the Papists falsely infer from Matth 5.22 dispossessing a man of his wit and reason and disfiguring his body with fierinesse of the face swelling of the veines stammering of the tongue gnashing of the teeth and many other impotent and unmanly behaviours Hence angry men were counselled in the hear of their fit to look themselves in a glasse where they may see themselves swolne like a toad glowing like a divel c. But Elihues anger was not of this kind A fire it was but the 〈◊〉 of God as holy Zeal is called Cant. 8.6 a most vehement flame as it is there rendred kindled upon the hearth of his heart by the spirit of judgement and of burning Isai 4.4 and such as many waters could not quench for this zeal is the extreme heat of all the affections and the coales thereof are coales of fire Cant. 8.6 only we must see that it burn clear and quick without all smoak of sin wherein though Elihu somewhat faulted yet because he was right for the main all was well taken We are apt to mingle sin with our best actions and so to plow with an Oxe and an Asse But God considers whereof we are made and graciously layes the finger of mercy on the scars of our sinnes as that Limner in the Story Of Elihu the son of Barachel the Buzite Descended he was of good parents Fortes creantur fortibus bonis who gave him a good name signifying He is my God or My God is Jehovah to inmind him of his duty whereunto we have need of all helps that may be His fathers name Barachel signifyeth One whom God hath blessed He had blessed him indeed in so good a son as could not but make him a glad father Prov. 10.1 The Buzite he is called either from his Progenitor Buz the son of Nahor who was the brother of Abraham and had by Milcah Huz his first-born of whom some think Job came and Buz his brother Gen. 22. 21. Tradit in Gen. Or else from his country the City of Buz a City of Idumea Jer. 25.23 Hierom will have this Elihu to be the same with Balaam who whiles young was a Prophet of God and dealt thus divinely with Job but afterwards being corrupted by Balac he became the Divels Spelman This I look upon as a Jewish tradition not much to be credited His pedigree is here more fully described Vt certitudo hâ—st ria ostenderetur saith Mercer That we might not doubt of the truth and certainty of the history so circumstanced as also because Elihu did better then the rest of Jobs friends who proved no better then Satans instruments How he came to make one amongst them we know not It is conceived that hearing of the going of the other three by consent to visit Job he also went to hear their conferences not doubting but that he should thereby very much benefit his understanding But failing in some sort of his expectation and finding both parties out in their discourses he steps forth and takes the boldnesse to interpose as an Arbiter or Moderator blaming both sides and beginning in the six following Chapters that determination of the difference betwixt them which God himself will afterwards finish Mean-while it is well observed by learned Beza Beza â—rafaâ—â— this chap. that Elihu in blaming Job as there was cause doth for the most part interpret Jobs words far otherwise then he meant them and moreover that even in finding fault with those things that were justly to be found fault withal he kept not alwayes that moderation that was meet which is evident to godly men and especially such as are of a more earnest nature and disposition so hard a thing is it even when we do well not to offend on the one side or on the other But if we consider how far Job being thereto driven by the importunity of his Accusers and his most intolerable calamity did range out of the right way and how we are all given even to the uttermost to defend and maintain our credit and estimation especially when we are therein touched by those men who ought least of all others to have done the same We shall confesse that it was very requisite and necessary for Job rather to be censured in this sharp manner as he was then after any milder sort to the end he might the better acknowledg and humble himself before God as alwayes he had done till through the slanderous speeches of his friends he was drawn into these altercations Of the kindred of Ram â— E familia Syra so Tremellius as if Ram were put for Aram. The Chaldee saith it is put for Abraham who was first called Râ—m secondly Abram thirdly Abraham But Elihu was of the family of Nâ—hor rather then of Abraham and Ram seemeth to have been some famous man of that family Because he justified himself rather then God This he did not directly totidem verbis but by consequence and Elihu was kindled at it It is a blessed thing to have a stomack for God and to be blown up in his Cause as was Moses Exod. 22. Eliah with his Zelando zelavi Phinehas David Christ Job 3.17 the Angel of Ephesus Rev 22. To be all on a light fire with love to God and indignation against all that do him any dishonour by word or deed Jâ—b had uttered some discontented speeches against God which reflected upon his Justice and Goodnesse he had also despaired of a restauration and most earnestly wished for death c. and thereby seemed to justifie himselfe rather then God this good Elihu could not brook Verse 3. Aâ—so against his three friends was his wrath kindled True zeal is of a most masculine dis-ingaged couragious nature like fire it catcheth on every side and is impartial Elihu was a man made â—ll of fire walking among stubâ—le as Châ—ysosâ—om saith of Peter And surely he that is not angry against sin whether in himself or others it is because either he knowes it not or hates it not as he ought He also kept within the bounds of modesty and moderation and expressed himselfe without bitternesse We read of Idacius that he would needs be doing with Sâ—lvianus and Instantius both Priscillianists Sulp. Sever. l. 2. p. 17 1. But by his passionate and intemperate language he not only not converted them but made them worse Because they had found no answer They were gravelled and non-plust Act. Mon. as the Popish Doctors were oft by the Martyrs Philpot Ridley c. yea by those of the weaker sort as Anne Askew Alice Driver c. Speed 11 45. ex Grafton Hollinsâ—cad c. The Prolocutor in Convocation Anno 1553 confessed that those dejected Ministers afterwards Martyrs had the Word on their side but the Prelates in place the possession of the sword and that was their best answer to the others Arguments And yet had condemned Job condemned him for a wicked man as the word signifieth So the Popish
As a dutiful and docible Scholar who should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ask thee questions and hang upon thy holy lips for an answer Verse 5. I have heard of thee by the hearing of the ear God hath ordained that as death entred into the world at first by the ear poisoned by that old Man-slayer Genes 3. so life shall enter into the soul by the same door for it is Hear and your soul shall live Isai 55.3 And The dead in sins and trespasses shall hear the voice of the Son of God sounding in his Ordinances and shall live the life of grace here and of glory hereafter John 5.25 This great mercy Job had received and he thankfully acknowledgeth it But behold a greater But now mine eyes hath seen thee Not only in the temple and whirl-wind those clear testimonies of thy presence but by some other special glorious apparition so some think and by a Spirit of Prophecy as the Hebrewes would have it by the inward teaching of thy Spirit howsoever as Vatablus senseth it Et quando Christus Magister quà m citò discitur quod docetur saith Austin When God by his Spirit taketh in hand to teach a man he soon becometh a skilful Scholer Nescit tarda molimina Spiritus Sancti gratia saith Ambrose The Spirit is not long in teaching those that commit themselves to his tuition The hypocrite knowes God but by hear-say as a blind man knoweth colours such may say as those in the Psalm Audivimus famam something we have heard and some confused notions we have got concerning God and his will but they are meerly disciplinary but not intuitive id est Per speciem Propriam c. Such as transformes the soul into the same Image it is not that claritas in intellectu quae parit ardorem in affectu That light in the understanding that kindleth the affections Job was such witnesse his next words Verse 6. Wherefore I abhor my self Aspernor illa so Tremellius I utterly dislike those my former base and bald conceits of thee my hard and unsauoury speeches mine impatient and imprudent carriages Horreo quicquid de meo est ut meus sins as Bernard expresseth it Reprobo meipsum so Brentius I do utterly reject my selfe I condemn mine own folly I eat those words of discontent at thy righteous proceedings Dignasanè quae per jugulum redeant Abiicio vitam meam so Mercer and Lavater render it Displiceo mihimetipsi ac pervelim ut aliter dixissem ac fecissem Lavat Jerem. 6.26 and 25.34 Virg. Aeneid lib. 12. I cast away my life and look upon it as lost if thou shouldst take the forfeiture I humbly put my self into the hands of justice yet in hope of mercy I repent in dust and ashes As in an expresse and publick pennance I throw my self here upon the ground I put my mouth in the dust Lam. 3.24 Canitiem iâ—â—mundo perfusam pulvere turpo I sprinkle dust and ashes upon mine head in token that I have deserved to be as far under ground as now I am above ground I repent my presumptuous misbehaviour with as lowly a spirit as ever I sinned with an high Lo this was paenitentiam agere quod est pro malo bonum reponere saith Brentius This was true repentance to change evil for good as piety for blasphemy chastity for fornication charity for envy humility for pride Christ for Satan And Reformation is the best Repentance saith Luther Such as so repent are sure of comfort The word here rendred I repent signifieth also to take comfort as Ezek 32.31 It is repentance unto life Acts 11.18 and such as accompanieth salvation Hebr. 6.9 Neither is it wrought in any man but by a saving sight of Almighty God in his Greatness and Goodness such as may make him at once to tremble and trust as Job did here and Isaiah chap. 6.1 5. Verse 7. And it was so that after the Lord had spoken these words to Job And Job those other again to God it soon repented the Lord concerning his servant Pro magno delicto parum supplicii sat is est patri A little punishment is enough to a loving father for a great fault Comfort ye comfort ye my people saith the Lord for alass they have received of my hand double for all their sins Terent. Isai 40.1 2. So it seemed to him who is all bowels and who in all their afflictions is equally afflicted God weeps on his peoples necks tears of compassion they weep at Gods feet tears of compunction Oh beautiful contention The Lord said to Eliphaz the Temanite Because he was the ancienter man of greatest Authority and he that passed the heaviest censures upon Job doing enough to have driven him into desperation My wrath is kindled against thee Thus God passeth not sentence on Jobs side till he had first angerly repressed and reprehended those three friends of his who had assailed him without all right and reason Let Gods servants hold out faith and patience sooner or later they shall be righted And against thy two friends Bildad and Zophar Who stuck so close to thee and chimed in with thee against a better man then any of you all As for Elihu he is neither commended here nor condemned He spake well for the main but many times took Job at the worst and misconstrued his speeches He is therefore punished as Ambassadors are used to be when they commit undecencies with silence which is the way royal to correct a wrong The other three had great cause to be much troubled and terrified at that short but sharpest speech of God My wrath is kindled against you for Who knoweth the power of Gods wrath saith David It is as the Messenger of death Psalm 90.11 and Harbinger of hell God never said so much to Job in all those long and large speeches he made unto him for he knew that milder words would do and he loveth not to over-do Ille dolet quoties cogitur esse ferox By the way observe That although these three had offended more then Job yet he was afflicted and they escaped free Judgement beginneth at Gods house neither have any out of hell ever suffered more then those Worthies of whom the world was not worthy Heb. 11. For ye have not spoken the thing that was right And yet they seemed to be all for God and to plead his Cause against Job throughout But as in some things they were much mistaken so they had their self-respects and were much byassed in their discourses Hypocrites and Heretikes saith Gregory here seem unto men more righteous but God accepteth them not for all their plausible pleas and specious pretences Luke 16.15 Ye are they said our Saviour to the Pharisees who justifie your selves before men but God knoweth your hearts for that which is highly esteemed amongst men is abomination in the sight of God As my servant Job hath They also were Gods servants but because they had lent
upright Job feareth not to reason with him upon the same ground John Hus and other Martyrs cited their persecutors to answer them by such a time before Gods tribunal And I desire to reason with God If he please So the Septuagint adde Sivoâ—â—erit and make out Jobs meaning as if he had used the like modesty and humility Neh. 2.4 Esth 5.4 as Nehemiah and after him Esther did in their suits unto the King of Persia when they said if it seem good to the King and if I have found favour in his sight Others think that Job here desireth to plead with God as with a party that had dealt too hardly with him c. that he challengeth God into the schools as it were there ro crack an argument with him and by reason to reduce him to milder dealing And indeed the Hebrew word here used signifieth to dispute 〈◊〉 and from it the Rabbines call Logick the Art of arguing This boldnesse is that say our large Annotations which both Elihu and God blame Job for in the end of the booke though neither of them condemn him for an hypocrite and that shewes that Job did speak amisse of God in his passion and is not altogether to be excused much lesse in every thing to be commended Verse 4. But ye are forgers of lies i. e. Ye create false maximes to judg me by ye gather up without any order and to no purpose whatsoever cometh in your way to strengthen and maintaine your false accusation against me You are not onely concinnatores Mendacia mendaciis assuitis forgers but compactores botchers such as by sowing one lye to another do patch up a false and frivolous discourse So David Psalm 119.69 The proud have forged or pieced together made it up as of many shreds a lie against me David saith of hypocrites that their tongue frameth deceit Psal 50.19 and of Doeg that his tongue devised mischief like a sharp razor doing deceit Psalm 52.2 Jeremiah saith of his country-men that they had taught their tongues to speak lies and were grown Artists at it chap. 9.5 yea that they had taken fast-hold of deceit and could not be got off without striving chap. 8.5 But these country-men of Job were none such for God said Surely they are my people children that will not lye Isai 63.8 And although every man be a liar either by imposture or by impotency yet it must be understood that these good men aimed at truth and intended not to deceive Job but to undeceive him rather They maintained errors but unwittingly they charged him also but unjustly with hypocrisie Merlin Hence this so severe a high charge ye are forgers of lies such as our Ruffians would revenge with a stab But we must know saith one that in those better times it was not so harsh a businesse in a serious disputation to call that a lie which was falsely alledged by an adversary as now-a-dayes it is in this corrupt age of ours wherein the greatest liars though taken in the manner yet take it extreme ill to be told of their fault Besides in the defence of Gods cause and the labouring truth plain-dealing even with our best friends is best so that the Apostles rule Eph. 4.31 be observed Let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice Ye are all Physicians of no value Because you go to work upon wrong principles and minister mistaken physick Physicians he acknowledgeth them and that they came with a good intent to comfort him but for want of skill in stead of curing they had well-nigh killed him because they judged amisse of his disease and used corrosives in stead of cordials By the way observe that Gods word is not only the food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl but the physick of the soul and may farre more fitly be so called then the library of Alexandria was of old for as the diseases of the body are healed by physick seasonably and rightly used so are the distempers of the soul by Scripture-consolations neither shall we ever have cause to complain of them as Cicero did of Philosophical-comforts nescio quomodo c. I know not how it cometh to passe but this I find that the disease is too hard for the Physick or as the Romans did of Sylla's bloody government that the Remedy was worse then the Malady how forcible are right words said Job chap. 6.25 And fair words as physicians cure the mind distempered with passion saith the Poet. Once when Luther was in a great heat about something that had crossed him Melancthon pacified him by repeating this verse Vince animor trámque tuam qui caetera vintis But Jobs friends as they were botchers of lies so they were bunglers at healing him they did saith Laevater as a Surgeon who applieth a plaister to the hand of him whose grief is in his foot or as that Country-Mountebank in France who was wont to give in writing to his patients for curing all diseases Becan sumâ— Theol part 1. cap. 16. Si vis curari de morbo nescio quali Accipas herbaus sed qualem wescio nec quam Ponas nescio qua curabere nescio quando These verses are by one thus Englished Your sore I know not what do not foreslow To cure with herbs which whence I do not know Place them well pouncit I know not where and then You shall be perfect whole I know not when Such 〈◊〉 Siâ—â—â—s â—â—lliâ—ies in the world such no physicians such idols such extreme nothingnesses good for nothing as that rotten girdle in Jeremiah those vine-branches in Ezekiel chap. 15.3 That idol in Saint Paul 1 Cor. 8.4 Jer. 13.7 were Jobs friends to him miserable comforters chap. 16.2 adding to his affliction in stead of easing it and pushing at him as the whole herd of Deer doth at that one that is wounded Verse 5. O that you would altogether hold your peace Heb. In being silent would be silent q. d. I thought much at your seven-dayes-silence chap. 2.13 and now I am no lesse troubled at your speeches O that you had either continued your silence or else would frame to say something better then silence for hitherto ye have spoken much but said little I could heartily wish therefore that you would now stop your mouths and open your ears as verse 6. that you would be as mute as fishes sith I can hear nothing from you but what speaks you to be meer mutes ciphers nullities as verse 4. And it should be your wisedome For even a fool when he holdeth his peace is counted wise and he that shutteth his lips is esteemed a man of understanding Prov. 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As when the door is shut it cannot be seen what is within the house so the mouth being shut by silence the folly that is within lieth undiscovered and as in glasses and vessels so in men the sound which
to another as the aire conveyeth light or water heat His comforts are either rational fetch'd from grounds which faith ministreth or real from the presence of any thing that comforteth as the sight and discourse of a friend And herein how forcible are right words chap. 6. 25. They are of force we see here both to strengthen the feeble minded and to abate the strength of their sorrowes to asswage the most swelling floods thereof And thus one man may be an Angel nay a God to another Now whereas some might say You that are so good at comforting others and promise so fair Why are you not comfortable Job answereth in the next verse that this was their fault who had unkindly kept him off from receiving any comfort Verse 6. though I speak my grief is not assâ—agest Heb. If I speak scil to bewail my misery or to maintain mine innocency ye say ' â—is good enough for me and how can I be but wicked who am so punished As If I forbear what am I eased Heb. What goeth from me q.d. Ye conclude me guilty because silent as if I had nothing to say for my self Some make the words to refer to God as if Job had said Whether I speak or whether I forbear God doth not come in to my help I find no comfort from him c. and by the next verse it should seem that this is the right sense Verse 7. But now be hath made me weary i.e. God whom he acknowledgeth the Author of his afflictions but he should better have born up under them Quis cum fatigevis Dolor vel Dem ipse Lavat then to faint and fret even unto madnesse as the Septuagint here translates Job was now not only wet to the skin but his soul came into iron as Josephs once Psal 105.18 Like Ezekiels book chap. 2. he was written quite through with woes and lamentations And he might say with heman Psal 88.15 While I suffer thy terrors I am distracted The grief which he here describeth Major erat quà m ut verbis comprehendi gravior quà m ut ferri molestior quam ut credi passes saith Brentius i.e. In locum Was greater then could be uttered heavier then could be born more troublesome then can be believed He therefore sets it out as well as he can and amplifies it by figures and Hyperbolies to move God and his friends to pity him and to shew that he complained not without cause Thou hast made desolate all my company Heb. Thou hast wonderfully desolated or wasted all my company that is all my joynts and members so the Vulgar translateth it but they do better that understand it of Jobs family and familiar friends In nibilum redacti sunt omnes artus mei who were either destroyed or stood amazed at his so great affliction and yeelded him little comfort Ne te autem turbet enallage persona faith Mercer here the change of person need not trouble us only the troubledness and unevennesse of Jobs speech sheweth that his spirit was troubled and unsettled We meet with the like oft in the Psalms Verse 8. Thou hast filled me with wrinkles which is a witnesse against me viz. that I am an afflicted man but yet not a wicked man such as Eliphaz had described by his pingis aqualiculus those collops in his flank chap. 15.27 Persius Thou bast made me all wrinkled so Broughton rendreth it or Thou hast wrinkled me The Hebrew word is found in Job only but in the Rabbins more frequently Grief had made surrowes in Jobs face and his tears had often filled them And my leannesse rising up in me scil By the continuance of my sores and sorrowes which have made my body a very bag of bones and cause me to cry out My leannesse my leannesse wo unto me Isai 24.16 My flesh through my grievous anguish being fallen from my bones which rise up in a ghastly manner Beareth witnesse to my face scil That I am one of Gods Plagipatidae poor Afflicted But what of that Scourgeth he not every Son whom he receiveth Heb. 12.7 Others render it Iumâ— face where my leannesse sitteth and is most conspicuous like as it is said of our Saviour That with fasting and paines taking he had so wanzed and macerated himself that at little past thirty he was looked upon as one toward fifty Mr. Clark in his life John 8.57 And as Mr. John Fox the Martyrologue by his excessive paines in compiling the Acts and Monuments of the Church in the space of eleven years grew thereby so lean and withered that his friends hardly knew him to be the same man Verse 9. he reareth me in his wrath c. Who did all this to Job The devil say some his Disease say others that was a most uncharitable censure passed by Luther upon Occolampadius Lib. de Missa prin Anno Dom. 1533. that he died suddenly ignitis Satanae telis confessus slain by Satans fiery darts because he died of a Carbuncle But Job surely meaneth it of God upon whom his heart was still though he speak here somewhat unhappily of him out of the sense of the flesh and greatness of his grief Who hateth me Heb. He Satanically hateth me What strange language is this from him who elsewhere calleth God his Salvation his Redeemer chap. 13.15 16 18. and 19.25 and will by and by call him his witnesse in heaven to whom his eye powreth out tears vers 19 20 How shall we reconcile these so contrary passions and passages otherwise then by saying that every good man is two men c neither can it possibly be expressed how deeply sensible the Saints are of Gods displeasure when they are more then ordinarily afflicted by him and especially when he seemeth to fight against them with his own hand Hereby saith Ferus we may easily see in what a perplexed estate wicked Reprobates shall be at the last day when God shall declare himself to be such an enemy to them indeed for so much as one of his Elect and a most rare man but conceiving him to be against him because hee had no present sense of his favour was thus extremely troubled He gnasheth upon me with his teeth as extremely angry Act. 7.54 and by sharpning his teeth threatning destruction Psal 37.12 Mine enemy sharpneth his eyes upon me which cast forth as it were sparkles of fire An elegant Hypotyposis or description of his sad condition to the life Vt non tam gestares quam nunc geri videatur saith Brentius as if we saw it even acted before our faces Brent in loc Verse 19. they have gaped upon me with their mouth They who Non solum Dens nec solum amici mei sed tota rerum machinae mihi adversaâ—ur Not God only nor these friends of mine but all the creatures are up in armes against me and threaten to devour me at one morsel They have smitten me upon the cheek reproachfully i.e. They have
come forth and flee from the Land of the North Deliver thy self O Zion that dwellest with the daughter of Babylon Zech. 2.6 7. Arise ye and depart for this is not your rest because it is polluted it shall destroy you even with a sore destruction Mic. 2.10 Look how the Eagle hath much ado to get her young ones out of the nest pricking and beating them with her wings and talons so was it here and neither so could the Lord prevaile with the most of them being as loth to depart as Lot was out of Sodom vel canis ab uncto cerio or a dog from a fat morsel His God be with him And then he needs no better company no greater happinesse for he is sure of a confluence of all comforts of all that heart can wish or need require Tua praesentia Domine Laurentio ipsam craticulam fecit dulcem Aug. saith an Ancient Thy presence sweeteneth all our occurrences This was therefore a good wish of King Cyrus neither did he therein any disservice to himself for God hath promised to blesse those that blesse any of his Gen. 12.3 and not to let a good wish to such go unrewarded 2 Cor. 13.9 Let him go up and build c. As God had charged him verse 2. so doth he them And it is as if he should have said with that Father Unlesse I stir up your hearts as the Lord hath done mine unlesse I lay Gods charge upon you to set strenuously upon this service of his Bern. Vobis erit damnosum mihi periculosum Timeo itaque damnum vestrum timeo damnationem meam si tacuero If now you go not up upon so great encouragement God will surely bemeet with you He is the God The onely true God John 17.3 none like him Mic. 7.18 The Lord your God is God of Gods and Lord of Lords a great God a mighty and a terrible Deut. 10.17 Is it not fit therefore that he have a Temple a place of divine worship which the Heathens deny not to their dunghill-deities Which is in Jerusalem That City of the great King where he kept his Court and afforded his special presence not of grace onely in his Ordinances but of glory also sometimes in his holy Temple 2 Chron. 5.14 as in another heaven Ver. 4. And whosoever remaineth in any place where he sojourneth Heb. Gar-shom A name that Moses gave his eldest sonne borne in his banishment for he said I have beene a stranger in a strange land Exod. 2.22 These poore captives had beene longer so then Moses in Midian and met with more hard measure Psal 137.1 8. But as those who are borne in hell know no other heaven as the Proverb is so fared it not with a few of these loth to be at the paines and run the hazard of a voyage to the holy Land A little with ease is held best Let us who are strangers here haste homeward heaven-ward Some of these poore Jewes had a minde to returne but wanted meanes For these necessitous people the King takes care and course here that they be supplied and set forward on their journey after a godly sort or worthy of God as Saint John phraseth it 3 John 6. who else will require it Let the men of his place Whether Jewes or Proselytes brethren by race grace or place onely Help him wish silver Heb. Give him a lift out of the dust as Jobs friends did him off the dunghill as Joseph did his brethren when he filled their bags 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and returned them their moneys And as all Christians are bound and bid to support or shoar up their weaker brethren 1 Thess 5 14. With silver an with gold These are notable good levers at a dead lift in this present world where money beares the mastery and answereth all things Eccles 10.14 a satisfactory answer it giveth to whatsoever is desired or demanded He that helpeth a man therefore in his necessity with silver and gold is a friend indeed Let a man make God his friend and then saith Eliphaz the Almighty shall be his gold and he shall have plenty of silver Job 22.25 Jacob shall be sure of so much as shall bring him to his journeys end a sufficiency if not a superfluity of all things needful to life and godlinesse And with goods Heb. Recush whence haply our English words Riches and Cash chattels movables gathered substance as the word signifieth which whosoever he was that first called substance was utterly mistaken sith wisdome onely that is godlinesse is durable substance Prov. 8.21 Wealth is but a semblance Proverbs 23.5 1 Corinth 7.31 And he that first called Riches Goods Psal 4.6 was a better husband then Divine But it may be thought the most are such husbands sith the common cry is Who will shew us any good a good booty a good bargaine a good beast c. That one thing necessary that is both Bonum hominis The good of man Micah 6.84 and Totum hominis The whole of man Eccles 12.13 lieth wholly neglected by the most And with beasts Those most serviceable creatures both ad esum ad usum for food and other uses as Sheep Horses Camels Dromedaries swift patient painful Besides the free-will-offering Which the King presumeth all Gods free-hearted people Voluntieres every soul of them Psal 110.3 will be most forward unto See Lev. 5.6 12. and 14.10 21 30. In Psal 1. in so good a work so acceptable a service God straineth upon no man Exod. 25.2 and 35.5 Lex quaerit voluntarios The Law calleth for Volunteires saith Ambrose See Esay 56.6 and 2 Cor. 8.12 and 9.7 and learne to come off roundly and readily in works of Piety and Charity for else all 's lost sith Virtus nolentium nulla est unwilling service is nothing set by That is in Jerusalem This City he so often nameth Psal 137 6. that he may seeme delighted with the very mention of it and to be of the same minde with those pious captives that vowed to preferre Jerusalem that joy of the whole earth before their chief joy to make it ascend above the head of their joy as the Hebrew hath it How then should it chear up our hearts to think of heaven and that we are written among the living in Jerusalem Esay 4.3 fellow-citizens with the Saints and of the houshold of heaven Eph. 2.19 Verse 5. Then rose up the chief of the fathers Those who are therefore crowned and chronicled in the next Chapter Those Magnates Magnites that drew on others by their example Those Viri gregis he-goats before the flocks men of publike places and authority active for Reformation who hearkened to that divine call Jer. 50.8 Remove out of the middest of Babylon and go forth out of the land of the Caldeans and be as the he-goats before the flocks These Nobles arose being rowsed and raised by that Noble Spirit of God Psal 51.12 that Kingly spirit the
exorcism to conjure down our rebellious wills and as cords or chains to hamper our treacherous hearts that they backslide not like back sliding heifers Moist bodies as water must be put into close Vessels so must mans heart be bound together by strongest helps and resolutions Neither cast we any new snare hereby upon ourselves 1 Cor. 7.35 but rather a new provocation to the payment of an old debt we owe to God Such was that of Jacob Gen. 28.20 and 31.13 of David Psal 119.106 Of the Nazarites Num. 6.2 3. Rechabites Jer. 35.6 This shewes a very earnest desire to obey it sharpneth also our prayers and dishearteneth the Devil who seeing us thus peremptory and resolute will despair and depart Then Ezra rose up from before the House of God Where God had promised to hear prayers for Christs sake whereof that house was a type See ver 1. And went into the chamber of Johanan As a fit meeting-place where they might consider consult and give counsel Over the Counsel-chamber at Venice is written Let nothing be done here against the Weal-publike A Professour of the Turks Law proclaimeth before they advise or attempt ought That nothing be done against Religion Over the Town hall in Zant are set these two Verses in letters of gold Hic locus odit amat punit conservat honorat Nequitiam pacem crimina jura bonos Think the same we must needs of this holy Conclave or Council-chamber where the Sanhedrin was present and Ezra President He did eat no bread nor drink no water Though fasting and faint with much mourning yet no food would down with him till he had gone thorough-stitch with the work It was his meat and drink to do the will of his Heavenly Father So it was good Jobs chap. 23.12 and our Saviours Matth. 21.17 23. It was then when disappointed of a breakfast at the barren Fig-tree and coming hungry into the City he went not into a Victualling-house nor into a Friends house to refresh himself but into Gods House where he continued teaching the people all that day For he mourned because of the transgression It was not then a natural abstinence arising from sicknesse nor a civil for healths sake or for some other wordly respect but a Religious fast which is usually to be held out a whole day usque dum Stellae in Coelo appareant as an old Canon hath it till the Stars appear in the sky yet so as that nature be chastised not disabled for duty Verse 7. And they made proclamation Heb. They caused a voyce to passe viz. by an Herald or Cryer That they should gather themselves together And so the guilty might be brought to their answer in that general assembly Verse 8. And that whosoever would not come c. Lawes if they be not penal and compulsory will soon be slighted by lawlesse awelesse persons Howbeit Flies must not be killed upon mens browes with beetles peccadillo's must not be punished as haynous crimes Draco made it capital to be idle to steal pot hearbs c. Of his Lawes Aristotle saith that they were not worthy remembrance but onely for their over-great severity Ezra's Laws were more mild All his substance shall be forfeited This to men of their mettle was a forcible motive When some have a losse in their riches it is as it were raked out of their bellies a piece of their very heart goes with it Job 20.15 and they are filled with unmedicinable sorrowes Eccles 5. And himself separated from the Congregation Banished the Land or at least cast out of the Church Wo be to those that separate themselves Jude 19. Cainites you may call them Gen. 4.16 Our Church-forsakers Worship-scorners that last brood of Beelzebub Verse 9. Within three dayes They durst not outstand their time because their estates were at stake Why is there not the like care taken and speed used to make peace with God sith for ought we know 't is now or never to day or not at all Is it nothing to lose an immortal soul why then cry we Cras Domine why stand we trifling and baffling from day to day till it be all-too-late Remember the foolish Virgins and be wiser It was the ninth Moneth Which was the Moneth of May saith Diodate counting September for the first after the manner of the Persians Esth 2.16 and this great rain being out of the accustomed season was somwhat prodigious seemed to portend Gods wrath as 1 Sam. 12.17 Others make it to be in December the deep of Winter which though it be an ordinary time of raine whence in Greek also it hath its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Latine Hyems yet these showers were extraordinary more like spouts then showers and thence the peoples fear much increased by their guilt for as no body is without its shadow so is no sin without its fear quia nec sine conscientia sui Tertul. because it cannot shake off conscience Verse 10. We have trespassed We have disloyally or rather sacrilegiously trespassed by transgressing the Covenant Other mens sins are rebellions against God but the Saints sinnes are treacheries Let the Philistins bind Sampson it will be nothing so grievous to him as that his brethren should do it Mens offences are much increased by their obligations To increase the trespasse of Israel To adde to the heap which thereby is grown as high as Heaven chap. 9.6 and calls hard for fire from thence Psal 11.6 to revenge the quarel of the Covenant Draw water therefore before the Lord as those did 1 Sam. 7.6 Yea poure out your hearts before him God is a refuge for us Psal 62.7 Verse 11 Now therefore make confession This is the souls vomit which is the hardest kind of Physick Vomitus sordiū animae Naz. but healthsomest This the Devil knowes viz. that there is no way to purge the sick soul but upwards by casting out the vicious humour wherewith it is clogged and therefore he holds the lips close that the heart may not disburden it self by so wholesome evacuation Confession must follow upon conviction as here and be followed by reformation And do his pleasure and separate c. For they that confesse and forsake not their sins are onely dog-sick When they have disgorged their stomacks and got a little ease they will be as bad as before Wicked people make account of confession as drunkards do of vomiting that they may adde drunkennesse to thirst But the man that shall have mercy must both confesse and forsake Prov. 28.13 Open a veyn and let out his bad blood Verse 12. Then all the Congregation answered and said with a loud voyce But not with a true heart Heb. 10.22 For within a few years they returned to their vomit again As thou hast said so must we do These were good words and not unlike those of Laelius in Lucan spoken to Caesar Jussa sequi tà m velle mihi quà m posse necesse est But many of
man exceedingly for this that when he died he was more solicitous of the Churches then of his own dangers So was Calvin as is testified in his life Nay Cicero as he could confidently sing O fortunatam natam me consule Romam So he elswehere professeth that he was in no lesse care what the Common-wealth would do when he was dead then whiles he was yet alive Cic. de amici Soli Deo Gloria in aeternum A COMMENTARY OR EXPOSITION Upon the BOOK of JOB CHAP. 1. Verse 1. There was a Man A Notable man a man by ad excellency and with an accent as it were A man of high degree as the word Ish signifieth Psal 49.2 62.9 where it is opposed to Adam utpote quem ex meliore luto finxit Titan a Manly man Animo virili praeditus every way excellent and eximious Magnus admirabilis vir c. A great and marvellous man if it be fit to call him by the name of a man as Chrysostome speaketh of Babylas the Martyr Orat. cont Gentiles Basil in his Sermon of the forty Martyrs calleth them the Stars of the World and the flowers of the Churches Chrysostome speaking of those that were praying for Peter Act. 12. saith that Puriores caelo afflictione facti sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 55. in Mat. Damâ—â—hum beminis miraculum natura ut de Scaligerâ— non nemo dixit by their afflictions they were become clearer then the azured sky and elsewhere falling into speech of some religious men of his time he doubteth not for their holy and heavenly conversation to stile them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels That Job deserved this high title as well as the best of them we have here and otherwhere Gods own testimony of him and this whole book whereof he is the principal object doth abundantly prove him an Heroe In the Land of Vz Which what it was and where situate though our Maps shew us not yet by the consent of all it was a country bordering upon Idumea in part and part upon Arubia see Lam. 4.21 Jer. 25.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odys Chrysostome testifieth that Jobs sepulcher hath been shewed in Arabia which might well have been called Happy if but for having such an inhabitant Ptolemy placeth the Hussites in Arabia Whose name was Job It is then a true and real history that we here have of him and not a fiction or a moral parable as some have believed see a double testimony for this the one Prophetical Ezek 14.14 the other Apostolical Jam. 5.11 and such a well-twined cord is not easily broken What if posephâ—s make â—â—â—mention in his History of such a man it was beside his purpose to write any thing but what concerned the Jewes Aristeus in his History of the Jewes maketh Johâ— be descended of Esan and to dwel in Idumea The Jew-doctors and some of the Fathers of the Church make him to be that Jobab mentioned Gen. 36.33 True it is that the words differ much in the Hebrew writing but for that whiles he prospered he might be called Joâ—â—b when in distresse which 〈◊〉 twelve months say the Hebrews seven yeares saith Suides contracted into Job See the like Rath 1.20 Cox 17.5 Some make him to be much more ancient viz. the same with that Jobab who was the Son of Jockran the nephew of Eber 1 Chron. 1.23 and that himself was pen-man of this book He doth 〈◊〉 wish that his words 〈…〉 book and haply he and his 〈…〉 in Hexameters for most part as Hierome thinketh But that it was by inspiration of God is testified not only by the divine Grandeur and Majesty of the stile together with the intrinsecal excellency and efficacy of the matter but also by the concurrent testimony of not a few other Scriptures sufficiently asserting the authentity and authority of this Book The common opinion is that is was written by Moses while he abode as a stranger among the Midianites for the comfort of his poor Country men groaning under the Egyptian servitude or else that this History written at first by Job and his friends in prose was afterwards by Moses put into verse and imbelished Preface to his Paraphrase with the most rich ornaments and the most glittering figures of Poetry Sure it is saith Senaâ—lt that there is no book in the world where the manner of speaking is more noble the conceits mere generous the descriptions more rich and the comparisons more natural Sometimes the Author reasoneth like an excellent Philosopher oftentimes like a profound Divine but alwaâ—es like an Orator and his Eloquence never leaveth him And that man was peâ—â—ect that is upright aâ—â—t followeâ—â— next and sincere without guile or gall a pattern of patience a standing rule to all ages and therefore in Gods acceptation and account perfect and entire wanting nothing Jam. 1.4 because in him patience had her perfect work Tamim de victimis perfectis immaculatis dicitur as much as mortality would afford It was but an unsavory speech of him who when he was perswaded to be patient as Job was replied what tell you me of Job Job never had any suites in Chancery no but he had far sharper trials and if he had been judge in that Court as he was in his own Country Chap. 29.12 17 he would have made as good dispatch there as ever Sir Thâ—maâ— Mâ—â—r did who calling once for the next cause was answered That there was none And upright more resembling Jacob that plain-hearted man then 〈◊〉 his great Grand father Of the word here used Jesher Israel was called Jeshâ—â—◠〈◊〉 22.15 and 33.5 26. Isai 44.1 because God requireth uprightnesse which he calleth perfection Deut. Buxtorf 18.13 and there is a great Tau in the world Tanâ—â—â— to shew that an upright man keepeth the whole law from the first to the last lenâ—â—â— thereof and where he findeth it â—eckoneth Jâ—â—her an Ishmaelite 1 Chron. 7.17 is he a very good Israelite 2 Sam. 17.25 and Job the Idumeaâ— a very good Christian such an one as Apelles was Rom. 16 approved in Christ And one that feared God with an amicable not servile feare such as was that of those mongrels who seat'd him for his Lyons and are therefore said not to have feared him Sic vive cum beminibum tanquam Deus videat Sâ—â—iquere cum Dec c. Sam â—emp 2o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 17.32 33 34. Job so lived with men as if God saw him and so spake with God as if men over-heard him Thence it was that seldome or never did any man see him doing or hear him speaking but what was good and godly as Xenophon saith of Socrates Thence it was that he never did well that he might appear to do so sed quia aliter facer◠〈…〉 as Valleius saith of Cato but because acting by this principle of Gods 〈◊〉 he could not do otherwise for the fear of the
sick and have help about thee of friends food physick clean linnen and the like In loc to shew thy self patient poor Job had none of all this Nay the Lord Christ had not whereon to rest his head Sin autem omni curâ solatio es destitutus saith he But say thou be destitute of all cure and comfort forced to lie without doors and upon the hard ground say thou be in such a condition that thou canst neither stand nor go nor sit nor lie nor eat either for want of meat or want of stomack comfort thy self with this and the like examples of the Saints Ye have heard of the patience of Job and what end the Lord made James 5.11 He raiseth the poor out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the throne of glory 1 Sam. 2.8 Againe let no man trust to his present prosperity Job who heretofore spake not to his subjects but from his throne was now seated upon a dung-hill and his hands accustomed to bear the Scepter were employed to wipe the matter which distilled from his sores as the French Paraphrast hath it Verse 9. Then said his wife Was this Dinah Jacobs onely daughter so the Jew-Doctors say and that Job had a fair daughter by her whom Potipher married and that of her came Asenaz whom Joseph married They tell us also but who told them all this that she was hitherto spared when all Jobs outward comforts were taken away for Jacob her fathers sake Moreover the Septuagint here help her to scold adding a whole verse of female passion I must now saith she go wander and have no place to rest in c. Job said nothing all this while not because he was either insensible or sullen but because it was God that did it Psalm 39.2 and he had well deserved it Mic. 7.9 I will bear thinks he the indignation of the Lord because I have sinned against him Yet my soul be silent to Jehovah c. Psal 12.1 Satan therefore who waited for his cursing of God as a dog waiteth for a bone but was defeated cunningly setteth his wife awork by her venemous words to make him speak at least and by her unseemly and sinful counsel to draw him to do wickedly Some think saith Chrysostome that the divel in the shape of Jobs wife spake thus unto him and surely their words agree He will curse thee to thy face saith he Curse God and die saith shee Chrysostome himself thinketh that the divel if he spake not in her yet spake by her as he did once to Eve by the Serpent and that he borrowed her mouth using her as a strong Engine to a wall of adamant as the choicest arrow in his quiver to wound Jobs righteous soule and as a scaling-ladder whereby to get up into this impregnable tower as Gregory hath it Per costam tanquam ser scalam ad cor Adami ascendit Greg. Moral l. 3. c. 3. He had tried this course before with Adam and had singular successe Gen. 3.6 he had by his rib as by a ladder gotten up to his heart yea with his rib broken his head as one phraseth it darting in death at the windowes of his ears This he assayed upon Job but without effect his ears were waxed up his heart fixed c. although he could not but be vexed that his wife should do it especially since hereby his servants and friends would be encouraged to do the like O wives saith one the sweetest poyson the most desired evil c. Sir Thomas Moore was wont to say that men commit faults often women only twice that they neither speak well nor do well This may be true of bad wives such as Jezebel who stirred up Ahab of himself forward enough to do wickedly with both hands earnestly 1 King 21.25 This in Jobs wise might be a particular failing though a foul one Women are the weaker vessels and naturally more passionate they must have their allowance as light gold hath Shee in the text had no small trials and he is a perfect man that offendeth not with his tongue Dost thou still retain thine integrity Cuibono as he said what gettest thou by it Is not this thy fear thy confidence the uprightnesse of thy wayes and thy hope Lo Eliphaz who should have had more grace and government of his tongue then Jobs wife scoffeth religious Job as some sense that text chap 4.6 rendring the words thus Is not thy fear or religion become thy folly Where is now thine uprightnesse and hope of reward It is an ancient and an ordinary slurre and slander cast upon the waies of God as if they were unprofitable as if God were an austere man an illiberall Lord as if there were no gain in godlinesse nothing to be got by it but knocks crosses losses c. whereas God is a rewarder of all those that diligently seek him Heb. 11.6 He recompenseth the losses of his people as the King of Poland did his noble servant Zelislaus to whom having lost his hand in his warrs he sent a golden hand instead thereof He rewardeth the sufferings of his Saints as Caius the Emperour did Agrippa who had suffered imprisonment for wishing him Emperour The History saith that when he came afterwards to the Empire the first thing he did was to preferre Agrippa and gave him a chaine of gold as heavy as the chaine of iron that was upon him in prison The divel could have told this peevish woman that Job did not serve God for nought chap 1.9 See Mal. 1.10 and 3.14 with the Notes Curse God and die What cursed counsel was this and from her who should have administred conjugal help to him How well might Job have turned her off with Get thee behind me Satan thou art an offence unto me These were the divels words and not the womans saith Chrysostome it was her tongue but the divel tuned it saith Origen Curse God and die for he will not endure thee to live having once so set thy mouth against heaven but will quickly set thee packing by a visible vengeance or Curse God and then dye by thine own hands having first spit thy venome in his face for having handled thee so hardly after so good service done him Hacket did thus at the gallows Anno 1591. threatning to set fire on heaven Camd. Eli. 403 to pluck God out of his Throne if he would not shew some miracle out of the clouds to convert those infidels that brought him to execution and to deliver him from his enemies having the rope about his neck he life his eyes to heaven and grinning said Dost thou repay me this for a Kingdome bestow'd I come to revenge it c. O wretch I By the way observe that Satan is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hegesias the Philosopher was called a perswader of people that death is an end at least an ease of
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
word of comfort And they rent every one his mantle His stately mantle his robe of state such as men of great honour used to weare Stolam regiam Some Hebrewes and Jesuites will have these three friends of Job to have been Kings such I believe they were as the three Kings of Collen so the Papists call those wise men Matth. 1.2 be they what they will they rent every man his mantle in token of greatest sorrow at their friends calamity a ceremony not unusual among other Nations then those of the East Suetonius telleth us that Julius Caesar when he had passed his Army th River Rebican In vita C. Jul Caesar and was marching toward Rome he made a speech to his Souldiers weeping and rending his garment that thereby he might testifie to them what a grief it was to him to fight against his Country which he would never have done had there not been a necessity And sprinkled dust upon their heads toward heaven They so threw it up into the air that it might fall upon their heads to import 1. That all things were full of sorrowful confusion as here earth and air were mingled 2. That themselves and all mortals were but dust Gen. 18. a little dirt neatly made up and to dust they should return Gen. 3 little deserving in the mean while to tread upon the earth or to be above ground Josh 7.6 See chap. 1.16 Verse 13. So they sat down with him upon the ground Though his sent and loathsomeness were intolerable yet they bare him company this was love and sympathy thus to sit by him on the ground then when every one loathed him and would not lend him a hand to help to scrape him Seven dayes and seven nights Not all this time but the most part of it without giving almost any regard to their ordinary rest and necessary sustenance Origen saith they were sustained and preserved all that while without sleep and meat by a miracle Others holding it a thing impossible have therefore judged this whole book to be a parable only And none spake a word unto him So great was their grief Curae leves lâ—quuntur ingentes stupent Calvin thinks they were too blame to be so long silent Belike they were loth to be troublesome and waited a fit opportunity looking that he should speak first and harbouring hard conceits of him For they saw that his grief was very great His paine was extreme and therefore no time to talk with him Besides though they came prepared yet altering their opinions of him they doubted how and what to speak till at length they became Satans advocates CHAP. III. Verse 1. After this AFter so long silence of his friends and to provoke them to speak who haply waited for some words from him first as knowing him wise and well-spoken Or After this After that Jobs pains were somewhat allayed so that he could breath recollect himself and utter his mind for some troubles are above speech Psal 77.4 they will hardly suffer a man to take breath Job 9.18 see Esth 4.14 with the Note or to hear any thing though never so wholesome or comfortable Exod. 6.9 Job opened his mouth But better he had kept it closed still either be silent saith the Greek Proverb or else say something that is better then silence But it may befall the best lest to themselves to speak unadvisedly with their lips as meek Moses did at the waters of Meribah for which sin of his some Jewes say that he was damned because we read not of his repentance And a like wretched censure they passe upon holy Job for his cursing his day here saying that although in words he cursed the creature only Confuted by Lyra and Hugocard in Josh 1 2. yet interpretatively and indeed he cursed the Creator like as he that spitteth upon a Kings picture or robe royal doth the same to the King himself But why do they not then say the same of Jeremy and pronounce him a Reprobate for cursing his birth day too chap. 20.14 R. Levi answereth because it appeareth to be otherwise by Jeremies whole prophesie besides And may we not say the like for Job if we wisely weigh his words in their right sense and the end which the Lord made Jam. 5.11 propounding him for a pattern of patience not of impatience whereof nothing is said against him though he had his out-bursts as here and must have his allowance as good gold hath when it comes to the scale that so he may passe If he had blasphemed God or denied his providence ascribing all events to the conjunction of the stars at a mans birth as the Talmudists falsely gather from this Chapter Satan had had his design upon him and God would never have justified him and preferred him before his friends as he did chap. 42. True it is that chap. 38.2 when he had spoken his mind over-freely and indeed sinfully as there is not a man upon earth that liveth and sinneth not as if the Lord had dealt unkindly if not unequally with him God in the end steppeth forth as it were from behind the hangings over-hearing him and taking him up Who is this saith he there that talketh thus how now After which Job was not only husht chap. 40.4 5. but humbled chap. 42.6 And truly it should be considered say both Ambrose and Chrysostome in Jobs defence that though patient in the two former Chapters yet now he begins to be wet to the skin yea the drops of Gods wrath began to soake into his soul the divel also set upon him with all violence as some conceive from the next verse Job answered and said so to some dispute with the divel Now therefore that he thus falleth a roaring and a cursing his day it is saith Chrysostome as a sick man who being under the Physicians hands of whom he is well perswaded useth all patience towards him but being in extremity of paine layes about him and strikes at the standers by c. Exemplo Jobi liquet saith another good Writer By this example of Job it appeareth that in extreme trials of the best it oft falleth out that paine and grief speaketh rather then the man himself and that in the sieve of temptations upon a more violent sifting Bucholc the holes being worn or widened not the offall onely but some grains of good wheat that is of faith do slip through which yet the right hand of a gracious God is wont to gather and to lay up in the granary of his grace Job cannot altogether be excused saith Ferus upon this chapter neither is he said as before not to have sinned in these following expressions Rather it is to be held that the Lord who before stood by him now for a time left him to try what is in man even the best man living if he be not strengthened by God continually David was most couragious when he went against Goliah but fearfull when Saul pursued
