eager his delights ravishing his hopes longing so his hatred is deadly his anger fierce his grief deep his fear terrible c. Zeal is an extreme heat of all the affections Rom. 12.11 boyling-hot hissing-hot as the Greek importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 4. Then were assembled unto me It was soon noysed and noticed among the godly party how exceedingly Ezra was troubled they therefore trouble themselves as our Saviour is said to have done John 11.33 and as Paul felt twinges when others were hurt Who is offended saith he and I burn not Sheep when frighted will get together 2 Cor. 11.29 Swine when lugged will grunt together What should Saints do in case of National sins or judgments but assemble and tremble together as here but vow and perform Reformation to the Lord their God as in the next chapter Every one that trembled at the words At the judgements of God whilest they yet hang in the threatnings To such looketh the Lord with speciall intimations of his love Isa 66.2 When as those that tremble not in hearing shall be crushed to pieces in feeling said Mr. Bradford the Martyr That had been carried away But had not learned by the thing that they had suffered were as bad as before if not worse having lost the fruit of their afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is fearful a sad signe of an incorrigible castaway Jer. 6.30 Vntill the Evening-sacrifice This time of the day good people usually took to pray at that together with the sacrifice their prayers might come up for a memorial before God in those pillars of smoke Cant. 3.6 Act. 10.4 See Luk. 1.10 Act. 3.11 Verse 5. I rose up from my heavinesse In affliction sc of spirit wherewith his heart was leavened and sowred as Davids was Psal 73.21 Imbittered as Peters Matth. 26. ult powred out upon him as Jobs chap. 30.16 He did really afflict himself with voluntary sorrowes for the transgressions of his people And having rent c. See ver 3. I fel upon knees This gesture did both evidence encrease the ardency of his affection And spread out my hands With the palmes open toward Heaven in an having craving way as Beggers This was the Jewish manner of praying and it was very becoming Verse 6. And said O my God This was a prayer of faith and founded upon the Covenant that bee-hive of Heavenly honey as One well calleth it I am ashamed and blush Sin is a blushful thing and hales shame at the heeles of it Illum ego periisse dico cui periit pudor Sallust Rev. 3.17 Therefore when a man hath committed a sin he blusheth the blood as it were would cover the sin But he is past grace that is past shame and can blush no more then a sackbut For our iniquities He maketh himself a party because he was one of the same Community with them that had done that evil He also knew himself to have an hand if not upon the great cart-ropes set upon the lesser cords that might draw down divine vengeance upon the Land Hence he includeth himself after the example of Daniel chap. 9.5 Are increased over our heads As an overwhelming flood Psal 38.4 That threateneth to go over our soules too Psal 124.4 and to sink them in the bottomlesse lake that lowermost part of hel imported by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locale as Hebricians Note Psal 9.17 And our trespasse is growen up unto the Heavens So great is our guilt that it is gotten as high as Heaven that is as high as may be For beyond the moveable Heavens Aristotle Natures best Secretary saith there is neither body nor time nor place nor vacuum De Coelo Text. 99. See Revel 18.5 with the Note Mans sinne defileth even the very visible Heavens which must therefore be purged with the fire of the last day Yea it pierceth into the Heavens of Heavens maketh a loud out-cry in gods eares for vengeance Gen. 4.10 18.20 Verse 7. Since the dayes of our Fathers Confession with aggravation is that happy Spunge that wipeth out all the blottes and blurres of our lives for if we confesse our sinnes and therein lay load enough upon our selves as Ezra here Daniel doth c. 9.5 mark how ful in the mouth these good men are out of the abundant hatred of sin in their hearts God is faithful and just to forgive us our sins c. 1 John 1.9 But in confession we must not extenuate or excuse every sin must swel as a toad in our eyes and we must spet it out of our mouthes with utmost indignation shewing the Lord the iniquity of our sin the filthinesse of our leudnesse the abomination of our provocations Rom. 7.13 Thus if we weigh our sinnes in a true balance and put in so many weights as to bring to a just humiliation to a godly sorrow then it will prove a right Apology the same that the Apostle maketh a fruit and sign of sound repentance 2 Cor. 7.11 Chennit Exam. quae magis deprecatione constat quà m depulsione criminum such an Apology as consisteth rather in deprecating then defending We havebeen in a great trespasse unto this day And so there hath bin a concatenation a continued series of our sinnes from one generation to another We are a race of Rebels a seed of serpents c. And for our inquities have we our Kings and our Priests Our National sinnes have produced National plagues which yet we have not improved to a publike or personall reformation Many hands have drawn the cable with greatest violence the leprosy hath over-run the whole body there is as Physicians say of some diseases corruptio totius substantiae a general defection a conjuncture of all persons in all sins and miseries which like cloudes cluster together and no clearing up by repentance And to confusion of face So that we are a scorn to our Enemies and a terrour to our selves in a low and lamentable condition Verse 8. And now for a little space Heb. point or moment of time God let loose his hand for a while and gave them some little liberty to make them instances of his mercy who had been objects of his wrath but nothing would mend them and make them better And to give us a nail that is some settlement some subject of hope and support of faith He seemeth to allude to such nailes as wherewith they fastened their tents to the ground Jael drove one of those Tent-nails thorough Sisera's Temples and laid him safe enough or else to those nailes that driven into pales do fasten them to their nailes That our God may lighten our eyes Id est Chear up our hearts and so clear up our eye-sight which when the spirit is dejected grows dim for want of spirits Profectò oculis animus inhabitat saith Pliny Truly so it is that the heart dwelleth in the eye there it sitteth and sheweth it self pleased or displeased with whatsoever
