valesus said when he had slain three hundred Protestants Vers 22. This thou hast seen O Lord This answereth to that before vers 21. Our