him Eliah was most zealous for the Lord of Hosts when he slew 450 of Baals Priests Tantus tamen fulminator ad Jezabelis minas trepidat suctus seipso imbecillior saith one and yet this valiant Prophet flieth at the threats of Jezabel and heareth from heaven Bucholc What dost thou here Elias So Jeremy Peter Father Latiemr Pray for me saith he I say pray for me for I am sometimes so fearfull that I would creep into a Mouse-hole sometimes God doth visit me again with his comforts so he cometh and goeth to teach me to feel and know mine infirmity Thus he writeth to B. Ridley Acts and Mon. 1565. with whom he afterwards suffered at the same stake His last words were Fidelis est Deus c. God is faithful who will not suffer us to be tempted above that we are able c. This was also Jobs comfort when himself doubtlesse for at this time it was Ego non sum Ego with him and God considered it for he knoweth our mould he remembreth we are but dust And cursed 〈◊〉 day Diom non Deum his day and not his God as the divell would have had it It was too much howsoever of that and Job should have opened his mouth to better purpose In the Revelation whensoever heaven opened some memorable matter followed when wisedome openeth his mouth she speaketh excellent things Prov. 8.6 When Asaph opened his mouth he spake parables Psal 78.2 When our Saviour did so he delivered that famous Sermon in the Mount Matth. 5.2 But Job alas in the extreme paine of his body and anguish of his soul openeth his mouth and curseth bitterly curseth his day in a most emphaticall manner and in most exquisite terms wishing all the evill to it that it was any way capable of Now the day that he here curseth is either the day wherein he suffered such a world of evils as Obad. 12. Isa 2.12 Or rather the day which gave occasion to his sufferings his birth-day as verse 3 Jeremy did the like by a like infirmity chap. 20 14 and some others but never hath any yet been heard to curse the day of his new-birth nor ever shall as whereby are given unto us exceeding great and precious promises that by these we might be partakers of the Divine Nature having escaped the corruption that is in the world through lust and besides an entrance ministred unto us further and further into the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1.4 11. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multiplied happinesse in holinesse Verse 2. And Job spake and said Heb. answered and said Answered whom answered he The Jew-Doctors say he answered his friends who having hitherto said nothing to him and heard as little from him at length rupere silentia 〈◊〉 and asked him what he ailed others more probably conceive that Job answered here to some dispute in his own mind or rather with the divel Some take this verse for a transition only Others make it a preparation for Jobs future discourse to move expectation and win attention The discourse indeed is all along to chap. 42.7 Poeticall and very accurate made up in Hexameters as Hierome holdeth not by Job and his friends at the first uttering but afterwards by Job at better leisure or as some think Sic Jonas orationem suaÌ„ in ventre balanahabitum David plâ—rosque Psalmos c. by Moses whilest a shepherd in Midian for the comfort of his poore Country-men in Egypt Mercer saith that his predecessor Vatablus as he and heard had found out a way of scanning these Hexameters to others unknown and to all the more obscure because the verse causeth a cloud The first Hexameter that ever was made in Greek is said to be this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anno Mundi 2580 Prima vates Phemoâ—oi Aâ—â—ed Chronol 468. Birds bring your plumes and Bees your wax at once Verse 3. Let the day perish wherein I was born He curseth his birth-day which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of a mans Nativity they call the begetting of his misery because he is non pâ—iùs natus quam dumnatus no sooner born but damned to the Mines of misery Job 14.1 Crying he comes into the world Aug. and before he speaketh he prophesieth and saith in effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Nasci pena labor vita necesse mori O that I had ne'r been born Wo worth th day That brought me forth and made me not away This whole life is orespread with sins and miseries as with a filthy morphew or as Job was with his leprosie the anguish whereof together with his inward troubles so grieved and galled him that he not onely cryeth but which is naturall for a man to do but giving the rains wholly to his grief he roareth and rageth beyond all reason and had not the spirit held him back he would surely have run headlong into blasphemy and desperation which was Satans designe But in the Saints as the Flesh lusteth against the Spirit and sometimes getting the upper ground as it were bears it down as here in Job at this present so the Spirit again lusteth against the flesh and a great bustle there is in the good soul as when two opposite things meet together cold salt-peter and hot brimstome there is a great noise and as when Paul came to Ephejus there was no small stirre about that way Acts 19.23 c. Gal. 5.17 so that ye cannot do the things that ye would saith the Apostle As Job cannot do and say the good that he would because of the flesh so neither could he do or say the evil that he would because of the spirit he curseth indeed his day but not his wise nor friends much lesse his God as those male contents did Isa 8.21 Nay so soon as God came into his mind verse 20. the flesh was thereby though not altogether quailed and quelled yet so farre daunted and damped that it kept it self within the compasse of weeping and wailing and God himself though he find fault with Jobs speeches for unadvised and sometimes ranging beyond the precincts of godlinesse yet acquitting him from all grosse sin he crowneth him with the garland of a famous vict0ory as Mr. Beza here well observeth Most wisely therefore and fitly doth Saint James warn us that in thinking upon Job we regard not so much what was done while the combate lasted as what end the Lord make Jam. 5.11 The Saints doe never more prevaile and triumph then when it seemeth otherwise See Rev. 13.7 with chap. 12.11 they gather strength by opposition and conquer in being conquered Senâ—â— Rom. 8.37 They repent of their our hursts as Job did chap. 42. And Quâ—◠〈…〉 he is little lesse then innocent who is afterwards penitent Ambr. in Psal Yea it is almost mere to repent of a fault saith a Father then to have been free
others it hath appeared that mortality is but the stage of mutability This holy Job had oft forecasted with himself and though in his passion he here alledâ—â— it as a reason why he took no comfort in his meat c. yet in true account it could be no grief unto him nor offence of heart as she once said to David 1 Sam. 25.31 sith it was a fear of wisdome and caution a fear of the head and noâ— of the heart a fear of diligence and not of diffidence Verse 26. I was not in safety i.e. I counted not my self simply the safer and happier man because of creature-comforts but knowing their uncertainty I held at a distance and hung loose to them all Neither had I rest I set not up my rest here as did Nebuchadnezzar Dam. 4.4 and that rich fool Luke 12.10 and the purple whore who sitteth and saith I shà ll see no sorrow Once indeed Job said but not so well I shall diâ— in my â—est and multiply my dayes at the sand Chap. 29.18 And so by a like 〈◊〉 which was quickly confuted David said in his prosperity I shall never be moved Psal 10.6 7. But for the main and the most part Job was otherwise minded A godly man may be master of and busied about these palterments of this present world but not satisfied in them as adequate objects he looks upon them all in their greatest lustre as Hirâ—â— did on the Cities Solomon had given him which he called Châ—â—ul that is a land of dirt He minds the things above most of all Yet trouble came Although I ever kept my self within the bounds of humility and modesty and so took the safest and wisest course to secure that I had and to gaine a setled estate yet all 's gone and I am left a mirrour of misery What can any one make of his This is a riddle to me here I am gravelled and benighted CHAP. IV. Verse 1. Then Eliphaz the Temanite THen when Job had laid about him in this sort and giving his tongue too much liberty to lash out had uttered words little better then blasphemous and contumelious against God Then Eliphaz Temanites ille the first-born of Esau Gen. 36. saith R. Salomon brought up in the bosom of Isaac and so inured to Revelations from on high Others think he descended of Teman nephew to Esau c. A man of great wisdome he was and of grave discourse One that could speak his mind fitly and durst do it freely He seems to have been 〈◊〉 chief of the three for age and authority and therefore begins pretending to be moved thereunto by zeal for Gods glory not a little impaired by Jobs impatiency savouring of hypocrisie and arguing 〈◊〉 ficto fucatáque carde fuisse that he had bâ—en little better then a dissembler A causelesse and uncharitable charge enough to have driven him into desperation The Rabbines speak so well of Jobs three friends that they use to say in a Proverb Baâ—a bathra Perech 1o. Let a man either get him such friends as Job had or else get him out of the world like as Chrysippus was wont to say Aut mentem aut restim comparandam But Gregory the great saith that these three Eliphaz Bildad and Zophar do fitly set forth hereticks who begin to speak smoothly at first as if they meant no hurt to him to whom they speak but only good to purchase his benevolous attention but soone come to speak words which much hurt the hearer and greatly trouble him c. Verse 2. If we assay to commune with thee Or may we assay to commune with thee Art thou in case to be counselled and will not an essay to this purpose further trouble thy patience and distemper thee the eare which tasteth words as the mouth doth meat if filled with choler Bafil orat 12. can relish no comfort and the easiest medicines on mildest waters are troublesome to sore eyes Hony causeth pain to exulcerate parts though in it self it be sweet and medicinall children though at other times they like it and 〈◊〉 in Alex. Aphrod problem yet they will not endure to have it come neare their lips when they have the 〈◊〉 some patients are mad against their medicines and some hearers rage at a reprobâ—â— Eliphâ—â—â— knew not but that Job might do as much and that having newly been in a fearfull fit of passion he might fall into another as Jonas did the â—rifice of his corruption being not yet closed up by repentance Hence this preamble by way of friendly insinuation The like art useth Paul with Philemon and with the Corinthian often But who can with-hold himself from speaking Who that hath any piety toward God or pity to his offending friend we use to say He that receiveth a courtesie sellâ—th his liberty but true love will not be tongue-tied Our Saviours mouth was not stopped with all the good cheer that Simon the leper made him Luke 7. neither entertained he the Pharisees with fewer menaces then they did him eft-soons with messes of meat Job had been doubtlesse very friendly to his friends who yet spare him not and had they done it aright with the meeknesse of wisedome they had shewed themselves friends indeed there being not a better office or evidence of love then this Lev. 19.17 Friends as Bees are killed with the hony of flattery but quickned with the vinegar of reproofe so it be well managed The Eagle though she loveth her young ones dearly yet shee pricketh and beateth them out of the nest when they are ready for flight Verse 3. Behold thou hast instructed many sc to do each dayes duty with Christian diligence Tertui and to bear each dayes crosses with Christian patience thou hast don 't well But how comes it now toâ— passe quòd dicta factis erubescant that thy present doings shame thy former saying and that as it was noted of Demosthenes the Orator thou art better at praising of vertue then at practising of it Turpe est Doctors c. Sanctiores sunt aures plebis quà m corda sacâ—rdotum Hilar. Should not the Physician first heal himself and ought not the preachers word be Speâ—â—emur agendo let our profiting appear to all men let our lives be a true transcript of our Sermons What a shame was it that Hilary should complain that the peoples cares were holier then the preachers hearts and that Erasmus by a true jest should be told that there was more goodnesse in his booke of the Christian Souldier then in his bosome Eliphaz from this ground would here argue that Job was little better then an hypocrite a censure over-rigid it being the easiest thing in the world as a Philosopher observed to give good counsell and the hardest thing to take it Dr. Preston upon his death-bed confessed that now it came to his own turn he found it somewhat to do to practise that which hee had oft pressed upon others And thou hast
Religion so early came Martyrdome into the world and John Baptist was put to death in prison without all shew of law right or reason as if God had beene nothing aware of any such matter Acts Mon. as that Martyr phrased it Indeed if Eliphaz meant it of perishing eternally neither Job nor any one else could produce an instance of a godly man so perishing but for temporall miseries 't is sure that never any out of hell have met with more then the most holy and harmlesse heires of heaven see Heb. 11. and you will say so But the Scriptures haply were not written when Eliphaz uttered this speech howbeit he might have observed the contrary to what he here seemeth to affirme appealing to Jobs own experience for proof And the truth is if men were so well read as they might in the story of their owne lives they might have a Divinity of their own by noting experiments such as that 119 Psalm is in a manner wholly made up of Remember saith hee here and the Philosopher saith that experience is nothing else but multiplex memoria because of the memory of the same thing often done ariseth experience Eliphaz therefore after that he had given Job his turne to search his experiences brings forth his owne in the next verse Verse 8. Even as I have seene And therefore can boldly say for what so sure as sight See Numb 11.23 Gen. 34.1 2. Diligent inspection of a thing and deepe consideration upon it makes confidence which is the fruit of experience They that plow iniquity and sow wickednesse Here 's plowing and sowing a mysticall husbandry Sinners are sore labourers great pains-takers they plot and plow they sow and reap they dig and delve Prov. 16.27 they weave and spin Isa 59.5 They busie their heads and beat their brains as hard students in their black-art they labour even unto lassitude Jer. 9.5 Hence they are called workers of iniquity the vulgar rendreth this text Qui operantur iniquitatem and sinne is called a work of the flesh How can those but work hard in digging descents to hell who have the divel for their task-master who continually spurres them on to a quick dispatch of the deeds of darknesse Arant serunt occant scelera as the divels hinds and horses they drudge night and day turning up all the corruptions in their hearts and conveniences in the world for the effecting of their wicked devises And sow wickednesse Nemo repente fit turpissimus Sin goeth on gradually here is first plowing 2 Tim. 3.13 and then sowing wicked men and seducers grow worse and worse til at length they are even Satanized being transformed into sins image and bereft of all passive power of awaking out of the snare of the divel being taken alive by him at his pleasure 2 Tim. 2.26 Reape the same Not the same day it may be but too soone to their sorrow they receive the guerdon of their sinne Sooner or later it is sure he that soweth iniquity shall reap vanity Prov. 22.8 Jer. 4.18 As every body hath its shadow so hath every sinne its punishment and many times the one is so like the other that a man may safely say such a punishment is the product of such a sinne Gal. 6.7 Men shall reap the same they sow and good reason Give them bloud to drink for they are worthy Rev. 16.6 God loves to make him a name amongst men by his Art of Justicing as One calleth it in that most exact way of counter-passion or retaliation And Adonibezek hath got him a fame of ingenuity by acknowledging as much Judg. 1.7 Verse 9. By the blast of God they perish He puts himself to no great pain to punish them but blowes them away as so many dust-heaps he nods them to destruction saith the Psalmist Ps 80.16 he can as easily do it as bid it to be done Sic Caesar Metello Psal 64.1 If the Lord do but arise his enemies shall be scattered and all that hate him flye before him If he but put his head out of the windows of heaven as it were and say Who is on my side who all the creatures who for fear of him had hid themselves as worms wriggle into their holes in time of thunder shall look out presently and offer him their service so that he cannot possibly want a weapon to tame his rebels or a way to bring the wicked to condign punishment He is Eloah as he is here called that is The puissant One the mighty strong God as Isa 9.6 before whom all Nations are as the drop of a bucket or as the dust of the balance No more able to stand against him Isa 40.15 then is the glasse-bottle against a Cannon shot or down-thistle before a whirl-wind Behold I will send a blast upon him saith God concerning Sennacherib 2 King 19.7 and so set him going So elsewhere he threatneth to tread down his stoutest enemies as straw is troden down to the dung-hill Neither shall he much trouble himself in doing this For he shall onely spread forth his hands in the midst of them as he that swimmeth spreadeth forth his hands to swim c. Isa 25.11 12. to signifie that he shall do it with greatest facility The motion in swimming is easie not strong for strong violent strokes in the water would rather sink then support It is said that by a look of his out of the pillar of fire and of the cloud he troubled the hoast of the Egyptians Exod. 14.24 and as the Rocks repelled the boysterous waves Coâ—antia frangere frangunt so did He the enemies of his people By the breath of his nostrils they are consumed Heb. By the wind of his nostrils This is the same with the former Onely it is conceived that Eliphaz here alludeth to the manner of the death of Jobs children by a mighty wind so strong as if God himself had breathed it out By the breath of his mouth He made the world Psalm 33.6 and by the same breath can He as soon and as easily unmake it againe as he did in the generall Deluge whereunto the Chaldee Paraphrast holdeth that Eliphaz here referreth the remembrance of which standing monument of Gods wrath was fresh and well known when this was spoken Verse 10. The roaring of the Lion c. Lest any should think saith an Interpreter that the blast of God above-mentioned carryeth away only strawes and feathers Mr. Caryâ— light and weak persons into perdition Eliphaz addeth the weightiest and the strongest The roaring of a Lion c. q. d. God by his blast can take away or break the strongest the mightiest lion-like men c. Under the shadow of which allusions he closely strikes at Job who was once a great man a fierce spoiling Lion in the apprehension of his friends and yet God brought him down Of tyrants and Oppressors compared to Lions and why see Nahum 2.11 12. with the Note and Prov. 28.15 with the note
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
My lovers and friends stand aloof c. they looked on him and so passed by him as the Priest and the Levite did the wounded passenger Luke 10.32 But God takes it ill that any should once look upon his afflicted unlesse it be to pity and relieve them Obad. 12.13 and hath threatned an evil an only evil without the least mixture of mercy to such as shew no mercy to those in misery Jam. 2.13 But he hath forsaken the fear of the Almighty Which wheresoever it is in the power of it frameth a man to all the duties both of piety and charity Oâ—adiah feared God greatly and it well appeared by his pity to the persecuted Prophets Cornelius feared God and as a fruit of it gave much almes Acts 10.2 Not so Nabal that saplesse fellow whose heart was hardened from Gods holy fear nor Judas the traitor who had no bowels of compassion toward his innocent master and therefore he burst in the midst wâ—â—h an huge crack and all his bowels gusht out by a singular judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.18 There are many other readings of this text as that of the â—igurine translation It were fit for friends to shew kindnesse to their friend that is in misery but the feare of the Almighty hath forsaken me as you please to say See what Eliphaz had said to this purpose chap. 4.6 with the Note Others read it thus to him that is afflicteâ— should reproach be given that he hath forsaken the feare of the Almighty q.d. Must a man therefore be reviled as irreligious because he is calamitous The vulgar translation runnes thus He that taketh away pity from his friend hath forsaken the fear of the Almighty c. Verse 15. My brethren have dealt deceitfully as a brooke Even you whom I esteemed as my brethren for to them he applyeth this speech verse 21. prove hollow and helplesse to me like the river Araris that moveth so slowly that it can hardly be discerned saith Caesar whether it flow forward or backward or rather Cas de bell Gal. l. 1. to a certaine fish in that river Araris called Scolopidus which at the waxing of the Moon is as white as the driven snow and at the wayning thereof is as black as a burnt coal Job here elegantly compareth them not to a river which is fed by a spring and hath a perennity of flowing but to a brook arising from rain or melted snow the property whereof is in a moisture when there is least need of them to swell in a drought when they should do good to fail It is reported of the river Novanus in Lombardy that at every mid-summer-solstice it swelleth and runneth over the bankes but in mid-winter is quite dry Such were Jobs deceitfull brethren good summer-birds c. The same Author telleth us that in that part of Spaine called Carrinensis Plin. lib. 2. cap. 103. Idem ibid. there is a river that shewes all the fish in it to be like gold but take them into thine hand and they soon appeare in their natural kinde and colour Job found that all is not gold that glistereth And as the stream of brooks they passe away i. e. as an impetuous land-flood they faile me and now that I have most need of their refreshments they yeild me none but the contrary rather like as land-floods by their sudden and violent overflow doe much hurt many times to corn and cattle I can goe to these streames of brookes saith Job and shew my friends the face of their hearts in those waters Verse 16. Which are blackish by reason of the ice Or frost a black-frost we call it which deceiveth those that tread upon it Or if hard enough to beare up passengers it promise to be a store-house of preserving snow and water against the scortching time of Summer yet there 's no trusting to it for these waters as they are in winter lock'd up with frosts so they will be in Summer exhaled and dried up by the Sun Verse 17. What time they wax warm they vanish when it is hot c. Lo such is the fruit of creature-confidence of making flesh our arme of trusting in men or meanes whereas Deo coâ—fisi nunquan confusi they that trust in the Lord shall never be disappointed This thou canst never do unlesse unbottomed of thy self and the creature thou so lean upon the Lord as that if he fail thee thou sinkest and not otherwise Verse 18. The paths of their way are turned aside i. e. They being as it were cut into divers small rivers running here and there by little and little Beza and being resolved into vapours at length quite vanish away They go to nothing and perish Metaphâ—ra insignis Hieroglyphicum saith an Interpreter this is an excellent metaphor and a lively picture of the vanity of such as make a great shew of piety and charity which yet floweth not from the spring of true faith and therefore cannot but after a while go to nothing and perish A failing brook saith another is a cleare emblem of a false heart both to God and man Lavatâ—r thus explaineth the comparison 1. As brookes run with waters then when there is least need of them so falfe friends are most officious when their courtesie might best be spared 2. As the ice of such brooks is so condensed and hardened that it beareth men horses and other things of great weight so counterfeit friends promise and pretend to be ready to doe their utmost to suffer any thing for our good and comfort 3. But as those brookes are dried up in summer and frozen up in winter so that we can set no sight on them in like sort these are not to be found when we are in distresse and affliction 4. As brooks in winter are covered with snow and ice so these would seem to be whiter then snow when their aâ—fections towards us are colder then ice 5. Lastly as the ice that was hard and firm upon a thaw breaketh and melteth so false friends leave us many times upon very small or no dislikes as being constant only in their unconstancy Verse 19. The troopes of Tema looked the companies of Sheba waited for them The troops that is the travellers the Caravan or company of merchants from those parts passing through dangerous and dry deserts expected reliefe from those brooks which they had marked out for themselves against summer But with what successe Verse 20. They were confounded because they had hoped c. Heb. They blushed or they were abashed because disappointed and defeated of their hope and expectation See Jer. 14.3 4. Joel 1.10 11. Gods people have a promise that hoping in him they shall never be ashamed Joel 2.26 Rom 9.23 Their hope is unfallible Rom. 5.5 because founded upon â—aith unfained 1 Tim. 1.5 Hence they are commanded to rejoyce in hope Rom. 12.12 and to conceive gaudium in re gaudium in spe gaudium de possessiâ—e
gaudium de promissione c. joy for what they have in hand and in present possession joy also for what they have in hope and in reversion Wicked mens hopes may hop headlesse as the proverb is and as these troopes of Tâ—ma experimented they come to the worlds felicities as they do to a lottery with heads full of hopes but return with hearts full of blanks not so the Saints God will be better to them then their hopes and when at worst they can confidently say it is well for the present and it will be better hereafter Verse 21. For now ye are nothing i. e. To me nothing worth I have no more joy of you then if you were not at all ye are not unlike him who said to his friend I am all yours except body and goods ye are not so much as friends at a sneezâ— who will come out with a God blesse you or as those great benefactors in St. James chap. 2.15 16. that were free of their mouth-mercy ye are meere mutes and ciphers nullities as to me just nothing that is ye are no such thing as I expected And here Job brings the fore-going similitude home to his friends by close application And according to the Hebrew margin called Keri it may be rendred Fuistis â—i similesâ— sc Torrenti ye are like to it that is to the brook forementioned ye fail me as much as it did the thirsty passengers Drus For ye see my casting down and are afraid There is an elegancy in the Original that cannot be englished your eyes see what you had before heard of only be the hearing of the eare that I am at a great under dejected and impoverished you are therefore afraid of me lest I should ask you something for the supply of my wants or else you keep at a distance as more afraid of catching mine evill then desirous of curing it ye visit me but are not moved with any compassion toward me So the Septuagint Horrore perculsi râ—siâ—atst iâ— Ã me veluti si quispiam vipâ—ram calcasset Lav. Verse 22. Did I say bring unto me or give c. Did I ever charge you for my reparation or redemption This interrogation is more emphaticall then a simple negation q. d. I never did it and therefore unlesse you had been at more charge with me you should have bestowed better words upon me those would have cost you nothing certainly Verse 23. Or deliver me from the enemies hand c. Rescue me ransome me from those that have robbed and wronged me fetch back my loft goods by price of force The word rendred mighty signifieth also formidable terrible breacâ—-makers The word is opened by St. Paul Phil. 1.28 Where he useth a metaphor from horses sâ—orâ—ing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and starting when â—â—â—ghâ—ed Verse 24. Teach me and I will hold my tongue If I be in an errour I am willing to be rectified Hitherto you have mistook my case and so your speech hath been to small purpose But if you will come home to my case indeed and weigh things in an even ballance I shall gladly submit to your more mature judgement and direction Teach me and you shall find that I am not indocible that I am not as horse and 〈◊〉 that have no under standing Psalm 32.9 nor will learn any muchlesse then the creature called Rhinoceros untameable and untractable It shall appear to you that I am not utterly uncounselâ—able as those of whom Bail complaineth qui qâ—id verum sit neque sciunt neque sustine disâ—eâ—e that neither know what truth and right is nor will endure to be taught it Job was not to be told that it was easier to deale with twenty mens reasons then with one mans will Epist ad Eâ—â—gr 10. he promiseth therefore not to stand out against his friends because hee will stand out It is not my will saith he that opposeth what you have spoken but my understanding I am a slave to right reason and if convinced thereby I shall soon lay down the bucklers Teacâ— mee and I will hold my tongue and not strive for the last word to lengthen out the contention I am willing to reason but not to wrangle See Prov. 30.32 Cause me to understand wherein I have erred An humble man will never be an heretick erre he may that 's common to mankind iriste mortali at is privilegium but convince him by solid reasons and good arguments and he will not long stand out 〈…〉 child she ll lead him Isa 1â— 6 It is by pride that contention cometh Prov. 13.10 for it maketh a man drunk with his own conceit Hab. 2.5 and who so wilfull so quarrelsome as he that is drunk An heretick may be condemned of himself Tim 3â— 10 but he will not be convinced by another such is his pertinacy or rather obstinacy no though he be stoned with hardest arguments holden out of that crystal-brook of the holy Scriptures he stands as a stake in the midst of a streame and you may as soon remove a rock Lapidandi sunt bâ—râ—tiel Athâ—n as cause him to understand wherein hee is out in his judgment or practise Verse 25. How forcible are right words How sweet saith the Chaldee interpreting it by Psal 119.103 It may be he read Nimle su for Nimre su but the word is well rendred forcible potent valid It noteth also saith one acrimony sharpnesse or smartnesse because right words have a pleasing acrimony upon the palate of the soule and a power upon the judgment to sway and carry it Mr. Caryl 〈…〉 dictis animos c. Audite sâ—nem juvenes quâ—m juvenem senâ—s audierunt these few words from Augustus falling right quieted the mutineers in his army and the like is reported of Alexander the great of Menenius Aggrippâ— c. But we have better instances as that of Abigâ— treating with David the woman of Abel with Jâ—ab Nicodemus by a few seasonable words dissolving the Council gathered together against Christ John 7.50 53. Papâ—nutius stickling for the married Clergy at the Nicene Council c. One seasonable truth falling on a prepared heart hath oft a strong and sweet operation Luther having heard Staâ—picius say that that is kind repentance with begins from the love of God ever after that time the practice of repentance was sweeter to him This speech also of his tool well with Luther The doctrine of predestination beginneth at the wounds of Christ but before any of this he was much wrought upon by conference with an old Priest about justification by faith So was that Italian Marquesse Galeacius Caracciâ—lus by a similitude used by Peâ—er Martyr reading upon the first to the Corinthians Nescio quid divinum in auscultatione est saith one there is a kind of divine force and efficacy in hearing more then in reading the word we may say of it as David once did of Goliahs sword There is none to thâ—â— And yet it cannot be denied
that the word read also hath a mighty force and powerfull influence upon the conscience Hence those many praises of it Psal 19.7 8. The statutes of the Lord are right right for every man◠〈◊〉 and purpose â—o penned that every man may think they speak dâ— se in re suâ◠of himself in his particular case as 〈◊〉 hath it So right the good word of God is and suitable how then can it be but forcible see Heb. 4.12 2 Cor. â— 4 5. And how forcible it is none can tell but those that have 〈◊〉 it nor those neither 〈◊〉 this â—â—pression by way of 〈◊〉 Oh 〈◊〉 â—ffectual are right words But what doth your 〈…〉 Heb. What doth your 〈…〉 What force what energiâ— is in your argument how 〈◊〉 and 〈…〉 they 〈…〉 appear they and how little to the 〈◊〉 Taâ—â— faâ—â—â—â— dilâ—â—ntur argumenta vestra quam vâ—lpâ—s coâ—est pyrum I can 〈…〉 off my hand Strong is the Truth I grant and 〈◊〉 eâ—â—nceth the things that are true but to conclude truths from 〈◊〉 is that I am an hypocrite because afflicted that ye can never do Verse 26. Do ye imagine to reprove words 〈◊〉 and hasty words which have more sound then sense Think you that I doe onely make a noise or rave like a mad than and aâ— accordingly to be dealt with ye have not hitherto had 〈◊〉 windy words from me bur words full of weight and matter words of truth and 〈◊〉 wherefore then do ye speak thus Do ye imagine to reprove words And the speeches of one that is desperate which are as wind Do ye thinke I speake like one that is distracted who knowes not what he speakesâ— of that I have at once lost my hope and my wits It is an easie and a compendious way of refuting 〈◊〉 a man can say to say he is mad his words must needs be but without weight who is himself without reason Mr. Broughton readeth Do ye 〈◊〉 the 〈◊〉 of the 〈◊〉 wind shall the poor mans wisedom be despised as Solomon asketh and his words not be heard Ecc 9.16 Some refer this also to Jâ—b friends 〈◊〉 it thus Ye frame 〈◊〉 only to reprove ye are good for little else but to find fault and bring forth words against the wind ye beat the empty air with your bubbles of words and senselesse sayingâ— Verse 27. 〈◊〉 you overwhelm the fatherlâ—sse Heb. ye throw your selves upon the fatherlesse that is upon miserable â—e who am helplesse comfortlesse See Gen. 43.18 that he may 〈◊〉 himself upon us and fall upon us say they there as hunters and wilde beasts fall upon their prey And you dig a pâ—â— for yâ—ur friend Who had better deserved of you and expected better usage from you Here he taxeth them for craft as before for cruelty and this to their friend whom they sought to circumvent and to drive into desperation Some read the words thus you make a feast upon your frâ—end you banquet upon your companion and make great chear as being glad of my calamity which you make an argument of mine impiety See chap. 41 6. 2 Kingâ— 6.23 Verse 28. Now therefore be câ—ntent loâ—k upon me Let it suffice you to have thus hardly handled me cast now a more benigne aspect upon me and be not henceforth so hot and so harsh Now therefore be content regard me so Mt. Broughton translateth it or look upon me sc with a critical eye what guiltinesse can you find in my face do I look like an hypocrite and can you read my conscience in my countenance It 〈…〉 to you if 〈◊〉 You may soon see mine integrity if you pleaâ—â—â— for my heart fitteth and sheweth it felt in my fore-head neither can I collude I am one of those children that will not lie So be God my Saviour Isa 63 8. Verse 29. Returne I pray you Change your mind of â—e and your language to me Bâ—na verâ—◠〈◊〉 what need all this heat of speech and â—eight of spirit he â—etter advised I beseech you châ—p 17.10 and 19.28 some think that Jobs friends were rising to be gone and he haâ—tily calleth them back again 〈…〉 Judge charitably and make not the worst of matters I may be 〈◊〉 but am not wicked Or thus take heed that God faulâ— you no◠〈◊〉 â—â—urping his right taking Upon you to judg of secret things even egainst your neighbour with calumniations and cruelty Yea returne again I See you do it at your perill either you must doe it or doe worse My righteousnesse is in it I am surely in the right and that will appear to you upon better consideration I shall be 〈…〉 and you utterly mistaken Uprightnesse 〈◊〉 boldnesse and dare put it self upon God 〈◊〉 as David did Pâ—alm 〈…〉 20.5 Verese 30 〈…〉 yea or 〈◊〉 you shall 〈◊〉 for a 〈◊〉 man and well able to 〈◊〉 the whole body Jam. 3.2 St. Paul Rom◠〈…〉 natural man standeth more upon the organs of speech his tongue lips mouth throat c. then upon all the other members Jam. 1.26 〈…〉 my taste discerne perverse things 〈…〉 wrong truth and falshood Job 12.11 and 34.3 Is my mouth so farre out of taste c It is an heavy judgement to be given up to an injudicious mind Rom 1.28 a reprobate 〈◊〉 CHAP. VII Verse 1. Is there not an appointed time to mâ—n upon the earth THere is certainly Our bounds are prescribed us and a pillar set by him who beares â—p the heavens which we are not to transpasse Stat sua cuique dies said the Heâ—then Poet our last day stands the rest run It is said of the Turkes Virg. Aeneid 10. Sr. H. Blounts Voyage into Levant Humanae vitae terminus non est deâ—reto simplici absoluto 〈…〉 Heming that they shun not the company of those that have the prague but pointing upon their fore-heads â—ay it was written there at their birth when they should die Now if there be an appointed time c. what meane the Lutherans to teach that God hath not determined the period of mens dayes but it is in mans power to lengthen or shorten them In this one verse we have two metaphors both which do evince the contrary The 〈◊〉 is from souldiers implyed in the word 〈◊〉 translated an appointed time or a warfare because there was a set time for souldiers to fight and a set time also for them to serve The second is from an 〈◊〉 Are not his dayes also like the dayes of an 〈◊〉 Deâ—cribit humanae vitae brevitatem saith Vatablus Here he describeth the shortnesse of mans life and withall that his dayes are determined for with an hireling wee agree to worke with us for a certaine time and usually for a day or by the day and hence we call them day-labourers It importeth then that the time of mans life is short and set for hirelings are appointed to an hour See Job 14.14 Eccles 2.3 John 7.30 Isa 38.5 Fifteene yeares just were added to Hezekiahs life our
up or take away for sin was Jobâ— greatest burden which therefore he prayeth to God to pardon and that not in heaven only but in his own conscience and then no darkness can be so desolate no cross so cutting no burden so importable but he shall by Gods grace be able to deal with it Hence this vehement expostulation of his for remission and removal of sin first and then of its evil consequents for pardon of sinne is a voluminous mercy and being justified by faith we can glory in tribulation Rom. 5.1 3. For now shall I sleep in the dust In the dust of death Psal 22.15 and therefore must have help presently or not at all sith a man once departed is no more to be found in this world though never so diligently sought for See verse 7 8. One paraphraseth these words thus For now I shall die and then when thou lookest to receive thy morning sacrifice of praise as aforetime I shall not be found to give it thee CHAP. VIII Verse 1. Then answered Bildad the Shuhite and said BIldad who was of the posterity of Shuah Abrahams son by Keturah Gen. 25.1 2. interrupteth Job and indeavours to maintain what Eliphaz had spoken Nevertheless it appeareth by this chapter verse 5 6 20 21. that his opinion was not so rigid as that of Eliphaz for he grants that a righteous man may be afflicted but yet so that if God restore him not speedily he may be censured cast and condemned as unrighteous He passeth as they do all some hard censures upon Job and is paid in his own coyn by him who saith that he was according to his name a wicked kinsman for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is naught and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Uncle With what judgment men judg they shall be judged Mat. 7 2. Vers 2. How long wilt thou speak these things Quonsque effaberis ista q. d. Tremel Hast thou nothing better then this to utter Be silent for shame or forbear at least to vent thy spleen against God of whose proceedings with shee thou hast heavily complained thy words have been stout against the Lord and thou hast taken too much liberty of language in this tempest of talk And how long shall the words of thy mouth be like a strong wind Mercer Big and boisterous rude and â—robustuous as if thou wouldst Dominum impetere evertere dejicere blow down God and his proceedings at a breath The Tigurine translation is Quanaiu verba oris â—ui soâ—abuâ—t pertinaciaâ— How long shall the words of thy mouth sound out thine obstinacy If evil thoughts be majoris reatus of greater guilt as the Schools speak yet evil words and works are majoris infamia of greater scandal and do more corrupt others This Bildad was sensible of and conceiving that Job complained of God as dealing hardly with him and unjustly afflicting him he addeth Verse 3. Doth God pervert judgment By not punishing the wicked or doth the Almighty pervert justice by not rewarding the righteous so the Hebrews expound it Why no neither did Job ever say such a thing only he had pathetically set forth the greatness of his pain and the unkindness of his friends and wished to die rather then to endure it Now this was construed for blasphemy or little less and Bildad is very hot in his invective against Job as good reason he had if he had not been so mistaken Here he wresteth in a most true proposition commondam sanè sed non accâ—mmodam but yet such a one as very little concerned this present disputation and he doth it with as small wisedom and discretion saith Beza as with great pride and confidence For doth it either argue Job and hypocrite and wicked man or charge God with injustice if it be said that Job for his sins was not so afflicted by God whereas he in the mean time denieth not himself to be a sinner and to have deserved Gods heavy hand upon him but rather proved and tryed by him according to his good pleasure yet Bildad goeth on as if he had done very well and in the next verse in plain words boldly avoucheth that Jobs children were by Gods judgment destroyed with the fall of the house whatever betid their souls Vers 4. If thy children have sinned against him As what man is he that liveth and sinneth not But Bildad meant that Jobs children had hainously sinned had been grievous sinners against their own souls as afterwards were Core and his complices had not sinned common sins and therefore died not common deaths indeed they died early and suddenly and eating and drinking wherein there might be some excess and before sacrifice offered for them as formerly all this was sad and moved Job more then any thing else But did it therefore follow that God hast cast them away c. And he have cast them away for their transgression Or And he have expelled or abandoned them into the hand so the Hebrew hath it elegantly of their transgressions or rebellions Pagnin as so may executioners Some render it thus He hath driven them out of the world for their transgression The Chaldee Paraphrast goeth further interpreting hand here for place If God have sent them saith he into the place of their wickedness that is into hell prepared for the wicked Now surely saith Lavater Inhumanissimus fuit Bildad qui ista calamitosissimo objicere non dubitabat Bildad was a most unmerciful man who doubted not to lay these things in the dish of him that was before so heavily afflicted and to heap more load upon him who was ready to sink under his burden but he did it say some of a good intent to bring Job to a sense of his sin and to put him in hope of appeasing Gods wrath who had yet spared his life that he might make his peace and not suddenly slay him as he had done them and therefore he assureth him in the following verses as Eliphaz had done before that all things shall go well with him if he repent Albeit thy children have sinned c. yet Verse 5. If thou wouldst seek unto God betimes If warned by the evil end that befell thine unhappy children thou wouldst early and earnestly seek unto God for mercy for which purpose it may seem that thy life hath been graciously spared when thy children have been destroyed that thou mightst be made wise at their expence Such counsel as this is Eliphaz had given Job before chap. 5.8 And make thy supplication to the Almighty Pray for mercy out of free-grace alone so the Hebrew word signifieth plead for pity speak supplications as the poor man doth Prov 18.23 Be poor in spirit a stark beggar and bankrupt lesse then the least of all Gods mercies Gen. 32.10 and in this mind addresse thy self to the All-sufficient the Cornucopia the God rich in mercy to all that call upon him for pardon of thy great sin in standing out in contention with
take home to himself God will turn all their sadnesse into gladnesse all their sighing into singing all their tears into triumphs their sorrowful out-cryes into joyful jubilees In the transgression of an evil man there is a snare or a cord viz. to strangle his joy with to check and choak all his comforts but the righteous sing and rejoyce Prov. 29.6 They may do so here amidst all their troubles 2 Cor. 7.4 As the Lily looks fresh and beautiful and blithe though among thorns they shall do so hereafter when they enter into the joy of their master See Isa 65.13 A joy fitter to be believed then possible to be discoursed See a shadow of it Psalm 126.1 2. Verse 22. They that hate thee shall be clothed with shame It shall cover their faces Psalm 69.7 yea over-cover the whole man when beyond all expectation they shall see thee restored to thy former prosperity Where it is worth considering saith one how truly this fell out touching Job and these his friends he was restored and they by Gods reproving them covered with shame as it appeareth chap. 42. And the dwelling place of the wicked shall come to nought Heb. shall not be See ver 18. Understand it not of his tabernacle only or dwelling-place but of his whole estate both temporal and spiritual all shall come to wrack and ruine God shall utterly overturn them as Zâ—sca did those three hundred Monasteries and among the rest that famous Monastery called the Kings Court a mile from Prague in the walls whereof Mr. Clark in his life the whole Bible was most exquisitely written in letters of gold The house of the wicked shall be overthrown but the tabernacle of the upright shall flourish Prov. 14.11 CHAP. IX Verse 1. Then Job answered and said HE answered to his two friends who had formerly spoken first to that of Eliphaz chap. 4.17 and next to that of Bildad chap. 8.3 Bildad had interrupted him when he would have excused himself that he did by no means deny the justice of God as they mistook him Now therefore that Bildad had spoke his utmost Job beginneth to dispute and to declare his judgment concerning that subject and this he doth longè magnificentiùs augustiùs quà m socii saith Mercer far more magnificently and majestically then his two friends had done proving that God is just even then when he afflicteth the innocent neither have such any just cause to except against his proceedings in that behalf sith he fetcheth not the causes of his decrees and purposes from the things which he governeth but his will which is before all things is the rule of all justice St. Paul also had respect unto this Rom. 9.20 11.32 rising a great deal higher namely to the eternal decree of Election and Reprobation after this Job setteth forth what is the condition of men and what poor things they are in comparison of God thereby to bring himself and others to the true knowledg of God and of themselves which is the highest wisedome in the world Verse 2. I know it is so of a truth Bildads argument was God who hath punished thee is just therefore thou art unjust Job grants the Antecedent here but denies and refutes the consequent verse 22 23. c. To Eliphaz also Job grants not only that man could not be more just then God as he had said chap. 4.3 but also that none could ever be found so just that he might any way be compared to God Job is one of those Candidates of Immortality who can do nothing against the truth but for the truth 2 Cor. 13.8 every parcel whereof he accounted precious and could not but be a friend to it though brought by them who seemed his enemies this spoke him ingenuous and humble a well-tempered champion for the truth Athanasius is said to be such another and so Mr. Bucer Helvidius is taxed by Hierome for the contrary and B. Mountague by D. Rivet But how should man be just with God Mr. Broughton translateth And how can man be just before the Omnipotent Sorry sickly wretched man how can he be just sc by an inherent righteousnesse by an imputed he may before the most Holy and Almighty God or compared to him Job afterwards setting himself by God and considering the infinite distance and disproportion crieth out I abhor my self and repent in dust and ashes chap. 42.5 6. I say likewise Woe is me for I am undone chap. 6.5 He that hath looked a while intentively upon the body of the Sun is so dazeled with the beams thereof that he can see nothing Verse 3. If he will contend with him If any one would be so fool-hardy or adventurous as to dispute with God about his judgments he could not though hee were never so wise or well-skilled answer him one objection of a thousand but must needs yeild any say I am no fit match for God The Jew-Doctors and after them Vatablus set this sense upon the text If he that is if man should contend with him that is with God as through the Luciferian pride of his heart he is apt enough to do he would not answer him one of a thousand God would not honour him so far as to answer so contemptible an adversary and so slight and senselesse arguments if he vouchsafe an answer it shall not be so much as the Eccho giveth the voice it shall not be to one article or argument of a thousand Egregius quidem sensus saith Mercer this is a good sense but the other is better and well agreeth with verse 14. Verse 4. He is wise in heart and mighty in strength And must therefore needs be a most just judg sith he neither wanteth wisedome to judge nor power to execute what then should turn him out of the track of Justice Let God be just and true but every man a liar as it is written That thou mightest be justified in thy sayings Psalm 55.4 Rom. 3.4 and mightest overcome or be clear when thou judgest or when thou art judged for at the same time that God doth judg or execute judgment upon any he may also be said to be judged whilst men passe their censures either as applauding or disliking his judgments and then may he be said to overcome when judged when men acknowledge the justice of his judgments when they conclude him wise in heart that is the only wise God 1 Tim. 1.17 and mighty in strength that is the mighty strong God Isai 9.6 Who doth whatsoever he will in heaven and earth Psal 1 â—8 In speaking of these and other his most glorious attributes we speak non quantum debemus sed quentum possumus not so much as we ought but so much as we are able As for the wisedome of God Nemo sapientiam Dei immensam in omnem aeternitatem exhauriet saith Graâ—ian the Emperour in an Epistle to Ambrose no man shall ever be able to fathome or find it out And as for his
power so infinite is the distance betwixt God and the greatest Noble that it is an honour that they may be suffered to live in his sight Exod. 24.10 11. And it is all one with God whether against a man or a nation Job 34.29 Who hath hardened himself against him and hath prospered Instance but any one whether tongue-smitter or hand-smiter that could ever boast of the last blow or could cry Victoria Quis dura locutus est â—i so some render it Who ever uttered hard speeches Jude 15 stout words Mal. 3.13 against God and prospered scaped scot-free as we say and had not his full payment Blasphemers set their mouths against heaven witnesse Pharaoh Sennacherib Julian c. dealing with Almighty God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lonicer theat histor as if Augustus Caesar were dealing with some god Neptune Caligula with his Jupiter whom he dared to a duel or the three sons trying their archery at their fathers heart to see who can shoot nighest But shall they thus escape by iniquity No In thine anger cast down the people O God Psalm 56.7 The wall of Aphek did execution upon the blasphemous Syrians the Angel of God upon the Assyrians his visible vengeance fell upon Julian Arius and Olympius an Arian bishop who denying the Trinity was struck with three thunderbolts and killed in a bath Others understand here the word Libbo and read it thus who hath hardened his heart against him c. Surely if men harden their hearts God will harden his hand and hasten their destruction See Prov. 29.1 Isai 6.10 11. Rom. 2 5. and get thy flinty heart made fleshy sith an hard heart is in some respect worse then hell which is the just hire of it sith one of the greatest sins is far greater in evil then any of the greatest punishments Verse 5. Which removeth the mountains and they know not For further proof of Gods power first and then afterwards of his wisedome Job produceth divers particular acts of his upon the creatures both unreasonable and reasonable Elâ—phaz had said somewhat to this purpose chap. 4. se hîc admirandus est Job saith Merceri Job doth it admirably his tongue like a silver trumpet sets forth the high praises of God far more plainly plentifully and magnificently then any of his friends who yet have done it very well too God to shew his power removeth the mountains saith Job sc by stupendious earthquakes and otherwise at his pleasure Nahum 1.5 Psalm 97.4 5. Isa 40.15 he taketh up the Isles as a very little thing he can remove mountains with a wet finger as we say though so mighty in bulk and strongly founded Dionysius thinketh that in thus speaking Job aimeth at that which was done in the time of Noahs flood when the waters with their mighty force galled and bare down many great mountains but that 's uncertaine Great things God will do by the fire of the last day when mountains shall melt rocks rent and the earth with the works therein shall be all burnt up 2 Pet. 2.10 And what desolations he hath made in sundry parts of the earth by terrible earth-quakes as at Antioch often which was there-hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because so visited by God in divers places of Italy Sicily Burgundy Helvetia Joseph Cedren Plin l. 2. cap. 83. Camb Lritan and here in Hereford-shire mention is made in Pliny Stumpsius Jovius and other historians all making good this of Job and that of the Psalmist The mountains will skip like rammes and the little hills like lambs when the Lord is displeased Psalm 114.4 And they know it not Dicto citiùs it is done with a trice speedily and secretly before the mountains if they could at all know could know what is done to them or before the mountaineers or the neighbourhood could foresee and avoid the danger of being overwhelmed and buried alive Which overturneth them in his anger Or that he overturneth them in his anger Men are not sensible of Gods anger for sin no not in the greatest commotions such is their stupidity but will needs swelter and pine away in their iniquities as if nothing could awake them Lev. 26 39. Verse 6. Which shaketh the earth out of her place By mighty earthquakes dislocating the earth some part of it for the whole was never removed though God can take up the whole Globe as a man would do a hall tossing the very center it self whereon it is established 2 Sam. 22.8 c. There is a twofold power of God 1. Absolute 2. Actual By the former he can do more then he doth By the latter whatsoever he willeth that without impediment he effecteth As for the earth as God upholdeth it by the word of his power Heb. 1.3 so he hath poised it meâ—â—ly by its own weight that it should not be removed for ever Psalm 104.5 For if you imagine that the earth could be removed out of its natural place which way so ever it be removed it shall move towards heaven and so shall naturally ascend but to do so is utterly repugnant to the nature of the earth which is to bear downward All which notwithstanding the God of nature as he is in the heaven so he doth whatsoever he will in heaven and earth Verse 7. Which commandeth the Sun and it riseth not God in framing the world began above and wrought downward but Job in describing the great works of God here began below and now goes upward from earth to heaven It is as natural to the heaven to move as to the earth to stand still Copernicus his opinion that the earth turns round and heaven stands still is worthily exploded round the earth is indeed notwithstanding the hills and vallies as an apple is round notwithstanding some knots and bunches in it and being round it is naturally apt for motion the Pythagoreans held that the earth was naturâ suâ mobilis as the heavens are but God hath fixed and made it unmoveable whiles the heavenly bodies are restlesse in their courses The Sun the glistering Sun as the word here signifieth rejoyceth as a strong man to run his race Psalm 19.5 De ascensâ—nent in Deum grad 7 Bellarmine saith that in the eighth part of an hour the Sun runneth 700 miles But God the Soveraign of the Sun can speak to it and it riseth not If he do but give the word of command to the Sun not to rise the morning shall be made darknesse Amos 4.13 and the day dark with night Amos 5.8 Was it not so in that three dayes darknesse in Egypt in that miraculous standing still of the Sun in Joshua's dayes Exod. 12.21 Josh 10.13 when the Sun rose not with the Antipodes one morning and the stars were sealed up part of the night in that dismal darknesse mentioned by Lavater upon this text March 12. 1585 lasting for a quarter of an houre and being so like the night that the fouls went to roost at noon