desperation And the like is recorded of Mr. Rob. Bolton Psal 119.109 Aliqui suspicantur Jobum respondentem c. Pineda But of any good man that destroyed himself we read not Davids life was in his hand continually and he in daily danger of losing it yet have I not forgotten thy law saith he which flatly forbiddeth all the degrees of self-murther as the worst sort That Satan tempted Job to this sin some do probably collect from this text A man is to expect if he live but his dayes saith a Reverend Casuist to be urged to all sins to the breach of every branch of the ten Commandments and to be put to it in respect of every Article of our Creed Verse 15. Though he slay me yet will I trust in him Though he should multiply my miseries and lay stroke after stroke upon me till he had dashed the very breath out of my body yet he shall not be so rid of me for I will hang on still and if I must needs die I wil die at his feet and in the midst of death expect a better life from him Dum expiro spero shall be my motto The righteous hath hope in his death Prov. 14.32 yea his hope is most lively when himself lieth a dying superest sperare salutem my flesh and my heart faileth saith he but God is the strength of my heart and my portion for ever Psalm 73.26 True faith in a danger as the blood gets to the heart John 14.1 and if it self be in good heart it will believe in an angry God as Isai 63.15 16. the Church there thought she should know him amidst all his austerities yea in a killing God as here yea as a man may say with reverence whether God will or no as that woman of Canaan Matth. 15. who would not be damped or discouraged with Christs either silence or sad answers and therefore had what she came for besides an high commendation of her heroical faith But or neverthelesse I will maintain mine own wayes before him We have had the Triumph of Jobs trust here we have the ground of it viz. his uprightnesse the testimony of his conscience that in simplicity and godly sincerity he had his conversation in the world 2 Cor. 2.12 This was his cordial without which grief would have broke his heart Psalm 69.20 this was his confidence even the clearnesse of his conscience 1 John 3.21 Uprightnesse hath boldnesse and that man who walks uprightly before God may trust perfectly in God Job was either innocent or penitent He would therefore either maintain his wayes before God and come to the light Quem poenitet peccasse pene est innocens Sen. Agam. that his deeds might be manifest that they were wrought in God John 3.21 Or else he would reprove and correct his wayes so the Hebrew word signifieth also that is he would confesse and forsake his sins and so be sure to have mercy according to that soul-satisfying promise Prov. 28.13 Verse 16. He also shall be my salvation So long as I judg my self God will not judg me 1 Cor. 11.33 Nay he will surely save me for God will save the humble person Job 22.29 Merlin in loc what is humiliation but humility exercised Non est igitur inanis electorum fides res evanida nec infirma saith an Interpreter here therefore the faith of Gods elect is no empty or vain thing but a light shining from the spirit of God and such as overcometh the very darknesse of death It is a sure testimony of Gods good will toward us and an infallible perswasion of our salvation such as slighteth the worlds false censures overcometh temptations of all sorts laugheth at death and through the thickest darknesse of affliction beholdeth the pleased face of God in Christ through whom we have boldnesse and accesse with confidence by the faith of him Eph. 2.12 For an hypocrite shall not come before him No that 's a priviledg proper to the Communion of Saints therefore I am no hypocrite as you have charged me to be chap. 4.6 and 8.13 for I dare both offer to maintaine my wayes before him to be upright for the maine and I doubt not but he will be my salvation and that I shall appear before him in heaven this no hypocrite shall ever doe How should he say when as he is an unclean caytiffe as the Hebrew word signifieth flagitiosus so Vatablus rendreth it a flagitious impious person a very juggle so the Septuagint a fair professor indeed but a foul sinner Caneph Corant Deo dolus non ingreditur moyled all over and even buried in a bog of wickednesse he is a wicked man in a godly mans cloaths saith one He doth but assume religion saith another as the divels do dead bodies without a soul to animate them He is like the painted grapes that deceived the living birds or the golden apples with this motto No further then colours touch them and they vanish He knowes that he is naught and that God knowes it too how then should he approach him or appear before his throne No he dare not for the very shew of his face doth testifie against him as the Prophet speaks in another case or if he do he shall not be able to subsist there Psalm 5.5 he shall not stand in judgment Psalm 1.5 but shall runne away with these or the like words in his mouth Who amongst us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings Isai 33.14 Woe unto us who shall deliver us out of the hands of this mighty God 1 Sam. 4.8 None Mat. 24.51 for he shall surely assign you a part with the divel and hypocrites when as the righteous shall give thanks unto Gods Name and the upright only shall dwell in his presence Psal 140.13 Verse 17. Hear diligently my speech Heb. Hearing heart that is incline your ears and hear as Isai 55.3 Mark and attend hear me not only but heed me too interrupt me not neither give me the slip as it may seem they were ready to do when they heard him professe such a deal of faith and hope under so many and heavy afflictions wherein they thought that either he was besides himself or at least besides the cushion as we say and utterly out See verse 6. and observe that it is but needfull often to stirre up our auditors to attention Job makes more prefaces then one to be heard so do the Prophets often Hear the word of the Lord Hear and give ear be not proud for the Lord hath spoken it So doth the Arch-prophet more then once Revel 2. 3. And Matth. 13.19 Who hath ears to hear let him hear All Christs hearers had not ears or if they had yet they were stopped or if open yet the bore was not big enough O pray that God would say unto us Epphata be opened for a heavy ear is a singular judgment Verse 18. Behold
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.
