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
they could suffer So here Verse 14. And madest known unto them thy holy Sabbath Not then first known to the Church but of old observed even from the beginning Gen. 2.3 about 2544. years before it was made known in such a solemne sort at Sinai as having been much neglected and forgotten during the Egyptian servitude So it was by the German Churches till God awakened them by the losse of Prague that first blow given them and that upon the Sabbath day which they kept no otherwise then if it had been Dies daemoniacus and not dominicus as their countrey-man Alsted complaineth and as if it had been called Sabbath from Sabbos a name of Bacchus as Plutarch dreamed And commandedst them precepts See the Note on verse 13. Verse 15. And gavest them bread from heaven Pluviam escatilem petrum aquatilem as Tertullian phraseth it God rained down Angels food and set the flint a broach and this he did for their hunger for their thirst fitting his favours ad cardinem desiderii according to their need and request Besides that their bread was sacramental whereof they communicated every day Their drink also was sacramental that this ancient Church might give no warrant of a dry Communion for they did all eate of the same spiritual meat and did all drink the same spiritual drink the same that we do at the Lords Supper 1 Cor. 10.3 4. And promisedst them that they should go in c. And the like promise he hath made of heaven to all his people Let us therefore fear c. Heb. 4.1 Let us therefore cleanse our selves c. 2 Cor. 6.1 Let us haste away in our affections Col. 3.2 Which thou hast sworne So he hath to give us heaven because he knowes how backward we are to beleeve him without such a pawne that by two immutable things Gods Word and Gods Oath which maketh his Word not more true but yet more credible we might have strong consolation Heb. 6.18 and more abundant entrance into the everlasting Kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1.11 Verse 16. But they and our fathers Gods mercies have been hitherto mentioned that their sinnes might thereby be aggravated For good turnes aggravate unkindnesses and mens sinnes are much increased by their obligations It is charged upon Solomon as a foul fault that he departed from the Lord who had appeared unto him twice 1 Kings 11.9 Dealt proudly Pride is the Master-pock of the soul and the root of rebellion against God Psal 119.21 And hardened their necks As unruly beasts that will not bear the yoke lawlesse and awlesse persons that refuse to be reformed hate to be healed And hearkened not to thy Commandments But rather to the Devils whistle calling them off from better practises Verse 17. And refused to obey Heb To hearken They not onely not hearkened but refused to hear reasons why they should as having made their conclusion and being as good as ever they meant to be This is to adde rebellion to sinne this is that stubbornnesse that Ahaz is taxed of and branded for 2 Chron. 28.25 Neither were mindful of the wonders These soone grew stale to them as the Psalmist proves by their wicked practises Psal 106.13 And truly who that looketh upon our lives would ever think that God had done any wonders for us of this Nation either by sea or land either against fire-works or water-works formerly or against a viperous brood amongst our selves here alate Num. 14.4 And in their rebellion appointed a Captaine They once talked in their mad mood of doing such a thing and therefore they are here said to have done it Like as Josh 24.9 it is said that Balac arose and fought with Israel and yet the story saith no such matter But if he did not yet because he thought and talked of such a matter it was a done thing before the Lord But thou art a God ready to pardon Heb. A God of pardons One that hast set up a pardon-office where pardons for penitents lie ready sealed that the sinner may not be to seek that he may not perish in his sinnes while the plaister is in providing It is our comfort that we have to do with a forgiving sinne-pardoning God that doth it naturally Exod. 34.6 plentifully Is 55.7 constantly Ps 130.4 This should be as a perpetual picture in our hearts Gracious Doing all for us gratis ex mero motu out of his free and unexcited love And merciful All-bowels whereby he is inclined to succour them that are in misery notwithstanding their sinnes See his Non-obstante Psal 106.8 Long-suffering Heb. Long of anger that is Long ere he will be angry not hasty of spirit as Prov. 14.17 29. but wondrous patient amidst a world of provocations And of great kindnesse Exceeding propense to communicate good The Hebrew word signifies a large quantity either continued that is magnitude or greatnesse Psal 48.2 Or discrete that is multitude Psal 3.1 2. And forsookest them not That is not utterly as David prayeth Psal 119.8 and after him Solomon 1 Kings 8.57 When God forsaketh a people or person woe be to them Hos 9.12 What a terrible text is that Ezek. 22.20 I will gather you in mine anger and my fury and I will leave you there and that other Jer. 16.13 I will cast you out of this land into a land that ye know not where I will not shew you favour This last was worse then all the rest This the Prophet well knew and therefore cryed out Lord leave us not Jer. 17.17 Extingui lucem ne patiare tuam Or if thou desert us for a time yet do not disinherit us for ever If thy dereliction of us be penal Mâ—s Gerundin yet let it not be Perpetual Verse 18. Yea when they had made them a Golden Calf An ounce whereof the Jews say is still to this day in all the punishments that befall them though some of their Rabbines have the face to excuse this grosse Idolatry of their fore-fathers See Act. 7.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat Vitulificarunt And said this is thy God Exod. 32.4 These be thy Gods It was the Serpents Grammar that first taught men to decline God in the plurall number Ye shall be as Gods Gen. 3. That brought thee out of the Land of Egypt Some of them then did mean to worship the true God in this false manner hence Exod. 32.5 there is proclaimed a feast not to the Golden Calf but to Jehovah Here then falls to the ground the Papists plea for their image-worship And had wrought great provocations Or Blasphemies 2 King 19.3 Idolatry is no better Hierome as oft as he meeteth with this Hebrew word in the book of Psalmes and that is five severall times he translateth it to balspheme Verse 19. Yet thou in thy manifold mercies Nothing else could have kept him from turning them off and saying to them as once Jephta did Judg. 11. Behold ye have