themselves that will needs go to God in their own righteousnesse as the proud Pharisee Luke 18. The calamity of these merit-mongers shall rise suddenly Behold a whirle-wind or a tempest of the Lord goeth forth in fury even a grievous whirle-wind it shall fall grievously upon the head of these wicked ones Jer. 23.19 This Saint Paul knew and therefore did his utmost that he might be found in Christ sc when sought for by the justice of God not having his own righteousnesse which is of the law but that which is through the faith of Christ the righteousnesse which is of God by faith Philip. 3 9. And multiplieth my wounds without cause i. e. Without any other cause then to try me and prove my patience which now Job began to perceive as Philip gathereth or without any manifest cause and perceivable by an afflicted man so Aquinas senseth it God hath not told me the reason of his chastenings but to increase my grief he concealeth from me the cause of them and yet he multiplieth still my sores and my sorrows Or without cause that is without any such cause as his friends alledged against him viz. that he was a rank hypocrite Verse 18. He will not suffer me to take my breath I am so far from a period that I have no pause of my troubles I cannot get any interspiria's or free breathing-whiles See chap. 7.19 And in the former verse he had complained that God had stormed him Interim per Pathos saith Mercer here he returns to his old practice of expostulating about the greatnesse of his grief and spares not to hyperbolize Beda and others understand this text of a bodily distemper upon Job which had made him short-winded And Lavater hath this good note here Hoc cogitandum nobis est c. Let this text be thought upon when our spirits begin to sink as also when by reason of the Ptisick or any other like disease we feel a difficulty of breathing and a straitening of our pectorals or be otherwise compassed about with great sorrows But filleth me with bitternesse Heb. He satiateth me with bitternesses i. e. with sore and sharp afflictions which are no way joyous but grievous to the flesh Heb. 12.11 Job had his belly-full of gall and worm-wood he had not only a draught or two but a diet-drink made him of most bitter ingredients Of this he complaineth heavily what then will the wicked do that must suck up the dregs of Gods cup Psalm 78.8 which hath eternity to the bottom Verse 19. If I speak of strength lo he is strong Neither by might nor right can I deal with him Broughton renders it As for force he is valiant the Lord is a man of warre saith Moses Exod. 15.3 Yea he is the Lord of arms saith David Psal 84. Yea He alone is a whole army of men Van Rere both saith Isaiah cap. 52.12 there is no doubt then but he will carry the day sith no creature is able to grapple with him The weaknesse of God if any such thing there were is stronger then men 1 Cor. 1.25 and by weakest means he can effect greatest matters as once he did in Egypt And if of judgment who shall set me a time to plead Who shall appoint the time and place of our meeting If I shall go about to sue him at law I shall have but a cold suit an ill pull of it for who shall make him appear or bring him to his answer and where shall I find an advocate a patron to plead my cause yea where shall I get a witnesse for so the vulgar reades it Nemo audet pro me restimonium dicere No man will be so bold as to give an evidence for me or be a witnesse on my side Verse 20. If I justifie my self If in default of other pleaders I should undertake to manage my cause my self I should be never the neer Mine own mouth shall condemn me i. e. God out of mine own mouth as finding mine arguments weak and worthlesse He knowes us better then we know our selves and when he comes to turn the bottom of the bag upwards as once Josephs steward did theirs all our secret thefts will out and those will appear to be faults that we little thought of A Dutch Divine when to die was full of fears and doubts said some to him you have been so employed and so faithful why should you fear Oh said he the judgment of man and the judgment of God are different Vae hominum vitae quantumvis laudabili si remotâ misericordiâ judicetur Wo to the most praise-worthy man alive if he meet with judgment without mercy The best lamb should abide the slaughter except the ramme were sacrificed that Isaak might be saved If I say I am perfect What if God had said so chap. 1.1 yet Job might not Prov. 27.2 2 Cor. 10.18 Or if he do at any time justifie himself as chap. 29. 30 he doth it is in his own necessary and just defence against the charge of his friends Real apologies we must ever make for our selves when wronged verbal if any must be managed with meeknesse of wisedome Verse 21. Though I were perfect That is of an unblameable conversation yet could not I know mine own soul that is those secret sins Psalm 19.12 those litters of lusts that lurk therein therefore I despise my life I have no joy at all of it but could wish to be out of the world to be rid of these evil inmates that will not out of doors till the house fall upon the heads of them till the earthly Tabernacle that harboureth them be once dissolved Others read and sense the words thus I am perfect or upright neither do I know mine own soul i. e. quicquam perversi in anima mea any allowed sin in my soul yet I am so afflicted that I despise my life as being but a continued death Aben-Ezra reads the verse with an admiration thus Perfect I am and think you that I know not mine own soul that I am so great a stranger to my self or that I have so little care of mine own good as that I despise my life and walk at all adventures Tremellius thus I am upright whatever you my friends would make of me neither value I my life or soul in comparison of mine integrity my life is but a trifle to my conscience c. Verse 22. This is one thing therefore I say it And will stand to it though I stand alone this being the one thing wherein I differ in opinion from you and because it is the hinge upon which the whole dispute betwixt us is turned therefore I will abide by it and be Doctor resolutus resolute in the maintenance of it viz. He destroyeth the perfect and the wicked A harsh doctrine yet a good one saith an Interpreter Grace is no target against the greatest affliction See Eccles 9.1 2 3. Mal. 3.14 Ezek. 21.3 Heb. 11. shewes that
none out of hell have ever suffered more then Gods dearest children and Heb. 12.6 He not only chasteneth but scourgeth every son whom he receiveth God will not cast away a righteous man said Bildad chap. 8.20 That is totally destroy him in temporals but restore him again no such matter saith Job for it may and many times doth fall out that a godly man may as to this life present perish as well as a wicked man he may be totally and finally bereft of outward comforts The righteous perisheth Isa 57.1 Only with this difference as hath been before noted Gods judgments on the wicked are penal and typical of eternal torment whereas upon the godly they are no more then medicinal or probational c. Verse 23. If the scourge slay suddenly By scourge here is meant a common calamity such as rides circuit compassing a country as a scourge doth a mans body round about Any sweeping judgment is a swinging scourge in Gods hand such as is the sword Isai 10.26 which when it rides circuit as a judge it is in commission Turk hist 211 Ezek 14.17 Jer. 47.6 7. devouring flesh and drinking blood Thus Attila the Hâ—nne stiled himself Gods scourge Tamerlane was commonly called The wrath of God and terrour of the world Think the same of famine pestilence wilde beasts Ezek. 14.12 c. these oft slay suddenly Isai 30.13 Jer. 18.22 as did the sweating sicknesse here in England the Massacre of France and that later of Ireland that scourge if ever any slew suddenly the perfect and the wicked When an over-flowing storm sweeps away the wicked the tail of it may dash their best neighbours He laugheth at the trial of the innocent The Vulgar readeth He will not laugh at the trial of the innocent but there is no Not in the Original others thus Will he laugh at the trial of the innocent q. d. No he will not God may seem to slight his own in affliction as Psalm 77.2 3. The Lion lets her whelps roare sometimes till they do almost kill themselves with roaring The truth is and I think the true sense of this Scripture God scorneth the allegation of innocency or the justification and plea of the most upright man breathing Mr. Abbot in the way of exemption or prevention of his just and wise dispensations when he pleaseth to inflict them involving good and bad in the same common calamity Verse 24. The earth is given into the hand of the wicked God many times suffereth the wicked most licentiously to raign in the world Jer. 27.6 Dan. 5.18 19. And it is thought by some that Job speaking here in the singular number aims at some famous tyrant in those parts known both to himself and to his friends such as was Phocas the Emperour who when he had slain his Master Mauritius and was set up in his stead there was an honest poor man saith Ceâ—renus who was wonderful importunate at the throne of grace to know a reason why that wicked man prospered so in his design he was answered again by a voice that there could not be a worse man found and that the sins of Christians and of the City of Constantinople did require it He covereth the faces of the Judges thereof i. e. That Tyrant above-mentioned subverteth all order of justice condemneth and putteth to death even the Judges themselves Spartian if they will not pervert justice as Bassiaâ—us did Papinian The covering of the face was the mark of a condemned man Esth. 7.8 Job 40.8 Isai 12.17 Mar. 14.65 Or thus God blindeth the Judges by giving them over to error or permitting them to take bribes so that they cannot discern right from wrong c. Some by judges here understand the Saints who shall one day judg the world but are in the mean-while grievously afflicted by the wicked If not where and who is he Which things if we say they are done besides the will and foreknowledg of God we shall thrust God out of the world and set up fate and blind fortune or thus It is even so or if not where is he and who is he see Esth. 7.5 Mal. 2.17 that can disprove what I have asserted Mercer pagnin Vatab. prodeat siquiâ— me potest falsi arguere I would fain see the man that can convince me of errour Verse 25. Now my dayes are swifter then a pâ—st c. Not my prosperous dayes only as Broughton glosseth but the whole course of my life the vanity whereof Job expresseth by many similitudes and here search is made into three of the four Elements earth water and ayr to find out a fit one What is swifter upon earth then a post who rides without stop oâ— stay and spares for no horse-flesh indeed he taketh some time to rest in but so doth not mans lise it is ever in motion and every moment we yeild somewhat to death Animantis cujusque vita est fâ—â—a saith the Philosopher our last day stands the rest run Cum crescit vita decrescit to live is but to lie a dying Sen. They flee away As David fled from the face of Absolom Psalm 3.1 as Brentius was advised by that Senator of Hala to flee for his life citò citiùs citissimè with all possible speed sith they were at hand that sought it See 1 Sam. 19.11 18. They see no good But are few and withall evil Gen. 47.9 Job 14.1 See the notes there Some good dayes Job had had but they were so soon over and his present pressures so great that he was scarce aware of them nor could take the comfort of them now the Epicures indeed held that a man might be cheerful amidst the most exquisite torments ex praeteritarum voluptatum recordatione Cic. de Fin. l. 2. Sen. de benef l. 4. c. 22. by the remembrance of those pleasures and delights that formerly he had enjoyed Job held this but a slight comfort his care was in prosperity how to make the best use of it his thoughts ran upon the uncertainty of all creature-comforts that he might hang loose to them and hold them no otherwise then a child doth a bird in his hand open c. Verse 26. They are passed away as the swift ships Heb. They are changed gliding away insensibly as the ships of desire so called Labitur uncta vadis abies Virg. because they seem willing to beat the haven as soon as may be or as the ships of Ebeh a very swift river in Arabia saith Rabbi Solomon or as the Pirates ships so Broughton such as are your nimble Frigots fly-boats and catches c. Let our souls be like a ship which is made little and narrow down-ward but more wide and broad upward Let them be ships of desire hastning heaven-ward and then let our dayes passe away as they can we shall but be the sooner at home Mortality shall appear to be no small mercy As the Eagle that hasteth to the prey When hunger addeth
swiftnesse to her wings and maketh her pour or sowce down upon the prey like a thunderbolt so transitory is our time redeem it therefore It is reported of Ignatius that when he heard a clock strike he would say Here is one houre more now past that I have to answer for Verse 27. If I say I will forget my complaint And suffer in silence as thou Bildad hast advised me chap. 8.2 Sorrows are not so easily forgotten Lam. 3.19 remembring mine affliction and my misery the wormwood and the gall The Stoicks boasting of their indolency or ability to bear afflictions without making moane or complaining when it came to their own turn found by experience that they had spoken more trimly then truely and therefore one Dionysius sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Flincher fell off for this reason from the Stoicks to the Peripateticks I will leave off my heavinesse Heb. my face viz. the sowrnesse that used to sit upon it as 1 Sam. 1.18 The Pharisees were vultuosi tetrici inamoeni Matth 6.16 of a sad and sowre countenance grim and ghastly they affected to look like Scythians as the word signifieth that they might seem great fasters when as inwardly they were merry and pleasant Jobs case was far different his heart was heavy as lead neverthelesse to give content to his friends he would endeavour to look lightsomely but found a very hard task of it And comfort my self Heb. strengthen viz. so as not to make moane but bite in my pain Invalidumomne naturâ querulum the weaker any thing is the more apt it is to complaine and on the contrary some mens flesh will presently rankle and fester if but razed with a pin onely so some mens spirits they are ever whining Verse 28. I am afraid of all my sorrows That come thronging thick about me and terrifie me they will surely be doubled and trebled upon me hence my sorrow is uncurable if I should resolve never so much against it I should break my resolution and fall to fresh complaints Psalm 39.1 3. Hîc vides saith Lavater Here we may see how little is to be ascribed to mans free-will in the things of God sith it is not in our power to comfort and chear up our selves under afflictions though we would never so fain I know that thou wilt not hold me innocent But wilt hold me guilty and accordingly punish me This was the language of Johs fear had his faith been in heart it would have quelled and killed such distrustful fears and have gathered one contrary out of another life out of death assurance of deliverance out of deepest distresses Deut. 32.36 So 2 Kings 14.26 going into captivity was a signe of Israels returning out of captivity Verse 29. If I be wicked Heb. I am wicked sc in your thoughts and you have so earnestly and effectually affirmed it and confirmed it that I am almost ready to say as you say I am wicked Plato brings in Socrates in his apology to the Judges thus bespeaking them My Lords I know not how you have been affected with mine accusers eloquence whiles you heard them speak for mine own part I assure you that I whom it toucheth most was almost drawn to believe that all they said though against my self was true when they scarcely uttered one word of truth The Chaldee paraphrase reads it I shall be culpable or I shall be condemned Why then labour I in vain Or for nothing as the Chaldee hath it See the like Psalm 73.13 14. Why put I my self to so much fruitlesse pains either in praying to God or apologising to you my friends sith by God I am still afflicted and by you reputed a wicked person Jobs hope was low his endeavour was therefore little Si nihil sperarem nihil orarem saith one Let us pray on God sometimes defers to come till men have even left looking for him till he scarce findeth saith upon earth Luke 18.8 Verse 30. If I wash my self with snow-water Some take the former words I am wicked to be Jobs confession of his own sinfulnesse in comparison of Gods surpassing holinesse And then this followeth very fitly Though I wash my self with snow water i. e. with water as clear as show is white Some read it aquis vivis for aquis nivis spring-water for snow-water And make my hands never so clean Though I wash my hands with soap so some read it as Jer. 2.22 Mal. 3.2 Or Though I wash mine hands in a well where there is no want of water both in-side and out-side as Jam. 4.8 Verse 31. Thou shalt plunge me in the ditch Thou shalt declare me to be no lesse loathsome then he that having fallen into a foul guzzle or nasty jakes abhorreth himself and his own clothes being ready to lay up his gorge at the sight and smell of them The Vulgar hath it Sorâ—ibus intinges me thou shalt dip me in the dirt over head and ears and stain me all over as Diers doe the cloth they colour By the ditch Beza and others understand the grave and by cloaths grave-cloaths q. d. My very winding-sheet shall abhor my filthinesse Take the proud Pharisee for instance and Popish merit-mongers whom the Lord abhorreth Verse 32. For he is not a man as I am He is not such an one nor can be as I am and must be he hath other eyes and thoughts and wayes then creatures have He who is just before men is unjust before God therefore he is no fit match for me to contend withal Have I an arm like God or can I thunder with a voice like him chap. 40.9 Is it safe to contend with him that is mightier then I Eccles 6.10 Surely if I should be so mad as to justifie my self yet I should soon be given to know that that which is highly esteemed amongst men is an abomination in the sight of God Luke 16.15 And we should come together in judgment How can that possibly be when as God is the supreme Judge neither is there any appealing from or repealing of his sentence Verse 33. Neither is there any Dayes-man betwixt us Heb. Any Arguer or Reprover as Gen. 31.24 We call him an Umpire or Referree who hath power to reprove and to lay the blame where he findeth it and finally to compromise the businesse The late Judg Dyer amongst us if there came any controversies of poor men to be tried afore him would usually say that either the parties are wilful or their neighbours without charity because their suits were not quietly ended at home Now saith Job as there is no Judg so there is no dayes-man betwixt me and God If one man sin against another saith good old Eli. the Judg shall judg him but if a man sin against the Lord who can mediate 1 Sam. 2.24 That may lay his hand To moderate and keep us both in compasse and to compose the difference Verse 34. Let him take his rod away from me Having sufficiently set
forth that he will not once offer to contend with God he here humbly begs of God no further to contend with him but to grant a truce at least-wise during the treaty and either to take away or howsoever to mitigate his sorrows and sores See the like chap. 15.20 21. And let not his fear terrifie me i. e. His formidablenesse see chap. 7.14 let it not scare me or put me as it were beside my wits Psalm 88.15 Ne me transversum agaâ— Sept. Verse 35. Then would I speak and not fear him I would come boldly to the throne of grace and freely pour out my soul into his bosome If he meant that he would maintain his own cause against Gods proceedings as some understand it grounding upon chap. 33.6 7. he was questionless in a very great error and the flesh had got the hill of the Spirit But it is not so with me So how so as you imagine Vatab. Non sum talis qualem me esse putatis I am no such one as you take me for viz. an hypocrite I am not so self-guilty say the Septuagint or thus It is not so with me that is I do not find God answering my suit for I am still scourged and frighted so that I scarce know what I say CHAP. X. Verse 1. My soul is weary of my life BEcause it is a lifelesse life Mortis habet vires a death more like Life is sweet and every creature maketh much of it from the highest Angel in heaven to the lowest worm on earth The Scripture setteth it forth as a sweet mercy Gen. 45.28 Lam. 3.39 Esth. 7.3 Jer. 39.18 and 45.5 But God can so imbitter it with outward and inward troubles that it shall become a burthen I am weary of my life saith good Rebecca Gen. 27.46 and what good shall my life do me David forced to be in bad company cryes Oh that I had the wings of a dove c. Wo is me that I sojourn in Meshech c. Elias fleeing from Jezabel requested for himself that he might dye saying It is enough Lord take away my life for I am not better then my fathers 1 Kings 19.4 No Heb. 1â— but God had provided some better thing for him as the Apostle speaketh in another case for he was shortly after translated and taken out of the reach both of Jezabel whom he feared and of death which he desired Sed multi magni viri sub Eliae junipero sedent saith one Many good men sit under Eliâ—s his juniper wishing to be out of the world if God were so pleased that they might rest from their labours and be rid of their many burdens and bondages as in the mean while they rather endure life then desire it as holding it little better then hell were it not for the hopes they have of heaven hereafter I will leave my complaint upon my self Liberty I will take to complain whatever come of it I will lay the reins in the neck and let my passions have their full swinge at my peril See the like chap. 13.3 Verùm Job hac in re nimius saith Mercer but Job was too blame in doing and saying thus and it is to be attributed to the infirmity of his flesh wherewith although the spirit do notably combat yet the flesh seemeth sometimes and in some sort to get the better Nimis augusta res est â—â—spaim errare saith one Barclai Euphorm Triste mortalitatis privilegium est licere aliquando peccare saith another The snow-like swan hath black legs and in many things we offend all Gold is not to be refused because it wanteth some grains and hath a crack c. I will speak in the bitternesse of my soul And so seek to ease my grief by giving a vent unto it But it is evident that such out-bursts and overflowings of the gall and spleen come from a fulnesse of bad humours Verse 2. I will say unto God Do not condemn me You may say so as an humble suppliant but not as holding your self innocent and therefore harshly dealt with The Hebrew is Do not make me wicked rather do good ô Lord to those that be good and to them that are upright in their hearts but lead me not forthwith the workers of iniquity as a melefactor is led forth to execution Psal 125.5 Shew me wherefore thou contendest with me i. e. Quare sic me affligas saith Vatablus why thou thus afflictest me whether for sin or for triall and this Job desired to know not to satisfie his curiosity but his conscience as one well observeth and that the world might be satisfied the rash judgment of his friends confuted and answered by a determination from heaven Verse 3. 〈◊〉 it good unto thee that thou shouldst oppresse It is the guise of wicked judges to take this counsel to follow this course whom thou being a most just and righteous judge Beza canst not confirm or encourage by thine own example as it were by a light shining from above Thus Job rhetoricateth his complaints are high yet ever with an allay or mixture of modesty That thou shouldst despise the work of thine hands i. e. Me thy poor creature wilt thou do and undo make a man and unmake him again for thy minds sake Builders use not to ruin what they have built Artificers love and plead for their own handy-work Fathers foster their children with all tendernesse Some Authors dote upon their own doings as Laurentius Valla did upon his Logick as if there had been none such calling it in a bravado Logâ—câ—m Laurentinam and as Caâ—pian the Jesuite did upon his ten leaden reasons which he deemed and boasted to be unanswerable Heliodâ—rus would rather be unbishopped then yeild that his Ethiopick history a toilesome toy but the brat of his brain should be abolished The Saints are Gods building 1 Cor. 3.9 Handy-work Ephes 2.18 Children Job 1.12 Epistle known and read of all men 2 Cor. 3.2 3. This if we plead when sorely afflicted as the Church did Isa 64.8 And David Psalm 138.8 and Job here we may have any thing See that notable text Isaiah 45.11 And that other Isai 59.16 And shine upon the counsel of the wicked That is favour and further their designs God makes his Sun to shine upon such but himself never shineth upon them he may be angry enough with men though they outwardly prosper yea to prosper in sin is a most heavy judgment See Zacâ— 1.15 with the note there Verse 4. Hast thou eyes of flesh Which see but the surface of things and not that neither in the dark Hast thou not fiery eyes Rev. 1.14 that need no outward light but see by sending out a ray and pierce the inward parts also Hast thou not made the eye yea the optick vertue in the eye which seeth all and is seen of none If the Sun be the eye of the world God is much more the Greeks give him his name from seeing 〈◊〉
in Gods heart and which he was well assured could not have befallen him without Gods will and decree the mercies which in the former verses Job had recounted and reckoned up viz. his conception quickening preservation all which he looked upon as love-tokens coming out of the heart of God and from the spring of special love Here then we see whence we may fetch comfort when most hardly bestead namely from those effects whereby God sealed up his love to us in forming us in the womb but especially in his Covenant of Grace that bee-hive of heavenly honey whereby he hath ingaged to be our God even from the womb to the tomb yea to all perpetuity Hereunto Job had respect and so had David Psalm 22.10 11. and Psalm 25.10 Verse 14. If I sin then thou markest me Though through humane frailty only I offend niâ—is dedignatur mortalitatem qui peccasse erubescit Enphorm thou soon notest it thou followest me up and down as it were with pen ink and paper to set down my faults How then say some that God sees not sin in his children Job thought the Lord was over-strict with him which yet could not be and that he put no difference betwixt him and those that were notoriously wicked as the next words import And thou wilt not acquit me from mine iniquity That is from the punishment of mine iniquity Verba diffidentis saith Mercer words spoken according to the judgment of the flesh saith Diodate which holdeth Gods visitations to be punishments and vengeances Verse 15. If I be wicked wo unto me Here he bringeth a Dilemma whereby he declareth himself every way miserable faith Mercer whether he be bad or good suffer he must without remedy If I be wicked woe unto me wo is the wicked mans portion tell him so from me saith God Isai 3.10 11. Though he love not to hear on that ear but can blesse himself in his heart when God curseth him with his mouth Deut. 29.19 And a godly man setteth the terrour of sins woes before his flesh that slave that must be frighted at least with the sight of the whip Wo be to me saith Paul if I preach not the Gospel 1 Cor. 9.16 Or if when I have preached to others I my self should be a cast-a-way verse 27. which to prevent he kept under his body his corruption and gave it a blue eye for we are not debters to the flesh saith he Rom. 8.10 We owe nothing but stripes and menaces cursing it in every cruse c. And if I be righteous yet I will not lift up my head Indeed I cannot because I am so bowed down with changes of sorrows armies of afflictions my pains are continued and I shall surely sink under them much adoe I have now to keep head above water Others make this a description of Jobs humility I will not lift up my head viz. in pride but humble my self to walk with my God as that poor publican did who stood afarre off and would not lift up so much as his eyes to heaven Luk. 18.13 I am full of confusion Cast upon me by my friends who reproach me for an hypocrite and make my cheeks glow The fulnesse of an aspersion may possibly put an innocent person to the blush and it is the property of defamations to leave a kind of lower estimation many times even where they are not believed This was the confusion that Job complained of the stomack of his mind was full of it even to satiety and surfet Therefore see thou mine affliction My pressing and piercing affliction see it and remedy it as Psalm 119.153 Let not all my trouble seem little unto thee as Nehem. 9.32 See Lord see behold it is high time for thee to set in Verse 16. For it increaseth Heb. For it lifteth up it self it even boyleth up to the height or it waxeth proud as the proud surges of the sea Broughton rendreth it Oh haw it fleeth up Why how Surely as a fierce lion so it hunteth me it riseth upon me as a Lion rampant doth upon his prey or as a Lion when he is pursued gives not place hides not his head but comes into the open fields as holding it a disgrace to withdraw so some sense it Or Thou huntest me as a fierce Lion Tanquam â—e God when he afflicteth men is oft compared to a Lion or Tanquam leonem as if I were a ravening Lion so thou huntest me Isa 38.13 Hos 5.14 Hos 13.7 setting thy nets and toyls making thy snares and pits ut capiar ad occisionem so the Septuagint that I may be taken and destroyed as 2 Pet. 2 12. And again thou shewest thy self marvellous upon me Heb. And thou returnest Here Job sheweth saith an Interpreter what a confidence he had that God returning to him in mercy would do wonderfully for him in the end the word turning here Ab. Ezr. and the turning his captivity chap. 42. so aptly answering the one to the other to approve this exposition But others understand it of the continued or repeated acts of Jobs affliction unâ viâ—e post aliam as if he should say thou clappest on one affliction upon another my pains know not only no period but no pause thou layest upon me extraordinary sorrows as if thou wouldst declare in me alone quà m mirus sis artifex what an excellent artisan thou art when thou pleasest and what thou canst do against a poor creature surely thou hast made my plagues wonderfull Deut. 28.59 So the Apostles were made a gazing-stock a theatre a spectacle of humane misery 1 Cor. 4.9 Verse 17. Thou renewest thy witnesses against me These fresh witnesses were divels say some Jobs friends say others his dolorous sufferings rather saith Austir those open witnesses of some secret wickednesse in Job as the world would esteem them See chap. 16.8 Ruth 1.21 Thus the Jewes censured our Saviour Isa 53.3 4. The Barbarians Paul Acts 28. and those in the Gospel them that perished by the fall of the tower of Siloam And how many precious men as well as Job have been cast upon this evidence for traitors and rebels against the highest majesty Jâ—â—uâ— thinks that when Job uttered the words of this text he felt some new pains growing upon him and increasing Thou in reasest thine indignation upon me Or within me as chap. 6.4 and this was it that put a sting into his sufferings Gods heavy displeasure seemed to be kindled against him Be not thou a terrour unto me ô Lord said Jeremy and then I shall do well enough with the rest Changes and warre or armies are upon me or against me Variety of troubles come trooping and treading as it were on the heels of one another fluctus fluctâ—um â—rudiâ— there is a continual succession of my sorrows fresh forces sent against me c. We see then that Job complained not without cause though he kept not alwaies within compasse as appeareth by that which followeth
terrible doubtlesse because they had no warning of it as they had of other plagues How oft do men chop into the chambers of death their long-home the grave all on the sudden as he that travelleth in the snow may do over head and ears into a marle-pit Death of any sort is unwelcome to nature as being its slaughterman but when sudden It is so much the more ghastly and those that desperately dare death to a duel cannot look it in the face with blood in their cheeks only to those that are in Christ the bitternesse of death is past the sting of it pulled out the property altered as hath been already noted Christ the Sun of Righteousnesse saith a Learned Expositor here lay in the grave and hath left perpetual beams of light there for his purchased people Mr. Caryl The way to the grave is very dark but Christ hath set up lights for us c. And of the shadow of death The shadow is the dark part of the thing so that the shadow of death is the darkest side of death death in its most hideous and horrid representations the shadow of death is the substance of death or death with addition of greatest deadlinesse Without any order Heb. and not orders What then confusion surely without keeping to rules or ranks mens bones are mingled in the grave whether they have been princes or peasants it cannot be discerned Omnia mors aequat as chesse-men are put up all together in the bag when the game is ended without distinction of King Duke Bishop c. so here Junius rendreth it expertem vicissitudinum without any interchanges distinctions vicissitudes or varieties as of day night summer winter heat cold c. of which things consisteth the greatest part of the brevity of this world And where the light is 〈◊〉 darknesse How great then must needs be that darknesse as our Saviour speaketh in another case Matth. 6.23 Surely when by the return of the Sun there is light in the land of the living in the grave all is abyssed and sunk into eternal might as the bodies of those two smothered Princes were by their cruel Uncle Richard the third in the black-deeps a place so called at the Thames-mouth in the grave light and darknesse are both alike and as the Images in Popish Temples see nothing though great wax candles be lighted up before them so the clearest light of the Sun shining in his strength would be nothing to those that are dead and buried Let this be much and often thought on mors tuâ— mors Christi c. Cyrus that great Conqueror lying on his death-bed praised God saith Xenophon that his prosperity had not puffed him up for he ever considered that he was but mortal and must bid adieu to the world Charls the fifth Emperour of Germany caused his sepulcher and grave clothes to be made five years before his death and carried them closely with him whithersoever he went Samuel sent Saul newly annointed to Rachels sepulcher 1 Sam. 10.24 that he might not surfet upon his new honours c. CHAP. XI Verse 1. Then answered Zophar the Naamathite WIth a most bitter invective savouring more of passion then charity Zophar rejoyneth or rather revileth innocent Job mis-interpreting his meaning verse 4. and laying to his charge 1. Loquacity or talkativenesse 2. Lying 3. Scoffing at Gods good providence and mens good counsel 4. Self-conceitednesse and arrogancy besides rashnesse boldnesse c. For want of better arguments against him he falls foul upon him in this sort And if the adversaries of the truth do the like by us as our Saviour saith they will Matth. 5.11 and as himself after Job and many other of his members had the experience of it we must not be over-troubled Zophar signifieth a watcher he watched for Jobs halting and took him up before he was down he is stiled the Naamathite from Naamah a city in the land of Vz eighteen miles from Jobs Pyramis saith Adricomius which signifieth â—air But he dealeth not so fair with his friend as had been fit for he giveth him no honour or respect at all but treateth him with singular sharpnesse and violence or rather virulence of speech hear himâ—elfe Verse 2. Should not the multitude of words be answered Should not he who speaketh what he will Nunquid qui multa loquitur non audiet Vulg. hear what he would not yes Job shall now or you 'l want of your will but if Job have talked more then his part came to the truth is his speeches are longer then any of those his three friends which are all except that first made by Eliphaz chap. 4. and 5. comprehended in one chapter whereas his take up two three or more he may well be excused considering the sharpnesse of his disease the ungentlenesse of his friends and the sense of Gods displeasure which his soul laboured under Zophar and the rest looked upon him as a wretched hypocrite and were angry that he would not yeild himself so they accused his former conversation as wicked what way had he therefore to defend and assert his own integrity but by words and must he yet passe for a pratling fellow a man of lips a very wordy man one that loveth to hear himself talk because he will not be by them out-talked and over-born by their false charges Most sure it is that profane and profuse babblings are to be avoided and to bring fulnesse of matter in fewnesse of words it is very commendable Quà m multa quà m paucis said Tully of Bruâ—â—s his Laconical Epistle how much is here in a little but 1. Every man cannot be a short-spoken Spartan It is reported that in Luthers house was found written Melancthou hath both matter and words Luther hath matter but wants words Erasmus hath words at will but wants matter Every one hath his own share all are not alike-gifted 2. He is to be accounted talkative who uttereth unprofitable words and far from the purpose beside the point and so Zophar himself was to be blamed in this whole discourse of his wherein he talketh much but speaketh little Concerning the infinite and unsearchable wisedom of God he argueth truly and gravely but yet nothing fitly to convince Job who himself had said as much and more of the same subject The counsel also that therehence he giveth Job doth little or nothing concern him it being the same in effect that Eliphaz and Bildad had said before him Zophar therfore was the locutuleius the talkative man here mentioned rather then Job the lipâ—-man adversus sua ipsius vitia facundus satis and as Bion was wont to say that the Grammarians of his time could discourse wel of the errors of Vlysses but not at all see their own so it befell Zophar And should a man full of talk be justified Heb. a man of lips so called as if he were made all of lips and had no other members Shall such an one
be ever a whit the better thought of Not among wise men surely what ever he may amongst his fellow fools for in multiloquio stultiloquium Some gravel and mud passeth away with much water some vanity with much talk it is no wisedom for a man to lay on more words then the matter will well bear A good Orator saith Plutarch will see that his words and his matter be matches And Hesiod saith that words as a precious treasure should be thriftily husbanded and warily wasted especially sith an account is to be rendred as our Saviour assureth us Matth. 12.36 yea by thy words he saith not for thy words thou shalt be justified and by thy words if superfluous and sinful wast and wicked thou shalt be condemned verse 37. Vers 3. Should thy lyes make men hold their peace Or Thy toyes toilsome toyes hammered in thine own head hatcht in thine own heart which is deceitful above all things and so a fit shop to frame lies in but should we be silent at the hearing of them and so become guilty of thy sin by a tacit consent Can any mortall wight hear what thou hast said in behalf of thine own imaginary innocency chap. 6.29 30. And how bold an appeal thou hast made to God as a witnesse thereof chap. 10.7 and not reply upon thee and reprove thee The truth is had Job been a liar as Zophar would make of him even mendaciorum loquacissimum as Tertullian saith of Tacitus one that fearing his many words would not carry his cause had intermixed divers untruths the better to grace the businesse he ought not to have been forborn by Zophar or any else that wished well to his soul But it was far from good Job to be guilty of this foul sin so hated of God so like the divel so inconsistent with religion Christianus est non mentietur he is a Christian you may be sure he will not lie was the old argument he will rather die then lie Davia indeed in a distress roundly told two or three lies together to Abimelech the high-priest who suspected that he fled as a proscribed person 1 Sam. 21.2 8. So 1 Sam 27.10 But that he allowed not this sin in himself it appeareth in that 1. He had chosen the way of truth his election was truth Psalm 119.30 And 2. He prayed against the contrary evil Remove from me the way of lying Psalm 119.29 He was not one of those that took fast hold of deceit as Jeremiah phraseth it chap. 8.5 Much lesse was Job however Zophar was mistaken in him as he was much more in his next charge wherein he maketh him a scoffer of God and good people And when thou mockest shall no man make thee ashamed Job is made a mocker here yea a scorner and derider as the word signifieth such as David describeth Psalm 22.6 and the Author to the Hebrewes chap. 11.36 where he speaks of cruel mockings such as the Scripture every where but especially in the Proverbs brandeth for the worst sort of sinners See Psalm 1.1 where the Septuagint translate for scorners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pests as elsewhere Incorrigible Prov. 21.1 Naught Prov. 9.12 Proud Prov. 3.34 Workers of iniquity Psalm 119.51 But where did Job mock in Zophars judgment First he spoke contemptuously as he thought of God as chap. 10.3 Is it good unto thee that thou shouldst oppresse c. And whereas he spake better sometimes of Gods wisdom and righteousnesse Zophar thought it was but from the teeth-outward but poor Job had little lift or leisure to mock and jear next he mocked his friends for saying that he was justly afflicted saying that they were cold comforters void of Gods fear mercilesse men c. This they took in very ill part and Zophar thinks to make him ashamed of it for saith he Shall no man make thee ashamed sc By refuting thee and by bringing thee to a due sight of thine error this good office he that shall undertake to do for another must be sure that he be able to do it effectually else better not to attempt it When Carolostadius opposed Luthers Consubstantiation but weakly and insufficiently Zuinglius said Non satis humerorum haberet he was sorry that so good a cause wanted shoulders Vers 4. For thou hast said Thou hast confidently affirmed and this he makes to be a loud lie and not an idle word only But where and when had Job said it Did not Zophar openly play the Sophister so interpreting what Job had spoken chap. 6.10 and 9.22 and 10.7 in defence of his innocency as if Job had maintained that he was free from all sin whereas notwithstanding he had very often witnessed and confessed himself to be a sinner insomuch as that albeit he were without sin yet he could not be accounted clear and pure in the sight of God But Zophar took these for good words only and was therfore so sharp-set against him So Cyril and Theodoret mistook one another and objected heresie mutually when as afterwards it appeared that they were both of one judgment Charity would have taught Zophar to have taken Job in a better sense and to have said of him as Cruciger did of Luther eum commodiùs sentire quà m loquitur dum effervescit that he held right though in his heat he spake not so fitly as might be wished good mens words are reverenter glossanda as one said of the Lawes to have a reverent glosse put upon them and not by a spiritual unmannerlinesse to be taken with the left hand when they might and ought to be taken with the right My doctrine is pure Clear as chrystal transparent as a chrystal glasse with a light in the midst you may see through it and find no flaw or filth in it Job was no professed preacher yet he had not concealed the words of the Holy One chap. 6.10 As he had received the knowledg of the truth from parents and teachers the word here rendred doctrine comes from a root that signifieth to receive so he had freely and purely imparted it to others commending it unto them as sound and sincere and therefore well worthy of all acceptation But that which troubled Zophar and his two fellows was that Job should affirm that God did afflict good men in this world as heavily as bad men which yet was an irrefragable truth such as Job resolved to live and die in And I am clean in thine eyes i. e. I am not sinlesse but sincere and upright no hypocrite as you have charged me no worker of iniquity but one that would be cleansed from all filthinesse of flesh and spirit and do by the daily practice of mortification purifie my self as God is pure more then this Job said not though Zophar thought he did and therefore wisheth in the next words that God himself would convince him of his errour Verse 5. But oh that God would speak c. For we do but lose our sweet words upon
day So man by nature is licentious running as his lusts carry him to all manner of sin and giveth not overrunning till he is weary he will not be held in by any reins or kept to do the work he should by any yoak which the Lord by teaching seeks to put upon him Surely saith another God is fain to deal with such Marbury as men do with frisking jades in a pasture that cannot take them up till they get them to a gate Theatr. hist pag 127.128 so till the hour of death c. Thomas Blaverus chief counsellour sometime to the King of Scots believed not that there was God or divel heaven or hell till he came to die and then cryed out he was damned so also died one Arthur Miller Sword against swear pag. 34. Hist of world and before him a desperate Dean of Pauls When death comes saith Sir Walter Raleigh which hates and destroys men that is believed But God that loveth and maketh men he is not regarded O eloquent death O mighty death whom none could advise thou art able to perswade c. Verse 13. If thou prepare thine heart viz. to meet God Amos 4.12 humbly submitting to his justice and heartily imploring his mercy The summe of what Zophar saith in the following verses is this if thou truely repent thou shalt prosper as if not thou shalt perish this he might have said more fitly to most of us who are deeply guilty saith Lavater then to Job who was nothing so sinful as we are and yet much more penitent But Zophar calls upon him to quarrel with his faults and not with his friends and to break off his sins by repentance without which if he should have peace it would be but like those short interims between the Egyptian plagues And stretch out thine hands towards him Heb. And spread thy palmes to him so in prayer for pardon of sin and power against sin for this stretching out or spreading of the hands is a prayer-gesture wherein Gods people come formâ pauperis holding out the hand to receive mercy as beggars do an alms or as men beg quarter for their lives with hands held up or lastly as he that is faln into a ditch or deep pit and cannot get out lifteth up his hands and cryeth out for help See Exod. 17.11 12. and 19.29 1 Kings 8.22 Psalm 141.2 It appeareth that the Ancients prayed not with their hands joyned together or a little way lifted up but with their arms stretcht abroad and the palms of their hands turned up towards heaven Verse 14. If iniquity be in thine hand put it far away Cast away all thy transgressions and throw thy lusts out of service Hands lifted up in prayer must be pure 1 Tim. 2.8 for the fountain of goodnesse will not be laden at with foul hands Isai 1.15 16. Good therefore is the counsel of Jeremiah chap. 4.14 and of St. James chap. 4.8 The Priests had their laver to wash in before they sacrificed and their brazen altar to offer on before they burnt incense He that comes to pray having not first purged himself of all filthinesse of flesh and spirit doth say the Jew-doctors as he that cometh to offer a clean beast but holds an unclean one in his hand By iniquity in the hand here Beza and others understand wrong-dealing either by fraud or force by strength or slight of hand and then Zophar presseth Job to restitution away with it saith he send it home to the right owner else you will cough in hell and the divels will laugh at you saith Latimer And let not wickednesse dwell in thy Tabernacles i. e. In thy family Josh 24.15 â—sth 4.16 and where-ever else thou hast to do I and my house will serve the Lord saith Joshuah I and my maids saith Esther Davids care for the reforming and well-ordering of his houshold and of his whole kingdom See Psalm 101. throughout Such a man is really as he is relatively Those Governors of families and countries shew themselves perfect strangers to the practice of repentance who make no other use of their servants and subjects then they do of their beasts whiles they may have their bodies to do their service they care not if their souls serve the divel This will lye heavy one day Verse 15. For then shalt thou lift up thy face without spot c. Repentance must be performed in faith or else it will prove to be poenitentia Iscariotica a Judas-like repentance Lord said that dying Saint cast me down as low as hell in repentance and lift me up by faith into the highest heavens in confidence of thy salvation Zophar that he may move Job kindly and rightly to repent promiseth him thereupon malorum ademptionem bonorum adeptionem freedome from evil and fruition of good And first thou shalt lift up thy face without spot i. e. Thou shalt be full of comfort and of confidence not casting down thy countenance as guilty Cain but looking up boldly and cheerfully as St. Steven did Acts 7.15 they saw his face as it had been the face of an Angel Ibat ovans animis spe sua damna levabat Yea thou shalt be stedfast Or durable and compact as a molten pillar thine heart shall be established with grace thy mind with peace thine outward estate with a lasting felicity And shall not fear sc The losse of those enjoyments To be freed from the fear of evil is better then to be freed from evil and a great part of the Saints portion both on earth and in heaven lies in their deliverance from fear Luke 1.74 Psalm 112.7 See Zepb. 3.13 Isa 17.2 Repent and thou shalt fear no more a revolution of any thy troubles Verse 16. Because thou shalt forget thy misery There being no fear left or foot step thereof remaining to renew thy grief Gen. 41.30 Remember thy former trouble thou shalt with thankfulnesse for a better condition now but no otherwise all the marks of former affliction shall be worn out See Isa 65.16.13 so that thou shalt discount all the evil thou hast endured And remember it as waters that passe away As a land-flood soon gone as a light cloud quickly over or as Noahs flood which that good man thought upon when it was past with thankfulnesse to God offering sacrifice for his safety So shalt thou Job and as a man seldome thinketh how much water passeth by his habitation by day and by night or if he do yet it s no trouble to his mind no more shall the remembrance of by-past miseries be to thine Verse 17. And thine age shall be clearer then the noon-day The rest of thy life which thou givest for lost shall be the very prime part of thy time for glory Solid glory springeth out of innocency of life beneficence toward all men acts done valiantly and succesfully with justice and moderation of mind whereunto is added the constant applause of good men proceeding from an admiration
be spes fortuna valete my life and hope endeth together Spes eorùm expiratione animae so Tremellius rendreth the text Death causeth in the wicked a total despair and a most dreadful schreek giveth the guilty soul when it seeth it self launching into an infinite ocean of scalding lead and considereth that therein it must swim naked for ever CHAP. XII Verse 1. And Job answered and said BEing nipped and netled with his friends hard usage of him and harsh language to him but especially with Zophars arrogant and lofty preface in the former chapter he begins now to wax warm and more roughly and roundly to shape them an answer Verse 3. No doubt but ye are the people The select peculiar people the only Ones as a man is put for a good man Jer. 5.1 a wife for a good wife Prov. 18.22 a name for a good name Eccles 7.1 As Athens was said to be the Greece of Greece Silius and as one promising to shew his friend all Athens at once shewed him Soloâ—â— or as the Latine Poet saying of Fabius Maximus Hic patriuest murique urbis stant pectore in uno So saith Job by an holy jear not to disgrace his friends but to bring them to more modesty and moderation if it might be Certes ye are not one or two men Vatab. but specimen totius orbis an Epitome of the world or at least the Representative of some whole people ye have got away all the wit from my self and others whom ye look upon as so many wilde asses colts in comparison of your selves Thus the Pope Simon Magus-like gives himself out to be some great thing Acts 8.9 even the Church-virtual and that in his brest as in Noahs Ark is comprehended all wisedome and worth ye know nothing at all saith he Caiaphas-like to all others Job 11.49 So do his Janizaries the Jesuits who will needs be taken for the only Scholars Politicians and Orators of the world The Church say they is the soul of the world the Clergy of the Church and we of the Clergy the Empire of learning is ours c. And wisedome shall dye with you As being lookt up in your bosomes Suetonius telleth us of Palaemon the Grammarian that he was heard to say that Learning was born with him and would dye with him The Gnosticks would needs be held the only knowing men Illuminates in Spain the only spiritual men Sweâ—kfeldians in Germany stiled themselves the Confessors of the glory of Christ our Antinomians the Hearers of the Gospel and of free-grade But what saith Solomon Let another man praise thee and not thine own mouth Prov. 27.2 And that which had been much to a mans commendation if from another soundeth very slenderly from himself saith Pliny Aben Ezâ—â— and Rabbi Levi set another sense upon this verse Ep. 8. lib. 1. as if it were no 〈◊〉 but a plain assertion to this effect Questionlesse you are to be counted 〈◊〉 the common sort of people see John 7.49 Neither is there in you any thing excellent or extraordinary that ye should be looked upon as drained from the dregs or sifted from the brans of the very vulgar your wisedome if ever you had any is even dead and decaied with you and you have out-lived your prime c. Verse 3. But I have understanding as well as you Think not that you have engrossed all the knowledg and that you have the monopoly of wisedom in your brests for surely I may come into the ballance with you and claim as great a share in understanding as your selvs Zophar was pleased to call me hollow and heartlesse chap. 11.12 But I have an heart so the Hebrew here hath it that seat of understanding and that shall appear in the ensuing discourse where Job proveth that by solid arguments concerning Gods power wisedom c. which Zophar had but barely propounded And whereas this patient man was not without his impatiencies yet he discovereth more grace even in his distempers then his friends did in their seeming wise carriages Breaking out in the body shewes strength of nature Some infirmities discover more good then some seeming beautiful actions I am not inferiour to you Heb. I fall not lower then you See Nehem. 6.16 Esth 6.13 Job 13.2 He meaneth that he was much their superiour and did better understand the doctrine of Gods providence then they This he speaketh not out of any vain-glory or ambitious boasting but as David and Paul and others after them did commending themselves either in defence of their own wronged innocency or when it appeared unto them that the concealing of their good parts and practises might turn to the hindrance of the truth or to the hurt of the Church or to the impairing and impeaching of Gods glory In these cases self-commendation is not unseemly but a Job may lawfully stand upon not his comparisons only but his disparisons also Yea who knoweth not such things as these Viz. That God rewardeth the righteous and punisheth the ungodly The Heathen saw this by the rush-candle of natures dim light Doth not nature it self teach you saith Paul 1 Cor. 11.14 And again This ye know that no whoremonger c. hath any inheritance in the kingdome of God and of Christ Eph. 5.5 Verse 4. I am as one mocked of his neighbour Those that should countenance and comfort me contemn and scorn me I am their laughter and pastime so he took it sith they sat so heavily upon the skirts of his conscience and would not weigh his reasons brought in his own defence Who calleth upon God and he answereth him i. e. I Job do make God my refuge when these jeering neighbours of mine do shame my counsel Psalm 14.6 and would mock me out of my religion but God favoureth me though men frown and where humane help faileth divine appeareth Or thus rather I am derided of those who professe to call upon God and to hear often from heaven They are hard-hearted to me though themselves have liberally tasted of Gods tendernesse and they pull up the bridg of mercy before me which themselves have oft gone over The just upright man is laughed to scorn Shame shall be the promotion of fools Prov. 3.35 and such a dissembler as Doeg may well be derided Psalm 52.6 7. But what hath the righteous done And why should just upright Job be laughed to scorn Isa 8.18 But this is no news Christ and his people have ever been for signs and for wonders in this mad world alwaies besides it self in point of salvation He that departeth from evil maketh himself a prey or is accounted mad Isai 59.15 If he will needs be a just upright man if he will live godly in Christ Jesus if he be so set upon it that none shall hinder him he shall suffer persecution this of the tongue howsoever 2 Tim. 3.12 A wolf flieth not upon a painted sheep we can look upon a painted toad with delight it is
how much we are beholden to Aristotle Elian Gesner and other Learned men who have written bookes concerning the Natures of living creatures Verse 10. In whose hand is the soul of every living thing That is the life of every beast flowing from a sensitive soul Lev. 17 10 11. This God both giveth to the creature and conserveth it he suffereth it not to be taken away from little sparrows or the like without order from him much lesse befalleth any such thing to man without his singular providence sith our very hairs also are numbred Matth. 10.30 Luke 12.7 The Jew-doctors do therefore offer manifest injurie to Job when they say that he held indeed that God created and doth preserve the several kinds of things but permitteth the particulars and individua's to hap-hazard whereas here he delivereth his judgment plainly to the contrary when he saith And the breath of all mankind Heb. The spirit of all mans flesh and so Broughton readeth it that is of every mans body hence God is called the God of the spirits of all flesh Numb 16.22 and the Father of Spirits Heb. 12.9 and the Former of the spirit of man within him Zech. 12.1 My times are in thine hand saith David Psalm 31.15 God preserves our lives as a light in a lantern and we may be glad it is in so safe an hand we should therefore honour him as Daniel telleth Belshazzer Dan. 5.23 yea let every thing that hath breath praise the Lord Psalm 150.6 Or as the Hebrew hath it Let every breath praise the Lord as oft as we breathe we are to breathe out the praise of God and to make our breath like the smoak of the Tabernacle Isai 3. ult this we should do the rather because our breath is in our nostrils every moment ready to puffe out and the grave cannot praise God death cannot celebrate him Isai 38.18 Verse 11. Doth not the ear try words c. The mind may as easily conceive of these truths as the ear judgeth certainly of the variety of sounds and the tongue of the diversity of tastes neither may you think that I will without any examination or distinction allow of your discourses or that I can take it well that you reject as void of reason whatsoever I have said without once weighing it The ear is one of the two learned senses it is an instrument of discipline only it should be kept clean and free from prejudice or passion which will be as gall in the eare See Exod. â— 9 Demosthenes called oft upon his Athenians to get their eares purged of tholer Quadam animalia fel in aure gestant Ozen moznajin and Alexander when he heard a cause was wont alwaies to keepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one eare free for the other party he would not be prepossessed Mercer observeth that the Hebrew word for an ear doth in the duall number signifie a pair of balancer to note that a judicious Christian taketh not up truth upon trust but considereth first and afterwards believeth he tryeth all things and then holdeth first that which is good but abstaineth from all appearance of evil 1 Thes 5.21 22. The ear and the mind are in the Greek tongue very like in sound the mind judgeth of the truth of words by the ears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the hearn in a pair of balances determineth the just weight of things by the two scales He that is spiritual discerneth all things 1 Cor. 2.15 he hath spiritual senseâ— Philip. 1.9 senses exercised habitually exercised to 〈◊〉 good and evil Hâ—b 5.14 his service is a rational service Rom. 12.1 his obedience the obedience of faith Rom. 16.26 Whereas the natural man is carried away as he is led 2 Cor. 12.2 pulled away with the errour of the wicked 2 Pet. 3.17 taken prisoner by seducers 2 Tim. 3.6 and by them made prize of Col. 2.8 as having either no skil or no will to examine what is doctrinally propounded to him As the mouth tasteth his meat Heb. the palate which is the proper instrument of tasting Now the order of nature requireth saith one that seeing our bodily senses are so nimble and able to discern what is sowr what sweet c. Sensorium Merlin in loc our understandings also should do the same by right reason and the contrary is very absurd and unbecoming a man neither can there be any good excuse made for our dulnesse if we bend not our minds to the search of the truth for as much as there is so much adoe made to please the palate eyes eares and other senses Catullus wished all his body were nose that he might-spend all his time in sweet smells Philoxenus that his neck were as long as a Cranes that he might take more delight in meats and drinks it seems that he placed tasting not in the mouth but in the throat Boccace the Italian Poet said that he was born aâ— amore delle donne for the love of women and of a prodigal pleasure-monger in London we read Theatre of Gods judgm that to please all his five senses at once he allowed to the delight of every several sense a severall hundred pound See the Note on Amos 6.6 There is a sancta crapula an holy gluttony as Luther calleth an hearty feeding on divine viands a finding fatnesse and sweetnesse beyond that of the hony and hony-comb in Gods Ordinances Psalm 63.5 6. crying to Jesus Christ as the Spouse doth Cant. 8.13 Cause me to hearken to thy voice and obeying him thus bespeaking us Eat ô friends drink yea drink abundantly ô beloved till you are even inebriated with loves Cant. 5.1 Verse 12. With the ancient is wisedome Heb. with the decrepit who have a long long being upon earth and are now become wondrous old even four-score and upward with such is wisedome or else it is a shame for them See 1 John 2.12 Heb. 5.12 True it is that wisedome doth not alwaies lean upon a staffe nor look through spectacles Age is no just measure of wisedome there are beardlesse sages as was Solomon and gray-headed children as Rehoboam Macarius was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old youth Samuel Daniel Timothy were such When Arsacius who succeeded Chrysostom was an old dotrel of fourscore years Anton. tit 10. cap. 9. adorandae rubiginis as one saith of some ancient Authors and Nectarius who succeeded Nazianzen was a meer novice and preferred to that place only because he was of a venerable aspect and of a bishop-like presence and deportment VenerandaÌ„ canitie vulva sacerdote digno-Baron Of the Brabants Erasmus testifieth that the elder they are the foolisher And Job here seemeth to tax his friends that though old yet they were not over-wise not worthy of their years sith they understood not what he spake concerning Gods providence Is wisedome with the ancient saith he and understanding in length of dayes so some read it question-wise q. d. it ill