from the fault And the night He would be sure so â—it the time whether it were day or night He that is 〈◊〉 out of Gods way knoweâ— not where he shall stop or when he 〈◊〉 step back Take heed therefore to they wayes that thou sin not with thy tongue Psal 39.1 Jam. 3. that unruly member Hanc frâ—nis hanc â—â— compesce catenis When Gods hand is on thy back let thy hand be on thy mouth keep it as with a bridle or muzzle Psal 39.1 Passionate speeches teâ—iter volant non â—â—viter violant The best that come of them is repentance Job when he was once out could keepe no mean but what he had said against day and night he amplifieth by the parts and first for the Day ver 4.5 and then for the Night 6 7 8. c. Verse 4. Let that day be darknesse thick darknesse as that once was in Egypt Exod. 10.23 A day of trouble and distresse a day of darknesse and gloominesse a day of clouds and thick darknesse Zeph. 1.15 Let it be a dreadfull and a dismall day let sorrow and sadnesse overshadow it let mourning and tears overwhelme it let it be as when the Sun hideth his head in a mantle of black and is eclipsed at which time all creatures here below flag and hang the head In the gloomiest day there is light enough to make it day and distinguish it from night though the Sun shine not But Job would have no light to appear on his birth-day Thus be throweth out words without wisedome and as Hinds by calving so he by talking casteth out his sorrows Job 39.3 Let not God regard itâ— or require it let it passe as not worth looking after let him not take care of it or powre downe any speciall blessing upon it as he doth upon his people every day but especially upon the Sabbath-day Gods market day called by the Jewes desiderium dierum the desire of dayes and by the Primitive Christians Dies Lucis the Day of Light Neither let the light shine upon it And what is the air without light that first ornament of the visible world so what are all creature-comforts unlesse God shine through them What a wo-case is that poor soul in that walketh in darknesse and hath none of his light Isa 50.10 how lamentable is such an one deserted â—eâ—ghted how doth he find himself in the very suburbs of hell it self where the paine of losse is greater then the paine of sense 2 Thes 1.9 and to note thus much Iob here after he had said Let that day be darknesse addeth as a greater evil Let not the light shine upon it Verse 5. Let darknesse and the shadow of death stain it Let it be â—â—es luctuosus â—ethalis such a deadly dark day that each man may think it his last day fatall and feral Let there not be dimnesse only such as appeareth through a painted glasse died with some obscure colour but horrid and hideous darknesse such as was that at our Saviours passion when the Sun was totally â—â—â—â—ed and a great Philosopher thereupon cried out either the God of Nature suffers or the world is at an end To darknesse Iob here emphatically addeth 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 blackest representation Now let these stain it saith he or challenge it or espouse it In nocte funestatur mund◠〈…〉 saith Tertullian elegantly Let a cloud dwell upon it Crescâ—t 〈…〉 Auxesin oratio Iob heapes up words like in sound and not unlike in sense Grief had made him eloquent as hoping thereby to ease himself Let a cloud dwell upon it a fixed cloud not such an one as continually hangeth over the Island of St. Thomas on the back side of Africa Abboâ—s Gâ—â—g 251. wherewith the whole Island is watered nor such aâ—dloud of grace as God promiseth to create upon every dwelling place of Mount Zion and upon her assemblies that upon all his glory may be a defence Isa 4.5 But such as St. Paul and his company were under before the shipwrack Act. 27. when neither Sunne nor starre appeared for many dayes together the heavens being wholly muffled c. Let the blacknesse of the any terrifie it or Let the â—eat of the day terrifie it as it befalleth those that live under the torrid Zone where nothing prospereth The Atlantes a certain people are said to curse the rising Sun it doth so torture them with extreme heat When the dog star ariseth those are in ill case who dwell in hot Countries towards the East they are troubled and terrified Some take the word Chimrine here rendred blacknesse for those 〈◊〉 mentioned by the Prophets those Chimney-Chaplains of the Heathen idols and so render it thus Let the Priests of the day terrifie it that is Let those who used to observe and distinguish dayes note it for a terrible day otherâ— understand it of the noon-day divels that should vex people on that day with hellish heâ—â—â—â— and fures the â—â—lgar Latine hath it thus Let Hinc forsan tenebra Cimmeria as it were the bâ—ternesseâ— of the day