charge thee before God and the Lord Jesus Christ c. 2 Tim. 4.1 So Saint Austin to his hearers Per tremendum Dei judicium vos adjuro I require and charge you by that dreadful day of judgement when that doomes-day book shall be opened c. It is a weaknesse to be hot in a cold matter but it is a wickednesse to be cold in a hot matter He that is earnest in good though he may carry some things indiscreetly yet is he far better then a time-server and a cold friend to the truth like as in falling forward is nothing so much danger as in falling backward Eli was too blame with his Do no more so my sonnes And so was Jehoshaphat with his Let not the King say so And the people in Ahabs time who when they were pressed to expresse whom they were for God or Baal they answered not a word 1 Kings 18.21 And yet how many such cold friends hath the truth now adayes Luke-warm Laodiceans Neuter-passive Christians c When Callidus once declared against Gallus with a faint and languishing voice Oh saith Tully Tu nisi fingeres sic ageres Would'st thou plead on that manner if thou wert in good earnest Mens faint appearing for Gods cause shewes they do but faine their coldnesse probably concludeth they do but counterfeit Mordecai plays the man and chargeth Esther to improve her interest in the King her husband for the Churches deliverance See here how he turneth every stone tradeth every talent leaveth no meanes unused no course unattempted for the Saints safety And this the Spirit of God hath purposely recorded that all may learn to lay out themselvs to the utmost for the publike to be most zealous for the conservation and defence of the Church when it is afflicted and opposed by Persecutours seeing they cannot be saved unlesse she be in safety neither can they have God for their Father unlesse they love and observe this their deare mother Vtinam iterùm autem utinam diligentiùs à cunctis ordinibus haec hodiè considerarentur saith one Cypr. Aut. l. de unit Eccles Oh that these things were duely considered by all sorts now adayes To make supplication unto him Heb. to deprecate displeasure and mischief as 1 Kings 8.28 Zech. 12.10 And to make request before him Ad quaerendum à facie ejus so Pagnine from the Hebrew to seek for good from his face an effectual smile a gracious aspect that they may live in his sight For in the light of the Kings countenance is life and his favour is as a cloud of the latter raine Prov. 16.15 The ancient Persian Kings were most fond of their wives doing them all the honour possible in Court as Partakers of all their fortunes and carried them and their children into their farthest warres by the presence of so dear pledges the more to encourage their mindes in time of battel Now therefore Esther whom Herodotus also witnesseth to have been Xerxes his best beloved is to try what she can do with him for her people who were haply grown too secure upon Esthers preferment as the French Churches also were upon the Queen of Navarres greatnesse and the promise of peace by that match God therefore shortly after shook them up not by shaking his rod only at them as here at these Jewes but by permitting that bloody Massacre Verse 9. And Hatach came and told Esther He acted the part of a faithful messenger so must Ministers those servants of the Churches declare unto the people all the minde of God Acts 20.27 and not steal Gods word every one from his neighbour Jer. 23.30 not deal deceitfully with it but as of sincerity but as of God in the sight of God let them speak in Christ and let them speak out not fearing any colours He that hath my Word let him speak my Word faithfully saith God Jer. 23.28 Aarons Bells were all of gold the Trumpets of the Sanctuary were of pure silver they did not as those inverse Trumpets of Furius Fulvius sound a retreat when they should have sounded an alarm No more must Gods Messengers Whatsoever the Lord saith unto me 1 Cor. 11. Heb. 3.5 that will I speak saith Michaiah Paul as he received what he delivered so he delivered whatsoever he received Moses was faithful in all Gods house c. Verse 10. Again Esther spake unto Hatach Having before found him a fit and faithful messenger she further employeth him so those that minister well do purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus 1 Tim. 3.13 when others shall be laid by as broken vessels whereof there is not left a sheard to take fire from the hearth or to take water withal from the pit as the Prophet hath it Esay 30.14 Verse 11. All the Kings servants His Courtiers and Counsellours who haply were as very slaves to him Turk Hist 1153. as now the greatest Lords of the Court are to the great Turk no man having any power over himself much lesse is he Master of the house wherein he dwelleth or of the land which he tilleth but is in danger of being whipped upon the least displeasure of the Tyrant especially if he be not a natural Turk borne Ibid. 361. And the people of the Kings Provinces do know i.e. All both far and near this shewes that the Law here mentioned was no new Law procured by Haman to prevent Jewish Suppliants as Lyra would have it but long since made and known to all the Kings subjects That whosoever whether man or woman Yea though she be his dearest Consort who should cohabit with him and not be sundred for a season but by consent 1 Cor. 7.5 Shall come unto the King The Persians usually hid their King tanquam aliquod sacrum mysterium as some precious businesse and that for two reasons First for State and Authority lest familiarity with their subjects should breed contempt and make them over-cheap Philip the second King of Spaine was of the same minde and practice For after that he had gotten into his hands the Kingdome of Portugal and therewith the wealth of the Indies inclusit se in Curiale he shut up and immured himself in his Court Val. Max. Christ and was seldome seen of any though never so great a man but upon long suit and as a singular favour This made him to be adored as a demi-god Secondly for security and safety lest if all should be suffered to come that would the King should be assassinated and made away as Eglon was by Ehud Ishbosheth by Baanah and Rechab Gedaliah by Ishmael and many Kings of Israel and Emperours of Rome were by their own servants The Turks at this day suffer no stranger to come into the Presence of their Emperour but first they search him that he have no weapon and so clasping him by the armes Turk Hist under colour of doing him honour dissemblingly they
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