Sedom and her sisters were not only consumed with fire from heaven Gen 19. but thrown forth for an example suffering the vengeance of eternal fire Jude 7. some Nations were ejected and others substituted Deut 2.10 12 20. Some utterly wasted and rooted out as the Edomites Ammonites Moabites c. that live by fame only others not so much as by fame their very names being blotted out from under heaven The cities be wasted without inhabitant and the houses without man and the land is utterly desolate Isai 6.11 Now all this is the Lords own doing and should be marvellous in our eyes Hee plants and plucks up hee builds and breakes downe Jerem. 31.28 He enlargeth the Nations and straitneth them again Or That he may straiten them again so in the former clause That he may destroy them This if he may justly do to whole nations why should it seem so strange that he suffereth particular persons though wicked to prosper for a season and though righteous for a while to suffer hardship Verse 24. He taketh away the heart of the chiefe of the people That is of the greatest part of the people of the world say some these God suffereth to walk in their own wayes Acts 14.16 To become vain in their imaginations and their foolish heart is darkned professing themselves to be wise they became fools Rom. 1.21 22. As the Philosophers of old and the Chineses at this day who are known to be ingenious and use to say of themselves that all other nations of the world see but with one eye they only with two yet continue they grosse Idolaters Descrip of the world of China and Cataia meer heathens having no lesse then an hundred thousand gods which they worship one while and whip another if they come not at a call But the most Interpreters by chief or heads of the people here understand their Governors of whom though Job had said as much in effect before 17 viz. that God dispiriteth and besotteth them for a plague to the people who follow their Rulers and fall with them as the body of a beast followeth the head yet because few observe and improve this truth therefore he repeateth and illustrateth it by three elegant Similies And first He causeth them to wander in a wildernesse c. Not knowing which way to extricate themselves they beat their brains about it but to no purpose they are so bewildered and puzzled as if they were treading a maze and this God causeth he is active in it whiles he with-draweth his light and delivereth them up to their own foolish hearts and to the Prince of darknesse to be further benighted 2 Cor. 4.4 Verse 25. They grope in the dark without light This is the second Similie setting forth this judiciary act of God in taking away the heart of the heads of the earth grope they do and would fain find out a way by feeling but they feel darkness and not light so the Hebrew hath it they try to help themselves and their people out of misery as the last Greek Emperour did notably but it would not be Turk hist 345. And he maketh them to stagger like a drunken man Who having lost the use of reason knoweth neither where he is nor what he was but reeleth and falleth oft and cannot rise again much lesse go forward So fareth it with evil rulers when God smiteth them with a spirit of giddinesse and of slumber See Isa 19.24 and 04.20 CHAP. XIII Verse 1. LO mine eye hath seen all this sc All those effects of Gods providence declared in the former chapter I have not discoursed of Gods powerful and wise dispensations by rote or without book I have not blurted out what I believe not or am not able to prove as you have accused me but I have spoken both that which I have seen and what more sure then sight and that which I have heard and received from our Ancestors and Doctors to whom you have frequently referred me for better information mine ear that sense of discipline by which not learning only but life also entreth Isai 55.3 hath heard it and understood it too which he addeth for further assurance Job was a Weighing Hearer Mr. Clark in his life as Mr. Bradshaw was called the Weighing Divine let us learn by his example heedfully to observe Gods works laying up experiences and diligently to listen and learn the things that are taught us or written for us by others that we may grow to a right and ripe understanding of divine truths and be able confidently to commend the same to others as being upon sure grounds See Matth. 13.51 52. Verse 2. What y◠know the same do I know also Heb. According to your knowledg I also know this may seem an unbeseeming boast which if his friends had taxed him for he might have answered as Paul did in a like case Ye have compelled me 2 Cor. 11.5 The Rule is let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Philip. 2.3 Non est tamen prodenda Dei veritas aut integritas nostra c. Neverthelesse Merlin in loc no man ought to betray the truth or his own integrity lest he should he counted contentious See chap. 12.3 where we have the same in effect as here whence some do gather that Jobs friends had a very high opinion of their own knowledg and a very low one of Jobs He that is thus proud of his knowledg the divel careth not how much he knoweth Verse 3. Surely I would speak to the Almighty It were far better for me to speak to God then to you and much fairer dealing from him I might expect a God of truth and without iniquity just and right is he Deut. 32.4 But ye are Jorgers of lies and ye load me with false accusations depraving my speeches as thou Zophar especially hast done wishing withall that God himself would speak with me face to face which if it should come to passe thou saidst my misery and affliction would be redoubled But oh that I might commune with the Almighty surely and seriously I would rather do it then with you my friends and should hope so to defend mine innocency against your slanderous accusations yea to maintain Gods justice against you in the presence and judgment of God himself O the confidence of a good conscience see it in Abimelech Gen. 20.5 but much more in David Psal 7.3 4. And Psalm 139.23 24. In Jeremiah chap. 12.1 in every strong believer 1 Pet. 3.21 Those that walke uprightly and speake uprightly Isai 33.15 Not so every 〈◊〉 Christian or profligate professor verse 14. The sinners in Zion are afraid fearfulness surprizeth the hypocrites c. but good Job was none such and God knew it to be so what if to the wicked he be a devouring fire yet to those that fear his name he is a reviving Sun Mal. 4.1 2. And
they make sheweth whether they be crack'd or sound An asse is known by his ears saith the Dutch proverb and so is a fool by his talk As a bird is known by his note and a bell by his clapper so is a man by his discourse Plutarch tells us that Megabysus a Noble man of Persia Plut. de tranque coming into Apelles the Painters work-house took upon him to speak something there concerning the art of painting and limning but he did it so absurdly that the prentices jeared him and the master could not bear with him Verse 6. Hear now my reasoning c. Or hear I pray you Be swift to hear slow to speak slow to wrath suffer the words of exhortation and of reprehension sharp though it be and to the flesh irksome yet suffer it sith it is for your good Quintilian testifieth of Vespasian that he was patientissimus veri one that could well endure to be told the truth but there are few Vespasians Many people are like the nettle touch it never so gently it will sting you And hearken to the pleadings of my lips Heb. The contention of my lips see that you not only hear but hearken to it with attention of body intention of mind and retention of memory neither God nor man can bear it to speak and not be heard See that ye refuse not him that speaketh c. Heb. 12.25 See that ye slight not shift not off Christ speaking to you in his Ministers and messengers for if they escaped not who refused him that speake on earth much more shall not we escape if we turn away from him that speaketh from heaven Verse 7. Will ye speak wickedly for God Ought ye to defend Gods justice by unjustly accusing me Or must ye needs so free him from injustice that ye must charge me with hypocrisie Job had before called them Physicians of no value here he compareth them to Lawyers of no conscience that care not what they plead so they may carry the cause for their client But the Lord needeth no such advocates he so loveth truth that he will not borrow patronage to his cause from falshood he so hateth flattery though it be of himself that he hath threatned to cut off all flattering lips Psalm 12.3 and would one day say as much to Jobs friends notwithstanding their pretended zeal for his glory as once Alexander the great did to Aristobulus the Historian who presented him with a flattering piece concerning his own worthy acts which he extolled above measure hee cast the book into the river Hydaspes and told the Author he could find in his heart to cast him after it And talk deceitfully for him To talk for God is our duty it is to make our tongue our glory but to talk deceitfully for him to seek to help his truth by our lie the Vulgar here hath it Needeth God your lie that 's altogether unlawful for shall we do evil that good may come thereof God forbid Rom. 3.8 And yet the Papists do so familiarly and think they therein do God good service as when they deny his provident hand in ordering the disorders of the world to his own glory lest they should make him the Author of sin so they think to defend his justice by teaching predestination according to fore-seen works by ascribing to man free-will righteousnesse of works merit c. So their doctrine of Equivocation for the relief of persecuted Catholicks Spec. hist lib. 29. their piae fraudes as they call them their holy hypocrisie to draw infidels to the embracing of the faith and to the love of vertue their lying legends made say they for good intention that the common people might with greater zeal serve God and his Saints and especially to draw the women to good order being by nature facile and credulous addicted to novelties and miracles Verse 8. Will ye accept his person Whilst you think to gratifie him and to ingratiate with him by oppressing me Can you find no other way of justifying Gods proceedings then by condemning me for wicked because by him so afflicted The truth is these friends of Job out of a perverse zeal of advancing Gods righteousnesse unrighteously suspected poor Job of wickednesse and so rejected his person to accept Gods See the like done Isa 66.5 Jer. 50.7 John 16.2 O sancta simplicitas said John Hus when at the stake he observed a plain country-fellow busier then the rest in fetching fagots to burn the hereticks Will ye contend for God Why not Good blood will not belie it self the love of God constraineth his people to stand to him and to stickle for him Non amat qui non zelat saith a Father But then it must be a zeal according to knowledg for else it will appear to be but base and reprobate metal such as though it seemeth to be all for God yet it never received the image and impresse of Gods holy spirit and therefore is not currant in heaven But that I believe and know said that fiery Frier Brusierd in a conference with Bilney that God and all his Saints whom thou hast so greatly dishonoured Acts Mon. 914. will take revengement everlasting on thee I would surely with these nails of mine be thy death Another Frier preaching at Antwerp wished that Luther were there Erasm Epist lib. 16. that he might bite out his throat with his teeth and with the same teeth receive the Eucharist by Luther so dishonoured Verse 9. Is it good thas he should search you out c q. d. Could you have any joy of such a search Will not all your warpings and partialities your colloguing and sinisterity be laid open to your losse and shame Will not God reprove in stead of approving you in that which ye have said for him but all against me The time will come when God will surely search out all controversies that they all may be ashamed who under a pretent of religion and right have spoken false things and subverted the faith of some See 1 Cor. 3.17 Or as one man mocketh another will ye so mock him Be not deceived God is not mocked deluded beguiled as clients are by their corrupt lawyers as patients are by their cogging quack-salvers Sorry man may be mocked and made to believe lies as 2 Sam. 15.11 Acts 8.9 10. and Rev. 13.3 all the world wondred after the Beast Judges and other wise men are shamefully out other-whiles deceiving and being deceived Not so the All-wise God They that would mock him imposturam faciunt patiuntur as the Emperour said of him that sold glasse for pearls they deceive not God but themselves Neither may they conceit that their good intentions will bear them out as Merlin here noteth any more then it did these contenders for God who little thought of mocking him A bad aim maketh a good action had as we see in Jehu but a good aim maketh not a bad action good as we see in
Vzzah and here Verse 10. He will surely reprove you That 's all the thank you are like to have from God your work in pleading for him so stoutly though it be materially good yet it will never prove so formally and eventually because you so confidently determine of things you understand not but only by a light conjecture You do secretly that is cunningly and deceitfully accept persons that is Gods own person whilst ye wrong me for his sake and under a pretence of doing him right condemn me for a wicked hypocrite whom till thus afflicted you ever counted honest and upright This the righteous Judg who loveth judgment and hateth robbery for a burnt-offering Isai 61.8 will at no hand endure No but he will certainly reprove you arguâ—ndo arguet he will surely and severely blame and punish you Carry it never so cleanly cover in never so closely God who seeth in secret will reprove you openly that is he will chide you smite you curse you for it if Repentance interpose not to take up the matter he will so set it on as no creature shall be able to take it off Men reprove offenders sometimes slighty and overtly deest ignis as Latimer said whereby they do more harm then good for their reproofs are rather soothings then reprovings Personatae reprehensiones frigent such was that of Eli to his sons Junius 1 Sam. 2.23 Such also was that of Jehoshaphat to wicked Ahab Let not the King say so But when God took those same men to do he handled them after another manner 1 Kings 22.8 he gives it them both by words and blowes till both their ears tingled till their hearts aked and quaked within them so fearful a thing it is to fall into the punishing hands of the living God Let all those look to it especially that are in place of judicature Psalm 82.1 2 3. Let them hear causes without prejudicate impiety judiciously examine them without sinister obliquity and sincerely judg them without unjust partiality remembring that Acceptatio personarum est judiciorum pestis accepting of persons is the pest of judgments Verse 11. Shall not his excellency make you afraid Heb. His highnesse his Majesty his surpassing sublimity and transcendent glory shall not this affright you and reine you in from wrong-dealing and warping Who would not fear thee ô King of Nations for to thee doth it appertain Jer. 10.7 And Fear ye not me saith the Lord will ye not tremble at my presence Jer. 5.22 If an earthly King be so dread a Soveraign if the glory of Angels hath so terrified the best Saints on earth that they could hardly out-live such an apparition what shall we think of the great and terrible God as he is called Nehem. 1.5 the first motion of whose anger shall put men into disorder and the brightnesse of his offended Majesty strike their spirits with astonishment It is reported of Augustus the Emperour and likewise of Tamberlane that war-like Scythian that in their eyes sate such a rare Majesty Turk hist 236 415. as a man could hardly endure to behold them without closing of his own and many in talking with them and often beholding of them have become dumb Now the Lord of glory as farre outshineth any mortal wight as the Sun in his strength doth a clod of clay Jer. 17.17 and this made Job cry out chap. 9.34 Let not his fear terrifie me Be not thou a terror to me ô Lord saith holy Jeremiah and the Lord most high is terrible saith David Psal 47.2 Most high he is and therefore terrible And his dread fall upon you Some read the whole verse thus Shall not this acceptation of him make you afraid seeing his dread will fall upon you q. d. Let the sense of your sinne and the feare of his wrath ready to seize upon you deterre you from passing an unrighteous sentence and from harbouring such low conceits of God Verse 12. Your remembrances are like unto ashes c Mr. Beza readeth the whole verse thus Your speeches are the words of ashes and your stately bulwarks are but bulwarke of clay And thus he paraphraseth For these things which you alledg as matters gathered by long observation and which you thunder out against me as if they were most certain and grounded axiomes are indeed no more sound and substantial then ashes and those your high forts as it were and turrets out of which you assaile me are made but of dirt and mire Others by Your remembrances understand with Mercer quicquid in vobis memorabile est whatsoever it is for the which you are so often remembred and mentioned by others as your wealth dignity power splendor name and fame yea your very life is nothing else but ashes and all shall return to ashes and come to nought according to that of Abraham I am but dust and ashes Genes 18.29 such an infinite distance there is betwixt Gods unconceiveable Highnesse and your extreme meanenesse or rather utter nothingnesse Your bodies to bodies of clay i. e. To images made of clay or earth Or that which is highest in you even your best enjoyments your chiefest eminencies or greatest elevations are like to a lump of clay terrae quam terimus terrae quam gerimus See Job 4.19 with the Note Verse 13. Hold your peace let me alone c. This he had requested of them before verse 5. and now having nipt them on the crown by these rebating arguments he calls upon them again for silence and audience which he now requesteth not but requireth and the rather haply because they began to take him off as fearing lest by his unadvised expressions he should provoke the Lord to lay yet more load upon him Wherefore he addeth And let come on me what will That is At my peril be it take you no thought let all the trouble that may ensue be on my score I will be accountable for it to God who I hope will be more favourable to me then you Interim non sine stomacho hoc dicit saith Mercer This Job speaketh not without some heat yet not as one desperate but rather resolute for he feared no hurt from God Verse 14. Wherefore do I take my flesh in my teeth q. d. Do ye think ô my friends that I am in a fit of spiritual frenzy and so far out of my wits that tearing as it were my flesh with mine own hands I mean to use any cruelty towards my self Vatab. and willingly to betray mine own life Non sum ita crudelis ut totus perdi velier I am not yet so cruel to my self whatever you may gather by my complaints and out-cryes as utterly to cast away my confidence and all care of my life and soul See 1 Sam. 19.5 To despair in part and for a time may befall a godly man See Mr. Perkins his discourse of spiritual desertion where he remembreth that Luther lay after his conversion three dayes in
now I have ordered my cause Heb. my judgment Hee had spoken before of his Declaration which is conceived to be a Law-term for in law-suits the Plaintiffe putteth in a declaration of his grievance Job had his declaration ready drawn and craved audience he asketh afterwards Who will plead with me and here in the like language he telleth us that he had ordered his cause he had marshalled and methodized his arguments he had set and stated the controversie Lo here I stand ready prepared to plead and am confident I shall prevail I know that I shall be justified That is I am perswaded or I am sure as Rom. 8.38 I believe and I know as John 6.59 sc with a fiducial knowledg that I shall be justified sc from my sins by Christs righteousnesse imputed yea that I am so already and that for ever for Peccata non redeunt discharges in justification are not repealed or called in again and that I shall depart from Gods bar acquitted in this particular controversie And so he did for God justified Job and reproved his three friends chap. 42. Verse 19. Who is he that will plead with me Of my justification in both respects I am so confident that I dare encounter any that shall deny it Who is he and where is he that shall lay any thing to my charge sith it is God that justifieth Rom. 8.33 Having ordered my cause and cleared my conscience by confession and self-judging and now being justified by faith I can cast down the gauntlet to all comers and Goliah-like call for an opposite to grapple with in the name of the Lord of hosts I will undertake him and am sure to come more off then a conquerour even a Triumpher 2 Cor. 2.14 there being not any one condemnation neither from God nor the divel from the law sin or death to them that are in Christ Jesus who walk not after the flesh but after the spirit as Job did Rom. 8.1.33 Here he challengeth all the world saith Gregory if they could to accuse him for any thing outwardly done amisse by him And herein if none could tax him there was nothing but evil cogitations in his heart of which he could be guilty but for these from which none can be free he held not his peace but spake and complained internally hereof to God by reproving his own wayes and if he should have been silent and not speak hereof and bewail them he should die and perish for so he readeth the following words according to the Vulgar translation For now if I hold my tongue I shall give up the ghost Vulg. Wherefore being silent I am consumed Broughton If now I speak not I should starve The Hebrew is for now I shall- be silent and die q. d. My passion must have a vent or else it will make an end of me as chap. 7.11 so tormented I am with these aspersions of my friends that I know not how to live unlesse I may wipe them off or at least unlesse I pour out my soul into Gods blessed bosom Verse 20. Only do not two things unto me Accord me only two conditions and then I will not fly the combate he knew he might have any thing of God that was fit and lawful to be asked When poor men make requests to Princes they usually answer them as the Eccho doth the voice the answer cuts off half the petition and if they beg two boons at once they may be glad that they get one But God dealeth by his servants and suppliants not only as the Prophet did by the Shunamite when he bad her ask what she needed and promised her a son which she most desired and yet through modesty asked not 1 King 4.16 but also as Naaman did by Gehezi when asking one talent he forced him to take two This Job well knew and therefore he beggeth two things at once but better he had begged that one thing necessary Patience or if two that best use of his present sufferings As we read of one good man Mr. Leigh his Saints encouragement c. pag. 164. Dr. Halls Rem of prophanenesse p. 143. that lying under great torments of the Stone hee would often cry out while his friends melted with compassion towards him The use Lord the use And of Mr. William Perkins that when he lay in his last and killing torment of the stone hearing the by-standers pray for a mitigation of his pain he willed them not to pray for an case of his complaint but for an increase of his patience Thus if Job had done he had done better but by what he doth here we may easily gather that he expected no freedom from his misery but from God alone and that hee was wont familiarly to impart to God all the thoughts and actings of his heart and lastly that he acknowledged him to be a most righteous Judge who would not deale with his people upon unequal conditions but give them a faire trial Then will I not hide my self from thee i. e. I shall have no cause either through fear or shame to hide my self It is not safe for a man to indent with God and make a bargain with him for so one may have the thing he would have but better be without it as those workmen Matth. 20. who bargained for a peny a day and yet when they had it were no whit contented Socrates thought it was not fit to ask of God any more then this that he would bestow good things upon us but what and how much to leave that to him not being over-earnest or presuming to prescribe ought Sir Thomas Moors wife was mightily desirous of a boy that was her word and she had one that proved a fool and saith her husband you were never quiet till you had a Boy and now you have one that will be all his life a Boy But what were those two things that Job was so earnest for Verse 21. With-draw thy hand far from me and let not c. Neither afflict me nor affright me See the same request chap. 9.34 and granted by God chap. 38.3 and 40.7 They must be very sorry prayers indeed that God will not heare if they come from honest hearts Psalm 31.22 I said in my haste I am cut off from before thine eyes Neverthelesse thou heardst the voice of my supplications when I cryed unto thee For the sense of this whole verse see the Notes on chap. 9.34 And let not thy dread make me afraid Appear not unto me in thy Majesty but in thy mercy come not upon me in such a terrifical manner as through astonishment at thy surpassing glory to kill me for who can see thy face and live Surely as the sight of the eye is dazeled with the Sun or a chrystal glasse broken with the fire so there is so much dread in the face of God that the best cannot behold it Destruction from God was a terrour to me and by reason of his highnesse I could
not endure Job 31.23 Verse 22. Then call thou and I will answer c. Here Job gives God his choice offering to be either Defendant or Plaintiffe Respondent or Opponent Hoc multum erat saith Lavater this was much and indeed too much for if God should enter into judgment with his best servants no man living should be justified in his sight Psalm 143.2 The best may bear a part in that song of mercy Asperge me Domine purge me with hysop and I shall be clean wash me c. Psalm 51.7 Job is confident of his innocency and he might be for that particular wherewith his friends charged him viz. that he was an hypocrite but yet in defending himself and charging God so highly as he doth in this and the next Chapter he cannot be excused what though he knew himself justified by Christs righteousnesse imputed according to the Covenant of Grace Omnino tamen semper est Job immodicus saith Merce◠here yet surely he passeth the bounds of moderation and is over-bold in this offer of his laying the reins in the neck of his passions Fertur equis auriga c. Cajetan saith these words are arrogant and scandalous and Eliphaz is supposed for this passage to tax Job as he did chap. 15.4 yea thou castest off fear Or let me speak and answer thou me i. e. I will be plaintiffe or Opponent I will be bold to say it is not seemly to handle him as an enemy who knowes nothing by himself If there bee any thing more then involuntary and unavoidable infirmity in me Shew me what and how many my sins are that require so many and great punishments Verse 23. How many are mens iniquities and sins How many too many to be reckoned Sin imputed to thee sins inherent in thee sins issuing from thee commissions omissions failings in the manner of performance for a good work may be marr'd in the doing as many a garment is in the making and many a tale in the telling thy life is fuller of sins then the firmament is of stars or the furnace of sparks besides thy birth-blot and inward evils which might justly cause thy destruction as a man may die of inward bleeding When the house is well swept and all rooms seem very clean if the Sun do but shine into it through the windows the beams thereof discover an infinite number of motes in all places so will it be with the best if narrowly examined Lesser sins secret faults are of daily and almost hourly incursion yet we must be cleansed from them Psalm 19.12 or else vae hominum vitae quantumvis laudibili saith one Wo to the life of men though praise-worthy as the world judgeth A pardon there is of course for such sins and they do not usually distract and plunge the conscience but yet that pardon must be sued out and those sins must be disliked and bewailed Make me to know my transgression and my sin That particular sin that thou chiefly strikest at for every affliction hath a voice in it Mic. 6.9 and saith to the sufferer as those marriners did to Jonas chap. 1.8 what evil hast thou committed or admitted what good hast thou omitted or intermitted Vp and search Israel hath sinned why liest thou upon thy face as the Lord once said to Joshua chap. 7.10 11 something surely there is amisse that God would have amended It is therefore meet to be said unto him Make me to know my transgression and my sin yea the iniquity of my sin the filthinesse of my lewdnesse all my transgressions in all my sins as the phrase is Lev. 16.21 that is how many transgressions are wrapped up in my several sins and their circumstances This either Job meant here or else he was afterwards by Elihu tutored to it chap. 34.31 32. Surely it is meet to be said unto God I have born chastisement I will not offend any more That which I see not teach thou me if I have done iniquity I will do no more Verse 24. Wherefore hidest thou thy face Who wast wont to shine upon mee chap. 29.2 3. He that hideth his face sheweth that he neither pitieth nor purposeth to relieve God seemed to look upon Job no otherwise then as under Satans cloak said that Martyr But he hideth his love sometimes out of increasement of love as Joseph did to his brethren and is never so near us as when with Mary Magdalen we are so bleared with tears for his absence that we cannot see him though at hand A child of light may walk in darknesse Isai 50.10 which when he doth he must resolve as Isai 8.17 I will wait upon the Lord who hideth his face from the house of Jacob and I will looke for him he must also in that dark condition cast anchor as they did in the shipwrack Acts 2.7 and pray still for day waiting till the day star arise in their hearts and all clear up And holdest me for thine enemy Which if God should have done indeed it would have been wide with Job and far worse then ever yet it had been for if a man find his enemy will he let him go well away 1 Sam. 24.19 I trow not unlesse it be for a greater mischief at another time But Job was out when he judged himself hated of God because afflicted sith he scourgeth every son whom he receiveth Heb. 12.5 See my Love-tokens pag. 23. and 54. Verse 25. Indignum est majestate tua ut misellum homuncionem c. Jun. Wilt thou break a leafe driven to and fro c q. d. egregiam verò laudem Thinkest thou to get any honour by encountring and overturning me who was at my best but as a leafe or as stubble weak and worthlesse and am now by reason of mine afflictions but as a leaf blown off and whirled up and down or as stubble fully dried which is soon scattered by the wind Psalm 1.4 or quickly burnt by the fire Nah. 1.10 David reasoneth in this manner with Saul 1 Sam. 24.14 After whom is the King of Israel come forth after whom dost thou pursue Tibul. After a dead dog after a flea A great purchase surely a great victory An gloria tanta est Insidias homini supposuisse Deum The truth is God doth not afflict any man whom he knowes to be a thing of nothing on purpose to try his strength or to shew his power but either to exercise his justice upon the wicked or to prove the faith of his people and to promote their salvation Verse 26. For thou writest bitter things against me As it were by a judicial rescript thou decreest my doom and accordingly thou inflictest hard and heavy things upon me Humanitùs dictum ex usu forensi Jun. as is most elegantly described in the following verses by metaphors fetcht from the course of Courts Sin is an evil and a bitter thing Jer. 2.19 Heb. 12.15 Acts 8.23 and hath bitter effects Ruth 1.20 Exod. 1.14
bespeaking us as once hee did Jacob Fear not to go down to Egypt so down to the grave for I will go with thee and will surely bring thee up again Gen. 46.4 Or as he did his labouring Church Isa 26.20 Come my people enter thou into thy chambers and shut thy doors about thee hide thy self as it were for a little moment until the indignation be overpast That thou wouldst keep me secret In limbo Patrum say the Papists in parabola ovis capras suas quaerentes Vntil thy wrath be passed For it is such as I can of my self neither avoid nor abide Turn it away therefore or turn it into gentlenesse and kindnesse Psal 6.4 and be friends again Jer. 2.35 Or secret and secure me til the resurrection when all thy wrath will be gone from me That thou wouldst appoint me a set time Heb. set me a statute set down even what time thou pleasest either to send me to bed or to call me up again so that thou wilt but be sure at last to remember me And remember me Job is willing to die out of the world but to die out of Gods memory to be out of sight but not out of mind that God should bury him in the grave but not bury his thoughts of him he could be content to be free among the dead free of that company but not as the slain that lie in the grave whom God remembreth no more Psal 88.5 Job would be remembred for good as Nehemiah prayeth and be dealt with as Moses was whose body once hid in the valley of Moab did afterwards appear glorious in Mount Tabor at the transfiguration Verse 14. If a man dye shall he liâ—e again This he speaketh in way of admiration at that glorious work of the Resurrection See the like question chap. 15.11 Gen. 3.1 and 17.17 So the Apostle Rom. 8.30 31. having spoken of those glorious things predestination vocation justification glorification concludeth in these words What shall we say then We cannot tell what to say to these things so much we are amazed at the greatnesse of Gods goodnesse in them Surely as they have a lovely scarlet blush of Christs blood upon them so they are rayed upon with a beam of divine love to them that are in Christ We read of that godly and learned Scotch-Divine Mr. John Knox that a little before his death he gat up out of his bed and being asked by his friends why being so sick he would offer to rise and not rather take his rest he answered that he had all the last night been taken up in the meditation of the Resurrection and that he would now go up into the pulpit that hee might im part to others the comforts which thereby himself had received And surely if he had been able to have done as he desired I know not what text fitter for his purpose he could have taken then these words of Job If a man die shall he live again He shall without question and those that deny it or doubt of it as the Sadduces of old and some brain-sick people of late they erre not knowing the Scriptures this among the rest which are express for it and the power of God Mat. 22.29 being herein worse then divels which believe it and tremble worse then some heathens who held there would be a resurrection as Zoroastres Theopompus Plato c. worse then Turks who at this day confesse and wait for a resurrection of the body at such a time as the fearful trumpet which they call Soor shal be sounded by Mahomet say they at the commandment of the great God of the judgment All the dayes of mine appointed time or warfare will I wait till my change come i. e. till my death Prov. 31.8 men appointed to die are called in the original children of change or till the resurrection come when we shall all be changed 1 Cor. 15.51 our vile bodies shall be changed and conformed to Christs most glorious body the standard Philip. 3.23 in beauty agility impassibility and other Angelical perfections When I awake saith David sc at that general Resurrection I shall be full of thine image Psalm 17.15 I shall be brought from the jawes of death to the joyes of eternal life where are riches without rust pleasures without pain c. Three glimpses of this glorious change were seen 1. In Moses his face 2. In Christs transfiguration 3. In Stevens countenance when he stood before the council Such a change as this is well worth waiting for what would not a man do what would he not suffer with those noble professors Heb. 11. to obtain a better resurrection I would swim through a sea of brimstone saith one that I might come to heaven at last The stone will fall down to come to its own place though it break it self in twenty pieces so we that we may get to our center which is upwards c. Sursum cursum nostrum dirigamus manantem imminentem exterminantem mortem attendamus ne simul cum corporis fractura animae jacturam faciamus Let us wait and wish every one for himself as he once did Mî sine nocte diem vitam sine morte quietem Det sine fine dies vita quiésque Deus Verse 15. Thou shalt call and I will answer thee At the Resurrection of the just thou shalt call me out of the grave by thine All-powerful voice uttered by that Archangel with the trump of God 1 Thes 4.16 1 Cor. 15.52 Psalm 50.3 4. and thou shalt not need to call twice for as I shall not need then to fear as the hypocrites will to shew my face so I will readily answer Here I am Mr. Boroughs yea as that dying Saint did so I will say I come I come I come I will even leap out of the grave to obey thine orders and I doubt not but to draw me out of that dark prison thou wilt lend me that hand of thine whereof I have the honour to be the workmanship Thou wilt have a desire to the work of thine hands I know that thou thy self for the love thou bearest me of thy goodnesse who am thy creature Abbot and on whom thou hast shewn favour and reprinted thine image wilt long after the consummation of my happinesse for then I shall be like unto thee more like then ever for I shall see thee as thou art and appear with thee in glory Col. 3.4 1 John 3.2 being next unto thee Luke 22.30 Yea one with thee John 17.21 and so above the most glorious Angels Heb. 1.14 The King shall greatly desire my beauty Psal 45.11 and rejoyce over me as the bridegrom doth over his bride Isa 62.5 See chap. 10.3 The word here rendred Thou wilt have a desire signifieth Thou wilt desire as men do after silver The Lord seemed to deal by Job as men do by drosse to put him away as wicked Psalm 119.119 neverthelesse he believed that he would look
of his Office as the Jebusites did out of the Fort of Zion or as the Devil out of the Demoniack Sâ—d voluntas Dei necessitâ—s rei he passeth because he can neither will nor chuse as they say Thou changest his countenance and sendest him away Eleganter vero mors notatur immutandi verbo saith one Elegant is death set forth by changing the countenance for death taketh away the faire and fresh colour of a man and makes him look wan and withered pale and ghastly It is easâ—e to see death many times before it come in the sick manâ—face in his sharp nostrils thin cheeks hollow eyes c. Facies Hippocratica those Harbingers of death whereby God sendeth for him and so sendeth him away extrudit amandet as once he did Adam out of Paradise Lavaters Note here is Propone tihi semper horribileus speciem mortis ut eò minus pecces Set before thy self alwayes the horrid face of death to restraine thee from sin Verse 21. His sons come to honour and he knoweth it not Whilst he lyeth sick Omnis in Ascanio chari statcura parentis Vir. he regardeth no earthly thing no not what becometh of his children formerly his greatest care whether they be advanced or impaired in their outward condition As when he is dead he can take no knowledge of any thing done in this world Isai 63.16 Eccles 2.19 and 96. be his children or friends rich or poor high or low he is both ignorant and insensible It was a base slander published by a Jesuit some years after Queen Elizabeths death That as she died without sense or feeling of Gods mercies Cambd. Eliz. Prefat so that she wished she might after her death hang a while in the Aire to see what striving would be for her Kingdome As for that opinion of some Papists That the dead do sometimes returne into the Land of the living that they know how things go here and make report thereof to those in heaven it is contrary to the whole Scripture Verse 22. But his flesh upon him shall have pain That is say some But as long as he is living his body is afflicted with a thousand evils and though his soul by the condition of her creation be exempt from them yet she beares a part in them and becomes miserable with it A dying man hath sorrow without and sorrow within the whole man is in misery as Job here felt himself Others hold Aben-Ezra Mercer Deodate that this Poetical representation hath no other meaning but that the dead have no manner of communication with the living Broughtou rendreth it His flesh is grieved for it self and his soul will mourn for it self q.d. he takes no thought or care for his children or neerest relations CHAP. XV. Verse 1. Then answered Eliphaz the Temanice and said LApides locutus est In this second encounter Eliphaz falls upon Job not so much with stronger Arguments as with harder words reproving him sharply or rather reproaching him bitterly Facundiâ quadam caninâ with more Eloquence then charity So hard a thing is it saith Beza espetially in disputing and reasoning to avoid self-love as even in these times experience daily teacheth us He hinteth I suppose at the publick Conference betwixt himself and Jacobus Andreas at Mompelgard Lib. 35. Hist whereby the strife was rather stirred then stinted as Thuanus complaineth Or else at the Disputation at Possiacum wherein Beza Speaker for the Protestant party Hist of Counc of Trent 453. before the Queen Mother of France the young King Charles and many Princes of the Blood entring into the matter of the Eucharist spake with such heat unlesse the Historian wrongs him that he gave but ill satisfaction to those of his own side so that he was commanded to conclude Such meetings are seldome successeful saith Luther because men come with confidence and wit for victory rather then verity In this reply of Eliphaz to Job we may see what an evil thing it is to be carried away with prejudice and pertinacy which make a man forget all modesty and fall foule upon his best friends Here 's enough said to have driven this sorrowful man into utter despaire had not God upheld his spirit whiles he is fiercely charged for a wicked man Non affert ullaâ—â— consolationem non invitat eum ad panitentiam sed potiâ—â— ad desperationem complelas Lav. and hated of God neither doth any of his friends henceforth afford him one exhortation to repentance or one comfortable promise as Lavater well observeth Verse 2. Should a wise man utter vain knowledg Heb. Knowledg of the wind light frothy empty discourses that have no tack or substance in them but only words that are no better then wind a meer flash or Aiery nothing Solomon thinks a wise man should beware of falling into this fault lest he forfeit his reputation Eccles 10.1 Dead flyes cause the Oyntments of the Apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdom and honour as spots are soonest observed in the whitest and finest garments and envy like wormes and moths doth usually feed on the purest cloth Neh. 6.11 A great many dead flies may be found in a Tar-box and no hurt done but one of them falne into a pot of sweet Odours or precious Perfumes may soone taint and corrupt them And fil his belly with the East-wind Per ventrem mentem intellige per ventum Orientalem vanam opinionem saith Vatablus By belly understand the mind and by the East wind a vain conceit or frothy knowledg blown forth out of a swelling breast to the hurt of others for the East wind is destructive to herbs and fruits Hos 12.1 Gen. 41.6 But doth not Eliphaz here by these bubble of words and blustering questions betraying much choler and confidence fall into the very same fault which he findeth with Job Doth not he also fill his belly with heat so the Vulgar rendreth this Text which kindling in his bosom blazeth out at his lips Doth not this angry man exalt folly and shew himself none of the wisest though he were the oldest in all the company Verse 3. Should he reason with unprofitable talk Why But if he do should he therefore be thus rippled up and rough-hewed And not rather reduced and rectified with hard Arguments and soft words Man is a cross crabbed creature Duci vult trahi non vult Perswade him you may compel him you cannot A fit time also must be taken to perswade him to better for else you may loose your sweet words upon him The Husbandman soweth not in a storm The Mariner hoyseth not sail in every wind Good Physicians evacuate not the body in extremity of heat and cold A brother offendâ—d is harder to be 〈…〉 a strong City Prov. 18.19 This Eliphaz should have considered and not so rashly censured Job for a fool and his talk for trash but
rather handled him tenderly considering his condition and desired him to explain such of his speeches as he thought not so well and wisely uttered Or with speeches where with he can do no good This is but the same with the former and indeed this whole verse is but a saying of that plainly which in the foregoing verse he had said figuratively Varse 4. Yea thou castest off fear Heb. Thou makest void sear that is Religion whereof the fear of God is both the beginning Prov. 1.7 and the end Eccles 12.1 This is an heavy charge indeed as if Job by saying the extreme miseries of this life are common to the godly and the wicked had by consequence taught men to cast off all Religion as unprofitable which none but such a shamelesse man as thy self saith Eliphaz would ever have averred It cannot be denyed but that Job through the bitternesse of his grief and the unreasonablenesse of his adversaries was somewhat carried beyond the bounds of that reverence which is doe unto God and reasoneth the matter somewhat hotly with God but that thereby he bewrayed his manifest contempt of his Majesty casting off all awful regard and recourse thereto by Prayer as the wicked who call not upon God Psal 14.4 This was a meet â—avil or rather an unsufferable injury done to the good man who gave sufficient testimony of his searing God and estsoons poured out his prayer in his presence All which notwithstanding he heareth in the next words And restrainest prayer before God Thou forbearest to pray thy self and thou discouragest others If this had been true it had been a foul fault indeed for whiles Prayer standeth still the whole Trade of godlinesse standeth still likewise and to cast off Prayer is to cast off God Jer. 10.25 We must take heed of falling from the affections of Prayer though we continue doing the Duty As vessels of Wine when first tapped are very smart and quick but at last grow exceeding flat so do many Christians through unbelief and worldly cares an businesses or domestical discords or some other distempers whereby prayers are hindred 1 Pet. 3.7 either they pray not frequently or not fervently but in a customary formal bedulling way And this Eliphaz might suspect Job of and assigne it as the cause of all his miscarriages in word and deed Sure it is that as sleep composeth drunkennesse so doth prayer the affections a man may pray himself sober again Dr. Preston as a Reverend man gathereth out of this Text. Verse 5. For thy mouth uttereth thine iniquity Heb. Thy crooked wry disposition that standeth acrosse to God and goodnesse Psal 51.5 Homo est inversus decalogus Solomon speaketh of perverse lips as if the upper lip stood where the neather should Prov. 4.24 And Saint Jude speaketh of hard speeches uttered by ungodly sinners Jude 15. such as Job was none whatever Eliphaz by mis-interpreting made of him wresting his words to a wrong sense as Psal 56.5 and by a spiritual unmannerlinesse making the worst of that he spake there being not any thing that may not be taken with the left hand Now if this befel Job from his friends and those godly persons what wonder though the like and worse be done to us by wicked enemies Qui ià quod boni est excer punt dicunt quod mali est Terent. Phorm Nibil est quin malè narrando possit depravarier And thou chusest the tongue of the crafty Then the which nothing is a greater enemy to piety saith an Interpreter Politicians formallize and enervate the power of truth till at length they leave us a heartlesse and saplesse Religion saith another Such an one Eliphaz makes Job to be q.d. Thou wast wont to speak prayer but now thou speakest Policy yea Thou chusest to do it thou lovest evil more then good and lying rather then to speak right Psal 523. Thou hast as many turnings and windings in thy mind as the Serpent hath in his body so the Hebrew word seemeth to signifie Gen. 3.1 Thus he heightneth his charge and layeth on yet more load Verse 6. Thine own mouth condemneth thee and not I. Yes you and none but you Jobs heart condemned him not and thence his confidence toward God 1 John 3.21 much lesse his month had not his words been misconstrued But as charity maketh a good sense of doubtful speeches and passages so prejudice and displeasure takes all things though well meant at the worst and as Logicians do Sequitur partem deteriorem Eliphaz diggeth up evil Prov. 16.27 and is like Achilles of whom Homer saith that he was a great find-fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad l. 9. Yea thine own lips testifie against thee Heb. Answer against thee For Witnesses ordinarily answer to Interrogatories So the pride of Israel breaking forth as a great master-pock in his fore-head testified to his face Hos 5.5 and the Heretick is condemned of himself Tit. 3.11 Virtually he doth so though not formally But Job did neither good Eliphaz Verse 7. Art thou the first man that was born Or Wast thou made before Adam Out of the mouth of Adâ—m Ut vox Rishon non significet primus sed prius Lavat Bucholc as from a fountaine flowed whatsoever profitable Learning Skill or Wisdom is found in the world saith the divine Chronologer Job had taxed Zophar for a young puny and a Novice chap 12. This Eliphaz kindleth at and taketh upon him to answer in Zophars behalf As indeed these three speakers Eliphaz Zophar and Bildad stood to one another as much as any one of them did for himself as if they had all entred bond and given security for reciprocal assistance Here then Eliphâ—z asketh Art thou the first man born that is Art thou the wisest man alive and must we all be taught by thee as Adams Nephewes were by him in things divine and humane Or wast thou made before the bills i.e. Before the Angels as some sense it But take it literally for the Mountaines called for their Antiquity the everlasting hils Gen. 49.26 Hab. 3.6 because they were from the beginning and shall continue to the end These appeared first at the separation of the waters Gen. 1. And Christ to set forth his eternity saith Prov 8.25 Before the mountains were setled before the hills was I brought forth So Psal 90.21 Verse 8. Hast thou heard the secret of God Thus he goes on to jear Job and to accuse him of insolent Arrogancy as if he had taken himself to be of Gods Cabinet-Councel Biliefi bellicosi and so to have known more of his mind then any other Now this never came into Jobs heart but these hot spirited people when their choler is once up wil not stick to say any thing against another whom they desire to gall and to make the worst of his words when as themselves cannot take a reproof though never so just And dost thou restrain wisdom to thy self Hast thou engrossed all
the wisdom in the world and must it needs live and dye with thee Is every man a fool presently An solus sapis ita ut te pareunte sit ipsa sapientia peritura Vatabl. who is not of thy mind and make Epicurius indeed had such a conceit and Palaemon in Suetonius and Laurentius Valla with some others of late but Job was far from it as appeareth by his many self-abasing expressions and it had been well for him if his three friends had taken out that lesson in wisdomes school viz. to judge those certaine good things found in another better then they are and certaine evils lesse doubtful good things certaine and doubtful evil things none Verse 9. What knowest thou that we know not Here Eliphaz inveigheth against Jobs pride sed majori cum fastu but with greater pride else what meaneth this arrogant comparison Did not a deceived heart burn him aside as the Prophet speaketh in another case and might it not be said of him as it was once of Antony That he hated a Tyrant but not Tyranny See the Notes above on chap. 12.3 and 13.2 Verse 10. With us are the gray-headed c. Job had said chap. 12.12 With the ancient is wisdom and in length of dayes is understanding This though modestly spoken yet was very ill taken and is here replyed unto with a great deal of heat Sed ita solent importuni homines c. saith Mercer here But such is the course and custome of unreasonable men to take every thing in the worst way and to deal rather by reproaches then by reasons as Eccius Sanderus Genâ—brardus the whole generation of Jesuites of whom Aâ—relius the Sorbonist saith and truly that they are a sort of men qui nihil magis habent quâ—m arrogantiam Tâ—eologicaâ— niâ—il minus possident quà m Theologicaâ—â—cientiâ—m Arrogant and yet ignorant for whiles they think they know all things they know nothing at all as they ought to know 1 Cor. 8.2 As for Antiquity here so sâ—iffely pleaded it must have no more Authority then what it can maintain Papists boast much of it as once the Gibeonites did of old shooes and mouldy bread But antiquity severed from verity is of no value for as Cyprian saith well Consuetâ—do mala vetustas erroris est And our Saviour saith not I am custome but I am the Way the Truth c. And God saith by the Prophet Ezekiel Walk ye not in the statutes of your Fathers neither observe their judgments c. but walk in my statutes and keep my judgments and do them chap. 20.18 19. See the Notes on chap. 8.8 9 10. and on 12.12 Verse 11. Are the consolations of God Sic fastuâ—se suas consolationes appellat sociorum saith Mercer so Eliphaz with state enough calleth the comforts that he and his fellowes had ministred to Job promising him mercy from God upon his sound repentance but telling him withal that unlesse he would yeeld himself an hypocrite those promises would profit him nothing at all Had Job slighted the precious promises those conduits of comfort he had been much to blame as he was doubtlesse who said My soul refused comfort Psal 77.2 Like some sullen child that will not eat his milk because he hath it not in the golden dish The soul is ready to turn the back of the hand and not the palm to the staff of divine consolations saying Oh my stubbornnesse c. and rather to shift and shark in every by corner for comfort then to suck it out of those breasts of consolation and be satisfied Isai 60.11 The Apostle taxeth his Hebrewes that they had forgotten the consolation so the words may be read which spake unto them as unto children saying My son c. Heb. 12. â— Wrangling with God by caviling Objections when they should rather have wrastled with him by earnest supplications putting the Promises in suit and drawing waters with joy out of those wells of consolation Isai 12.3 Job was not altogether clear of this fault He was so poor and sore without and within so full of horrour and terrour that he was ready with Rachel to refuse to be comforted Mercies were offered unto him but he was scarce in case to receive them The ear which tasteth words as the mouth doth meat was so filled with choler that he could hardly rellish any comfort The easiest Medicines or Waters are troublesome to sore eyes The flesh with her roarings and repinings maketh such a din that the voice of the Comforter cannot well be heard in the best heart sometimes The Spirit knocks but there is none to open Hence he goes away grieving and that should not be Is there any secret thing with thee Hast thou meat to eat that we know not of Are there with thee consolations of thine own better then those of God which we have ministred unto thee Some render it And lyeth there any hidden thing within thee that is Either some greater and more profound wisdome then every man knoweth or else some secret sin which must be cast out ere comforts can fasten For as the wound cannot close and heal as long as any part of the iron weapon remaineth in it so herein the Cordiaca passio or passion of heart the heart iâ— so oppressed and over-covered that the most refreshing cordials cannot come at it so that it is even suffocated with sorrow In allusion whereunto the Church prayes Laâ— 3.65 Give them sorrow of heart This was Spira's case and for the time might be Jobs Possibly some sin or sorrow might lye at the fountain-head and stop the course of his comforts This Eliphaz fisheth after and would have found out and remedied Verse 12. Why doth thine heart carry thee away Violently transport thee scil beyond all bounds of reason and modesty There is another charge Quis te furor cordis exagitas Pineda and higher then the former as if he had been emotae mentis not well in his wits but wild and wood as they call it or at least that his passions were so far too hard for his reason as they did Rectam de cardine tollere mentem We are in no smal danger of our naughty hearts It was no ill prayer of one Lord keep me from that naughty man my self Nor was it any ill counsel of another Domine libera me à malo homine meipso Ita cave tibi ut cave as teipsum who said So take heed to thy self that thou beware of thy self Though there were no devil yet our corrupt nature would act Satans part against it self it would have a supply of wickednesse as a Serpent hath of poison from it self it hath a spring to feed it Keep thy heart therefore with all custody Prov. 4.24 it will get away else and carry thee away with it And what do thine eyes wink at Nictant celeriterscilicit subtiliter Possibly Job through pain and anguish might be made to wink whiles he was speaking to
fugitivus Tertul. as Cain that Caitiff and those Hivites with their hornets of a clamorous conscience worse to them then if their bodies had been tormented with stings or torn with stripes Exod. 23.28 What a sound of terrour in their ears frighted those Syrians 2 Kings 7.6 And those Persians and Saracenâ— overcome by Theodosius Panice terrore incusso saith the Historian afraid of their own shadowes they desperately cast themselves into the River Euphrates and there perished above an hundred thousand of them Auno Dom. 394. Fusic The wicked flyeth when none pursueth Prov. 28.1 The sound of a shaken leaf chaseth him Lev. 26.36 when the righteous is bold as a Lion and not dismayed at evil tidings Psal 112.7 His heart is balanced with the fear of God and thence it is that he floateth steddily blow what wind it will he sailes to the Port stormes and tempests do but beat him into it In prosperity the destroyer shall come upon him Heb. In peace when he shal say Peace and safety 1 Thes 5.3 When he is at the highest he shall be destroyed Dan. 4.30 31. In the fulnesse of his sufficiency he shall be in straits Job 20.22 his short Spring shall have an eternal Winter Psal 92.7 Vltimus sanitat is gradut est morbo proximus say Physicians the utmost degree of health is nearest to sickness so the wicked when nearest misery have greatest prosperity Verse 22. He believeth not that he shall return out of darkness He despondeth and despaireth of a better condition sighing out that doalful ditty Desperat qui summus est diffidentiae greadus Jun. Spes fortuna valete he looks for no further light and delight of former comforts he knowes that they that go down into the dark pit cannot hope for Gods truth Isas 38.18 There being left them neither hope of better nor place of worse And he is waited for of the sword Or looked upon by the sword which waiteth as it were an opportunity to slay him Circumspectans undique gladium so the Vulgar He looketh this way and that way as fearing the Murderer his guilt representing to him on all sides nothing but naked swords he believeth that they will assassine him in his bed This was the case of Saul who suspected his best servants of Dionysius the Tyrant who durst not trust his own daughter with his throat Of Alexander Pheraeus who would not go to bed to his wife Thebe whom he loved Tul. Offic. lib. 2. till he had first searched the room and her pocket for edge-tools Dan. Hist 249. Of Richard the third who after the death of his two innocent Nephewes had fearful dreames and apprehensions insomuch that he did often leap out of his bed in the dark and catching his sword which alway naked stuck by his side he did go distractedly about the Chamber every where seeking to find out the cause of his own occasioned disquiet saith the Chronologer Tiberius felt the remorse of conscience so violent Tacit. that he protested to the Senate that he suffered death daily through fear of death whereupon the Historian maketh this profitable Observation Tandem faâ—inora fâ—agitia in supplicium vertuntur Heinous sins will at length have heavy punishments Verse 23. He wandreth abroad for bread saying Where is it He is hard put to it for necessaries and would be glad of a piece of bread as 1 Sam. 25.36 Herodot This was the case of Pythias once so rich that he entertained a million of men even Xerxâ—s his whole huge Hoste for three dayes space at his own proper charge but afterwards so poor that he dyed through hunger And the like befell Gillimer King of Vandales of whom it is storied that being overcome and beleagured by Bellisarius he sent to him for a Sponge to dry his tears a Cittern to ease his grief and a piece of bread to save his life Bellisarius himself was afterwards glad to beg his bread And Henry the fourth Emperour of Germany after ten years Raign was desposed and driven to the like exigent whereupon he is said to have made use of those words of Job chap. 19.21 Have pity upon me have pity upon me O ye my friends for the hand of God hath touched me And there is no doubt but Eliphaz glanceth at Job in all these expressions as if he were the man whom he here describeth with much Eloquence but small charity He knoweth that the day of darknesse is ready at his hand His conscience telleth him that he is not yet at worst he knowes in himself say the Septuagint that further evil shall be upon him that his misery is inevitable and at next door by and this knowledg being ful of feare is also full of torment it is even hell afore hand and above ground Verse 24. Trouble and anguish shall make him afraid Or Scare him not only out of his comforts Mentis inops moritur Epist Hist Gal. Plut. but out of his wits and senses too as it did Charles the great Cardinal of Lorrain See Deut. 28.34 Tullus Hostilius the third King of Romans deriding the Religion of his Predecessour Numa as that which did emasculate mens minds was afterwards so terrified that he set up and worshipped two new gods viz Pavorem Pallorem Trouble and anguish which he had perpetually present with him as Lactantius reporteth What a pitiful agony Vitellius the Emperor was in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Vespasians Army marched toward Rome is notably set forth by Dio in his life Not long after that at the sack of Jerusalem some Jewes killed themselves left they should fall into the hands of Vespasians souldiers Hic rego non furor est ne moriare mori They shall prevail against him Or begirt him as a King is inviron'd in peace by his Guard in War by his Army Or They shall destroy him as a King ready to the battle doth his enemies forces which he routeth and ruineth Fear hath a deadly force upon feeble spirits neither is it nay wonder that they ring their bells backward when things begin once to be on fire Verse 25. For he stretcheth out his hand against God Worthy therefore to have a dead Palsie transfused into it or dryed up as Jeroboams was when but stretched out against a Prophet and as Valens the Emperors hand was made unable to hold a pen when he would have subscribed a Warrant for the banishing of Basit Such a Giant-like generation there are to this day among men as face the heavens cast down the gantlet against God Erecto collo valido impetu arrogantiâ incurvi cervicâ saith Brentius upon the Text with stiff necks full force and insufferable insolence as it were on purpose to crosse the Almighty and to wrestle a fall with him they sin with an high hand Levit. 26.21 Numb 15.30 and do as wickedly as they can Jer. 3.5 yea with both hands earnestly Mich 7.3 Persecuting his
casteth in Jobs teeth but herein he dealt with him as injuriously as Bonner did with Philpot the Martyr when he said to him Act. Non sol 16 50. Also I lay to thy charge that thou killedst thy father and wast accursed of thy mother on her death-bed c. Verse 35. They conceive mischief and bring forth vanity Here Eliphaz for a close by an elegant and usual Metaphor taken from child bearing sheweth that all such as conceive with guile or wrong to others by that time they have reckoned their months aright though they grow never so big shall bring forth nothing but wind and vanity Like as a woman that thinks she hath conceived and is deceived pleaseth her self with the thoughts of a child but brings forth nothing but wind water or some dead mass Brentius exemplifieth this by the Papists devising tot modos formas confitendi Missandi so many wayes and formes of Confessing and Massing Poor souls when stung by the Fryers Sermons or otherwayes troubled in mind run to those practices for help but all in vain for though stilled for a while yet conscience recoileth upon them and making them miserable leaveh them desperate as Popery is a Doctrine of desperation Mean while till they are consuted by the event wicked men please themselves not a little in their sinful conceptions they have a kind of a sensâ—â— veneris which Scaliger will have to be the sixth sense In male agendo voluptatem quaesierunt Merlin Spec. Europ besides those five commonly counted of a sensual delight in theâ— sinful projects As one speaking of the Councel of Trent saith That it was carried on by the Pope with such infinite guile and craft as that themselves will even smile in the tryumphs of their own wits when they hear it but mentioned as at a master stratagem these heathens so they are called Reâ—â— 11.2 consider not that whites they thus â—umultuate they do but imagine a vain thing Psal 2.1 and that the childs name is Vanity as here And their belly prepareth deceit Not their head but their belly prepareth accurately and strongly prepareth so the word signifieth deceit self-deceit so some sense it or rather to deceive and undo others whom they cannot over-come by might to overcome by â—eight And in these guileful projects they delight and take a contemplative kind of pleasure as the voluptuous person doth in his lust Psal 52.1 2. CHAP. XVI Verse 1. Then Job answered and said ALthough he had little or nothing to answer unto but what he had answered before yet that he might not say nothing he replyeth to Eliphaz his painted speech and giveth him to know That Prudentibus viris non placent phalerata sed fortia as B. Jewel was wont to say that is that wise men look for matter and not for words only from those that accoast them Verse 2. I have heard many such things Heard them over and over till I am even sated and nauseated Vexatus toties rauci q.d. Your sayings are superfluous your proofs insufficient you produce nothing new nothing but what is trivial and of very common observation Hac sex centies audivi Mine eares are grated and grieved with these unnecessary repetitions only re-inforced with greater bitternesse which as it addeth nothing at all to the weight of your words so it causeth me to add this Miserable Comforters are ye all Heb. Comforters of misery or of molestation onerous and burdensome so the Vulgar rendreth it and in that sense weighty if you will laying more load upon me who was before in a sinking condition You charge me for sleighting the consolations of God and pretend to come purposely to comfort me but such cold comforters I have seldome met with for in stead of abating and allaying my sorrowes you do all you can to increase and heighten them Is this your kindnesse to your friend Calvin noteth upon this Text That some Comforters have but one Song to sing and they have no regard to whom they sing it But Saint Jude's rule is Of some have compassion making a difference others save with fear ver 22 23. which whiles Jobs friends observed not they were justly stiled Miserable Comforters Verse 3. Ampullatur in arti Shall vain words have an end Heb. Shall there be an end to words of wind Bubbles of words big swoln speeches full of pride void of reason when shall we once have an end of them They that would comfort another indeed must not multiply vain repetition for these are very burdensome to a serious ear much more to a sad heart much lesse bitter speeches least of all taunts and buffooneries as vers 4. For like as if the eye be inflamed the mildest Medicine troubleth it so is it here how much more when harsh and uncouth Or what emboldneth thee that thou answerest That thou rejoynest having been so fully answered before Some men will never be said or set down such is their pertinacy they will not lay down the bucklers though beaten to their heads Sed prastas berbam dare quam turpiter pugnare Better yeild then stand out with dishonour Verse 4. I also could speak as you do c. Every whit as curiously and furiously I could scold and scoff as freely as you do but I know no warrant so to retort and retaliate Being reviled we blesse being defamed we entreat 1 Corinth 4.12 13. To render railing for railing is to think to wash off dirt with dirt If your soul were in my souls stead Some read it optatively as Isai 64.1 Would to God your soul were in my souls stead for then I would heap up words against you and act your part upon you but Job was not so malicious or vindictive as to think that tallying of injuries is but justice Hypocritis nihil est crudelius impatientius vindictae cupidius saith Luther Hypocrites are cruel spiteful and revengeful but Job was none such He therefore telleth his friends that if they were in his condition he would deal much more mildly with them I could heap up words against you I could but would not Posse nolle nobile est Gen. Or thus Would I heap up c. and handle you thus discourteously by speeches and gestures as you do me It were easie to wag a wicked tongue and to shake my head at you in despite and mockery but were this Religion Doth not moral Philosophy say If a wise man speak evil of thee endure him if a fool pardon him Vinâ—it qui patitur as David did Saul overcoming evil with good though when he marched against Nabal how rough and rash was he in a resolution of revenge 1 Sam. 25.32 Verse 5. But I would strengthen you with my mouth I would speak to your hearts and raise up your drooping spirits True it is that consolatiuncula creatâ—rulae as Luther calleth them creature comforts are poor businesses neverthelesse God conveyeth comfort many times by one man
done me all the disgrace that may be See Lam 9.30 2 Cor. 11.20 21. Mic. 5.1 Act. 23.1 2 John 18.22 Our Saviour was so served according to the Letter they gaped upon him mowed at him buffeted him on the face gathered themselves together against him as here Hence some of the Ancients call Job a figure and Type of Christ who was thus dealt with both literally and also figuratively they have gathered themselves together against me Or They have filled themselves upon me Tigurin as Exod. 15.7 They have taken their fill of pleasure at my miseries as one rendreth it Or They come upon me by full troops so Broughton Men are apt to agree for mischief Psa 35.15 83.5 6 7. Verse 11. God hath delivered me to the ungodly i.e. To the Devil and his instruments those Chaldean and Sabean Robbers Chap. 1.15 17. together with his hard-hearted friends who for want of the true fear of God added to his afflictions chap. 6.14 See the Note there And turned me over c. As a Magistrate doth a Malefactor to the Executioner It is a sore affliction to be under the rule of wicked men much more to be under the rage which yet was the case of that noble army of Martyrs ancient and modern The comfort is that although the Lord turn his servants over into the hands of the wicked whose tender mercies are meet cruelties yet he never â—â—â—es them out of his Own hand neither will he suffer the rod of the wicked to rest upon the lot of the righteous Psa 125.3 His constant care is that the choice spirits of his afflicted people fail not before him and therefore he numbreth out their stroaks and if their enemies over do and go beyond their commission so as to help forward the foreappointed affliction he is sort displeased and jealous with a great jealousie against them Zach. 1.15 Verse 12. I was at ease but be hath broken me asunder It is no small misery to have been happy Fuimus Troes fortis Milesis Euripides bringeth in Hecuba as ashamed to look Polymnestor in the face because of a Queen she was now a Captive her former felicity was no small aggravation of her present misery So was Jobs Prosper eram sed disrupit me saith he I was wealthy but he hath undone me so Broughton rendreth it The same Hebrew word signifieth both to be rich and to be at ease for such commonly sing Requiems to their souls as he did Luke 12.19 and say I shall never be moved Psal 30.6 I shall see no sorrow Rev. 18.7 But God can quickly confute them Jobs worldly prosperity was quickly dasht and lost He once hoped to have died in his nest but God not only unnested him but broke him to shivers yea beat him to dust and atomes as the word here signifies Nay more He hath also taken me by the neck As a strong man doth his enemy dashing him to the ground and giving him his Pasport as we say And hath shaken me to pieces Heb. He hath scattered and scattered me as a stone crumbled to crattle or a pitcher beaten to powder Sunt illustres figurae elegantes hyperbolae saith Mercer here 's brave Rhetorick And set me up for his mark Heb. For a mark to him that I may feel all the arrowes of his judgments See chap 7.20 with the Note there God shot showrs of shafts at him and seemed to take pleasure in so doing as a man doth in his shooting at a mark Verse 13. His Archers compasse me round about i.e. His Instruments of my woe whether persons or things but especially my grievous sores putting me to intollerable paine these are Gods Arrowes or Archers and do make my poor body not unlike that shield of Sceva at the siege of Dyrrachium Densamque ferens in pectore sylvam Luc. which had two hundred and twenty darts sticking in it when Caesar came to his rescue He cleaveth my reines asunder As a skilful Archer he hits the white he cleaves the pin as they call it he shooteth exactly to the very chining and dissecting of my back-bone and so putteth me to most exquisite pain and torment Lam. 3.13 He poureth out my gall upon the ground My bowels saith the Vulgar The gall is affixed to the liver and when that is poured out the man cannot live because his wound is mortal and incurable Job held himselfe so but it proved better the Lord chastened him sore but he gave him not over to death Psal 118.18 Verse 14. He breaketh me with breach upon breach So that I have hardly any breathing-while Quis tot tantis ferendis simul par sit Let no man henceforth say Non babet in nobis jam nova plaga locum Never did any one suffer such hard and heavy things as I do What I did not Job This story of his is a Book case to answer such an Objection sith never any before nor since his time was so handled witnesse the lamentable moane he maketh here And yet to shew his equanimity under the hand of God Buxtorf and Amama have observed that the Hebrew word Perets in this Text rendred breath Buxtorf Tiberios 167. Amama in Corand Dissert hath a letter lesser then ordinary in the best Copies to signifie that Jobs great calamities seemed to him to be but little because he hoped that God would turn them all to the best unto his soul He runneth upon me like a Giant With speed strength and courage fiercely and fearlesly But now what doth Job doth he stand stouting and sturdying it out with God No but in the next words he telleth us how he was affected with these afflictions scil that as Gods hand was heavy upon him so he held out all the demonstrations and emblemes of an heavy heart and as God had laid him low so he carried his soul accordingly God reined him with a rough bit and he repented Verse 15. I have sowed sackcloth upon my skin Not Silks but sackcloth is now mine immediate cloathing next my very skin which must needs be troublesome to a man so full of fores and other sorrowes So far was poor ulcerous Job from that height and haughtinesse of spirit wherewith Eliphaz had charged him chap. 15.12 23 25. as if Job had been 〈◊〉 indeed but not lowly hambled but not humble Here was a real Apology I have sowed sackcloth c. here was an ocular demonstration and should have moved his friends to more moderation for why should any deale harshly with him who dealt so coursely with himself And defiled my horn in the dust My horn that is my head say some My splendour saith the Chaldee Omnia quondam magnifica All that I formerly made any reckoning of saith Brentius who also hath this good Note upon the Text. The sense of Gods wrath and judgements due for sin changeth all our gayety maketh all our costly garments be laid aside putteth us into the habit
of penitent Suppliants causeth us to abhor our selves and repent in dust and ashes which were anciently the signes and symbols of true contrition And now sith Christians ought to repent all their life long and to grieve for their sins let them be alwayes cloathed with sackcloth not without but within and let them put dust on their heads by remembring that they are but dust and that they cannot be raised out of the dust and in stead of sackcloth be cloathed with the robes of glory but by the mercy of God through the merits of Christ c. Verse 16. My face is foule with weeping Is swelled saith the Vulgar Is shriveled up say the Jew-Doctors is double dirtied so one rendreth it So far was Job from stretching out his hand against God and strengthing himself against the Almighty as Eliphaz hâ—d charged him chap. 15.25 That he lay at Gods feet as a Suppliant with blubbered and beslubbered cheeks having furrowes in his face and Isickles from his lips with continual weeping yea he had wept himself blind almost for so it followeth And on mine eye lids is the shadow of death i.e. Mine eyes doe fail with teares as Lum 2.11 Mercer Largâ lachry marum copiâ aciâ—â—â—oculorum obstruente they are even wasted away and sunk into my head as in a dying man Much weeping spendeth the spirits weakneth the visive power and sometimes blindeth as it did Fanstus the son of Vortiger King of this Island by his own daughter who is said to have wept himself blind for the abominations of his parents See Davids teares and the effects thereof Psa 6.7 and 38.10 Verse 17. Not for any injustice Heb. violence or wrong doing in my hands Job could wash his hands of that rapine and bribery wherewith they had injuriously charged him 3. Serm. before K. Edw. chap. 15.34 and safely say of it as afterwards Father Latimer did of Sedition As for that sin for ought that I know me thinks I should not need Christ if I might so say Some failings there might be in him in doing justice but no intendments of doing injustice Also my prayer is pure As proceeding from an heart washt from wickednesse Jer. 4.14 and presented with holy hands lifted up without wrath or doubting 1 Tim. 2.8 That he regarded not iniquity in his heart he was well assured Psal 66.17 Prayer is the powring out of the heart if iniquity be harboured there prayer will have the sent and savour and that incense will strike off the hand which offereth it God requireth that in every place Incense be offered unto his name and a pure Offering Mal. 1.11 It standeth a man in hand to see that though his work be but mean yet it be clean though not fine yet not foule soiled and shibbered with the flur of a rotten heart An upright man in afflictions is not without his cordial as is to be seen in Job here and 8 Paul 2 Cor. 1.12 Verse 18. O earth cover not thou my blood Job had made an high profession of his innocenty and integrity This he 〈◊〉 confirmeth 1. By an imprecation against himself 2. By an appeal to God ver 19 in this imprecation or wish of his which Mr. Broughton taketh to be meant by the foregoing words Also my prayer is pure rendred by him thus Bar my wish is clean saying Oh earth cover â—â—t c. he hath an eye no doubt to the History of Abelo blood shed by Cain Gen 4. and it is as if he should say If I have committed murder or â—hy the like wickednesse cover it not O earth but do thy office by crying out against me yea cry so loud to God for vengeance as to drowne the voice of my supplication And let my cry have no place A most pathetical speech able to 〈◊〉 the heart of his friends to relent to hear it and straightway to 〈◊〉 their opinion of him whiles he thus bespeaketh the earth and maketh res 〈…〉 the 〈◊〉 and lifelesse creatures his hearers Verse 19. Also now behold my witnesse is on heaven Here 's his appeal to God so great is the confidence of a good conscience We also may do the like if there be no other way left of clearing our innocency provided that we do it with a cleare conscience and in a matter of consequence not in jest but in judgement Some of the Martyrs appealed thus and cited their Persecutors to answer at Gods Tribunal Yea to help the truth in necessity a private Oath betwixt two or more may be lawfully taken so it be done sparingly and warily for in serious affaires and matters of great importance if it be lawful in private to admit God as a Judge why should he not as well be called to withesse Again the examples of holy men shew the practise of private Oathes as not unlawful Jacob and Laban confirmed their covenant by a private Oath so did Jonathan and David c. Verse 20. My friends scorn me Or Play the Rhetoricians against me David likewise complaineth of his Rhetorical mockers at feasts that made as it were set speeches against him One rendreth it My friends are Interpreters or rather mis-interpreters of my speeches For my love they are my adversaries but I give my solf unto prayer Psal 109.4 But mine eye powres hâ—ut tears unto God Expletur lachrymis egeriturque dolor The Hebrew hath it Mine eye droppeth or distilleth to God Prayers and tears are the weapons of the Saints whose eyes glazed with tears are fitly compared to the Fish pools of Heshbon Cant. 7.4 These tears have a voice Psal 39.12 Hold not thy peace at my tears they are most powerful Oratours Christ going to suffer on the Crosse could not but turn back and comfort those weeping women God will powre out comforts into their bosomes who can poure out teares into his they can never be at any losse who find out God to weep to Verse 21. Oh that one might plead for a man with God Heb. And he wil plead for a man with God and the Son of man for his friend that is say our late learned Annotators to whom we are greatly bound for this most sweet and spiritual exposition of the words Christ who is God and man will plead my cause with his Father He can prevaile because he is God equal to the Father he will undertake it because he will be man like to me This interpretation agreeth best with the coherence and the words following And it seemeth that Job knew the mystery of Christs Incarnation chap. 1.25 26 27. where he speaketh of him both as God and as a visible Redeemer Christ is frequently called the Son of man in the New Testament and believers are called his friends John 15.13 14 15. By this Text thus expounded wee see that the Doctrine of a Mediatour betweene God and man was knowne and believed in the world long before Christ came into the world He is the Lamb of God slaine from the foundation
of the world Rev. 13.8 and to the Jewes the Ceremonial Law was in stead of a Gospel Verse 22. When a few years are come c. Heb. years of number that is years that may easily be counted and cast up The years of the longest liveâ— are but few they may be quickly numbred This ran much in Jobs mind and made him very desirous to be cleared before he dyed that he might not go out of the world in a snuff Then shall I go the way That way of all flesh 1 Kin. 2.2 which Job feareth not to do as knowing whom he had trusted and that death should be unto him the day break of eternal brightnesse Whence I shall not return See chap. 7.9 10. and 10.21 with the Notes CHAP. XVII Verse 1. My breath is corrupt WHich argueth that my inwards are Imposthumated and rotten so that I cannot in likelihood have long to live Oh therefore that I might have a day of hearing and clearing before I dye But Job should have remembered that there will be at the last day a resurrection of names as well as of bodies which he that believeth maketh not haste Howsoever it was not amisse for Job so grievously diseased and now well in years to bethink himself of death and to discourse of these three particulars that speak him a dying man In the old the Palm tree is full of bloomes the map of age is figured on his forehead the Calendars of death appear in the furrowes of his face the mourners are ready to go about the streets and he is going to his long home according to that elegant description Eccles 12. Varro de're rust l. 1. c. 1. He should therefore say with Varro Annus octogesimus wie admonet ut sarcinas colligam c. It is high time for me to pack up and to be gone out of this life Or rather as Simeon Lord now let thou thy servant depart in peace c. My dayes are extinct As a candle Prov. 13.9 Or Cut off as a web so some read it The Original word is found only here The graves are ready for me Heb. The graves for me q.d. I bid adieu to all things else and as the grave gapes for me so do I gape for the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would it were even so as Basil said when Valens the Arian Emperor threatned him with death But why doth Job speak of graves in the plural Surely to shew that he was besieged with many deaths or else because the dead are buried as it were first in their grave-cloathes and then in the coffin and then in the Beir or Hearse and lastly in the Sepulcher which every place did as it were proffer to Job and threaten him with death in regard of his many paines and pressures by the scoffs and taunts of his friends For Verse 2. Are there not mockers with me Heb. If there be not mockers with me q.d. despeream Let me be punished or let me be blarned for wishing to argue it out with God so some Jew-Doctors sense it job had before complained of his friends jearing and girding at him chap. 16.20 To be mocked in misery is no small aggravation thereof See what is threatned Prov. 1.26 The Proverb is Oculus fides faâ—a non patiuntur jocot There 's no jesting with a mans eye faith and fame Junius readreth the Text thus For as much as there are no mockings with me I meane honestly and deal plainly and yet mine eye continueth in their provocations neither can I be set right in their opinions so prejudiced they are against me And doth not mine eye continue in their prevocâ—â—miums Heb. Lodg or tarry all night in their provocations or bitternesses Broughton readeth In those mans vexing lodgeth mine eye that is I lodg not so much in roy bed as in the thoughts of my friends unâ—â—â—â—nesse And indeed saith one a man may sleep better upon bare boards then upon hard words Some refer it to the eye of his mind lifted up to God in prayer but yet no sweetnesse coming from him either internally or externally The former is rather to be followed Verse 3. Lay down now put me in a surety with thee This Job speaketh not to Elâ—â—â— as K. Moses Beza and some others would have it but to God himself as chap. 16.7 whom he desireth to lay down or appoint as Exod. 1.11 and put in Christ as a Surety to plead for him See Heb. 7.22 and so Brentius expoundeth it There is one only surety saith he one only Intercessor the Lord Jesus Christ who if he appear not in the eyes of our faith we have none else that can undertake for us to God neither is there any creature which can stand in the judgement of God though he would never so fain be Surety for us Thus he And accordingly our late learned Annotatours reading the words thus Appoint I pray thee my Surety with thee who is he then that will stâ—â—ke upon my hand that is Appoint Christ who is with thee in heaven and hath undertaken to be my Surety appoint him I say to plead my cause and to stand up for me and then no man will dare to contend with me And so it is futable to the Notes on chap. 16.21 and to Rom. 8.33 The Vulgar Latine not altogether from the purpose saith Brentius translates the whole verse thus Put me near thy self and then let whose will contend with me Verse 4. Thou hast hid their heart from understanding that is Thou hast hidden understanding from their heart thou hast left them in the dark destitute of a right judgement whilst they condemn me for wicked because grievously afflicted and thence it is that I do so confidently appeal to thee in Jesus Christ sith my friends are so far mistaken in this controversie If God give not both light and sight if he vouchsafe not to irradiate both Organ and Object the best will be bemisted Every good gift and perfect cometh from above even from the Father of lights Jam. 1.17 It was he that made Reverend Doctor Sibbs as one saith of him Spiritually rational and rationally Spiritual One that seemed to see the insides of Nature and Grace and the world and heaven by those perfect Anatomies he had made of them all Therefore shalt thou not exalt them Therefore thou shalt not give them honour so Broughton rendreth it But that 's not all Liptoti est saith Mercer it is a figure wherein lesse is said and more is meant Thou shalt not only not exalt them but thou shalt also abase and humble them this contestation shall be nothing at all to their commendation in the end It is the found knowledg of the truth according to godlinesse that exalteth a man and makes him to be accounted of and the contrary Howbeit many great and good men have been greatly mistaken in very great controversies and transactions as was Luther Doctor Resolutus sed non in omnibus
what are to be found in the grave Verse 16. They shall go down to the bars of the pit That is I and my things or I and my hopes of prosperity verse 15. and they that will see the good I hope for most passe through the gates of death to behold it and lye down in the grave with me Per irrisionem baec dicta sunt and then it shall appear Cajetan thinks that this is spoken ironically to his friends and by way of irrision q.d. Belike you think I shall be rich in the grave who promise so much to me and make me such overtures of an happinesse here for I have no hope to be rich in this world And the Septuagint seem to favour this sense rendring it Shall my goods go into the grave with me See 1 Tim. 6.7 with the Note When our rest together is in the dust Or When I shall rest alone in the dust as chap. 34.29 and then Modo quem fortuna fovendo De Annibal Sil. Ital. Congestis opibus donisque refor sit opimis Nudum tartareâ portabit â—â—vita cymbâ CHAP. XVIII Verse 1. Then answered Bild ad the Shuhite and said NOT so much disputing as inveying against Job in a sharp and angry Oration wherein he elegantly describeth the woe of a wicked man but wrongfully wresteth the same against good Job who might well say with him in Tacitus Tu linguae ego aurium dominus If I cannot command thy tongue yet I can command mine own ears Or with Another Didicit ille maledicere ego contemnere This man hath learned to reproach and I to slight his contempts and contumelies unlesse I should yeeld that wicked men only are grievously afflicted in this life present that they are not to be reckoned wicked who prosper in their way but those only who sufer extremely Verse 2. How long will it be are you make an end of words First he taxeth Job of talkativenesse when himself talked much but spake little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Alcibiade Plutarch save only what he had spoken before chap. 8. Though Job had sufficiently refuted him But as nothing in the world is more unreasonable then an ignorant person who thinketh nothing well done but that which he doth himself so those that bear themselves over-bold upon their owne knowledg and over ween their own abilities account it a great injury if any dissent from them in opinion and judgement And such a one here Bildad sheweth himself to be by his exordium ex abâ—â—pto as Junius phraseth it his abrupt beginning as if he could beare no longer with Jobs prittle prattle who if he were more prolix then his friends he had greater reason as being heavily afflicted and falsly accused Quando tandem finem loquendi seu nugandi potius facies Lav. Among the Romans the Plaintiff was allowed but three hours the Defendant six But why doth Bilà nd bespeak â—ob here in the Plural Number Was it for Honours sake as Cajetan holdeth I scarce think it Was it because he thought Job to be possessed by an evil spirit as Philip after Bode No neither But this he seemeth to do either as bending his speech to the by-standers who seemed to favour Job and sometimes to put in a word for him whom therefore Bildad looked upon as his fellow hypocrites or else by an irony he speaks unto Job as unto many Vos ô Calliope precor Virg. because he seemed to set up his opinion above all theirs and would needs have his counter to stand for a thousand pounds mark and afterwards we will speak Let thy words be henceforth dipped and died in thy heart before they be uttered let our words also be duly weighed that some end may be put to these altercations and disputes Verse 3. Wherefore are we counted as beasts c Here he taxeth Job of pride and arrogancy grounding upon those words of his taken at the worst chap. 12.7 and 17.4 10. and not considering his case that he was full of paine which maketh wise men tetchy as oppression maketh them mad Eccles 7.7 and that they had sorely provoked him by their bitter taunts and scurrilous invectives which called for so sharp a curry-comb Pessime antem habes by poâ—risin si contemnatur Hypocrisie loves not to be sighted faith Brentius here And Gregory upon this Text faith Thus in Bildad Hereticks are set forth who stomack it much that the faithful take upon them to reprove them as carried away by errour as if the knowledge of the truth resided in themselves only and all others had no more understanding then beasts This people which know not the Law are cursed say those Pharisees John 7.49 John 11.49 Ye know nothing at all saith Caiaphas to his Assessors The Gnosticks and Illuminates gave out themselves to be the only knowing men c. But if Bildad had been right set he would neither have so far misconstrued Jobs words nor yet have been behind to befool and be beast himself as Asaph in like case did Psal 73.22 Where he useth the Plural of the word here used in the Singular calling himselfe Behemoth id est magnaâ— crassam bestiam a great and a grosse beast And reputed vile in your sight Heb. Polluted or unclean that is as beasts unfit for food much lesse fit for sacrifice The same Hebrew word signifieth polluted and vile Every wicked man is a vile man be he never so high and honourable in the worlds account as Antiochus Dan. 11.21 is called a vile person and yet he was the great King of Syria firnamed Epiphanes or Illustrious and by the flattering Samaritans he was stiled Antiochus the mighty God See Psal 15.4 Verse 4. He teareth himself in anger Here he chargeth Job with desperate madnesse as if through extreme impatience he fell soul upon his owne flesh as did that Demoniack in the Gospel Bajazet the great Turk in his iron Cage Pope Boniface the eighth when clapt up close Prisoner in Saint Angelo and as they say the Tyger doth when he heareth a dram struck up he teareth his own flesh with his teeth or at all ravenous Deasts teare in pleces the prey which they have taken Many read the Text thus O the man which teareth his soul in his anger Or. O thou which tearest thy self Labia mirdet caput quassat vestimenta scindis se in cotumnas impingit Senâ—â— c. The Moralist describeth an angry man forcibly held by his friends biting his own lips rending his cloathes and dashing himself against the pillars c. Such a one Bildad maketh Job to be 〈◊〉 or Mankind as we say and he takes occasion likely from those word of his chap. 13.14 But love would have thought no evil Bildad herein sinned against the Law of love las likewise he doth much more in the following vehement interrogation charging Job with insolent boldnesse against God Shall the earth be forsaken for thee Shall God
harshnesse Not that every man must be left to himself and let alone to live as he lifteth Admonition is a Christian duty and the word of exhortation must be suffered sharp though it be and to the flesh irksome better it is that the Vine should bleed then dye Had Job been guilty he would or should have been as Vespasian is reported Patiâ—utissimus veri patient of a reproof But his friends falsly accused him for an hypocrite and fell foule upon another mans servant whom they had nothing to do to condemn Rom. 14. And hence this expression of his discontent Verse 5. If indeed yen wil wagnifie your selves against me Or will you indeed magnifie your selves against me scil because of mine error as vers 4. which yet ye have not convinced me of Will ye insult over me therefore and throw dirt upon me Of Bonassus a certain beast as big as an On Aristotle reporteth Hist Animal lib. 9 cap. 45. that having hornes bending inward and unfit for fight after that he is wounded by the hunters he flyeth for his life and often letteth flye his dung for four yards or more upon the dogs or men that pursue him to their great annoyance In like fort deal many disputers of this world when they cannot make good their matter by strength of Argument they cast upon their adversaries the dung of calumnies so seeking to magnifie themselves against him and pleading against him his reproach And plead against me my reproach Affliction exposeth a man to reproach Where the hedge is low the beast will be breaking over See Zeph. 3.12 with the Note there Verse 6. Know that God hath overthrown me Do not you therefore add affliction to the afflicted which is so odious a thing to God Psal 41.2 Diodaze and 69.26 but regard the greatnesse of mine evils which draw these complaints from me that seem so immoderate to you See Job 6.2 And hath compassed me with his net Hath encompassed me round with affliction that I can get out no way An hunting term Job 10.16 Laâ—â— 1.23 Ezek. 12.13 Hos 7.12 Bildad had made much mention of nets and grins chap. 18.8 9. where in God ensnareth and ensnarleth the wicked Job granteth that Gods not had encompassed him but withal denyeth himself to be wicked or that his friends should therefore reproach him but rather pity him Verse 7. Behold I cry out of wrong but I am not heard Nothing is more natural and usual then for men in misery to cry out for help Jobs great grief was that neither God nor man would regard his moanes or deliver him out of the Net God did not rescue him men did not right him or relieve him His outcry seemeth to be the same in effect with that of Habakkuk the Prophet chap. 1.2 3. O Lord how long shal I cry and then wilt not hear even cry out unto thee of violence and thou wilt not save Why dost thou shew not iniquity and cause we to behold grievance for spoiling and violence are before me and there are that raise up strife and contention Wherefore lookest thou upon them that deal treacherously c. verse 13. Thus Job but with out an answer as the Lion letteth his Whelps four themselves hourse for hunger yea till they are almost dead ere he supplieth them Sure it is that God alwayes heareth his Jobs though he doth not alwayes answer in our time and in our way Yea it is an hearing and an answer of prayer saith one that we can pray though unheard and unanswered I cry aloud Heb. I set up my Note cum gemitu ululatu with groaning and howling Men never pray so earnestly as in greatest afflictions Heb. 5.7 Hos 12.4 then their prayers like strong streams in narrow streights bear down all that stands before them Verse 8. He hath fenced up my way c. Here Job carried away as it were with a torrent of grief ampâ—sieth his miseries by many other comparisons And first of a Traveller whom nothing so much troubleth in his journey as hedges and darkness God saith Job hath every way hedged me out of content and comfort so that though I seek it never so I cannot find it Gods people are oft brought into greatest straits as David Psal 31. and 142. Israel at the red sea Jehoshaphat 2 Chron. 20. that they may learne to depend upon the divine providence c. And he hath set darknesse in my paths I am benighted and know nor wither to go or how to get out Darknesse is full of errour and terror A child of light may walk in darknesse Isai 50.10 Yea in the valley of the shadow of death Psal 23.4 yet is he never without some spark of faith which guideth him in the deepest darknesse until he behold the Sun of righteousnesse Light is sowne for the righteous c. heavinesse may endure for a night but joy cometh in the morning Psal 30. ver 6 And as before the day breaks the darknesse is greatest so here Verse 9. Gen. 37.23 He hath stript me of my glory This is the second comparison ab externo corporis cultu habitu saith Merlin From the outward habiliments and habits of the body Our King Richard the 2d when he was to be deposed was brought forth gorgeously attired in his Robes royal with a crown upon his head a Scepter in his hand c but soon after despoiled of all and unkinged So it fared with poor Job stripped and bereft of all that he formerly gloried in and was respected for as a man robbed hath all his cloathes taken off and is lest naked In him it appeated that mortality was but the stage of mutability as one saith of our Hâ—â—y 6. who of a most potent Monarch Daniels Hist was when deposed not the Master of a Molehil nor owner of his own liberty And hath taken the Crown from off my head Hence some infer that Job was a King the same with Jobab King of Edom mentioned Gen 36.34 But this is uncertaine sith Crown is often in Scripture taken allegorically for Riches Authority Dignity and other Ornaments These were taken from Job yea from off his head See Lam. 5.16 But he had a better Crown quae nec eripi nec surripi potuit which could not be taken away viz. that crown of twelve Stars or celestial graces Rev. 12.1 together with that Crown of glory the fruit of the former that is incorruptible and fadeth not away 1 Pet 1.4 Happy Job in such a Crown and that he was in the number of those few heads destined to such a Diadem David had whatever Job had a Crown of pure gold set upon his head Psal 21. this was a great mercy to so mean a man sith beyond a Crown the wishes of mortal men extend not But David blesseth God for a better Crown Psal 103.4 Who crowneth thee with loving kindnesse and tender mercies And how was this set on his head Who for giveth
all thy iniquities c. verse 3. Neither can any take away this Crown because We are kept Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guarded or garrison'd as in a Tower of brasse or Town of War that is well fenced with walls and works and so it s made impregnable by the power of God through faith unto salvation 1 Pet. 1.4 Verse 10 He hath destroyed me on every side Heb. He hath demolished me he hath pulled me down piece-meal as an old house is taken down part by part See Levit. 14.45 Judg. 8.17 God had made and fashioned Jobs body together round about chap. 10.8 and now he destroyeth it round about The body of a man is a wonderful fabrick wherein the bones are the timber-work the head the upper-lodging the eyes as windowes the eye-lids as casements the browes as pent-houses the ears as watch-towers the mouth as a door to take in that which shall uphold the building and keep it in reparation the stomack as a Kitchin to dresse that which is conveyed into it the guts and baser parts as sinks belonging to the house c. All these were decaying apace in Job to his thinking And I am gone That is I am as good as gone already every day I yeild somewhat unto death I am free among the dead free of that Company And my hope hath he removed like a tree He hath not left me so much as hope which is the last comfort of the afflicted of ever recovering here my health wealth and former enjoyments but hath lest me as a tree that is plucked up by the roots and so can never grow again A Saint may be at that passe here in regard of his outward estate that there may be to him neither hope of better nor place of worse This was Cranmers Case Melch. Adam Verse 11. He hath also kindled his wrath against me Now if his wrath be kindled yea but a little woe be to all those against whom it is bent He will surely help mischiefs upon them he will spend his arrowes upon them Deut. 32.22 23. with Psal 2.12 Job felt them striking in the sides of his soul even the invenomed arrowes of the Almighty and yet this was only a Refiners fire Mal. 3.2 or if a consuming fire as Heb. 12.29 yet it was to waste his corruptions only to sever the sin which he hated from the Son whom he loved to try and exercise his patience c. all which notwithstanding he complaineth heavily of these spunks and sparks of divine displeasure And counteth me unto him as one of his enemies Heb. As his enemies not as a single enemy but a rabble of rebels an Army of enemies such as shal one day meet at Armageddon their Rendevouz See chap. 13.24 Verse 12. His troops come together i. e. Troops of tribulations and temptations of Pirates and Robbers as the Seventy have it sicknesse and other sorrowes are Gods Souldiers Matt. 8.8 9. and they seldome come single James 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. but trooping and treading on the heels of one another Concatenat a piorum crux a company comes And raise up their way against me As Souldiers besieging a place cast up their Trenches and Fortifications Vatablus rendreth it And have beaten their way upon me that is saith he tribulations have so often passed over me that they have made a path way upon me more trausenntium as passengers use to do And encamp round about my tabernacle Afflictions hem me in on every side the troops of troubles besiege me so straitly that I can no way in all the world find relief or comfort which now as by a strong hand yea as by a strong hoste are with-holen from my soul and so are like to be for a long season as Sieges are many times Heman was afflicted and ready to dye from their youth up suffering those terrors Psal 88.15 Job was a man of sorrowes Verse 13. He hath put my brethren far from me In their affections at least some stuck to him but for a mischief for they proved miserable Comforters as did likewise Peter to our Saviour who fled not with the rest of the Disciples but better he had for any good he did him A brother is born for adversity saith Solomon Proverb 17.17 and although at other times there may be some unkindnesse fratum concordia rara est yet in affliction and extremity good nature will work and good blood will not belye it self But Jobs brethren proved unkind and grew out of kind they got farthest from him when his enemies had besieged him And all this befel him not without the Lord He hath put my brethren far from us this was no small aggravation of the affliction that God with-drew or with-held that assistance and influence that should have inlarged and united the hearts of his brethren unto him See Psal 105.25 And mine acquaintance are verily estranged from me Those that formerly knew me throughly and were as well knowne of me mine intimate friends Noti mei Vulg. Necessarii met Tigur Quasi esset scriptum aczaru who knew all my heart are now truly as strange to me as if there had never been any such matter of Acquaintance R. Solomon readeth it They are cruel to me All the brethren of the poor man hate him saith Solomon Prov. 19.7 how much mere do his friends go far from him He pursueth them with words yet they are wanting to him This the Heathen as Ovid and others heavily complain of In the River Araris there is reported to be a fish called Scolopidus which at the waxing of the Moon is as white as the driven snow and at the wayning thereof is as black as a burnt coal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thuc. Et cum fortuna statque caditqus fides Ovid. Tempora si fuerint nubula solus cris Ibid. A fit embleme of a false friend Wealth maketh many friends but the poor is separeted from his neighour Prov. 19.4 who therefore turneth from him as a stranger if not against him as an enemy Verse 14 My kinsfolk have failed scil in courtesie as Ruths Kinsman did Job had many kinsfolk but few friends and this was a great grief to him as it was afterwards also to David Psal 31.11 and 38.11 and 69.8 to Heman Psal 88.8 and to Paul 2 Tim. 4.14 And my familiar friends They whom I favoured saith Broughton according to Psal 11.6 Have forgotten me Out of sight out of mind A thing forgotten is as if it had never been All Jobs courtesies were cast away upon these Summon birds who had well nigh forgotten that there was ever such a man in the world as Job Ver. 15 They that dwel in mine house and my maids c. My Tenants or my Guests or my Sojourners those widowes and Orphans haply whom he kept at his own charge chap. 31. More then this my Maidens these house keepere entrushed with the keyes of the family and that are
my skin at to my flesh so it may be read that is as once it did in my flesh Ossa sub incurim apparent areda lumbis when I was well lined within Now alas I lie under a miserable Marasmus and should therefore be pitied as being a just object of your commiseration And I am escaped with the skin of my teeth Escaped I am and come off as out of an hot skirmish with my life and very little else All I have lest me whole is the skin of my teeth that is of my gums into which my teeth are engraffed the rest of my body is all over of a scab The vulgar rendreth it My lips only about my teeth are lest me untoucht And Junius gives this gloss Job had nothing lest him but the instrument of speech These say some the Devil purposely meddled not with as hoping that therewith he would curse God Cruse him he might with his heart onely but this would have pleased the Devil nothing so well as to hear him do it with his tongue this is the conceit of some of the Jew-Doctors Hoc fecisse Satanam volunt ut voluntatem captret Merc. But it is better to ascribe this escape to the good providence of God than to the mailce of the Devil Verse 21. Have pity upon me have pity upon me c. To him that is afflicted pity should he shewed from his friend and to do otherwise is to forsake the fear of the Almighty chap. 6.14 See the Note there There was little either fear of God or mercy to men in that barbarous Bishop of Spire who denied to Hen. 4. Emperour of Germany deposed after ten years reign and hardly bestead a poor Clerkship there in a Monastery of his own foundation which caused the miserable Emperour to break out into these words of Job Have pity upon me have pity upon me ô my friend for the hand of God hath touched me The Papists tell us That the souls in Purgatory cry out to their friends on earth for help on this manner and in these terms But this is as very a Fiction as purgatory it self is the Popes invention who must needs be extreme pitilesse to suffer so many souls to lye m so great torments when as hee hath power to fetch them out at his pleasure Verse 23 Why do ye persecute â—e as God Is this that pitying of me thus to presse me with reproaches and therein to think you gratifie God and do him good service Know ye not that to persecute him whom he hath smitten is greatest cruelty and to talk to the grief of those whom he hath wounded is to heap up guilt and thereby wrath Psal 69.26 27. When a Dear is shot the rest of the Herd push him out of the company When a tree falleth every passenger is ready to be pulling at it But Gods people should love as Brethren be pitiful be courteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.8 and of some have compassion making a difference and others save with fear pulling them out of the fire Jude 22 23. Thus it should be but as of old in Egypt one Hebrew smote another blowes enough were not deaâ— by the common adversary but their own must adde to the violence Still Satan is thus busie and Christians are thus malicious that as if they wanted Persecutours they persecute one another and if as here they can but do as God that is for God as they misperswade themselves to vindicate his Justice and to promote his glory then they rage and are confident as these friends of Job in whom neverthelesse it was rather error amoris then amor erroris an errour of love then any love of error And art not satisfied with my flesh Which is pined a way with paine and grief This contents you not Est detractoris periphrasis Mercer Non minue enim calumniatores homines devorant quam Scytha Brent in loc but you must break my bones also and suck my blood by your contumelies and calumnies Brâ—ntius and others apply this Tert to slanderers and back-biters whom they compare to Cannibals It is reported of Wolves that when they have once fed upon mans flesh they desist not but desire mort of it Job looketh upon his friends as such man-eaters wherein his sorrow transported him too far and whiles he was moving them to compassion he shewes himselfe over passionate Verse 23. Oh that my words were now written This reiterated wish Job setteth as a Preamble to that ensuing memorable testimony of the Resurrection as a matter most weighty and worthy the consideration of all ages which therefore he wisheth recorded in some publick Instrument no alseternity And god said Amen to it For not only this precious passage but the whole Book of Job so full of divine instruction preparatory to the lost day was committed to waiting either by Meses or some other Prophets of that age or else by Job himself after his restauration and put among the Canonical Books of Scripture concerning which David saith For ever O Lord thy Word is setled in heavean Psal 219 89. And Christ Heaven and earth shall passe away but not one jot or tittle c. Matth. 5. Not one hair of that sacred head can fall to the earth Aug. Confess l. 5. c. 8. Thus God hath answered Job ad cardinâ—â—â— desiderii as a Father speaketh leating it be to him even as he would Oh that they were printed Or drawn out that is written saith One in great and Capital Letters that every man might read them Hab. 22. for there was no Printing in those dayes that we know of The Chinoâ—s indeed tell us that they had the Art of Printing long before But in Europe it was not heard of till the year One thousand four hundred and forty It begun to be practiced at Harlem in the Low Countries by Lawrence Jans say some by John Gertudeâ—â—erg say others and was perfected at Meniz where Tulliet Offices the first Book that ever was printed is still kept for a Monument In a Book that it might be preserved and laid up for the use of posterity in some Kiriah-sepher or City of Books Let them that are able be apt and active in setting forth Books for the benefit of others Horat. sith Paulum sepultae dist at inertiae Celata virtu He that buried his talent gave an heavy account to the Master and was therefore called evil because idle servant Matth. 25. Verse 24. That they were graven with an iron pen c. That my words were not only Soriptased sculota written but graven in a Rock as the Lawes of divers Nations were cut in Brasse or Marble and as Monuments and Epitaphs are graven on Tombs for remembrance of those that are dead And Lead Plumbo per sulces infuso saith Junius the curs of the Letters in Marble being filled with Lead that they might be the more legible and durable In the Rock In Marble cut out
a castaway who am sorely afflicted indeed so that my very raines are consumed within me my graces also haply are somewhat deflourished and it is little better with me then with a tree in winter and as a Tyle tree whose say is in the root Isai 6.13 But so long as the root of the matter is in me that radical grace of faith and fith I do utter as ye have heard the words of truth and sobernesse as some fruits of a sound faith sure you should handle me with more tendernesse as one that hath some sap and substance in him Verse 29 Be ye afraid of the sword Heb. Be ye afraid for your selves form the fact of the sword Gods sore and great and strong sword Isai 27.1 that hangeth over your heads as it were by a twined thred O tremble at Gods judgements whilst they hang in the threatâ—ings He that trembleth not in hearing shall be cut to pieces in feeling in that Marâ—yâ— said Gods sword 〈◊〉 the reâ—â— Ezek. 21.13 If Job be under his rod they that persecute him under what pretence soever shall feel the dint of his Sword of his deep displeasure Now it is a fearful thing to fall into the punishing hands of the living God And cruelty toward others toward his own especially he will be sure to punish for he is gracious Exod. 22.27 Fugite ergo à facie gladii flee therefore from the face of the sword so the vulgar rendreth this text The sword is an instrument of death it hath its name in Hebrew from laying waste and the face or faces of the sword shew that divine vengeance is near at hand Aug in Ps 30. It is a mercy to men that God whets his Sword before he smites and first takes hold on judgement before his judgements take hold on us Deut. 32. 41. For wrath bringeth the punishment of the sword It is from displeased love that God chastizeth his children but from fierce wrath that he plagueth his enemies Some of these God punisheth here lest his providence but not all lest his patience and promise of judgement should be called into question That we may know that there is judgement Wherein they that rashly judge others shall be judged by God Math. 7.1 And this Jobs friends knew well enough but well weighed not to fright themselves from rash censurings He minds them therefore of their danger and labours to prevent their sorrow who had so much caused his See the like in Jeremy chap. 26.15 in our Saviour in St. Stephen c. and learn to be like charitable though your success be no better than Jobs was upon whom in lieu of this love they fell more foul than before as will appear by their following discurses CHAP. XX. Verse 1. Then answered Zophat the Naamathite and said IF a wise man contendeth with a foolish man whether he rage or laugh there is no rest Prov. 29.9 Christ piped to that crooked generation Jobs mourned to them but all to no purpose absurd and unreasonable people will never be satisfied or set down say what you can to them such is their pertinacy and peevishness Job had utterred himself in such passionate expressions as might have moved stony hearts Sed surdo fabulam Vbi babent sere singulae voces aliquid ponderis Merl. He had set forth his own misery begged their pity made an excellent confession of his Faith every word where of had its weight each sylable its substance He had lastly terrified them with the threats of Gods Sword but nothing would do Zophar here though he had little to say more then what he had said chap. 11. yet he takes occasion from Jobs last words though full of love to rough hew him again and makes as if he were necessitated thereunto for his own and his fellows necessary defence Vatablus thinks that Zophar here maketh answer not to the preceding words but to those in the 12 Chapter where Job had complained that wicked Oppressors live commonly in greatest peace and prosperity Whatever it is Zophar henceforth will say no more either he had said what he could or was satisfied with Jobs Reply in the next Chapter or lastly quia lusurum se operans credebat as Mercer observeth because he thought he should lose his labour which no wise man would do Verse 2. Therefore do my thoughts cause me to answer q. d. Whereas I had thought O Job to have spoke no more to thee for I see I do but lose my sweet words thy last Comminatory expressions have altered my resolution So nettled I am that I must needsly interrupt thee And yet think not that I shall speak what soever lyeth uppermost for I have dipped and dyed my words in my thought which do now prompt me what to answer and bid me make haste And for this I make haste Lavat Lest I should forget the particulars of thy speech whereto I am to answer Munster rendreth it thus Et ob is promptitudo mea est intra me as if Zophar had boasted of his ready elocution as in the next verse of his ripe understanding Some render it Eâ—â— this I delight in inspiring Verse 3. I have heard the check of my reproach Zophar conceived himself disgraced as well as menaced by Job and this kindled him Some are of so testy a nature saith one so skittish and unquiet humour that a little offensive breath a disgraceful word blows them up into rage that will not be laid down with out revenge or reparation of their credits Jobs reproofs were by this man construed for reproaches and what was spoken to them all he applieth to himself It appeareth that he was sick of a Noli me tangere when being touched so gently nettle-like he stingeth him who handled him And the Spirit of my understanding causeth me to answer This I shall do with reason and understanding not with passion and recrimination Spiritus Dei nec mendax nec mordax meekness of wisdom is a fruit of Gods Spirit by the which and not by his reasonable soul only Zophar seemeth to himself to be carried on And surely they are holy Truths all along that he uttereth but wrested and misapplyed as to Job whom he will needs have to be wicked because wretched Interim observemus saith Lavater mean-while let us observe that these things sc the state and portion of the wicked the greatness and suddenness of their punishments is therefore by Gods appointment so oft propounded and pressed in this whole Book whereof this is almost the sole Argument that we might be right in that point fear to offend and not fret at the wicked mans prosperity which is but momentany The Tigurinâ—s translate this clause thus Tametsi me conscientia hîc consolabitur Albeit herein my conscience shall comfort me Verse 4. Knowest thou not this of old Whether Zophar intended his own Conscience or not before he here appeareth to Jobs and secretly taxeth him of going against it or at
〈◊〉 〈◊〉 〈◊〉 meet draw up your inward eaâ—es to your outward that one sound may pierce both Lay aside passion and prejudice Gravis rationis humanae morbus est quòd plerungue soleat ea damnare qua aut non intelligat aut non placuâ—rit Brent suffer a word of information for it is but one word that I have to say c. the Hebrew is singular and promiseth brevity Only this one word Job would that they should heafe double scil by an after deliberate meditation as David did Psal 62.11 God hath spoken once twice have I heard that c. And let this be your consolations Comfort me this way at least that you wil give me the hearing Hither you came as Comforters but by your galling speeches you have grieved and vexed me above measure Now make me some amends and remembring your Office as friends and your design which was to condole with me and to comfort me hear me hardly and this I shall take as kindly as if in tenderest compassion you had drunk to me in a Bowle of Nepenthes or had given me a oup of consolation as Jer 10.7 The Vulgar Latine rendreth it but not well Hear I pray for my speech and repent The Hebrew robe signifieth first to repent and then to comfort 1 Sam. 15.35 Isas 40.1 became the penitent only get sound comfort Verse 3. Suffer me that I may speak Say that it be suffering to you to hear me for now I see you have as they write of some Creatures feb in â—â—re yet put your selves to the pain of hearing me and beat me though I am burdensome to you though my speeches crosse the graine of your spirits See 2 Cor. 11.1 I will promise you to speak nothing worthy of a scoff such as was that of Theophrastâ—â— Let him shun the â—â—â—â—tive man who would not be put into a â—it of a feavee Theoph. Charact 〈◊〉 de garrul Or that of Aristotle before whom when one having made a long and idle discourse concluded it thus I doubt I have been too tedious unto you Sir Philosopher Plut. de garrn lit with my many words In good sooth said Aristotle you have not been tedious to me for I gave no heed to any thing you said And after I have spoken mock on Heb. Mâ—â—â— thou on thou Zophâ—r to whom he turned his speech and very likely his eye also if thou canst find in thy heart to mock at so much reason as I shall alledge in mine owne defence I gainstand thee not He wanted no wit that said If a wise man speak evil of thee or to thee Chrysost endure him if a fool slight him Sile funestam dedisti plagam trouble not thy self at his taunts and thou punishest him sufficiently Verse 4. As for me is my complaint to man Vult dicere saith Lavater Jobs meaning is that he complained not to man but to God himself who well knew his heart and his innocency though men mis-judged him And this being so how could he be otherwise then anxious and solicitous sith if a man be but to speak to an earthly Prince he will be afraid It is said of Charles the Fifth Emperour that he spake more to God then to men Job did so it seemeth and this he alledgeth to the shame of his hard-hearted friends who put him to it in this sort Verse 5. Mark me and be astonied Heb. Look upon me He had said before Hear and hear now Behold and see if there be any sorrow like unto my sorrow Mark it I say and stand amazed at it Did you ever find any on this side hell so sore afflicted as I am Is it not because you are not duly affected with my miseries that ye are so regardlesse of my discourse Strange that my sorrowes should be great enough to work astonishment and yet not great enough to deserve attention O mark first what I suffer and then what I speak And this once done lay your hand upon your month Be swift to hear but slow to speak yea spare to speak at all in this case The Greek Proverb admonisheth men either to be silent or to speak something that is better then silence Harpocrates the heathenish god of silence was pictured with his finger laid upon his lips Verse 6. Even when I remember I am afraid Surprized I am with a most formidable amazement when I call to mind and consider how ill by the divine Providence it fareth with me how well with many wicked and how little you pity me or seek by sound reason to settle my mind I am ready to cry out Oh the depth of Gods stupendious dispensations Confer Psal 73. where David delivereth himselfe to like purpose And trembling taketh hold on my flesh Heb. My flesh hath taken hold on trembling Totus horreo Horrour hath taken hold on me Psal 119.53 such as makes my body to shake and shudder So Habak 3.16 With chap. 1.3 13. Job had called upon his friends to mark and be astonished here he propoundeth himselfe to them for an example Quod jussit gessit as Bernard saith of Another See chap. 18.20 Verse 7 Wherefore do the wicked live become old Vivunt veterascunt they are lively and long lived so that they out-last many better then themselves being as sound as Roches and as vivacious as the snail the property whereof is to live a long while even after the head is off and the heart out Of some creatures we use to say that they have nine lives of some wicked men it may be thought so they do evil an hundred times and yet their dayes are prolonged Eccles 9.12 Manasseh raigned longest of any King in Judah Pope John the 22 that Monster and Mortallist lived longest of any Pope and dyed richest God gives wealth health and long life to many wicked Non aliter ac siquis crumenam ingentem auro plenam lutrine injiciat Gasp Eâ—â— saith One No otherwise then as when a man casts a great Purse filled with Gold into a Jakes Now if any shall ask with Job Why all this The Apostle answereth one Question by another Rom. 922. What if God willing to shew his wrath and to make his power known endure with much long-suffering the vessels of wrath fitted to destruction What hath any man to say to that And again who knows not that the Lord hath appointed a day wherein he will judge the world in righteousnesse even that day of the Revelation of the righteous judgement Acts 17.31 Rom. 2.5 The Judge of the earth keepeth his petty Sessions now letting the Law passe upon some few reserving the rest till the great Assizes 1 Tim. 5.24 Yea are mighty in power Or Prevaile in wealth which maketh them mighty for money is the Monarch of this present world and carryeth all before it Verse 8. Their seed is established in their sight with them Some understand it of their seed sowne in the fields not blasted or wasted but
as was Alphonso the wise the Fool rather who feared not to say openly Roderic sanct Hâ—st Hispan p. 4. ch 5. That if he had been of Gods Council at the Creation some things should have been better made and marshalled The wisest men are benighted in many things and what light soever they have it is from the Father of Lights whose judgements are unsearchable and his wayes past finding out what a madness were it therefore for any mortal to prescribe to the Almighty or to define whom when by what means and in what measure he must punish offendors Herein Jobs friends took too much upon them and he gives them the telling of it wishing them to be wise to Sobriety and not to give Laws to God who well knoweth what he hath to do and how to order his earthly kingdom To disallow of his dealings is to reach him knowledge which is greatest sawciness Seeing he judgeth those that are high Excelsos in excâ—lsis the Angels who are so far above us in all manner of excellencies and yet are ignorant of the wisdom of Gods wayes which they know but in part for how little a portion is heard of him Job 26.14 His judgements therefore are rather to be adored than pryed into Mirarioportet non rimari let us rest contented with a learned ignorance Verse 23. One dieth in his full strength Iste moritur There 's one dieth in his very perfections or in the strength of his perfection when he is in the Zenith in the highest degree of earthly felicity And he seemeth to point at some one eminent wicked person well known to them all Confer Eccles 9.2 God is pleased to do wonderful contradictory things in mans reason so that we must needs confess an unsearchableness in his wayes In hoc opere ratio humana talpâ magis caecâ—est saith Brentius In this work of his humane reason is blinder then a Mole Averroes turned Atheist upon it and Aristotle was little better as being accused at Athens and banished into Chaelcis quod de divinitate malè sentiret Being wholly at ease and quiet At ease in body and quiet in minde The common sort ask What should ayle such a man The Irish What such an one meaneth to die Verse 24. His Brests are full of milk and his Bones c. He is well lined within as we say having abundance of good blood and fresh spirits in his body fat and plump and well liking He is enclosed in his own fat Psal 17.10 His back is well larded and his bones are moistened with marrow which Plato saith Plat. in Timâ—â— is not only the sourse and seminary of generation but the very seat of life Now such a state of body as is here described is no defence at all against death saith Job Nay it is a presage and a forerunner of it many times For ultimus sanitatis gradus est morbo proximus say Physicians the highest degree of health is nearest to sickness We many times chop into the earth before we are aware like a man walking in a field covered with Snow who falleth into a pit suddenly Verse 25. And another dieth in the bitterness of his soul Heb. And this dieth with a bitter soul in a sad and sorrowful condition having suffered many a little death all his life long as godly men especially use to do being destitute afflicted Heb. 11. tormented seldom without a cross on their backs and then dieth not only in the sorrows of death but in the sorrows of life which to him hath been a liveless life because a joyless life And never eateth with pleasure Either because he hath but Prisoners pittance which will neither keep him alive nor suffer him to die Or if he sit at a full table yet his body is so ill affected by sickness or his mind with sorrow that he finds no good relish in what he eateth That it is better with any of us see a mercy and be thankful Verse 26 They shall lye down alike in the dust and worms c. Death and Afflictions are common to them both as Eccles 9. How then do ye pronounce me wicked because afflicted and free among the dead free of that company c And the worms shall cover them Who haply were once covered with costliest cloathing The best are but worms-meat why then should we pamper and trick up these Carcasses câ— Verse 27. Behold I know your thoughts sc By your words as it is no hard matter for a wise man to do Prov. 20.5 for otherwise God only knoweth the heart 1 Pet. 1.24 Psal 139.3 it is his royalty But when men discover their thoughts by their discourses looks gestures c. we may say as Job doth here I know your thoughts and that by the wicked wretch described by you my self is intended this I am well aware of though you hover in generals and speak in a third person Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblig Bartolus writeth of Dr. Gabriel Nelâ— â—hat by the only motion of the Lippes without any utterance he understood any mans thoughts The like some say they can do by looks The Italians have a proverb That a man with his words close and his countenance loose may travel undiscovered all the world over And the devices which you wonderfully imagine against me viz. To take away as it were by violence my Credit and Comfort this is the foulest theft avoid it Verse 28. For ye say Where is the house of the Prince Ye say though not in so many words yet upon the matter Where is this mans Jobs princely pomp and port that but even now was so splendidous A Prince they called Job in a jear Per ironiâ—m antiphrafin Vaâ—ab and by contraries saith Vatablus because he had been rich and should have been liberal and munificent but had not been so The Apostle calleth the Pharisees and Philosophers in like sort Princes of this world 1 Cor. 2.8 And where are the dwelling places The Palaces large and lofty Junius ut sunt pratoria et principum aedes as the houses of Princes use to be Lavater rendreth it Taberâ—â—cillum babitaculâ—t 〈◊〉 The Tabernacle of Tabernacles as Gentlemens houses amongst us are called Places Halls Courts c. Of the Wicked viz. Of Job and his Children the eldest sons especially which was blown down chap. 1.18 As if it might not befal a good man also to have his house plundered burnt his children brained c. They had often in their discourses jerked at Jobs children Verse 29. Have ye not asked them that go by the way The cause of that their rash judgement Job sheweth here to be their ignorance of things known to every ordinary passenger and such as whereof there are many pregnant proofes and Examples every where Some by them that go by the way understand men by experience such as have gone many voyages c. made many observations in their Travels of things
remarkable their notes are here called their tokens By those that go by the way others understand Abraham the Hebrew so he is called Gen. 14.13 that is that Trans-Euphrataean Or He that passed over the River Euphrates when he passed by the way from Chaldea to Canaan and his Progeny Isaac and Jacob who were passengers and pilgrims and could tell by experience that men greatly afflicted may be yet favoured of God and in due time delivered Abraham had ten sore trials and yet the friend of God Isaak besides many other sharp afflictions all along his pilgrimage was blind for above twenty years before his death Few and evil were the dayes of the years of Jacob his whole life almost one continuate affliction and yet it was Jacob have I loved Of all this Job likely was not ignorant and why should his friends And do ye not know their tokens Or Their tokens you shall not be estranged from Broughton thus So ye would not make their signes strange There will be so much evidence of truth in what they say that you will not be able to gainsay it Verse 30. That the wicked is reserved to the day of destruction Here 's the Passengers verdict viz that wicked men shal scape scot-free and flourish for a season neverthelesse their preservation is but a reservation as Pharaoh Sennacherib and others have found it and if they flourish for the present it is that they may be destroyed for ever Psal 92.7 Others read this verse more suitably to the next thus That at the day of destruction the wicked is kept back and they are carried out in the day of wrath that is they are oft spared whey the testimonies of Gods wrath are rife against others Verse 31. Who shall declare his way to his face c Who shall be so bold as to deal plainly with this rich wretch and tell him his own Divitibus ideo deest amicus quâ—a nihildeest Great men have many flatterers and not a few mutterers against them but very few that will faithfully shew them their sin and forewarn them of their danger lest they meet with the same hard measure that the Hares in the Fable did who taking upon them to reprove the Lion were torn in pieces by him for the same Truth breedeth hatred and although she be a good Mistresse yet they that follow her too close at heels may hap to have their teeth-struck out But truth downright truth must be spoken however it be taken Elias dealt roundly and impartially with wicked Aâ—ab Jeremy with â—â—siah â—s sons and successours the Baptist with Herod Christ with the Elders and Pharisees that noble General Traâ—an with Valens the Arian Emperour telling him That by his persecuting the Orthodox he had lost the day abandoning the Victory and sending it away to the enemy And who shall repay him what he hath done q.d. Men dare not for who will take a Lion by the beard or a Bear by the tooth God will not punish him here therefore he must needs scape unpunished This is by Gregory fitly referred to Antichrist who may not be admonished and wil not be punished but thinks to bear out his most malapâ—rt misdemeanour because it is facinus majoris abolle the fact of a great one Verse 32 Yet shall he be brought to the grave He that was erst so stern and terrible shal shortly be laid low enough and then leâ—ni mortuo vel mus insultabiâ— Though he were such a son of Belial that none could speak to him as Nabal was 1 Sam. 25.17 yet death will speak with him and confute this proud haughty Scorner that dealeth in proud wrath Hist of World When death comes saith Sir Walter Raleigh which hates and destroyes men that 's believed and obeyed But God that loveth and maketh men he is not regarded O mighty death O eloquent death whom none could advise thou art able to prevail with And shall remain in the Tomb Heb. He shall watch over the heap super tuâ—â—lum oâ—mul◠〈◊〉 in area constructo similem as a Watch-man there he is fixed and keeps this place Lavat Or He shall be watched in the Tomb. Verse 33. The clods of the valley shall be sweet unto him Here he saith the same as before but more poetically and is variously rendred The Vulgar alluding to an old Poeticall Fable readeth it thus He shall he sweet to the sand of Cocytus which is fained to be one of the Rivers of Hell or an infernal Lake so called from the moan there made by damned Ghosts who should be glad of his arrival there Hell from be â—â—ath as â—â—â—ured for him to meet him at his coming as 't is said of the Assyrian Tyrant Isai 14.9 Others better expound it thus He shall taste so much bitterness whiles he treads upon the clods of the earth that the clods under the earth shall be reckoned sweet unto him And Oh how well pleased would he be if he might forever lye hidden there and never rise up again to come to judgement Caten Grac. And as it is with one wicked man departed so it is with all other whether they dyed before or shall dye after Verse 34. How then comfort ye me in vain Sith ye apply nothing rightly to me nor affirm nothing rightly of me but instead of comforting me which you came for ye trouble me And such are all those consolatiunculae creaturulae as Luther finely phraseth it petty-creature-comforts waterish and empty businesses an unsubstantial sustance as one saith of the bulrush Seeing in your answers remaineth false-hood Or Provarication or double-dealing fowle mistakes and little lesse then malice CHAP. XXII Verse 1. Then Eliphaz the Temanite answered and said ABruptly without any Preface he sets upon Job as doth likewise Bildad chap 25. acting the part of a spiteful Caviller rather then of an ingenuous Accuser reckoning and ranking just Job among the wicked not covertly as before but overtly and expresly and then thinking to salve all by an exhortation to repentance backed with a faire promise of a full restauration Pulcherrima paâ—anesis sed quid ad Johum saith Brentius A very good exhortation but ill applyed We shall do well to take notice what a dangerous thing it is to give way to unruly passions which like heavy bodies down steep hills once in motion move themselves and know no ground but the bottom Verse 2 Can a man be profitable unto God No neither doth Job say he can but the contrary chap. 21.22 Howbeit the God of glory as he is called Act. 7.2 although his glory is as himself infinite and eternal and therefore not capable of our addition or detraction the Sun would shine though all the would were blind yet to try how we prize his glory and what we will do for him he hath declared that he accounteth himself made glorious by us when we get so far as to conceive of him above all creatures As he that is wise may be
profitable to himself Or But he that is wise c. See Prov. 9.12 which Solomon seemeth to have taken hence Natural reason taught Plantus to bring in a Countrey-man animating his son chearfully to follow his businesse thus Thou plowest harrowest sowest and reapest for thy self Prudentiam selicit as ferè sequitur Isai 52.13 to thee shall this labour bring in joy The word here rendred wise sometimes signifieth prosperous quòd prudentibus omnia feliciter cedant because prudent persons do usually prosper Verse 3. Is it any pleasure to the Almighty that thou art righteous Num volupâ— est Omnipotenti c Is any thing added to his joy Or needeth he thy manners and vertues to the making up of his perfection Nothing lesse surely True it is that he solliciteth suitors John 4.23 and is well pleased with our performances Psal 51.6 But it is for our sakes and to our benefit and not his own Like as the Sun when he casteth abroad his beames in the world seemeth to receive light from some other creatures whereas in truth they all receive light from him and not he from them so it is here And as the same Sun draws up vapours from the earth not for it self but to render them again to the earth to moisten and fatten it So God the true Sun of our souls draweth from us our sighs and services not for his own profit but to rain them down again upon us in so many blessings Verse 4. Will he reprove thee for fear of thee Doth he plague and punish thee thus for fear that in time thou maist grow so over-good that he cannot reward thee or so over-great that he cannot command thee No such marter Others read it thus Would he reprove thee for thy Religion Would he come into judgement with thee q.d. Vox timoris sive religionis activè sumitur c. Merlin 〈◊〉 Surely God would not deal thus harshly with thee if thou didst truly fear him But thou art a wicked wretch as verse 5. Either God punisheth thee for thy piety or thy sinfulnesse Not for the former doubtlesse for piety is profitable to all things c. therefore for the latter This is Eliphaz his Argument here Vel ad demonstrationem debitae miseriae vel ad emendationem labilis vitae vel ad exercitationem necessariae patientiae c. But Austin makes answer besides what Job doth in the two following Chapters Fract in Joan. 124. God chastiseth his best children sometimes for his own glory as John 9.3 sometimes for their good as namely for prevention probation purgation preparation either to the performance of some special service or to the receipt of some special blessing c. Will he enter with thee into judgment This seemeth to be the same in sense with the former Hemistich and then it shewes Eliphaz his confidence though he were in an error Verse 5. Is not thy wickednesse great Why no God of his grace had kept Job innocent of the great transgression Psal 19.13 and that wicked one had not touched him 1 John 5.18 Tactu qualitativo Caâ—etan scil with a deadly couch had not thrust his sting into him or transformed him into sinnes image Had Eliphaz ever found Job to be such a one as here he maketh him Or doth he not by these interrogatories cunningly come over him in kindnesse as we say to make him confesse it Had all been true that is alledged Jobs wickednesse must needs have been great and his iniquity infinite But to be accused is not enough to render a man guilty for then who should be innocent Novit sapiens se ad hoc scamma productum uâ— depugnet cumâ— iâ—s qui maledict is aluntur ut venenis capreae Cato was two and thirty times accused and as often absolved And thine iniquities infinite Heb. There is no end of thine iniquities and hence it is that thy miseries are so many and so long lasting commernistâ— tanta tuis scâ—leribus The wicked indeed are eternally tormented 1. Because being worthlesse they cannot satisfie Gods Justice in any time 2. Because they have an infinite desire of sinning against God Conjecturà duntaxat non rei veritate nititur But neither of these could be truly affirmed of Job That so grave a man as Eliphaz whom the Jew-Doctors account a Prophet should fall so fowle upon his innocent friend and taking occasion by his great afflictions onely conjecture and conclude him so hainous an Offendor cannot possibly be excused Verse 6. For thou hast taken a pledge c. Bona verba quaeso Eliphaz How well might Job have cryed out as David afterwards did Psal 35.11 False witnesses rose up they laid to my charge things that I knew not Here he stands accused 1. Of inhumanitie and crueltie 2. of Irreligion and Impiety But he fully cleareth himself of both Ruffin lib. 10. c. 15. chap. 30. and 31. Athanasius in like sort was falsely accused of Adultery in the Counsel of Tyre Anno 3.43 Eustathius Bishop of Entioch was injuriously deprived for the same cause about the latter end of Constantine the Great Adultery Acts Mon. Heresie and Treason were objected to Archbishop Cranmer Parricide to Mr. Philpot Sedition to Father Latimer to which he answereth As for Sedition for ought that I know me thinks I should not need Christ if I might so say For nought Or unconscionably as one rendreth it and herein lay the fault See Deut. 24.6 10. And stripped the naked of their cloathing If naked how could he strip them hilde them as the word signifieth Chrysostom useth this Proverb Nudus nec a câ—â—tum viris spoiliatur He that is naked cannot be stripped by an hundred men We also have a Proverb Where nothing can be had the King must lose his right And again He is like to get little Who robbeth a Spittle In the late Germane Wars the Crabats at Altroff an University plundered the Scholars Life of the King of Sweden and put poor Genus and Species to their Ransome Micah inveyeth against such Canibal Princes as pluckt the skin from the flesh and the flesh from the bones of the poor oppressed chap. 3.2 3. See the Note there That which Eliphaz here chargeth Job with but without truth is that he script off the cloathing of the naked that is that finding them poor enough he left them yet poorer hardly having a rag to hang on their backs through his extortion Verse 7. Thou hast not given water to the weary to drink But hast slain him with thirst when thou mightest have saved him with a cup of cold water Qui non cum potest servat occidit Not to do good when it is in the power of a mans hand is to do evil and not to save a life is to destroy it Mark 3.4 Not robbing only but not relieving of the beggar was the rich mans ruine Luk. 16. who for a cup of cold water duely given might have
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-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
unto the Lord our God who dwelleth on high who humbleth himself to behold the things that are in heaven and in the earth He raiseth up the poor out of the dust 2 Chron 16.9 c. The eyes of the Lord run to and fro through the whole earth to shew himself strong Rom. 1.18 c. His wrath is revealed from heaven against all ungodliness and unrighteousness of men Job had frequently acknowledged and celebrated the power and providence of God his judgements upon the wicked his fatherly chastisements upon himself deeply detesting all such thoughts and speeches as he is here wrongfully made the Author of And behold the height of the Stars Heb. The head of the stars those that are the very highest and at the top of the visible heaven the eighth heaven beyond which some of the Ancients acknowledged not any other Aristotle saith That beyond the aspectable and moveable heavens Decoel Text. 99. there is neither body nor time nor place nor vacuum But the scripture teacheth us That there is beyond the Stars how high set soever a third heaven a heaven of heavens the Throne of God and habitation of the Blessed The starry sky is but as the brick-wall encompassing this lofty Palace the glorious and glittering rough-cast thereof How high they are Vt vix â—ò noster possit aspectus pertingere so high that our eyes can hardly reach them Mercer It is a wonder that we can look up to so admirable a height and that the very eye is not tyred in the way Now God is far far above the stars omnium supremus altissimorum altissâ—mus The high and lofty One that inhabiteth Eternity Propterea quod tantum Chaos sit inâ—er nos et Deâ—â—â— Vat. Isa 57.17 dwelleth in light inaccessible 1 Tim. 6.16 such as whereof no natural knowledge can be had nor any help by humane Arts Geometry Opticks c. How then can he see from such a distance what is here done on earth saith the Atheist who thinks to hide himself from God because he hath hidden God from himself Hear him else in the next verse See also Ezek. 8.12 and 9.9 Verse 13. And thou sayest How doth God know A bruitish question Psal 94.7 8. and never of Jobs making There are a fort of such miscreants as believe nothing but what they see with their bodily eyes and indeed for a finite creature to believe the infinite Attributes of God he is not able to do it throughly without supernatural grace which therefore must be begged of God Jam. 1.5 that he would give us the spirit of wisdom and revelation in the knowledge of him the eyes of our understanding being enlightened c. Ephes 1.17 18. For want whereof the wicked blinded with sin ask such senseless and blasphemous questions as this in the text and those like this Psal 10.11 Zeph. 1.12 See the Note there Plin. 1.2 c. 7. It is a ridiculous thing saith Pliny to think that the highest Majesty taketh care of humane affaires a service doubtless far below him and unworthy of his greatness Can he judge through the dark cloud Can he discern through such a dark medium Sicut pueri vultum obvelant putantes sese tum non conspici Lavat Men cannot see God and therefore some fools are apt to think that neither can he see them But that Job was far from any such thought see chap. 21.16.22 To blame therefore was Eliphaz to charge him with such a wickedness and all because he had said that in this life bad men oft prosper and better men suffer which yet is verum tanquam ex tripode very true and not at all derogatory to the divine providence Verse 14. Thick clouds are a covering to him He lyeth close hid among the clouds and seeth nothing But be the clouds never so thick Christ's eyes are a flaming fire Rev. 1.14 And the School of Nature teacheth That the fiery eye needeth no outward light but seech extra-mittendo by sending out a ray c. He will freely blot out the sins of his people as a cloud and their transgressions as a thick cloud Esa 44.22 43.25 but the clouds cannot hinder him from sight of their sins for he is All-eye and darkness and light are both alike to him Psal 139.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cloud may come between the body of the Sun and us and the whole Hemisphere may be masked and over-cast as we call it but nothing can keep God from eying and ordering all things And he walke h in the circuit of heaven Where it seemeth thou thinkest he only manageth matters and beareth rule and not below So indeed the Peripateticks thought and taught Agreeably whereunto Lysippus made Alexanders picture looking up to heaven with this Posie Juppiter asserui terram mihi tu assere coelum With which picture Alexander was so delighted Plin. l. 6. c. 16. that he proclaimed that none should take his picture but Lysippus Augustus also heard with delight Divisum imperium cum Jove Caesar habet Virgil. vita And the Great Turk vexed at his great loss in the last Assault of Scodra most horribly blasphemed against God saying Turk Hist fol 423. That it were enough for him to have care of heavenly things and not to cross him in his worldly actions The Atheist here taketh it for granted That God hath enough to do to walk from place to place in Heaven as Princes do in their Progress and to order those heavenly bodies how they shall affect these lower bodies by their light heat and influence c. Fain they would confine him to that circuit or circle the heavens are supposed to be sphaerical and circular that he might meddle no further Fain they would perswade themselves and others That God hath cast off the care of earthly business and committed all to Fate and Fortune that many might live far more comfortable if they were less consciencious that it dothing concerneth God whether men do or not do this or that c. Such dust-heapâ—s as these may be easily found in every corner for all places are full of them and so is hell too As for Job the Counsel of these wicked ones was far from him chap. 21.16 he was the worse to think of them whatever Eliphaz by mistake of his meaning at the least thought of him Verse 15. Hast thou marked the old way Heb. The way of old Broughton rendreth it the way of the old world of those ungodly ones before the Flood Hereby it appeareth say our Learned Annotatours that Job lived before the deliverance out of Egypt because he mentioneth the Creation and the Flood but not that deliverance which had he knowne it would have affoâ—ded him an excellent Argument to prove that godly men might be in great afflict on as the Israelites were in Egypt and his friends a plausible argument that God useth to destroy wicked men for their sin as
thought Minerva did to her Athenians and as the Romans fancied of their God â—esâ— Vibilia that she set them in their right way when they were wandering or will shine over them with his blessing contrary to thy complaint chap. 19.8 Verse 20. When meâ— are 〈…〉 And that by the 〈◊〉 of thy Faith the 〈…〉 out of another 〈…〉 distresses 〈◊〉 32.36 and to believe God upon his 〈…〉 and that against 〈…〉 things 〈…〉 in 〈…〉 thou 〈…〉 and saving of 〈…〉 eyes down whereof some makes this to be the sense 〈…〉 be able out of his own experience to 〈…〉 who likewise humble themselves Junius rendreth this and the following verse 〈…〉 and 〈…〉 upon 〈…〉 they be 〈…〉 and 18.24 And hence Jobs intercession 〈…〉 And he shall save the humble person Heb. Him that is low of eyes as was Job at this time and the Publican Luk. 18.13 An high look and a proud heart go together Psal 101.5 And as God resisteth such Jam. 4.4 1 Pet. 5.5 so he giveth grace to the humble and not grace only but glory too as here safety here and salvation hereafter Verse 30. He shall deliver the Island of the innocent Or. He shall deliver thâ— not innocent him that iâ— not guiltless and even such shall be delivered for the purity of thine handi Thus God gave Zâ—ar to Lot and all the souls in the ship to Paul and the guilty Israelites to Moses See Jer. 5.1 Or the innocent shall deliver the Island Or Liberabitur vâ— innocentis The innocent shall be freed from affliction so Brentius And it is delivered by the pureness of thine hands i. Of thy works or by the pure hands listed up in Prayer Semen sanctum statuâ—â—â— terra the Saints bear up the state Isa 6.13 they uphold the pillars of the earth by their Piety and Prayers and therefore when God is unchangeably resolved to ruin a people he silenceth his Saints as Jer. 7.16 or removeth them out of the world as he did Methuselah the year before the Flood And as one Sinner may destroy much good Eccl. 9.18 So one Praying Saint may save an Island a whole Country it is delivered by the pureness of thy hands It may be the work sticks at thee why then is not thy shoulder at the wheel when the cart is stalled CHAP. XXIII Verse 1. Then Job answered and said Fiz IN defence of his own integrity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. against Eliphaz his calumnies in the foregoing Chapter To make Apology to every one that shall traduce us â—latâ— holdeth to be both base and Bootlesse But when such a weighty man as Eliphaz shell say load upon so innocent a man as Job Quâ—â— tâ—lerit something would be said in way of answer Verse 2. Even to day is my complaint bitter q.d. After all mine endeavoar to satisfie you I am still mis-interpreted and accounted by you my friends no better then a Malecontent and a Murmuâ—er against God albeit my laments do no way equal my torments True it is that Eliphaz had given him excellent counsel chap. 22.21.22 c. but it was to flatter him into the same errour that himself held viz. that bodily and temporal sufferings are a sure sign of a notorious hypocrite Hence Job never taketh notice of it in this reply but begins his Apology pathetically and abruptly and soon falls into an appease to God the righteous Judg who well knew though his friends would take no notice of it that he complained not without causeâ— but the contrary My stroak is heavier thou my groaning Most mens groaning is greater then their stroaks or sufferings Invalidum â—mus natura querulum est Senec. Some are ever whining and growling their lips like rusty hinges move not without murmuring and mâ—â—tinying yea they not only creak but break as rotten boughs do if but alittle weight be hung upon them Or as some mens flesh which if never so little â—â—ved with a pin it presently rankleth and festereth Job was none of these if he groaned as he did and will they deny him that ease of his colour Expletur laâ—â—ry mis Ovi◠〈…〉 â—olor there was very great cause for it 〈◊〉 his pressures were greater then could be expressed by any signes or words Verse 3. Oh that I knew where I might find him that is God so oft in his mind and mouth that his acquaintance might easlly know whom he meane Aph-Hâ— everu â—â— 2. Kings 2.14 is held by some to be one of Gods Attributes And 〈…〉 Weemâ—â— without mention of 〈◊〉 was an ordinary oath in Plato's mouth as 〈…〉 That I might come even to his seat His Tribunal prepared for him Great is the confidence of a good conscience Venirem usque ad stationem ejus Mercer See Gen. 20.5 1 Pet. 3.21 But yet hac certè omnia andacius dituntur a misero homunâ—ione this was too bold a speech for a mortal creature as God himself who gave him his wish will afterwards tell him chap 38.2 and 40.2 and contrary to that which he had before resolved on chap. 9.3 See the like failing in David Psalm 39 1 3. and 2 Samuel 6.8 9. In these examples of so good men we may see how natural it is to us in affliction to rise up against God Hoc à pietate alienum est quòd adversus Deum praefractius contumtliosius loquatur quam humilitas fidei feras Brent as the horse that casteth his Rider and riseth up against him This the Poets shadowed out in their fiction of the Gyants conspiring to pull Jove out of heaven That which may be said in favour of Job herein is 1. That ver 6. he professeth to plead with God in Gods strength 2. That being accused by his friends of so foule offences he had no other way of clearing himself then by appealing unto God whose most just judgement he acknowledged 3 That he durst not have spoken thus boldly but in confidence of his mercy 4 That he would have this his controversie with his friends and not his whole life to be exactly examined and judged by God Verse 4. I would order my cause before him I would not stick to approach to his Tribunal Beza there to plead my cause not against him as being the Supreme Judge and not either Plaintiff or Defendant but against your false and wrongful accusations which undoubtedly I would disprove and confute by many forcible and strong Arguments And fill my mouth with arguments Heb. Redargutions increpations reprehensions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good Oratour will first rightly lay down his cause state the Question as we call it 2. Confirm it with reasons 3. Observe what is said to the contrary and confute it Job would do all this if he might have audience but if to God all this Job was much mistaken And so at another time when in a better mind he could say Whom though I were righteous yet would I not answer but I would make
in changeable colours as often changed as moved Gods name is I am Exod. 3.14 And if Pilate could say What I have written I have written nothing shall be altered how much more may the Lord who is the same yesterday to day and for ever His Decrees are immutable his power irresistible Some think that Job complaineth here of Gods absolute power and little lesse then tyrannical exercised against him an innocent person If so Job was surely much to blame sith Gods absolute power is never sundred from his Justice and it must be taken for an undoubted truth that his judgments are sometimes secret but alwayes just And what his soul desireth even that he doth Id est Cupit ac facit statim ejus voluntas est executio that is He desireth and doth it forthwith his will is present execution It is his pleasure to lay load of afflictions upon me but wherefore it is I know not But Job should have known that as God is a most free Agent so his wil is not only recta but regula neither may any man here presume to reprehend what he cannot comprehend Verse 14. For he performeth the thing that is appointed for me He hath performed all my necessaries so Vatablus rendreth it 't is the same word that was used for appointed or necessary food ver 12. Voluntas Dei necessitas rei God hath decreed thus to deal with me and therein I must rest satisfied And many such things are with him I know not but that there may be many more sufferings yet decreed to come upon me in his secret counsel Fiat voluntâ—â— Domini Godly people though they know not many times what the Lord will do and how he wil deal with them yet they always know that he is a merciful father to them and wil order all for the best This should content them and keep them from chatting against God and from nourishing hard conceits of him or heavy conceits of themselves as if wicked because afflicted Verse 15. Therefore am I troubled at his presence At the consideration of his formidable Power and Majesty I am troubled and terrified troubled at my present calamities and afraid of fiercer This verse then seemeth to be a correction of that wish of his above verse 3. and not unlike that ch 13.21 Withdraw thine hand far from me and let not thine dread make me afraid Then call then and I will answer c. When I consider I am afraid of him I have alwayes imagined that as it were weakness to fear a man so it were madness not to be afraid of God Let me be accounted timorous rather then temerarious Verse 16 For God maketh my heart soft Methinks I feel it fall asunder in my bosome like drops of water and dissolved with manifold afflictions so that I am hardly able to hear up any longer I am almost done as we use to speak and my heart faileth me How should it do otherwise when God with-draweth from his the supplies of his Spirit Phil 1.19 that Spirit of power of love and of a sound mind 2 Tim. 1.7 Dr. Preston Acts 20.22 saith that great Apostle And now behold I go bound in the Spirit up to Jerusalem c. Whereupon One gives this good Note The Spirit hemmeth us about comprehendeth and keepeth us When a man 's own strength would fall loose this supernatural strength stayeth and strengtheneth it Hence that of David Psal 138.3 In the day when I cryed unto thee thou answeredst me and strengthenedst me with strength in my soul So Psal 27.14 Be of good courage and he shall strengthen thy heart which else will melt as did the hearts of the men of Jericho Josh 2.11 like metal melted with fire or like ice thawed into water and spilt upon the ground which cannot be taken up again And this is the soft heart Job here complaineth of God had dispirited him and The Almighty troubleth him sc With the thoughts of his Almightinesse See Psal 39.11 Tot malis ingruentibus Jun. and with so many miseries growing upon him Now it is not amisse for Gods people thus to be melted and troubled otherwhiles for by this meanes shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Isai 37.9 Verse 17. Because I was not cut off before the darknesse i.e. The afflictions that now are upon me It is a mercy to some to dye betime as Josiah and those righteous ones Isai 57.1 who were taken away from the evil to come when Gods glory was to passe by he put Moses into the hole of the rock so he sometimes doth his servants till the glory of his Justice hath passed upon others Neither hath he covered the darkness from my face i.e. He hath neither prevented my troubles by death as I wished he would have done chap. 3. Nor yet will he put an end to them by the same means for Mors erumnaruns requies Chancers Motto Death is a rest from trouble To the tossed soul it is as Mount Ararat was to Noah where the Ark rested as Michal was to David a means to shift him out of the way when Saul sent to slay him or as the fall of the house was to Samson an end of all his sorrowes and servitude CHAP. XXIV Verse 1. Why seeing times are not hidden from the Almighty HEB. Why are not times hidden from the Almighty q.d. Who could think any otherwise that had not been at the Sanctuary Ps 73.17 and there heard Wo to the wicked it shall go ill with him for the reward of his hands shall be sooner or later given unto him Isai 3.11 The Jew-Doctors conclude but falsly from this Text that Job denyed the Divine Providence And the Vulgar Latine to salve the matter and save Job from the imputation of Epicurisme takes the boldnesse to leave out the Interrogative Why and rendreth it thus The times are not hidden from the Almighty lest by making it a question Job should affirm that times and events are hidden from God or at least should wish and desire that they were so Vatablus thinketh that Job here putteth on the person of one that denyeth Gods Providence or at least doubteth of it as if he should say Ye my friends say that nothing is hidden from God and I now demand of you how the times and those things which are done in time can be otherwise then hid from him when as we see wicked men so to take their swinge in sin and yet for ought we see to escape unpunished It should seem by his winking at wicked practises that he takes no care how things are carried in this present world Brent as certainly he would do were he diligens mundi Oeconomus an t rerum humanarum conscius This indeed might stagger a David or a Jeremy in a passion as Psal 73.2 c. Jer. 12.1 and make a Diagoras or an Averroes turn Atheist But Job was better instructed in
forth God saith Scaliger as by those which set forth our ignorance Our safest Eloquence concerning God is our silence saith learned Hooker But the thunder of his power who can understand Heb. Of his powers that is his powerful thunder which whilst Alladius King of the Latines would by certain Engines that he had made him imitate he justly perished by a Thunderbolt from heaven his house also wherein he had attempted so to do was consumed with fire from heaven as Dionys Halicarn and Orosius testifie Some by thunder here understand Gods astonishing presence and utterance of himself Others his force and grandeur his notable and thundering exploits which shine all the world over and to which if all that have been instanced shall be compared they will appear to be but as a few heat drops to a great showre of raine He that shall go about co declare them Lucret. shall be forced to say with the Poet Clandicat ingenium delirat linguaque mensque CHAP. XXVII Verse 1. Moreover Job continued his Parable and said IT was Zophars turn and Job waited a while as it was fit to see whether he or any other of them would take up the bucklers again against him which when they did not as hearing his high expressions concerning Gods Power and Providence and haply having now a better opinion of him then before he asswageth his grief by defending his innocency and maintaining his opinion in the five following Chapters Here be is said after some râ—spit to eâ—assume his Parable which hath its name in Hebrew from Lâ—rding it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermo figuratus princâ—patum tenet ac vâ—lut dominatur and bearing sway because allegories and figurative speeches bear away the bell as they say from plainer Discourses are more gladly heard or read sooner understood and better remembred The word rendred continued is in the Original added 〈◊〉 lift up importing either that he spake now with a courage as we say and with a greater Emphasis as having silenced his adversaries or that he uttered himself in an higher stile and his matter were Master-sentences Maxims Axioâ—â—â— Speeches of special precellency and predominancy such as might well challenge a throne in the minds of all men Verse 2. As God Liveth who hath taken away my iudgement Job well knew the Nature and end of an Oath which is to put an end to all strife and controversie among 〈◊〉 Hab. 6.16 For more Authority sake therefore to his ensuing Discourse as taking God to witnesse in a matter of so great moment and that his friends might the better believe him he doubteth not to begin his speech with a private oath for a publick is that which is taken before a Magistrate who upon just cause may exact it which so it be sparingly and warily used is not unlawful as appeareth by the example of Jacob and Laban Boaz and Ruth Jonathan and David scil to help the truuth in pâ—â—essiâ—y and when the other party will not otherwise be satisfied But what 〈…〉 to say that the God whom he so solemnly taketh to witnesse had taken 〈◊〉 his judgment Can the righteous Judge do otherwise then right Or doth not the 〈◊〉 know that he iâ— punished lesse then his iniquities deserved 〈…〉 A Job was at present under a soâ—e temptation and being pressed out of measure above strength he spake unadvisedly with his lips and is afterwards barely told of it by Elihu chap. 34.5 The best faith if long tryed may flag and hang the wing Moses at Meribah David at Gath Elias under the Juniper sufficiently shew that every new man is two men that the flesh eftsoones lusteth against the spirit and that the best may have their outbursts yet so as that the seed of grace still abideth in them and some way shewes it self Job here for instance He complaineth of Gods severity but stormeth not against him He blustreth but he blasphemeth not He holdeth himself hardly dealt with by God and yet whilst he so solemnly sweareth by him he thereby acknowledgeth him a witnesse of his conscience a Patron of Truth a Lover of Right an Avenger of Perjury and lastly the Authour and Arbiter of his life which he resolveth rather to let go then his Innocency He can do nothing against the truth but for the truth 2 Cor 13.8 And the Almighty who hath vexed my soul Heb. Hath imbittered Job should have remembred that bitter potions bring sweet health and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitternesse would soon be past but he remembred only at present the affliction and the misery the wormwood and the gall Lam. 3.19 Now no affliction but especially soul-affliction for the present seemeth joyous but grievous nevertheless afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12.11 But patient Job wanted patience to wait for that Adeo nihil est in nobis magni quod non queat minui such failings are found in the very best Verse 3 All the while my breath is in me Periphrasis vitae Dum spiritus hos regat aâ—tus Whiles I have an hour to breath I will hold to this Oath of mine neither may you ever hope to dispute me out of mine integrity Life is described by breath which when it faileth the man dyeth 1 Kings 17.17 Psal 146.4 Isai 2.22 Cease ye from man whose breath is in his nostrils every moment ready to puff out What is man saith Nazâ—anzen but soul and soil Eutrop. Ores breath and body a puff of wind the one a pile of dust the other no solidity in either Jovinian the Emperour was choaked with the smoak of charcoal Pope Adrian with a flye getting into his throat as he gaped The Cardinal of Lorrain was lighted to his Lodging and to his long home both at once by a poisoned Torch Defer not saith One sith at the next puffe of breath thou moist blow away thy life And the spirit of God is in my nostrils He seems to allude to Gen. 2.7 or some tradition of the Fathers to like purpose Acts 17.25 God giveth to all life and breath and all things And again verse 28. In him we live and move and have our being Wherefore let every thing that hath breath praise the Lord Psal 150. ult Yea let every breath as some read it praise the Lord. Let it be as the smoak of the Tabernacle as Pillars of Incense ascending up to heaven Chrysost Tam Dei meminisse opus est quam respirare Verse 4 My lips shall not speak wickedness Which I should do should I contrary to that which the Spirit of God witnesseth to my conscience through a fained humility confesse that I have been wicked Let Gods dejected servant take heed left by the temptation of Satan and the misgivings of their own evil hearts of unbelief they be drawn to bely the work of Gods spirit in them and to hold themselves utterly void of grace because not indued with such
for the Lord any longer Away to the Witch of Endâ—r to the god of Eâ—ron Flecterâ— si nequeâ— saperos Acheronta movehâ— This Job would not do and therefore no hypocrite Verse 11. I will teach you by the hand of God That is by the help of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concerning the hand of God what is in the hand of the Lord so the Septuagint what things he is wont to do by his power Deo juvante subministrante facultates Vat. and what are his usual proceedings his actual and efficacious providence Act. 4.28 That which is with the Almighty I will not conceal Neque celaâ—o ut res divina comparatae sint so the Tigurines translate Envious Masters use to hide from their Scholers the best and chiefest part of their skil It is reported of that spotted beast the Eyux that knowing that his urine will congeal into a procious Stone and so stand man in stead of pure envy when he pisseth he maketh a hole in the ground to cover it Cardan speaking of one that had a Receipt that would suddenly and certainly dissolve a stone in the bladder and dyed not imparting his Skill to any one I doubt not saith he but that man went to hel quòd mâ—riens artem sâ—am mortalibus iâ—viserit because he envied his skil to those that survived him Job was none such but what he knew of Gods mind and manner of dealing which bath no certain Law nor invariable rule but dependeth upon his â—â—er pleasure he was ready to impart to his friends who measured Gods actions by a wrong rule Verse 12. Behold all yâ— your selves have seen it And can say as say as much to it as I can in these sc that God afflicteth good men as well as bad c Ecce 〈…〉 ves â—â—â—nes spâ—culationibâ—â— theologiâ—is 〈…〉 quare tam vanas opiniones habetis So the Tigurine translation hath it that is But behold whereas all ye have spent your time in theological speculations how is it that ye have taken up such vain opinions The Hebrew runs thus Behold you all have seen 〈◊〉 are seers and he that is now called a Prophet was before-time called a Seer 1 Sam 9.9 ye are knowing men and of great experience why then do ye go against your own knowledge by speaking vainly and vilely notwithstanding Why then are ye thus altogether vain Heb. And why is this that ye are vain in vanity sc Whilest ye assâ—rt that Gods love may be known by prosperity and his hatred by adversity and whilest ye conclude me an hypocrite because afflicted for so they had all done with one consent Bildad chap. 8.13 Eliphaz chap. 15.34 and Zophar chap. 20.5 When as yet Job had given sufficient proof to the contrary The matter was clear enough but they did datâ— operâ— for the â—once obscure it this was a vanity of vanities and Job tells them as much Verse 13. This is the portion of a wicked man with God q.d. So ye say and so I say too for herein I will not deny to comply and to chime in with you Zâ—phar had said the same in effect and used the self same expressions that Job here doth chap. 20.29 See the Notes there But must Job therefore be an hypocrite though he continue to hope and pray and delight in God amidst all his miseries vers 8 9 10 Negâ—tur He had spoken much before of the wicked mans prosperity now to â—event mistakes he discourseth largely of his punishment and how ill he beareth it And the heritage of oppressours c. Of feirce and formidable tyrants that are a terrour to others These are the rewards they shall receive from the God of Recompences the Almighty who can well enough deal with them and delights to get him a name in their just destruction Verse 14 If his children 〈◊〉 he multiplyed it is for the sword As were Ahabs seventy sons for instance 2 King 10.1 whom he had begotten after that God had threatned to root out his posterity He therefore as it were to cross the Almighty gives himself so much the more 〈◊〉 to the work of Generation but this was Ephraim like to bring fouth 〈…〉 Hos 9.13 See the like of Aâ—atiaâ— and his forty brethren slain at the shearing house in the same Chapter And his offâ—spring Heb. His issâ—â—s or egressions his sâ—â—ts or branches his pledges so Mercâ—â— â—â—death it Shall not be satisfied with bread i e. Shall be pined and a faâ—ished which their wicked Parents by heaping and hearding sought to prevent but it could not be And this shall be a more cruel kinde of death than the former Tacit. Lam. 4.9 Drusus the son of Tibeâ—â—us Nâ—râ— was put to this death so was our Richard the second at Pomfret Castle Sanders that Traytour in Ireland 〈◊〉 and many others Verse 15. These that 〈◊〉 of him sall â—e 〈…〉 death That is Shall be presently and privately 〈◊〉 as 〈◊〉 it whitout any 〈…〉 Or they shall be so hated that he man shall speak well of 〈◊〉 when they are dead but their came shall be 〈◊〉 and shall not with them so others understand it Or they shall be buried alive 〈…〉 in a fit of an Apoplexy Sepeliâ—â—ur adhuc vivi moribundi Vatab. And when as he recovered of thâ—â—â—it in his 〈◊〉 and 〈◊〉 for help his wife Ariadue was so kind as to deny it 〈◊〉 They like is recorded of Scotus the great Schoolman Diâ—date saith that 〈…〉 that the wicked dying are plunged into everlasting death which only it the true death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Agreeable whereunto is that phrase Rev. 2.23 I will kill her children with 〈◊〉 It is are thing to die 〈◊〉 anoter thing to 〈◊〉 with death this last is when death 〈…〉 Hell when it 〈◊〉 Hell 〈…〉 of it This is a woful death indeed And his Widâ—â—s 〈…〉 One 〈◊〉 are one of the 〈…〉 their 〈…〉 so they die unlamented by their own widows for in those dayes men took many wives as now the Turks do so many as they are able to maintain and very coursely they use them who are glad that they are thus rid of them who were wont to lay upon them with their unmanly fists or otherwise to abuse them Of King Edwin it is said that he lived wickedly died wishedly And of Henry the second that hearing that his son and successor John had conspired against him he fell into a grievous Passion both cursing his sons and the day wherein himself was born and in that distemperature departed the world which so often himself had distempered and had now every mans good word to be gone hence See Jer. 22.18 Cum mors crudelem repuisset saevn Neroâ—m Credibile est multos Roman agit asse jocos Verse 16. Though he heap up silver as the dust Silver and Gold what are they else but white and red Earth the guts and garbage of the Earth as one saith Yet how greedy of
forsaken of fortune And as James 5 of Scotland was called The poor mans King so might Job well have been for no sooner could a poor body cry to him for help but he relieved him Cassiodor and rescued him out of the hands of his oppressor Theodorick of old and Gustavus King of Swedes of late are famous for so doing Mr. Clark And the fatherlesse and him that had none c. The fatherlesse and friendless from whom he could not expect any reward He was not of those who follow the administration of Justice as a trade only with an unquenchable and unconscionable desire of gain but held out a constant course of integrity and righted those whom others would have slighted Verse 13 The blessing of him that was ready to perish came upon me Such poor creatures as were destined to destruction and seasonably delivered by my meanes gave me their good words and wishes yea they cryed me up for their gracious Deliverer with a Courage as the Grecians did Flaminius the Roman General as the Christian Captives did Hunniades Plut. Turk Hist Val. Max. Christ 41 who had set them at liberty from Turkish slavery as the drowning man pulled out of the water by King Alphonsus cryed Arragon Arragon and as the Italian prisoners in 88 released and sent home by Queen Elizabeth Sainted her and said That although they were Papists yet they would worship no Saint but her And I caused the widowes heart to sing for joy scil By ready righting her upon her Adversary and this out of conscience of duty and not for her importunity as that unjust Judge Luke 18.5 or because she conjured him to it as that widow did Adrian the Emperour to whom when he had answered That he was not at leisure to hear her Cause Dio in Adrian she boldly replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then lay down the Empire Whereupon he turned again and did her right and sent her away a joyful woman Verse 14 I put on righteousnesse and it cloathed me It was not ambition popularity or self-interest that put Job upon these and the following good practices and proceedings â—omem horum officiorum aperit Merlin but the care he had of discharging his trust and the pure love he bare to Justice and upright dealing For although he desired more to be loved then honoured as it is said of Trajan the Emperour yet he would not do any thing of popularity or partiality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Declinatione detorsione judicii Merlin by writhing or warping but retained the gravity of the Law which is a heart without affection an eye without Lust a mind without passion a Treasurer which keepeth for every man what he hath and distributeth to every man what he ought to have Job did put on righteousnesse and it put on him so the Hebrew hath it By which similitude he declareth that he could as little be drawn from doing Justice as he could go abroad without his cloathes or suffer them to be puld off him My judgment was as a robe and a Diadem Righteousnesse is that whereby the innocent is delivered Judgment is that whereby the guilty person is punished saith Brentius With these was Job arrayed and adorned far better then was Alcist henes the Sybarite with his cloak Athenaus sold by Dionysius to the Carthaginians for an hundred and twenty talents or Hanun with his massie Diadem the weight whereof was a talent of gold with the precious stones 2 Sam. 12.30 Some Judges have nothing more to commend them then their Robes which are oft lined with rapine and robbery So were not Jobs He made the like use of them that old Eleazer did of his hoarinesse he would not do any thing that might seem to be evil because he would not spot his white head No more would Job lest he should stain his purple disgrace his Diadem Salvian He knew that dignitas in indigno est ornamentum in luto Ruledom without righteousness is but eminent dishonour Verse 15 I was eyes to the blind Here he saith the same in effect as before vers 12 13. Mercer only he setteth it forth Pulcherrimis allegoriis per synathroismum velut conglobatis by a heap of most elegant allegories He meaneth here I gave advice to the simple and support to the weak and impotent But how many great men are there qui etiam videntes circumveniunt fallunt who put out the eyes of men as Korah falsely accused Moses Numb 16.14 And cut off their legs as that Tyrant in the Story served his Guests that were too long for his bed by disabling or discouraging them to follow their just causes so that they are ready to say with Themistecles that if two wayes were shewed him Plut. whereof the one led to hell and the other to those corrupt courses of Justice he would seriously chuse the former rather then the latter Verse 16. I was a father to the poor Ab lacbionim an elegant agnomination as Mercer here noteth Job was not only a friend to the poor as aforesaid but a father providing for their necessitites Sueâ— and protecting them from injuries So Augustus Caesar delighted to be called Pater Patriae the Father of his Country And our Queen Elizabeth would many times say that she could believe nothing of her people Cambden Eliz. that parents would not believe of their children And the cause which I knew not I sought out Sifting it to the bran and not pronouncing sentence till I had fully understood each circumstance of the controversie Judge not according to the appearance but judge a righteous judgement John 7.24 Thucydides well saith That there are two things most opposite to right proceedings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haste and Anger A Justicer must do nothing rashly but with greatest deliberation and industry to come to a right understanding of matters in capital causes especially lest he repent it too late as that Sir James Pawlet did who out of humour and for revenge laid by the heels Thomas Wolsey Negotiat of Card. Wolsey then a Country Minister afterwards a Cardinal and Lord Chancellour of England for the which he suffered long imprisonment And as that Judge mentioned by Fortescue who having condemned a Gentlewoman to death for the murder of her husband upon the bare accusation of her man which afterwards was found false saepius ipse mihi falsus est He afterwards confessed unto me saith the Authour that he should never during his life be able to clear his conscience of that Fact We know what paines Solomon took in the case of the two harlots that strove before him And we have read of a Judge who to find out a Murther caused those that were accused to open their bosomes and felt the beating of their hearts And when he found one of their hearts to beat extraordinarily Tu inquit fecisti Thou art the Murtherer certainly said he The man
like cause Psal 147.9 Job cryed out more like a beast then a man in his pain and misery This the Stoicks censured as effeminate and would not allow a wise or valiant man to sigh or cry or shew any token of grief whatever befel him But this was to destroy nature and to transform men into stocks and stones void of sense The Patriarks bewailed their deceased friends David likely was not ignorant of the Gentiles proverb Weeping becometh not a King yet he wept abundantly yea Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he out-wept Jonathan As the better any one is the more inclined to weeping and lamentation which yet must be duly moderated Verse 30 My skin is black upon me Through the violence of the Feaver and adust matter his skin was as black and mud-coloured as the waters of the River Nilus which hath its name Sihor in the Hebrew from this root Jer. 2.18 The Ethiopians skin is black but that 's natural to them and they think it best so and therefore paint the divel white c. And my bones are burnt with heat In the Feaver they call Epialis the heat is all inward and dryeth up the radical moisture Job complaineth of such a distemper and so doth David Psal 32.3 4. and Solomon telleth us that a heavy heart dryeth up the bones Beza expoundeth it of the Jaw-bone dryed and pined away for want of moisture Verse 31. My harp also is turned to mourning All the dayes of the afflicted are evil Prov. 15.15 his Harps are hanged up Intempestivae 〈◊〉 in luctu Music Ecclus 22.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophoc◠Val. Max. Chr◠pag. 262 his Lute no longer 〈◊〉 but for melancholy airs his Song nothing but Lachrymae doleful ditties his Organs and all those Instruments that were wont to divert him are condemned either to sigh or to be silent Gillimer overcome and besieged by Bellisarius sent to request of him three things 1. a loaf to ease his hunger 2. a harp to ease his grief 3. a sponge to dry up his tears Such mournful Musick was Jobs if any at all CAAP. XXXI Verse 1. I made a covenant with mine eyes THis Chapter as it is one of the largest in all the book so it is elegant various and very full of matter for it shewes us as in a mirrour both what we should do and what we should not do Good Melancthon about the beginning of the Reformation mournfully complained Quos fugiamus habemus quos sequamur non intelligimus We have whom to flie from meaning the Papists but whom to follow we yet understand not by reason of the many divisions among Protestants But here we may be at a better certainty by treading in Jobs footsteps and striving to express him to the world who against all the cavils and calumnies of his foe-foe-friends makes it out here that he is no hypocrite or flagitious person as they falsely charged him but a man fearing God and eschewing evil chap. 1.1 Let therefore as many as would be perfect be thus minded and thus mannered propounding to themselves the highest pitch and the best patterns resolving to resemble them as much as may be Here we have Job holy care to flie fornication as a deadly evil by avoiding the occasion by taking bonds of his senses and by doing all he could to be out of they way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculi sunt in amore duces when the temptation came Austin thanks God that the temptation and his heart met not Job would prevent that mischief by laying lawes upon his eyes those windows of wickedness and loop-holes of lust the very door and bait of all evil concupiscence Mat. 5.29 1 Job 2.16 that flesh-pleasing lust that nest-egge of the Devil as One wittily calleth it that eldest child of old Adams strength bearing name of the Mother which is called in general Lust or Concupiscence Now that Job might not lust he would not look on a forbidden object for he knew that wanton glances cause contemplative wickedness such as will soon break out into soul practises as ill humours in the body do into sores and botches Why then should I think upon a Maid Contemplarer in virginem Lustfully consider her beauty till my heart be hot as an oven with lawless lusts and my body be moyled with that abominable filth For unbrideled lust like the wild figge will soon mount over the wall and those base vain wanton capering thoughts will break out if not timely suppressed if we handle them not roughly at the door as Elisha said their masters feet will not be far behind them Quell them therefore and crush them in the egge it is not safe being at Satans mess though our spoon be never so long remember that of looking comes thinking and of thinking worse Look upon the woful chain of Davids lust and remember how many have died of the wound in the eye The Basilisk slayeth with his sight Circe will enchant all that behold her Irregular glancing or inordinate gazing is that which metamorphoseth a man into a beast and makes him a prey to his own brutish affections Hence David prayeth Turn away mine eyes from beholding vanity Psal 119.37 Job here steppeth one degree further from a prayer to a vow yea from a vow to an imprecation verse 7. That his eyes should be eyes of Adamant that will turn only to one point that he would not look but where he might lawfully like Saints have a single eye and contrariwise the wicked Hos 3.1 like that Persian Lady who being at the marriage of Cyrus and afterwards asked how she liked the bridegroom How said she I know not I saw no body but my husband Charles 5 used to clap to his casement and the young Lord Harrington to pull his Hat over his eyes when fair Ladies passed along Verse 2. For what portion of God is there from above What but a portion with the Devil and hypocrites The unjust are reserved unto the day of judgement to be punished saith Peter but chiefly they that walk after the flesh in the lust of uncleanness 2 Pet. 2.9 10. Such shall have a specialty of punishment even the hottest fire in hell And hereby Job frighted his Conscience from this foul sin and well he might did men but consider what sin would cost them they durst not but be innocent but the hope of impunity hardeneth them and so hasteneth their destruction Hac tanquam lenà semper usus est antiquus ille serpens this hope as a Bawd Merlin that old man-slayer hath ever made use of to allure men into wickedness But set the threats of Gods Word such as are 1 Cor. 6.9 Heb. 13.3 Ephes 5.3 against this sin and the sin is laid Satan can no more abide by it than an Owle by the shining of the Sun A man will be loth to fetch Gold out of a fiery crucible Or What inheritance of the Almighty from on high God and Almighty
and from above and from on high By all these expressions Job affecteth himself with the due apprehension of the divine Majesty that he may be wise and beware how he fall into the punishing hands of this living God The Lord your God saith Moses to the people is God of gods and Lord of lords a great God a mighty and a terrible Deut. 10.16 19. c. Circumcise therefore the foreskin of your hearts cut off and cast away that filthy foreskin shave your eye-brows as the Leper was to do pull out your right eyes c. So Joshua God saith he is an holy God he is a jealous God be will not forgive your transgressions nor your sins sc unless you will part with them though never so dear or delicious chap. 24.19 Verse 3. Is not destruction to the wicked yes that 's their portion their inheritance and so Job makes answer to his own question proposed in the verse aforegoing The ruine of impure souls is infallible unsupportable unavoidable if God hath aversion from all other sinners he hath hatred and horrour for the unchast such stinking goates shall be set on the left hand and sent to hell where they shall have so much the more of punishment as they had here of sensual and sinful pleasure as sowre sawce to their sweet meats Rev. 18.7 Not to speak of the miseries they meet with here which are not a sew in their souls hardness of heart or horrour of conscience in their bodies soul and lothsome diseases such as will stick to them when their best friends forsake them in their names indeleble reproach and infamy like an iron-mole which nothing can fetch out like the Leprosie which could never be scraped out of the walls in their estates poverty even to a piece of bread Prov. 6.26 Harlots are Poscinummia Crumenimulge suck-purses Luk. 15.14 In their posterity as Jericho was built so is uncleanness plagued bath in the oldest and youngest It goes through the race till it have wasted all Corpus â—pes animâ—n faman vim lumina Scortum Debilitat perdit necat anfert eripit what And a strange punishment to the workers of iniquity Even such as is unusual and extraordinary as upon the Sodomites who going after strange flesh were thrown forth for an example as Juda hath it Verse 7. So those Benjamites Judg. 20. the Trojans the Lacedemonians at Lenctra Zimri and Cozbi Zedekiah and Ahab Jer. 29.22 Elies two sons Heraclius the Emperour Muleasses King of Tunes in Barbary bereft by his own son Amida another Absolom not of his Kingdom only but of his eyes too put out with a burning hoâ—iron those eyes of his that had been full of adultery and could not cease to sin In Hebrew the same word signifieth both an eye and a fountain to shew saith One that from the eye at a fountain floweth both sin and misery Verse 4. Doth he not see my wayes and count c yea sure he doth so and the conscience of Gods Omniscience who would soon take him tripping kept him from this great wickedness So it did Joseph but so it did not David who is therefore said to despise God and his commandement 2 Sam. 12.9 10. to do evil in his sight and this was no smal aggravation of his offence Ne peccar Dum ipsi vider I have seen the lewdness of thy whoredome Jer. 13.27 Even I know and am a witness saith the Lord Jer. 29.23 That should be a powerful retentive from 〈◊〉 Prov. 5.21 And count all my steps Doth not he cipher them up Hebeus 〈◊〉 in 〈◊〉 rate not my wayes only my counsels and cogitations but my steps also that is all mine outward attempts and actions A most needful and useful consideration 〈◊〉 to keep men within the compass of obedience See this doctrine of Gods singular providence plainly and plentifully set forth Psal 139.1 2 3 4. Verse 5. If I have walked with vanity As they do who disquiet themselves in vain in heaping up riches by evil arts by deceits and covin in bargaining by getting other mens means fraudmently c. The getting of treasures by an evil tongue or any the like indirect course is a vanity tossed so and fro of them that seek death Prov. 21.6 Eventually such do seek death though not intentionally they spin a fair thred to strangle themselves both temporally and eternally Such vain and vile wayes therefore Job carefully declined Furtum á Virg. vocatur inane Aencid 6. for he knew them to be both base and bootless Ephraim fed upon the wind the balances of deceit were in his hand if thereby he filled his purse with coyn yet he had emptiness in his soul Lucrum in arca damnum in conscientia filled he was with aire and that aire was pestilential too his breath and death he drew in together Job would none of that Or if my foot hath hasted to deceit If I have been nimble and active to go beyond and defraud another in any matter 1 Thess 4.6 which what is it else but crimen stellionatus the very sin of cozenage and this not only acted but arted after long trading in it as the words of walking and hasting seem to import Verse 6. Let me be weighed in an even balance Heb. Let him weigh me Examinet me saith Tremellius David with the like confidence Search me O God saith he Psa 139.23 24 and know my heart try me and know my thoughts and see if there be any wicked way in me any course of sin that is grievous to God or man wherein I have walked or my foot hath hasted Job would not rest in his own hearts applause neither would he be borne down by his friends false charges but puts himself into Gods hands to be weighed and then makes no question but his present sufferings will be found heavier than his former miscarriages in his inter-dealings with men for matter of gain and that there is some other cause though what he knoweth not for which God doth so grievously afflict him See David doing the like Psal 7.4 26.2 That God may know mine integrity i.e. That he may make known mine innocency and upright-heartedness in this particular of commerce with others that I have not dealt deceitfully Otherwise if God should weigh the best that are in a balance they would be found too light if he mark iniquities no man living can be justified Psal 139.3 143.2 If he turn up the Bottom of the Bag all our secret thefts will out and come to reckoning It is an idle conceit of some ignorant folk That God will weigh their good deeds against their bad and they shall well enough set off with him by the one for the other This they have drawn as they have not a few other fopperies from that practise of Popish Priests to perswade people that when men are at point of death St. Michael the Archangel bringeth a pair of balances and putteth in one scale their good works
and served every day with whole and wholsome meats ere himself sat down to dinner Neither were these any losers by their liberality The flowers hurt not their own fruit though they yeeld honey to the painful Bee The Sun loseth not light though it lend it to the Moon But as the Moon the fuller she is of light the further she gets from the Sun And as the Sun moveth slowest when he is highest in the Zodiack so are those farthest off from bounty for the most part who abound most in plenty Your fattest men have the least blood and your richest men do the least good Whereas those that are rich in this world should be rich in good works ready to distribute 1 Tim. 6.17 willing to communicate to widowes and fatherlesse especially sith those are Gods own Clyents Verse 18. For from my youth he was brought up with me c. i. e. Ever since I could do any thing it hath been my delight to be doing good to the poor Orphans whom I have tenderly bred as a father useth to breed his children Non est vnlgare Dei donum saith Mercer This is no ordinary mercy for men to be of a merciful disposition and melting hearted toward the poor and necessitous as some are naturally and from the womb Such are said to have been Artaxerxes Longimanus Titus the Emperour Otho the third Steven King of Hungary Oswald King of England c. and I have guided her from my mothers womb Ductavi illam meaning the widow or the Orphan to whom I have been a manly guide and that of a child little See the Note aforegoing Suttons Hospitals and many more monuments of Charity in this kind are worthily alledged by some of our divines to prove that for their time and ability Protestants have equalled and exceeded Papists in this way of good works Jobs desire of doing good appeared betimes as if it had been born with him like as Plutach writeth of Coriolanus that he was so natural and expert a Souldier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might seem to have been born with his arms upon his back and his weapons in his hands Verse 19 If I have seen any perish for want of cloathing Job was ad omnem humanitatem effectus atque assuefactus This liberal man devised liberal things and as he dealt his bread to the hungry so when he saw the naked he covered him he hid not himself from his own flesh Isai 58.7 Giles of Brussels and Mr. Wâ—seheart the Scot are famous among the Martyrs for their charity in this kind And so is Mr. Fax the Martyrologer of whom it is reported that as he gave away his horse at one time to a poor man when he had no mony to give him So at another having bestowed his wives money in a petticoat and meeting by the way home with a poor woman that wanted cloathing he freely gave it her telling his wife that he had sent it to heaven before her The poor mans belly is surely the best Cubberd and his back the best Wardrobe Vhi non pereunt sed parturiunt where they rot not as those moth-eaten ones in Saint James chap. 5.2 but remain for ever Great Alex ander believed this far better then most amongst us for when he had given away all almost and his friends asked him where it was he pointed to the poor and said In scrinâ—is in my chests and when he was further asked what he kept for himself he answered Spem majorum meliorum the hope of greater and better things And another of his name viz. Pope Alexander the fifth was so liberal to the poor that he left nothing to himselfe so that he would merrily say that he was a rich Bishop a poor Cardinal and a beggarly Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was wont to be said Pauperibus sus dat gratis nec munera curat Curia Papalis quod modo percipimus Heidfold But this distich must be read backwards saith mine Author thus Percipimus modo quod Papalis c. This Pope Alexander then was a rare bird at Rome Or any poor without covering Whether he craved it of me or not if I did but see it the poor creature was sure of it The liberal man preventeth the poor and needy In Psal 103. Psal 41.1 Praeoccupat vocem petituri so Augustine expounds that Text. He stayes not till he is asked a good turn but ministreth to the uses not only to the necessities of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles word is in the Original Rom. 12.13 So did Dr. Taylor Martyr when he visited the Alms-house in his Parish once a fortnight to see what they lacked and to supply them And so did Mr. Fox when unasked he gave the poor woman the petticoat as abovesaid Verse 20. If his loynes have not blessed me As being warm-cloathed by me not with a suit of words as those great benefactors Jam. 2.15 16. who were much in mouth mercy which indeed is good cheap But a little handful of Jobs wool is much better then a mouthful of such aiery courtesies and would open more mouthes to blesse men who now adayes for most part will be but a friends at a sneeze the most you can get of them is God blesse you These have as many flouts and curses as Job had well wishes and God thereby had praises according to that of our Saviour Matth. 5.16 And if he were not warmed with the fleece of my sheep His sheep were his owne else his charity had been unwarrantable Honour the Lord with thy substance Prov. 3.9 but see it be thine and not anothers He that hath a bountiful eye shall be blessed for he giveth of his bread to the poor Prov. 22.9 specially if he have spared it out of his own belly to give to the hungry if it were the bread of his own aâ—mense or allowance as some interpret it Verse 21. If I have lift up my hand against the fatherlesse That is against any that are destitute of humane helps and defences Such to ill treat and oppresse is easie for great ones See Gen. 50 15 16. c. But where the true fear of God is no such thing will be done The Tigurines render Si minitatus sum Orphano c. If I have lifted up my hand in threatning first and then let it fall in striking and punishing the fatherless or friendless When I saw my help in the gate i.e. When by my greatnesse and grace with the people I might have born out my worst miscarriages when I might have had more then enow that would have defended yea applauded me as the Senate of Rome did Nerâ— even for his most malapert misdemeanors and most horrid outâ—ages Verse 22. Then let mine arm fall from the shoulder-blade That unworthy arm of mine as Cranmer cryed out of that unworthy right hand of his which he therefore burnt first so injuriously lifted up against
Joseph Moses Samuel Daniel Nehemiah Paul who knew nothing by himselfe Melancthon George Prince of Anhalt John Bradford and many other famous in their generations whom for their piety and patience as their enemies could not but admire so their friends could never sufficiently extoll then This is no smal help to the Cause said Erasmus concerning Luther that his enemies can find no fault or flaw in his life As a Prince would I go neer unto him Id est Animo hereico imperterrito quippe benè sibi conscio that is Piscat With an heroical spirit and anundanted courage I would not shrink back or flinch him a jot as having a clearing chearing conscience that feareth no colours that would not budg or yeild an hair for an Angels Authority Gal. 1.8 Quasi Princeps hoc est animo liberrimo expositissimo c. saith Brentius As a Prince against whom there is no rising up I would speak my mind and lay open the whole matter of my deportment very freely and fully that both present and future ages might judge of it Of Trajan the Emperour it is recorded That he neither hated nor feared any man living Nicepb l. 2. c. 40 And of Trajan General to Valens the Arian Emperour That as he could speak his mind fitly so he durst speak it freely Think the same of Job Verse 38 If my Land cry against me As unjustly gotten Where we have an elegant Prosopopeia not unlike that of the Prophet Hab. 2.11 12. where the stone out of the wall cryes out against the Oppressour and the tignum è ligno the beame out of the timber answereth it by a woful antiphony It hath been noted before that Goropins will have the English to be called Angli because they were good Anglers and had skill to lay divers baits when they fished for other mens livings May it be our care to disprove him Polydor Virgil. and to shew our selves Angels rather as Gregory the Great derived us and our Land to be Regnum Dei the Kingdome of God as it was anciently counted and called by the holinesse and righteousnesse exercised amongst us These two make up one perfect paire of Compasses which can take the true latitude of an upright heart such as Jobs was witnesse this whole Chapter The first like the top of Jacobs Ladder reacheth to heaven the second like the foot of the Ladder resteth on the earth or rather walketh about in a perfect circle of all such duties as one man oweth to another Job was famous for both whatever his friends furmised or suggested to the contrary He was righteously religious and religiously righteous exercising the first Table of the Law in the second and caring to keep alwayes a conscience void of offence toward God and toward men Act. 24.16 Or that the furrowes thereof likewise complain Heb. Weep scil As it were Siplorant porca out of a desire after their old right Owner from whom they are detained as was Naboths Vineyard Verse 39. If I have eaten the fruits thereof without money i.e. Not paying the Labourers their wages which is a boney sin Am. 5.12 13. A crying cruelty James 5.4 such as hath a woe hanging on the heeles of it Jer. 22.17 See what sinns it is set amongst and what punishment is awarded to it Malach. 3.5 Let Laban be guilty of it Gen. 31.7 but Job protesteth against it here with an imprecation Or have caused the owners thereof to lose their life That is the occupiers thereof the poor Rent-holders by racking their rents to misse of a subsistence so that they could not make a living of it with all their labour Owners of the Land he calleth them improperly sith the Land was his as in the former verse but if he had the propriety they had the paines and therefore should have had a livelihood as Solomons Vine-dressers had Cant. 8.12 but so had not Pharaohs Laboureres the poor oppressed Israelites who toyled like horses and yet were held to so hard allowance that they were weary of their lives and their soules were ready to expire as the Hebrew here hath it Prisoners pitance many poor Tenants have such as will neither keep them alive nor suffer them to dye Verse 40 Let thistles grow in stead of wheat This was a piece of that first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arvum ab Heb. Arur accursed Curse Genes 3.18 under which the earth hath lain bed-ridden as it were ever since waiting for the coming of the Son of God that it may bee delivered from the bondage of corruption Rom. 8.20 and Job wisheth it as due to him Ex lege Taliâ—nis if he should be guilty of the fore-mentioned cruelty Jam. 2.13 And cockle in stead of Barley Lolium lappae stinking stuffe the word signifieth as those were stinking grapes Isaiah 5.2 4. rotten corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frumentum adustum vitiated and as that was blasted corn yeelding nothing better then dust and chaffe Mat. 13.25 Whereas Wheat and Barley are the precious fruits of the earth James 5.7 whereof when the Metapontines had one yeare a great corp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scrabo they dedicated to their god at Delphos in token of thankfulness an Harvest graven in gold The words of Job are ended i.e. His Conference with his three friends whom having before silenced and now for himselfe sufficiently apologized he putteth a period to that discourse having as Octavius once said to Decius to the understanding spoken sufficient and to the ignorant or obstinate too much had he said lesse CHAP. XXXII Verse 1. So these three men ceased to answer Job THey were as quiet as men are on a Sabbath so the word importeth they had tired themselves with talking and now they were resolved to rest them and the rather because they judged there was little good to be done by ought that they should say for Job was set Because he was righteous in his own eyes And so there was no more hope of a fool then of him Pertinacious they held him and contentious self-conceited and opinionate which indeed was a right character of themselves if they could have seen it He was only constant to himselfe and to the truth whereof he shewed himself a stout and resolute Champion Only as every Pomgranate hath some rotten kernels in it so Job had his frailties his outbursts caused by extremitie of pain and excess of passion for the which these three did him wrong to give him up for deplored and desperate Verse 2. Then was kindled the wrath of Elihu Or Then burnt the nose of Elihu a Periphrasis of anger which appeareth in the nose eyes and other parts of the body Qun enim celaverit ignem Who can hide fire The Rabbins have a saying that a man shewes what he is becos bechis becagnas by his purse his cups and his anger which if it be rash and unadvised is a mortal sin and not venial as
hands because the longer they live the more sins they commit But yet the promise is that to him that hath shall be given and he shall abound The righteous also shall hold on his way and he that hath clean hands shall be stronger and stronger Job 17.9 Howbeit some good mens first dayes have been their best dayes and they have suffered no small decayes in their spiritual-intellectuals as did Solomon Asa Joash and perhaps these three friends of Job to whom this speech is directed Certain it is that he is a rare and a happy man of whom it may be said in a spiritual sense as it was said of Moses that after long profession of Religion his sight 〈◊〉 waxed dim nor his holy heat abated The Heathen Sages have cause to admonish us to take heed of old age as that which cometh not alone but is it self a disease and ever accompanied with many maladies both of body and mind Elihu seemeth to take this here for granted experience sealing to it that true wisdom dependeth not upon any mans authority power learning experience or old age but upon the inspiration of the Almighty And therefore they holy Scriptures must needs be the store-house of wisdom 2. Pet. 1.21 2 Tim. 3.16 the Statute-book of Heaven as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imbreathed by God as Paul speaketh the very heart and soul of God as Gregory Verse 9. Great men are not alwayes wise Rabbies are not the Grandees of the Earth they who seem to be somewhat Gal. 2.6 and take it ill if they be not so accounted these are not alwayes wise or these are none of the wisest Non sunt sapientes Magistri so Brentius reads it Brent Our Masters at sunt Magistri nostri Parisienses have not ingrossed all the wisdom And why Spiritus non est alligatus Raâ—binorum authoritati magistrorum nostrorum capitiis c. the spirit of knowledge and of the fear of the Lord is in no wise bound to such nor are his gifts held captive by any but freely distributed according to the good pleasure of his will who worketh all and in all Paphnutius was wiser than the whole Council John Wicliffe than the University of Oxford Daniel than all the Magicians of Babylon Patres â—gondicum venia Augustine being oppressed with the authority of the Fathers saith he regardeth not Quis but Quid who speaketh a thing but what he speaketh Neither do the aged understand judgement Prudence is not proper to old age and though knowledge be the daughter of time it doth not alwayes fall out that the most aged are the most learned Wisdom doth not ever lean upon a staffe nor look through spectacles Experience giveth us to see both old fools and young wise men some of each sort When the state of Venice once sent two young men Ambassadours to the Emperour Frederike 4. and he being offended at their age refused to admit them they did him to know That if the Venetians had valued men by their gravity and well-grown beards as the only wise men they would doubtlesse have sent on their Embassie a paire of well-bearded Goaâ—es For Si prolixa facit sapitnem barba quid obstat Barbatus pâ—ssit quin caper esse Plato Verse 10. Therefore I said Hearken to me This he speaks by way of apostrophe to Job Nunquam à te nisi doctior redeo with whom he would fain ingratiate that he might the better prevaile to convince him of his course dealing with God whose cause he wholly pleadeth 〈◊〉 had hoped to have learned much by this conference held by such heads But finding it otherwise Tâ—nominatim notanter Job he grows to a Semper ego amditor tantum Hearken to me another while that God may hearken to you Hearken I say all of you but thou Job especially for with thee lyeth my main business I also will shew mine opinion He saith not my judgement that might savour of arrogancy in so young a man but mine opinion or knowledge I will offer my thoughts judge you of them as you please See verse 6. Elihu was far from the spirit of Bacon the Carmelite who would endure no guessing or doubtings and was therefore called Doctor Resolutissimus as requiring that every one should think as he thought this was too Magisterial Verse 11. Behold I wayted for your words Whilest you had any thing to say I was silent and no way troublesome or obstreperous This he speaketh to Jobs friends who had free liberty to speak whiles they would without interruption and should therefore now be content to hear though perhaps what they would not if God thereby might be glorified and Job better convinced I gave care to your reasons Heb. To your understandings Vsque ad intelligentias vostras Vt cum dicitur Redite usque ad me Joel 2. to the utmost of your best arguments and most elaborated demonstrations for the which you had eviscerated your brains and well nigh cracks your sconces but all to no purpose sith you hover in generals and declining that which was the main matter in question like lapwings that cry farthest off from the nest you brought only such reasons as were not cogent and used such discourses as did me coelum nec terram attingere never come at the business which was no better then laborious losse of time Verse 12. Yea I attended unto you Et usque ad vos perpendebam I throughly weighed your words and rightly considered them as our Mr. Bradshaw was wont to do at the Ministers meetings and was there-hence called the Weighing Divine that you may not think I answer the matter before I understand it as fools do to their shame Prov 18.13 Sanctius in cap. 40. Ezek. in argum or that I speak evil of the things I know not as those in Peter 2 Epist 2.12 daring to reprehend what I do not comprehend as did that Popish Expositour who calleth Ezekiels description of the Temple Insulsam descriptionem an absurd description And behold there was none of you that convinced Job or that answered his words And yet they thought they had done both effectually and that it was meerly his stubbornness to stand out against them Ready they were to give him up for uncounselable and to turn him over to God with a Non-convertetur he is past our cure we can do no good on him none but God can put him out of his good conceit of himself c. Out of all this a good Interpreter maketh these following Conclusions 1. That we must diligently hear and weigh what things are spoken by others before we proceed to censure them 2. That we must not pass a censure upon any one part of a speech but take it all together ere we make judgement of it 3. That when we have weighed every thing well and wisely we must not countenance any errour but freely utter what we do truly and rightly think of it 4. That we may
up in the mind of him that would faine utter them to new wine not yet throughly purged the soul to bottles silence to the stopple which keeps in the wine grief hereupon to the breaking of those bottles speech to the opening of them by taking away the stopple of silence And although in this Discourse Elihu may seem to lay on more words then the matter requireth yet he doth not for he saith no more then the Psalmist doth Psal 45.1 and Jeremiah chap. 6.11 and the Apostles Act. 4.20 We cannot but speak c. And whereas Gregory saith that all this came from pride in Elihu Chrysostom praiseth him rather and therein he is in the right for his zeal which will have a vent or the heart will cleave as the waters undermine when they cannot overflow As for that which is urged against Elihu that God saith of him as of a Reprobate and one whom he knew not Who is this that darkneth counsel by words without knowledg ch 38.2 It is plain that God speaketh there not of Elihu but of Job and so Job understood and applyed it chap. 42.2 And that God speaketh not of Jobs sacrificing for him as for the other three makes more for his praise then else and shewes that he had spoken of God the thing that was right which they had not done chap. 42.7 Verse 20. I will speak that I may be refreshed Heb. That I may breath This many Martyrs did though to the losse of their precious lives as those that came to the Tribunals and cryed out Christiani sumus We are Christians hang us burn us stone us c. Modo Jesum nostrum nanciscamur so that we may get our Jesus And when they were told that they were put to death Non pro fide sed pro obstinatione not for their Religion but for their obstinacy Tertullian answered Pro hac obstinatione fidei morimur For this Religious obstinacy we gladly dye As for those that made not a good confession but either denied or dissembled their Religion for politick respects what a deal of unrest found they in their consciences till they had better declared themselves or revoked their recantations as Bilney Bainhum Benbridg Abbes Sharp besides Origen and all those of old Let a man speak boldly and freely in a good Cause when called to it and he shall be refreshed for as every flower hath its sweet smell so hath every good word and work its comfort I will open my lips and answer Viz. Freely and fully as Eph. 6.19 with great a lacrity of spirit and vehemency of speech Some kind of answer a man may make though he open not his lips as he did who being asked what mans life was presently turned his back and went his way Theadoret also upon Matth. 5.2 observeth that our Saviour taught sometimes when yet he opened not his mouth viz. by holy life and wondrous works Verse 21. Let me not I pray you accept any mans person q.d. This leave you must give me or at least wise I must take it sith my life lyeth upon it to be impartial and plain-dealing laying the blame where it lights and sparing the paines of pleasing and Parasitical Poems of oratorical and rhetorical insinuations Nihil loquar ad gratiam c. I shall know no man after the flesh in this businesse nor look on any face If Job found this fault with his other three friends chap. 13.7 he shall have no cause so to do with me but as a right Moderatour I will hear Arguments speak and not persons I will shut out my friend or my seniour and speak the truth in love Diem hominis non desideravi saith Jeremy chap. 17. And if I yet please men I am no more the servant of Christ Gal. 1.10 See the Note there Neither let me give flattering Titles Praenomen aut cognomen those that seeme to be somewhat whatsoever they be it shall make no matter to me God accepteth no mans person Gal. 2.6 I shall call a spade a spade tell every one their owne without circumlocution and not sooth or smooth up any man though never so great in his sinful practices Semper Augustus In vâ—â—a Alpâ—on is a Title still given to the Germane Emperours But Sigismund once Emperour when a fellow flattered him above measure and extolled him to the Skies gave the Flatterer a good box on the eare and when he asked Why swiâ—â— you me He answered Why clawest thou me Verse 22. For I know not to give c. I have as little Art in it 't is out of my road as heart to it For In so doing my Maker should take me away i.e. Kill me and send me packing to Hell He would soon snatch me away he would burn me as some render it so dangerous is the sinne of flattery A Preacher called Constantine the Great Euseb de vita Const l. 4. c. 4. Blessed to his face but he went away with a check What will God say to such think we CHAP. XXXIII Verse 1. Wherefore Job I pray thee hear my speeches PLain Job for flattering Titles Elihu would give one chap. 32.22 only in prefacing to his Discourses he is very large witnesse the whole former chapter which may well stand for a common exordium to all the five following and the seven first verses of this wherein he both calleth upon Job for audience and useth Arguments for that purpose An Orator he sheweth himself all along for in his Introduction he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milder affections which suit best to insinuate and toward the conclusion he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pathetical expressions that may leave an impression in his Hearers And hearken to all my words And not to some of them only picking and chusing what pleaseth you and turning a deaf eare to the rest as he in Tacitus did who said Tulingua ego aureum dominus You may say what you please but I will hear no more then I like and lift This is an evil ear and must be healed as the Orator told his Country-men ere any good can be done The good soul lyeth low at Gods feet and saith Speak Lord for thy servant heareth All that the Lord our God shall speak unto us that will we hear and do Deut. 5.27 Now therefore we are all here present before God to hear all things that are commanded thee of God Act. 10.33 It is sign of an honest heart to take the Precepts together with the Promises and to tremble at the threatnings as well as to reach after the comforts of Gods holy Word which last every hypocrite will be catching at as children do at Sweet-meats passing by the better provision Verse 〈◊〉 Behold now I have opened my mouth I have taken upon me to be a Speaker an Arbitratour in this Controversie which is usually a thanklesse Office for he who interposeth in businesses of this nature if he had two friends before is likely enough to lose
Ministers are said to be in Christs stead 2 Cor. 5.20 A great mercy that he will treat with us by men like our selves I also am formed out â—f the clay Et non ex meliore Intoâ—ffictus of the same make and matter with thy self cut out of the same lump dig'd out of the same pit He alludeth to Gen. 2.7 the wonderful formation of those Protoplast as a Potter moldeth his Pots cutting them out of the lump And the like God doth for men still by that viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the seed making it prolifical and generative Verse 7. Behold my terrour shall not make thee afraid This Job had earnestly desired of God chap 9 24. 13.21 and Elihu as a cunning Disputant presseth him with his own words I am not saith he neither is it fit any mortal man should by his terrour and power ravish another of his right Religion Giants are called Emim Formidable and Nephilim because men fell before them through fear as some Zanzummims do the meaner sort of people by their belluine greatness as the Pope and his Janizaries do the Hereticks as they call those of the reformed Religion that will not reneague it not once hearing what they can say for themselves Either you must turn or burn say they This is monstrous immanity Neither shall my hand be heavy upon thee Brentius rendreth this verse thus Ecce frons mea non terreat te inclinatio mea super te non gravet Behold my forehead cannot fright thee neither can my bowing down upon thee surcharge thee I shall neither brow-beat thee nor quell thee with my weight that thou shouldest refuse to reason the case with me Periculosum est contra cum scribere qui porest proscribere illi contradicere qui pâ—â—â—st aqua igni interdicere It s ill meddling with those that are armed with great power and can as easily undo a man as bid it be done I must needs acknowledge you the better scholer said Phavorinus the Philosopher to Adrian the Emperour qui triginta habâ—s legiones Aelius Spart who hast thirty Legions at command But here was no such disparity or cause of fear in Job from his compere Elihu Verse 8. Surely thou hast spoken in my hearing Here beginneth the Charge Pro Plancis and it is for words Quae levitèr volant non levitèr violant Nihil tà m volucre quà m maledictum nihil faciliùs emittitur saith Cicero Nothing is so swift as an evil word nothing is more easily uttered But should a man set his mouth against heaven and utter errour against the Lord Isa 32.6 Should he toss that reverend Name of God to and fro with such impiety and prophaneness as if his speech could have no grace but in his disgrace as if Augustus Caesar were dealing with some god Neptune Lonicer theatr historic or the three sons trying their Archery at their fathers heart to see who can shoot nighest Surely as God is the avenger of all such so an Elihu cannot hear it and not be kindled Good blood will not bely it self Psal 139.20 21. They speak against thee wickedly and thine enemies take thy name in vain Do not I hate them O Lord that hate thee I hate them with a perfect hatred c. The very Turks have the Christians blaspheming of Christ in execration and punish it in their Prisoners when through impatiency or desperateness they break out in this kind What a shame is it then that our Kanters that last brood of Beelzebub should till alate be suffered to affirm That Christ is a carnal or fleshly thing and to contemne him by the notion of The man dying as Jerusalem c Can we hear these hellish blasphemies without ears tingling hearts trembling c When Servetus condemned Zuinglius for his harshness he answereth In aliis mansuetus ero in blasphemiis in Christum non ita In other things I can bear as much as another but when I hear Christ blasphemed I am altogether impatient for why in this case patience would be blockishness moderation mopishness toleration cowardise Madness here is better than meekness c. Verse 9. I am clean without transgression Clear as the picked glass without defection Nitidus ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Syriaca voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pectere I am innocent Heb. Neat and compt not a hair out of order as it was objected to Pompey the great Neither is there iniquity in me Nothing crooked or obtort But had Elihu ever heard Job saying thus Or did not he rather misinterpret his words Some proud Monk hath been heard to say Non haheo Domine quod mihi ignoscas I have not done any thing Lord that needeth thy pardon The reporter of Bellarmines life and death telleth us that when the Priest came to absolve him he could not remember any particular sin he had to confess till he went back in his thoughts as far as his youth But good Job had no such conceit of himself as may appear by many passages of his as chap. 9.2 and verse 20 21. chap. 14.4 c. Only out of the greatness of his grief and the unkind usuage of his friends who spared not without all reason to revile him as a most wicked and ungodly liver he did estsoones cast out some rash and harsh words against God see chap. 10.7 16.17 23.10 11. 27.5 and hence this Accusation here laid against him as a Perfectist or self-justitiary Verse 10. Behold he findeth occasions against me Or Breaches he picks quarrels with me and would fain find out somewhat in my carriage wherefore to break friendship with me and to break me in pieces But did Job ever say in this sort Not expresly so but by consequence and to the same purpose chap. 9.17 13.24 14.17 16.9 19.11 He counteth me for his enemy This indeed he had said and somewhat more chap. 13.24 16.9 30.21 as if God of his meer pleasure had made cruel wars upon him and exercised all kind of hostility against him as a vanquished enemy See the Note on chap. 13.24 19.11 Verse 11. He putteth my feet in the stocks c. See chap. 13.27 14.16 with the Notes Verse 12. Behold in this thou art not just In this thy Expostulation with God as if he had dealt unjustly with thee think the same of thy postulation or unreasonable request that God should give thee a reason why he so grievously afflicteth thee verse 13. thou art nothing less then what thou holdest thy self to be viz. just pure innocent Sorex suo perit indicio the Mole betrayes himself by casting up the mould and so dost thou good Job by throwing forth words without wisdom as God himself will once tell thee chap. 38.2 Canst thou be just whose words are thus unjust Never think it Thus Elihu is as nimble with Job but far more ingenuous as that Jesuite
still in his anger and speech he thus pronounced as the Vulgar hath it in answer to some of Jobs former speeches which he here reciteth but not so candidly and refelleth but not so mildly as was meet True it is that Job in his heat had let fall very many lavish and inconsiderate speeches as is to be seen almost throughout the tenth Chapter But yet it was far from him ever to say either that himself was without sin or that God was unjust as Elihu would bear him downe very odiously taking up certain sayings of his that way sounding and very gravely calling forth the rest there present to give sentence with him against Job Yet is not Elihu to be censured for a proud arrogant person as some make him but to be esteemed Sapiens egregius vir as Lavater here stileth him a wise and excellent man though he should have considered That the Spirit of God is neque mendax neque mordax a Spirit of truth and of meeknesse Verse 2. Hear my words O ye wise men And those are not many Hos 14.9 He excludeth poor Job whom yet he had promised to teach wisdome chap. 33.33 And that he spoke not to the many it is probable for they have not those aures perpurgatas that he calleth for in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferè sunt they are heavy eared for most part and of dull apprehension Baeôtum in patria crassoque sub aere nati To the other three then of Jobs friends he applyeth himself whom because he had sharply reproved before and that they may not think that he held himself the only wise man amongst them he thus bespeaketh to get audience and makes them Judges of his discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theog Men may be wise in some things that have carried the matter foolishly enough in other And give ear unto me ye that have knowledg It is an happiness to have such hearers I speak as to wise men judge ye what I say 1 Cor. 10.15 Jovianus the Emperor was wont to wish That he might govern wise men and that wise men might govern him But as it was once said That there was never lesse wisdom in Greece then in the dayes of the seven wise men So may we now well complain that there is a very great want of sound and saving knowledg in this great abundance of helps thereunto So that we may cry out with the Prophet Isaiah Whom shall we teach knowledg and whom shall we make to understand the hearing Them that are weaned from the milk and drawn from the brests q.d. We have to do with very babies children in understanding but not in malice Verse 3. For the ear tryeth words And for that end we have that excellent sense of hearing given us that we may hear with judgment and trying all things hold fast that which is good 1 Thes 5.21 taking heed what we hear Mark 4.24 as by the taste we may take heed what we let down for else a man may easily eat his own bane drink his poyson So here for the soul hath her senses also Phil. 1.9 and these habitually exercised to discern good and evil Hebr. 5. ult Which whilest carnal people want they are carried away as they are led 1 Cor. 12.2 Plucked away with the error of the wicked 2 Pet. 3 17 wherried about with every wind of Doctrine Heb. 13.9 c. See the Note on chap. 12.1 Verse 4. Let us chuse to us judgment Let us summon the sobriety of our senses before our judgments laying aside all prejudice for Omne judicium à se aufert qui praejudicium affert He can never judg aright who comes to a Cause forestalled or prepossessed Let us know amongst our selves what is good Let us go knowingly to work according to apparant truth and not use cunningly devised Arguments as many Mataeologi rather then Theologi do now adayes in the greatest Controversies of Religion and hereunto let us all contribute our best help for the finding out of truth and convincing of Job Verse 5. For Job hath said I am righteous So he was with a two fold righteousness imputed or the righteousnesse of Justification and imparted or the righteousnesse of Sanctification But Elihu understood him as if he had said I am sinless This Job never said only he cleared himself of foul offences wherewith his friends falsely charged him and asserted his own integrity whereof he seemed to be more sollicitous than of giving God the glory of his justice and therein he was to be blamed as here he is to some purpose And God hath taken away my judgement sc By handling me like a wicked man and not shewing me why see chap. 27.2 where Job had used these very words but not in the sense that Elihu urgeth them against him Verse 6. Should I lye against my right Vt meam causam prodam R. Levi. so as to betray my cause and yield my self guilty when I know my self innocent This I will never do said Job no more would that peerless Lady Elizabeth when as a traytour she was laid up in the Tower and pressed to appeach her self Better die than lye My wound is incurable without transgression These last words without transgression Elihu spitefully thrusteth in saith Beza Others think they may be gathered out of chap. 9.17 16.17 Without presumtuous sin which David calleth the great transgression the wickedness with a witness Job might truly say it may be for all men are sinners yet not all alike though all have a dyscrasie yet every man hath not a feaver and though none are without ill humors yet some have not a leprosie upon them Verse 7. What man is like Job This Elihu speaketh by way of angry admiration Exclamatio admirativa Pisc as if he would make Job a very Non-such a match-less offendor and that he much wondred with what face he could speak in that sort What such a man as Job do thus O shameful what upbraid and reproach Almighty God who would ever have expected such words from such a mouth Is the man in his right minde wot you that he thus maketh himself a common laughing-stock and by-word and yet maketh nothing of any thing but doth with as great facility and readiness swallow up mens scoffs and taunts as if he were drinking cold water and no more is he troubled at them Why but is this Job and is it possible that he should have so far lost all fear of God and shame of the world that he should set his mouth against heaven as if he would spet in Gods face and not care though he drink up scorning and affronts like water quasi maledictis aleretur ut venenis capreae as if he were much taken and tickled with them True it is that Nemo pluris astiâ—â—vit virtutem as Seneca saith No man setteth a better price upon vertue than he who will rather part with his good name than part
those Ancients also called God by this sweet name of Father See John 8.41 Beza makes Elihu thus bespeaking Job for honours sake O my Father Job shall be yet still tryed The Tigurines read Haec autem in medium affero These things I produce that Jobs things may be most exactly discussed and wicked mens mouthes stopped Because of his answers for wicked men Who will take liberty by him to excuse their iniquity and speak dishonourably of God as he hath done Verse 17. For he addeth rebellion unto his sin Or He will adde viz. unlesse he be exercised and subdued by more and longer load of afflictions there will else be no hoe with him no ground will hold him The crosse is of singular use to tame that rebel Flesh and is therefore prayed for by Jeremy for himself chap. 10.24 and here by Elihu for Job who had before advisedly chosen affliction rather then sin and reckoned it as a mercy to be visited every morning and tryed every moment chap. 7.18 He clappeth his hands amongst us By way of irrision and as insulting over us This it may seem Job had done in a disdainful way against all that had beene spoken which maketh Elihu thus fiercely to charge him And multiplyeth his words against God By a strange pertinacy He delivereth him therefore unto God to be further afflicted as St. Paul did Hymenaus and Alexander unto Satan to be inwardly buffetted and bodily tormented as Act. 13.11 and 19.16 Vt castigati discerent that they might learn not to blaspheme 1 Tim. 1.20 CHAP. XXXV Verse 1. Elihu spake moreover and said HIs speech was for God as before and therefore he spake moreover For as Austin faith of the Feast of Pentecost Gaudet produci haec solennitas so we may say of a Discourse of this nature Gaudet produci haec sermâ—cinaâ—io the longer it is the better sith of God and his righteous dealing Non satis unquam dici potest as Lavater here hath it never can enough be spoken For although we all yeeld that God is just yet if any crosse befall us we are apt to question it and to think our selves hardly dealt with Verse 2. Thinkest thou this to be right Heb. Reckonest thou this to be right q.d. I appeal to thine own conscience This is a signe of great confidence in the Appealer yet may it be done by men of corrupt minds destitute of the truth Witnesse that bold Anabaptist Scult Annal. that in a solemn Dispuation at Tigure appealed to Zuinglius as if convinced in his own conscience he had inwardly favoured Anabaptism And those impudent Papists Gagge of the New Gospel Preface that report themselves to our consciences to tell them Whether our condemnation be not so expresly set down in our own Bibles and so clear to all the world that nothing more needs thereto then that they know to read and to have their eyes in their heads at the opening of our Bible To tell them more-over Idem ibid. whether England hath not brought forth within these few yeares past to the number of twenty several sorts of Bibles farre different one from another That thou saidst My righteousnesse is more then Gods Heb. My righteousnesse is before Gods Diodate rendreth it My Righteousnesse is from God that is I am sure God will justifie me though men condemn me But it is better to render it Prae Deo more then Gods see a like expression Heb. 12.24 understanding it of the justice of his Cause and not of his Person But taking it so too when and where did Job ever say that his righteousness was more then Gods No where surely in so many words for then doubtlesse Satan and not Job would have carryed away the victory in this conflict Neither surely could this be rightly gathered out of Jobs words but detorted and misconstrued Elihu therefore reproved him with two great austerity neither can any thing be pleaded for him but this that he pleaded for God of whose glory he was so very tender that he could not brook or bear with any syllable of a word that seemed to detract from it Verse 3. For thou saidst What advantage will it be unto thee Here he indeavours to prove the charge grounding upon some words of Jobs as chap. 9.22 and 10.15 which seem to hold out thus much that no good was to be gotten by leaving evil wayes sith good men and bad suffer and perish together But we must know that Job herein reasoned not of those things that fall out after death but only of the prosperous or unhappy estate of this life present denying and that rightly that we are hereby to judge of Gods love or hatred or of any mans honest or dishonest conversation Neither yet did he stand in defence of his own righteousness against God but only appealed to God as a most wise and just Judge against the false accusations of his fo-friends who by powring oyle into the fire as it were very much vexed and disquieted him all along Or what profit shall I have if I be cleansed from my sin Or What profit shall I have by it more then by my sin This if Elihu could have proved that Job had said he might very well have justified what he had wished to him and affirmed of him in the two last verses of the precedent Chapter Verse 4. I will answer thee and thy companions with thee Thy three friends who have not so well quit themselves in this Controversie as having answered little or nothing to this unsavoury saying of thine and to the rest of the by-standers which approve of thine opinion as people are apt to favour the weaker side as it is reputed and to encourage them Thus it befel Luther when he began first to reform Verse 5. Look unto the heavens and see Yea look into them if thou couldst as did Steven the Proto-Martyr Act. 7.56 and as our Saviour Christ as man could do say some with his bodily eyes and as a believer by the eye of his faith through the Perspective glass of the Promises may do doubtlesse The further we can look unto heaven or into it the better shall we conceive of that infinite distance that is betwixt God in heaven and men on earth God is far above the highest heavens therefore higher then any mortal can attain to him much lesse contribute any thing unto him by his righteousnesse or assault him by his wickedness Herodotus writeth That the Thracians once were so mad against their god Jupiter for raining downe upon them when ready to joyn battle with the enemy that they threw up their darts against heaven which shortly returned upon their own heads And of Caligula the Emperour it is storied that he thundred and lightned with certain Engines he had and if at any time a thunderbolt fell from heaven ipse contrà jaciâ—bat lapidem Dioin vit Calig he on the other side threw up a stone and used that Hemistich in
praised Verse 23. Touching the Almighty we cannot find him out Heb. The Almighty the Nominative Case put absolute q.d. in short as for the Almighty that nomen Majestativum as Tertullian phraseth it we cannot comprehend him any more then we can the main Ocean in a cockel shell And whereas we can say as here that he is excellent in Power and in Judgement and in plenty of Justice August Ista de Deo dicimus quia non invenimus melius quod dicamus We say these things of God because we have nothing better to say of him and must owe the rest unto our thoughts although indeed He is above all name and above all notion In searching after God saith Chrysostom I am like a man digging in a deep Spring I stand here and the water riseth upon me and I stand there and still the water riseth upon me To Thomas Aquinas busie in this search was shewed they say a deep pit in the edge of the sea which empty it and carry away the water as oft as they will it is still filled with other It is a knowledge that passeth knowledge Eph. 3.19 That which in measure is pleasant and profitable being too much enquired into proves unsavoury and unsafe He will not afflict viz. Willingly Lam. 3.33 or canslesly 1 Pet. 1.6 Or He will not answer viz. Every one that questioneth the justice of his proceedings as Job in his heat had done The Seventy render it question-wise will he not answer scil Those that call upon him in truth sith he is excellent in power and in judgmen c Sure he will Verse 24. Men do therefore fear him They do or should do for his excellent greatnesse and goodnesse Psal 130.4 Matth. 10.28 But in case they do not He respecteth not any that are wise of heart That out of a conceit of their owne wisdome stand it out against him and think to reason it out with him as thou hast done Or But he seeth not all wise in heart He findeth not all wise whom he beholdeth here upon earth Stultorum plena sunt omnia and thou also hast dealt very foolishly as God hath seen and will shortly shew thee better then I can do CHAP. XXXVIII Verse 1. Then the Lord answered Job GOD himself taking the word out of Elihu's mouth who had spoken well but wanted Majesty to set it forth became his owne Patron et hujus disputationis sequester and Decider of this long Controversie vindicating his own Authority and teaching that truth in the four following Chapters which Saint Paul briefly comprizeth in these words Rom. 11.33 34. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements and his wayes past finding out For who hath knowne the mind of the Lord or who hath been his Counsellor Why then should any one require an account of his proceedings or question his Justice Job had often desired that God would take knowledg of his Cause His friends also had desired the same chap. 11.5 Here therefore He appeareth in person not as out of an Engine devised for that purpose after the manner of some partial Tragedy for the whole narration testifieth that this is a true story of things done indeed Beza and afterwards faithfully recorded Which history is highly to be esteemed as an incomparable Treasure if it were for nothing else yet for the right knowledge of natural Physophy here laid open in these four following Chapters together with the chief and principal end thereof which is that in these visible creatures we may behold the invisible things of God Out of the whirle-wind That is Out of a cloud whence issued a whirle-wind or a storm as a testimony of his heavenly Majesty and to procure attention See the like Deuter. 4.12 1 King 19.11 c. Ezek 1.4 c. Nah. 1.3 Heb. 12.18 God loves to be acquainted with men in the walks of their obedience yet he takes state upon him in his Ordinances and will be trembled at in his word and judgments And said With much more mildness and moderation then Elihu or any of them had used in reprehending Job and yet with such plenty and efficacy of words and arguments Vt facillimè omnes omnium orationes superet That no such Oration can any where else be read Well might Lavater say Hoc postramum colloquium est admodum suave utile this conference of God with Job is very sweet and profitable for it teacheth us among other things how gently God dealeth with his offending servants and how hardly the best are brought to confesse their sins and truly to repent of them Vers 2. Who is this that darkneth counsel Who 's this that talketh thus saith God stepping forth as it were from behind the hangings how now What 's to do here Some Ancients think it meant of Elihu but Job is the man see chap. 42.3 where he takes it to himself and it may be God here pointed to him with a Quis est iste Job That darkneth counsel My Counsel by misconstructions his own by rash and unskilful expressions for which Elihu also rightly blamed him and his other friends took great offence at him who should rather have said as Cruciger did of Luther Eum commodiùs sentire quà m loquitur dum effervescit that he thought not so ill as he spoke in his heat By words without knowledge This is the worst that God chargeth Job with words of folly and ignorance not with malice falshood blasphemy c. Counsel also he attributeth to him though not wisely managed If there be any good in us he noteth and noticeth it passing by our defects and failings as when Sarah called her husband Lord she is much commended for it though there was never another good word in all that sentence Gen. 18.12 1 Pet. 3.6 See on chap. 35. vers 16. Verse 3. Gird up now thy loins like a man As men did use to do when they went to fight 1 King 20.11 Stand to thy ward and see to thy self for I mean to assail thee and to try thy manhood Plato hath observed that the best Fencers are the worst Souldiers Many can brave it afore-hand as that Thrasonical Gaal did Judg. 9.29 who yet cannot look their enemy in the face with blood in their cheeks For I will demand of thee and answer thou me I will be thy opponent sith thou hast challenged me into the schooles as it were and given me my choice and prove thee with hard questions whereunto if thou canst give no good answer see thine own folly and be satisfied Verse 4. Where wast thou when I laid the foundations of the earth q. d. Thou wast no where a meer Non-ens thou wast no companion or counsellour of mine nay not so much as a looker on for thou art but of yesterday Thou understandest not the reason of this fair fabrick much lesse of my dark and deep counsels Declare if thou hast
Satan their service against Job and drawne from him many passionate speeches they are for a punishment set by after a sort as David also was when he had numbred the people 2 Sam. 24.12 Go and say unto David Now 't is plaine David who was wont to be my servant David 2 Sam. 7.5 That Job is called Gods servant and that emphatically and exclusively is a very great honour done him upon his repentance and the like was done to David and Peter Verse 8. Therefore take unto you now seven bullocks God reproveth not his for any other end but that he may reduce them and be reconciled unto them The Sun of righteousness loveth not to set in a cloud Dejicit ut relevet premit ut solatia praestet Enecat ut possit vivificare Deus Seven Bullocks and seven Rams A great Sacrifice whether we look to the greatnesse of the Cattle or the number especially if each of them were to bring seven of each sort as some understand it to shew the greatnesse of their sin in not speaking right things of God and Job though of a good intention and with a very faire pretence Seven of each they were to bring which is noted for a number of perfection and this pointed them of old for the Ceremonial Law was their Gospel to the complete perfect Sacrifice of Jesus Christ the Lamb slain from the beginning of the world every way sufficient to expiate their sinnes and to save them from the wrath to come It s assured them also that God was through Christ perfectly satisfied and pacified toward his faithful people And go to my servant Job Who was to do the honourable Office of a Priest for them as before the Law Abraham did and Melchisedech and others and is thrice in this verse called Gods servant for honours sake to the end that his friends might the more respect him whom before they had vilipended and be reconciled unto him whom before they had wronged And offer up for your selves a burnt offering Holocaustabit is holocaustum a whole burnt Offering Where we must not imagine that God took delight in the smell or rather stench of the burnt beasts hides and all but in the faith of those that offered them who also were hereby inminded of their sins for which they had deserved to be burnt in hell and of their duties to mortifie their earthly members and to present their bodies a living Sacrifice holy acceptable unto God Rom. 12.1 And my servant Job shall pray for you Which as he could do very well Ezek. 14.14 so he should now do to shew his hearty reconciliation but should have little availed for them had not they repented and believed and prayed for themselves For the Just shall live by his faith and it is a great vanity in some great Papists who presume to live loosely and basely because they have hired some hedg-Priest to say a certain number of prayers for them daily For him will I accept scil Through the Office and person of my Son which herein he resembleth The High-Priests Office was 1. To expiate the sins of the people 2. To intercede and make request for them Christ is the High-Priest of the New-Testament in whom the Father is well pleased and through whom he will deny nothing to his humble Suppliants for themselves or others Lest I deal with you after your folly Heb. Lest I work foolishnesse with you that is saith Beza lest I so behave my self toward you as your foolishness doth deserve Or lest I so handle you that you may think me no wiser then I should be sith you have seemed so to rough-hew Job out of zeal to me Thus to the froward God seemeth to deal frowardly Psal 18.27 Tremellius rendreth it not folly but hainous offence others disgrace Mercer In that ye have not spoken c. And if for hard words and ill language good men may suffer Flagitium ignominia what shall become of such as both with virulent tongues and violent hands set against such as fear God Verse 9. So Eliphaz the Temanite c. Here was resipiscentia ex fide constans saith Brentius the repentance of faith the obedience also of saith readily yâ—ilded Had not these been good and godly men they would have stuck at the cost of so great a Sacrifice they would also have scorned to have sought to Job whom they had so much slighted and to beg his prayers of whom they had so ill deserved But hey had not so learned Christ God they saw well was greatly offended and Job highly accepted glad therefore were they by any good means to ingratiate each of them saying to God for himself as he did onceto Câ—sar Jussa sequi tam velle mihi quam posse necesse est Omne trahit secum Numinis ira malum Lucan Ovid. The Lord also accepted Job Whether he testifieth his good acceptance by consuming his Sacrifice with fire from heaven is uncertain 'T is enough for us to know that he shewed himself reconciled unto them and well pleased with Jobs prayer for them and their own prayers joyned no doubt with his and proceeding from faith in the Merits and Mediation of Jesus Christ And hitherto Gods deâ—isive sentence whereby all the strife was graciously ended and all parties happily and heartily reconciled What became of Satan a chief Actor in this Tragedy we read not Victus enim abiit And as God would not once call him to account when he had beguiled our first parents Gen. 3. because he meant him no mercy so here he never mentioneth him as being judged already and by Job bravely worsted and defeated All that we find of him is that his commission to vex Job any farther was now taken away for so it followeth Verse 10. And the Lord turned again the Captivity of Job He took him out of Satans clutches who had hitherto held him prisoner as it were in the bands of poverty sickness sorrow contempt distress c. Whether all at once or by degrees God did all this for him it skills not Upon his prayers for his friends which was no small evidence and effect of his Piety and Charity it appears that God did all this that followeth for him So true is that of Solomon The reward of humility and of the fear of the Lord is riches and honour and life Prov. 22.4 When he prayed for his friends According to that of the Apostle Paul Being defamed we pray This is an high degree of Christian perfection which but few attain unto as Merlin here bewaileth it O raram singularem virtutem c. And another well observeth That God gives and forgives according as man forgives his neighbour Also the Lord gave Job twice as much c. Understand it both of Goods and Graces which though he never parted with yet by tryal and experience he found them much increased As for outward things it is nothing unusual for men to recover and
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
vix corpus traho I am a pittifull poor creature and in a most heavy Condition as appeareth by my gate my gesture my looks and habit See Psal 35.14 Vers 7. Faemora meâ— prorsus occupat atdens ulcus Vat. In quit us est concupiscentia Theodoret For my loyns are filled with a loothsome disease The loins those seats of lust are now grievously inflamed and pained with some impostumated matter or pestilentiall carbuncle Morbo vilissim quem nominare dedecet saith Aben-Ezra God oft punisheth sinne in kind and speaketh to the Conscience in its own Language that such a sicknesse was the fruit of such a sin And there is no soundnesse in my flesh Principium dulce est sed finis Amoris amarus Lata venire Venus tristis abire solet Sinne is as the poysen of Aspes which first tickleth him that is stung and maketh him laugh till by little and little it gets to the heart and then puts him to intollerable torture Vers 8. I am feeble and sore broken Through the length and nature of my distemper Isai 38.10 12. The same Hebrew word signifieth pining sicknesse and a thâ—â—â— because of the thinnesse and weaknesse of it I have 〈◊〉 But not repined this nature prompteth to when we are in extremity and grace is not against it Vers 9 Lord all my desire is before thee Confused desires broken requests if from a 〈◊〉 spirit are upon the file of heaven and stand before God till they may have an answer And my 〈…〉 hid from thee No not my breathing Lam. 3.56 God 〈…〉 groaning of his people go to his heart Vers 10. 〈…〉 Heb. 〈…〉 tossed and â—ro circuivit cor moum inordinate movetur et non quiescit saith Aben-Ezra The Hebrew word signifieth such a kind of motion as that of Merchant who runne up and down from one Countrey to another Also the two last Radical are doubled to note that it is more than an ordinary stirring and motion of the spirit because it is not come to its rest All earthly things to the soul are but as the air to the stone can give it no stay till it come to God the center As the circle is the perfectest figure because it beginneth and endeth the points do meet together as Mathematicians give the reason the last point meeteth in the first from whence it came So shall wee never come to perfection or satisfaction saith a Reverend man till our souls come to God till God make the circle meet c. The Wicked wallâ— the round from one creature to another Plas 12.9 but they come not at God and hence they are so dis-satisfied Return to thy rest Heb. Rests saith David to his soul that is to God to whom hee here maketh his moan Miser anime varias subinde partes abreptus me deserit As for the light of mine eyes that lumen amicum of mine eyes is almost quite benighted Vers 11. My lovers and my friends stand aloof from my sore Heb. Praehorrore detrectantes accedere Trem. â—ry strank which therefore some Jew-Doctors will have to bee the Leprosy which was noysome and contagious and therefore by the Law of God none were to come near such So among the Persians none might come neer a Pisaga so they called a Leper and therefore Magabyzus having offended Artaxerxes Ctes Pers kept himself five years from Court pretending himself a Leper and in that space made his peace with the King But in Davids friends who dealt thus with him it was not so much fear of danger as pride and perfidy that made them deny him all duty and friendship Psal 31.11 Job was so used Chap. 6.15 Sophoc Val. Mar. Plutarch in Alex. and our Saviour when hee hung naked on the Crosse Luk 23.49 and St. Paul when hee made his defence before Nero 2 Tim. 4.16 So was not Orestes by his friend Pylades nor Damâ—n by his Pythias nor Achilles by Patrâ—clus which made Alexander cry out O felicem juvenem Trouble tryeth who are friends who traytors Vers 12. They also that seek after my life That seek and would suck my blood As his friends were slack to help him so his foes were active to hurt him This David relateth before the Lord that hee may pitty him and be so much the more ingaged to him for hee knew that where humane help faileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine beginneth Speak mischievous things Exitialia such things as wring from mee that lamentable voice Woe and Alasse woefull evills voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And imagine deceits Or Murmure Vers 13. But I as a deaf man heard not But possessed my soul in patience in quietnesse and confidence was my strength Isa 30.15 As they were Masters of their tongues so was I of mine ears Hee that cannot bear calumnies reproaches and injuries cannot live faith Chytraeus let him even make up his pack and get him out of the World Vitus Theodorus sends to advise with Melancthon what to do when Osiander preached against him Melancthon desired him for Gods sake to make no reply but to behave himself as a deaf man that heard not Vitus writeth back that this was very hard yet he would obey Another bravely answered one that railed upon him Facile est in me dicore cum non sim responsurus Thou maiest speak what thou wilt but I will hear no more than I list and punish thee with silence or rather with a merry contempt Princes use not to chide 〈◊〉 Embassadours offer them indecencies but to deny them audience That man certainly enjoyeth a brave composednesse who setteth himself above the flight of the injurious claw And I was as a dumb man c. He answered them by silence and taciturnity which is the best answer to words of scorn and petulancy Thus Isaac his Brother Ismael and our Saviour Pilat Herod and Caiaphas and Giles of Brassels when the barking Fryers reviled him held his peace continually insomuch that those blasphemers would say abroad that he had a dumb Devil in him Act. Mâ—n 811. This is a great victory not to render evill for evill or railing for railing a Pet. 3.9 Nihil fortius nihil magis egregiam quam audire 〈…〉 saith Cassiodore nothing is more and return no answer As on the contrary 〈…〉 he goes by the worst that hath the better faith Basit And Sile funestam dedisti plagam saith 〈◊〉 Say nothing in such a case and thou thereby givest thine adversary a deadly blow Vers 14. Thus was I 〈◊〉 a man 〈◊〉 He doubleth his speech to shew his holy pertinacy in a prudent and patient silence though greatly provoked David was as it is reported of 〈◊〉 the Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 careful of what was to be done by him but careless of what was said of him by others As Augustus he did but laugh at the Satyrs and Buffonerâ—â—â— published against him He knew that as Physical
be desolate for a reward a poor reward but such as sin payeth to her servants the wages of sin is death Sin payeth all her servants in black mony See Psal 35.21 The ward here rendred reward signifieth an heel It is as if the Prophet should say Let one desolation tread upon the heels of another â—ill they be utterly undone Vers 16. Let all those that seek thee rejoyce viz. When they hear of my deliverance The Saints have both their joyes and griefs in common with their fellow-members as being in the body Heb. 13.3 both in the body of Christ and in the body of sleth and frailty Vers 17. But I am poor and needy A stark begger neither will I hide from my Lord as once Josephs Brethren said to him when they came for com mine extream indigency my necessitous condition I am one that gets my living by begging Yee the Lord thinketh upon met Hee is the poor mans King as hath been said and Christ is 〈…〉 as Augustine hath it that is he gives with the Father and at same time prayes with the suter who must therefore needs speed Thou art my help and my deliverer make no tarrying Deliver mee speedily lest I perish utterly God saith One is sometimes troubled with too much help but never with too little we are sometimes too soon but he is never too late PSAL. XLI A Psalm of David Of the same sense with the four former Psalmes saith Kimchi Vers 1. Blessed is his that considereth the poor Heb. That wise by 〈◊〉 concerning the poor The poor weakling whose health is impaired whose wealth is wasted Austin rendreth it Qui praeoccupat vocem 〈◊〉 He that prevenreth the request of the poor begger wisely considering his case and not staying till he â—â—ave which possibly out of modesty hee may hee Ioth to do The most interpret it of a charitable Judgement passed upon the poor afflicted not holding him therefore hated of God because heavily afflicted as Jobs friends did At vobis 〈◊〉 sit qui de me quantumvis calamitoso rectius judicatis so Beza here paraphraseth Well may you fare my friends who censiâ—â—e better of mee though full of misery and deal more kindly with mee The word Masâ—hil signifieth both a prudent Judgement and a desire to do all good offices Faith One. It signifieth to give comfort and instruction to the weak faith Another wisely weighing his case and ready to draw out not his sheaâ— only but his soul to the hungry Isa 58.10 This is a blessed man presupposing him to be a Beleever and so to do it from a right Principle viz. Charity out of a pure heart of a good conscience and of faith unfeigned 1 Tim. 1.5 The Lord will deliver him i.e. The poor weakling and the other also that dealeth so mercifully with him both shall be delivere according to that of our Saviour Matth. 10.41 Delivered I say he shall be in due time supported in the mean while a good use and a good Issue he shall be sure of Kimchi Some make it Davids prayer The Lord deliver him c. Others the mercifull mans prayer for the poor-afflicted Vers 2. The Lord will preserve him and keep him alive Life in any sense is a singular mercy Why is a living man sorrow full Lam. 3.39 if he be alive though afflicted he hath cause to be thankfull how much more if alive to Righteousness The Arabick here interpreteth it dabit 〈◊〉 filios in quibus post mortems vivat he will give him Children in whom he may live after his death And he shall be blessed upon the earth With wealth and other accommodations so that the World shall look upon him as every way blessed And thou wilt not deliver him into the hands of his enemies Heb. Do not thou deliver him This maketh Kimchi conclude that all this is but oratio visitantis consolatoria the prayer of him that visiteth the sick man for his comfort Vers 3. The Lord will strengthen him upon the bed of languishing Whether through sicknesse of body as Isa 38.2 or sorrow of heart for in such case also men cast themselves upon their beds 1 Kin. 21.4 This God and not the Physicians will do for the sick man die septimo on the seventh day saith R. Solomon when he is at sickest Thou wilt make all his bed Heb. Thou wilt turn thou wilt stirre up Poâ—hers under him that he may lye at ease and this by the hand of those poor whom he had considered Or Thou wilt turn all his bed That is his whole body from sicknesse to health as Kabvenaki senseth it Vers 4. I said Lord be mercifull unto mee heal Heal mee in mercy and begin at the inside first Heal my soul of sin and then my body of sicknesse Heal me every whit These to the end are the sick mans words saith Kimchi And this is the Character of the Lords poor man to whom the foresaid comforts do belong saith Another For I have sinned against thee He cryeth peccavi not perit Sanat ionom in capite orditur he beginneth at the right end Vers 5. Mine enemies speak evill of mee Notwithstanding my pitty and devotion that 's no target against persecution Davids integrity and the severity of his discipline displeased these yokelesse Balialists they were sick of his strict government and longed for a new King who would favour their wicked practices such as was absolom whom they shortly after set up David they could not name because be did Justice and Judgement to all the people These â—bertines were of the Eâ—â—◠〈◊〉 loquaces ingeniesi in prafect 〈…〉 eulpam infamiam non effugiat such as loved to speak evill of dignities and could not give their governours how blamelesse soever a good word When shall be dye and his name perish Nothing lesse would satisfie their malice than utter extermination But David recovereth and his name surviveth when they lie wrapt up in the sheet of shame Vers 6. And if he come to see mee That is Achitaphel or some such hollow-hearted Holophanta Plaut Ore pro mea sinitate orant sed cordequaerunt malum Midrash Tillin He speaketh vanity Pretending that he is very sorry to see mee so ill at ease and letting fall some Crocodiles tears perhaps Has heart gathereth iniquity to it self As Toads and Serpents gather venom to vomit at you When be goeth abroad be telleth it Boasting to his treacherous Brotherhood of his base behaviour Vers 7. All thas hate mee whisper together against mee Heb. Mussitant they mutter as Charmers use to do These whisperers are dangerous fellows Rom. 1.29 like the wind that creepeth in by chinks in a wall or cracks in a window A vente percolato inimice reconciliato libera nos Demine saith the Italian Against mee do they devise Cogitant quasi coagitant Vers 8. An evill disease say they â—leaveth fast unto him Heb. A thing of Belial Omnes impietates quas perpetravit R.
It is in mercy and in measure that God chastiseth his Children It is his care that the Spirit fail not before him nor the soules which hee hath made Isa 57.16 If his Child swounds in the whipping God le ts fall the rod and falls a kissing it to fetch life into it again Vers 19 Open to mee the gates of Righteousnesse So the gates of the Sanctuary are called because holinesse becommeth Gods house for ever to keep out the prophane Porters were appointed See 2 Chron 23.19 and such were the Ostiarii in the primitive Church their word was Canes for as Dogs out of doces See Reve. 22.15 Prosper Vers 20 This gate of the Lord Some make the former verse the request of the people and this to bee Gods answer thereunto Others make that to bee Davids speech to the 〈◊〉 and this their answer q.d. This beautifull gate is fit to bee opened to the Lord alone if others enter they must bee righteous ones only and that to praise him 〈◊〉 which the Righteous shall 〈◊〉 scil With Gods good leave and liking Others may haply thrust into the Church but then God will say Friend how camest thou in hither who required these things at your hands who sent for you O Generation of Vipers who hath forewarned you to flye from the wrath to come The Sacrifice of the wicked is abomination how much more when hee bringeth it with a wicked mind Prov. 21.27 Vers 21 I will praise thee for thou hast heard mee Luther rendreth it because thou hast humbled and afflicted mee but withall thou art become my salvation Vers 22 the stone which the builders refused David and the son of David were by those who seemed to bee somewhat laid aside and sleighted as abjects and refuse ones but wisdome was ever justified of her Children Is become the head-stone of the corner Lap is dratonus sive frontatus whereby the Church is supported as the sides and weight of a building are by a Principall binding corner-stone against all blasts Vers 23 This is the Lords doing That David should ever come to the Kingdome that Christ should so bee raised from the lowest ebbe of humiliation to the highest tide of exaltation this is a wonder of wonders a matchlesse miracle And it is marvellous in our eyes As all Gods works are to those that have spirituall senses habitually exercised but especially the great work of mans Redemption by Christ Vers 24 This is the day which the Lord hath made The Queen of dayes as the Jews call the Sabbath Arnobâ—us interpreteth this text of the Christian Sabbath others of the day of salvation by Christ exalted to bee the head-corner-stone in opposition to that dismall day of mans fall Wee will rejoyce Or Let us rejoyce Dull wee are and heavy to spirituall joy and are therefore excited thereto Vers 25 Save now I beseech thee Hosanna as Mat. 21.9 an usuall acclamation of the people to their new Kings Send now prosperity God will send it but his people must pray for it I came for thy prayers Dan. 10. Vers 26 Blessed bee hee that commeth Blessed bee Christ Scultet Annal. Vivat Christus ejusque insignia said John Clark of Melda when for declaring against the Popes indulgences hee was burnt in the forehead with a hot Iron Wee have blessed you out of the house of the Lord Thus say the Priests to the people Ministers must blesse those that bless Christ saying Grace bee with all them that love our Lord Jesus Christ in sincerity Ephes 6.24 as if any do not let him bee Anathema Maranatha 1 Cor. 16.22 Vers 27 God is the Lord who hath shewed us light By giving us the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4.6 hee hath brought us out of darkness into his marvellous light 1 Pet. 2.9 Binde the Sacrifice with cords Make them fast there till the Priests shall have time to offer them Spare for no cost in shewing your thankfullness for Christ and his benefits Some render it Obligate solennitates in frondosis Austin hath it in confrequent at ionibus Vers 28 Thou art my God and I will praise thee The people are taught to say thus and the Greek Arabick and Latine translations repeat here vers 21. I will praise thee for thou hast heard mee and art become my salvation People can never be sufficiently thankfull for their salvation by Christ It is their duty and should be their desire Vers 29 O give thanks unto the Lord c. Repetit proaeâ—iâ—â— pro Epiloge See vers 1. PSAL. CXIX VErs 1 Blessed are the undefiled Pindarus and other Poets had their Ogdaades or Octonaries Lib. 4. Biblioâ—â— This Alphabeticall Poem as Sixtus 8 〈◊〉 calleth it is Davids doubtlesse though it hath no title to shew to much written in the dayes of his banishment under Saul and far more worthy to bee written in letters of gold than Pindâ—â—â— seventh Ode which that prophane fellow Politian preferred before any Psalm of David the sweet finger of Israel How much better his Coâ—â—◠〈◊〉 Jacobus Furnius who translated this Psalm into Greek and Latine verses 〈◊〉 many Octonaries and beginning each verse thereof with the same letter after the manner of the Hebrew composure which is very artificiall both for the excellency of the matter and for the help of memory The Jews are said to teach it their little ones the first thing they learn wherein they take a very right course both in regard of the heavenly matter and plain stile fitted for all capacities David in his troubles especially was a man much in meditation of Gods word and here hee giveth us in his thoughts of it When a book is set forth verses of commendation are oft prefixed David seemeth to set this divine Psalm as a Poem of commendation afore the Book of God mentioning it in every verse unlesse it bee one only verse 122. under the name of Testimonies Laws Statutes Word Judgements Precepts c. Who walk in the Law of the Lord Who walk towards Heaven in Heavens way avoiding the corruptions that are in the world through lust 2 Pet. 1.4 Vers 2 Blessed are they that keep his testimonies Angels do so and are blessed Rev. 22.9 And that seek him Sincere ac sollicitè That seek not his omnipresence what need they but his gracious presence Vers 3 They also do no iniquity i.e. No wilfull wickednesse as do those workers of iniquity whose whole trade it is and whose whole life is nothing else but one continued web of wickednesse spun out and made up by the hands of the Devill and the flesh an evil spinner and a worse weaver They walk in his wayes Without cessation or cespitation Vers 4 Thou hast commanded us c. These are verba vivenda non legenda words to bee lived and not read only as one well saith of this whole Psalm neither is it enough that wee understand or ponder
man who is thereby ingaged to bless God Vers 10. Beasts i. e. Wild-beasts that are fullest of life and there-hence have their name in the Hebrew tongue And all Cattel Domestick and tame beasts even to the Elephant which is said to turn up the first sprig towards Heaven in token of thankfulness by a naturall instinct when hee comes to feed Creeping things Whether in earth or Sea all these are summoned in by the Psalmist to pay their tribute of praise and to do their homage to the most high Vers 11 King of the earth These are doubly-bound to God as Queen Elizabeth wrot to the French King first as they are men and next as they are so great men Leunclau Annal Turc But this is little considered Tamerlan having overcome Bajazet asked him whether ever hee had given God thanks for making him so great an Emperour who confessed ingenuously hee never thought of it Princes and all Judges of the earth These are thrice called upon because hardly perswaded to pay God his rent as holding themselves too high to do him homage Vers 12 Both young men and maids Souls have no sexes let the choice youths and the compt lasses quâ— totâ— occupantur in sese ornandis saith Kimchi who are much taken up in tricking and trimming themselves leave that folly and give glory to God Vers 13 Let them praise the Name of the Lord Joyn in this harmony of Halelujah His glory is above Being deeper than Earth higher than Heaven Vers 14 Hee also exalteth the horn i. e. Hee graceth them singularly A people near unto him And in that respect happy above all people on the earth Deut. 4.7 33.29 because in Covenant with him and near-allied to him as the word here importeth PSAL. CXLIX VErs 1 Praise yee the Lord See Psal 148.1 Sing unto the Lord a new song A new-Testament-song of a new argument and for new benefits by the comming of Christ whereof this Psalm is propheticall Old things are past all things are become new 2 Cor. 5.16 new Commandements new promises new sacraments new grace new praises new priviledges For the Congregation of the 〈◊〉 His 〈◊〉 whose joyne praises must come before him as the found of many waters this is Heaven upon Earth Vers 2 Let Israel rejoyce in him that made him And new made him Ephes 2.10 and thereby highly advanced him as 1 Sam. 12.6 The Hebrew hath it In his makers to shew the Trinity of persons concurring in the work both of creation and regeneration So Gen. 1 2â— Job 35 1â— Isa 54.5 Eccles 12.1 See Psal 100.3 Bee joyfull in their King i. e. In Christ whose Kingdome is such as should swallow up all discontents and make us everlastingly merry Mic. 4.9 Iâ— Seneca could say to his friend Polybius Fas non est salvo Caesare de fortuna tua queri 〈…〉 salvi tibi sunt tui c. It is not fit for thee to complain of thine hard fortune so long as Cesar is alive and well how much more may it bee said so to Christians so long as Christ is alive and reigneth Vers 3 Let them praise his name in the daunce Or with the pipe tibi is tympanis omni musices organicae genere by all lawfull means possible Vers 4 For the Lord taketh pleasure in his people Psal 35.27 when they are under the Cross especially and thereby meekened This the very Heathen saw Lib. de provid 2 and could say Spectant Diâ— magnos viros cum calamitate aliqua â—ollâ—ctantes Eâ—ce sâ—â—ctaculom ad quod respiciat operi suo intentus Deus saith Seneca of Caâ—â— and other gallant Roman spirits How much more may wee say the like of Gods-looking with singular delight on Abraham Jehova â—ireâ— the Lord seeth Gen. 22.14 Job Stephen Laurence and other faithfull Martyrs suffering couragiously for his truth and â—ealing it with their blood He will beautifie or glorifie the meek with salvation i. e. Not only deliver them Mr. Bolton but dignifie them in the eyes of all Psal 91.15 I will deliver him and glorifie him â—radford and such wee shall look upon likely saith a grave Author with thoughts of extraordinary love and sweetness in the next World through all eternity as Bonner and such with execrable and everlasting detestation Vers 5 Let the Saints bee joyfull in glory i. e. In their glorious estate by Christ notwithstanding their present poverty Let the Brother of low degree rejoyce or gloâ—y in that hee is exalted Jam. 1.9 Let them sing aloud upon their beds How hard soever Act Moâ—â— as Philpot and his fellow-sufferers did when they roused in the straw Jacob had never more sweet intercourse with God than when his head lay upon the hard stone at Bethel Some by beds here understand the Temples and Schools Confer Isa 57. Others render it 〈◊〉 de cubilibus suis They shall sing aloud for their beds that is for their sweet and solid tranquillity Vers 6 Let the high praises or the exaltations of God bee in their mouth Heb. In their throat So Isa 58.1 cry aloud Heb. cry in the throat set up thy note Sic clames ut Stentora vincas And a two-edged sword in their hand Such an invincible power shall the Saints have as whereby they shall subdue all their enemies corporall and spirituall See Heb. 14.12 Rev. 1.16 19.15 there was more than metall and form in Goliahs sword delivered by the Priest to David whose arm was not so much strengthened by it as his faith so is every good Christians by that two-edged sword of the Spirit he may well write upon it as that renouned Talbot in the reign of Henry the sixth did upon his sword Speed in blunt and boisterous language Sum Talbotti this was ingraven upon the one side of the blade and upon the other pro vincere inimicâ—s 〈◊〉 See a Cor. 10.4 5. Vers 7 To execute vengeance upon the Heathen viz. Upon a just calling and not for private revenge yea that souldier can never answer it to God that strikes not more as a Justicer than as an enemy bee his cause never so good But that 's the most noble vengeance that is executed upon mens lusts whilst they thrust the sword of the Spirit into the throats of them and let out their life-blood That 's a good sense that some give of these words viz. that the Saints when they go forth to battel should go with holy songs in their mouths as well as with swords in their hands See Judg. 7.19 20 c. Ussier Brit. â—cles â—mord 2 Chron. 20.21 c. the victoria Hallelujatica was got on this manner here in Britaine under the conduct of Germanus against a mighty army of Pelagian Picte and Saxons This was the course and custome of the 〈◊〉 in 〈◊〉 against their Popish persecutors and the like wee read of the other French Protestants at the siedge of 〈◊〉 that I mention not those gallant
before the battle be fought And can this be of any one but the Lord. Our Saviour alludeth to this Text Mat 24.28 Where the carcasse is there will the Eagles be also See my Note on that place CHAP. XL. Verse 1. Moreover the Lord answered Job and said HIC verisimile est aliquantispèr Deum tacuisse saith Mercer Here it is likely that God held his peace a while and seeing that Job replyed not he added the following words the more fully to convince and affect him There is somewhat to do to reduce a sinner from the error of his way yea though he be in part regenerate the flesh will play its part against the Spirit This must be considered and all gentleness used to those that offend of infirmity aster Gods example here Verse 2. Shall he that contendeth with the Almighty instruct him Or An disputare cum Omnipotente est eruditio Is it wisdom to contend with the Almighty No but the greatest folly and sottishnesse Job might think otherwise so long as he compared himself with others but being once set by God in his superexcellencies considered he shall see his owne nothingnesse and sit down in silence and patience though severely tryed and sharply afflicted He that reproveth God let him answer it Answer it if he can or else yeeld the cause Praestat herbam dare quà m turpitèr pugnare But if Job have yet further a mind to question and quarrel God in any his wayes and works let it be heard what answer he can returne to what hath been already spoken Verse 3. Then Job answered the Lord and said 'T was time for him if ever to stoop to the Most High so far condescending to his meannesse and to answer his expectation by acknowledging a fault and promising amendment Lo this is the guise of a godly person He may be out but he will not usually be obstinate An humble man will never be an Heretick convince him once and he will yeeld Not so the obstinate and uncounsellable person he runs away with conviction as the unruly horse doth with the bit between his teeth and his wit will better serve him to devise a thousand shifts to elude the truth than his pride will suffer him once to yield to it and acknowledge his errour Verse 4. Behold I am vile Light and little worth and therefore deserve to beslighted and laid by as a broken vessel The humble man vilifies yea nullifies himself before God as Abraham Gen. 18.27 as Agur Prov. 30.2 as Paul Ephes 3.8 as that Martyr who cryed out Gehenna sum Domine Lord thou art heaven but I am hell c. Tantillitas nostra saith Ignatius of himself and his colleagues Behold 1 am an abject saith Job here contemptible and inconsiderable This was well but not all an excellent confession but not full enough his meannesse he acknowledgeth and that he was no fit match for God but not his sinfulnesse with desire of pardon and deprecation of punishment God therefore gives him not over so but sets upon him a second time vers 6. and brings him to it chap. 42.1 There must be some proportion betwixt a mans sin and his repentance Ezra 9. and this God will bring all his Jobs to ere he leave them What shall I answer thee I am silenced and set down I see there is no reasoning against thee I acknowledge thy greatnesse so plainly and plentifully demonstrated in the fore-going discourse and am well pleased that thou shouldest be justified when thou speakest and over-come when thou judgest Psal 51.4 Rom. 3.4 I will lay my hand upon my mouth I that have spoken more freely and boldly then I ought Et ore patulo multa sine judicio effutivi and have opened my mouth more wide then was meet will henceforth be better advised and keep my mouth with a bridle or muzzle as Psal 39.1 See the Note on chap. 21. vers 5. Verse 5. Once have I spoken but I will not answer 'T is enough of that Once The Saints running out and meeting with a bargain of sin come back by weeping-crosse and cry What have I to do any more with wickednesse Hos 14.8 Judah knew his daughter Tamar no more Gen. 38.26 If I have done iniquity I will do no more chap. 34.31 32. That was Elihu's counsel and now it is Jobs practise Tea Twice That is Often so eager was I set upon a dispute This was an Aggravation of Jobs sin the committing of it again and again Numbers added to numbers are first ten times more then an hundred then a thousand c. This hath been thy manner from thy youth Jeremiah 22.21 that was an ill businesse But I will proceed no further sc In this controversie I will not come into the lists to contend with thee I see there is no safety in such a contest In many things we offend all saith St. James and he is a perfect man who sinneth not with his tongue But as he who hath drunk poyson maketh haste to cast it up again ere it get go the vitals so should we deal by our daily misdoings It is not falling into the water that drowns a man but lying long under it Bewaile thy sin and hasten to get out of it Verse 6. Then answered the Lord unto Job out of a Whirl-Wind As before chap. 38.1 notwithstanding Jobs submission See the reason on vers 4. God took his out-bursts against him so very ill that he is not easily pacified but the better to abase Job and quite to break the neck of his pride he answereth him again angerly not by a soft and still voice as he dealt by Eliah but out of the whirl-wind though with some abatement of terrour as Rainban conceiveth from the leaving out here the notificative Article set before Segnarab the whirl-wind in the 38 chapter Peter was not over-forward to comfort those that were prickt at heart with sense of sin and fear of wrath but presseth them yet further to repent Act. 2.38 Men are apt to slight and slubber over the work doing it to the halves and must therefore be held hard to it lest it should not be done to purpose Verse 7. Gird up thy loynes now like a man Resume new strength and prepare your self for a second encounter for I have not yet done with you If therefore you think your self able to stand in contention with me shew your valour See the Note on chap. 38.3 Verse 8. Wilt thou also disannul my judgement Dost thou think to ruin my justice to establish thine own innocency and wilt thou needs be a superiour judge over me Wilt thou not revoke thy former expostulations and complaints against me and with open mouth give me my due glory Here God sheweth his dissatisfaction with Jobs former confession Wilt thou condemne me that thou maiest be righteous Job had bolted out some words that either tended to this purpose or seemed so to do to the just grief offence of his
friends For this therefore he must be better humbled and henceforth learn to abstain not only from things simply evil but seemingly so quicquid fuerit malè coloratum as Bernard hath it whatsoever looks but ill-favouredly Verse 9. Hast thou an arm like God That thou shouldest wrestle a fall with him and hope to over-match him Thou hast a mighty arm saith David strong is thy hand and high is thy right hand Psal 89.13 It spans the heavens and holds the earth in the hollow of it The weight of it broke the Angels backs and the terrour of it may be seen in all those writs of execution recorded in the Scriptures Oh it s a fearful thing saith the Apostle to fall into the punishing hands of the living God Heb. 10. Or canst thou thunder with a voice like him Of Pericles the Oratour it is said that when he declaimed Intonabat fulgurabat totam Graeciam commiscebat c. Cicero he thundered he lightned he mingled all Greece together And Livy speaking of a certain Roman Commander saith Haec cum intonuisset iracundus c. These things when he had thundered out angerly and with a courage the people departed of their own accord Alexander the Great being once vexed at his Souldiers for mutining and tumultuating thunder-struck them with these words Facessite hins acyùs neminem teneo liberate occulos meos ingratissimi milites Get you quickly out of my presence and be packing hence ye ungrateful Souldiers And Severus the Emperour in like sort dealt with his unruly Army Discedite Quirites said he et incertum an Quirites These were terrible hard words and very resolutely uttered But what 's any or all of this to the voice of Gods thunder whereof see before Knowest thou not O Job that thine arm is an arm of flesh and thy voice so small and low that a Fly would not be frighted at it Verse 10. Deck thy self now with Majesty and Excellency Or With magnificence and sublimity c. i. e. Deum age shew thy self as God for he thus decks himself Psal 93.1 96.6 104.1 2. Job 29.14 And array thy self with glory and beauty That thou maiest appear Os humerosque Deo similis as Herod afterwards in his cloth of silver which being beaten upon by the Sun-beams saith Josephus dazeled the peoples eyes and drew from them that fond acclamation It is the voice of a God Act. 12.22 Verse 11. Cast abroad the rage of thy wrath In this glorious equipage make thy just indignation felt by all the rebels of the world Nemo te impunè lacesset And behold every one that is proud Look upon him oculo minaci with a flaming eye look through him let him see thy displeasure Upon some God looketh to convert them as Christ did upon Peter Luk. 22.61 Upon others to confound them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And abase him Abate his pride and abase his pomp and greatnesse this is God-like Psal 147.6 Aesop being asked by Chilo one of the seven wise-men of Greece What God was doing Answered He abaseth the proud and exalteth the lowly-minded Tamberlain to manifest that he knew how to punish the haughty made Bajazet the great Turk to be shackled and shut up in an iron cage and so carried up and down as he passed through Asia to be scorned and derided of his own people And when one of his Favourites requested him to remit some part of his severity against the person of so great a Prince Tamberlain answered Turk hist f. 22â— That he did not use that rigour against him out of hatred to the man but to manifest the just judgement of God against the arrogant folly of so proud a Tyrant Verse 12. Look on every one that is proud and bring him low This God doeth Isai 2.11 12 17. 5.15 The Babel-builders Pharaoh Sennacherib Nebuchadnezzar Herod Dioclesian Attilas and others for instances Amurath the third King of Turks in the pride of his heart stiled himself God of the Earth Governour of the whole World Turk hist f. 920 the Messenger of God and faithful Servant of the great Prophet This proud Prince was slain by an half-dead Christian Souldier who coming to crave his life of him after a battel Ibid. 200. stabbed him in the bottom of his belly with a short dagger of which wound that King and Conquerour presently died See the Note on vers 11. And tread down the wicked in their place Heb Vnder them lay them as low as may be God putteth away all the wicked of the earth as drosse he treads them as vile things under his feet Psal 110.1 till they bethink themselves and humble their souls at his feet for mercy for then he will make the place of his feet glorious as he promiseth Isai 60.13 and as Exod. 24.10 they saw under Gods feet as it were a paved work of Sapphire stone to shew that he had now changed their condition the Bricks made in their bondage into Sapphire See Isai 54.11 Verse 13. Hide them in the dust together Make a hand of them all at once as God can do his enemies by raking them all into the grave yea turning into hell whole Nations that forget God a whole rabble of rebels that fight against heaven he can soon lay them low enough even in that slimy valley where are many already like them and more shall come after them chap. 21.31 32. Now when God biddeth Job do all this who was himself lying in the dust full of sores and sorrows how could he but he greatly ashamed and affected with grief for his former follies And bindâ— their faces in secret As Hamans face was covered when the King had sentenced him Esth 7.8 See the Note there Or rather as dead-mens faces use to be bound up and covered for we like not to look on deaths face Abraham was desirous to bury his dead out of his sight Gen. 23.4 though she had once been the desire of his eyes Ezek. 24.16 Lazarus came out of his grave with his face bound about with a napkin Job 11.14 See the like done to our Saviour Job 20.6 7. though there was as little need to have done it as was of those sweet spices brought by the good women to anoint his body which could not see corruption Mark 16.1 Verse 14. Then will I also confesse unto thee c. Or I will give praise unto thee as thou by right shouldest do to me not for my goodnesse only but for my greatnesse and majesty also in destroying the wicked See David doing it Psal 18.27 and Moses Exod. 15.1 and the whole quire of heaven Revel 19.1 2. And that thine own right hand can save thee That â—hou art self-sufficient and my compere Et ego quoque praedicabo te beroa Tig. strong enough to maintain thine own cause and that thou hast some shew of reason to withstand me This is that which we all naturally but foolishly fancy viz. that we are