terrifie it and to the 〈…〉 the Chaldee Paraphrast Iob still riseth in his discourse making use of many poeticall figures and tragicall phrases pickt out for the purpose Verse 6. As for that night let darknesse seize upon it Having spent his spleene upon the day he now vents himself upon the night according to that division verse 3. As for that night of mine unhappy conception or birth let tenebrosus turbo as the Vulgar here hath it Caligo perpetua inufitata Mercer a dark tempest or a tempestuous darknesse grasp it or invade it let it be as dark as pitch by a darknesse superadded to its naturall darknesse Let it not be joyned unto the dayes of the yeare Let nature quite disclaime it and disjoint it from the day following let it not be reckoned as any part of time that measure of all our motions Some render it Ne gaudeat inter dies Let it not rejoyce it self among the dayes of the year as one of them The night hath glory by union with the day this he wisheth taken from it Disunion and division is a curse and the number of two hath been accounted accursed because it was the first that departed from unity And let it not come into the number of months Drus. Deleatur è calendario let it be razed out of the Calendar and not have any place in the computation of time The Hebrewes call the Moon and a Month by the same Name because the Moone is renewed every month Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luna Verse 7. Lo let that night be solitary And so consequently sorrowfull for alonenesse is comfortlesse optimum solatium sodalitium There is a desirable solitarinesse such as was that of
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
form'd to a pitcht battel against him and this was truly terrible for who saith Moses knoweth the power of his wrath sith the apprehension and approach of it was so terrible to an upright-hearted Job to an heroicall Luther upon whom Gods terrors were so heavy for a time In epist ad Melanc ut nec calor nec sanguis nec sensus nec vox superesset that neither heat nor blood nor sense nor voice remained but his body seemed dead as Justus Jonas an eye-witnesse reporteth agreeable whereunto is that memorable speech of Luther Nihil est tentatio vel universi mundi totius inferri in unum conflata c. The temptation and terrour of all the world nay of all hell put together is nothing to that wherein God setteth himself in battle-array against a poore soule In which case that is excellent counsel that one giveth in these words When thy sins and Gods wrath meeting in thy conscience make thee deadly sick as Isai 33. then powre forth thy soul in confession and as it will ease thee as vomiting useth to do so also it will move God to pity and to give thee cordials and comforts to restore thee Verse 5. Doth the wilde ass bray when he hath grasse q. d. Sure they doe not As if these creatures wilde or tame want necessary food you give them leave to fill the aire with their out-cryes yea you supply their wants but for me ye will do neither such is your tendernesse and love toward me Nay ye condemne me for that which is naturally common to all creatures Ye must needs think I am not without aylement that make such great lamentations unlesse ye conceit that I am fallen below the stirrup of reason nay of sense It is easie for you who want neither grasse nor fodder or mixt meat as the word signifieth who lie at rack and manger as it were and have all that heart can wish or need require it is easie I say for you to rest contented and to forbeare complaints But why am I so severely censured for impatient who am stript of all and have nothing left me praeter coelum coenum as he said but only aire to breath in and a dung-hill to sit on not to speak of my inward troubles c. Verse 6. Can that which is unsavory be eaten without salt Or can that which is unsavory for want of salt be eaten Hunger will downe with unsavory or unpleasant food though salt or sawce be wanting but when meat is putrified for want of salt and full or maggots it will hardly be eaten unlesse it be in extreme famine it is as if he should say a man doth with no good will feed upon unsavory or loathsome meats how then can I use such moderation as you desire I should my evils being extreme sweetned with no kind of comfort nor seasoned with any thing that is any way toothsome or wholesome that I speake not of your tastelesse and insulse speeches which are no small vexation to me Verse 7. The things that my soul refused to touch c. I suffer such torments even in my very soule as the very thought of them would heretofore have affrighted me Thus Mr. Dioâ—ate Others take soule here for the appetite and so make this the sense Those things which I exceedingly loathed and would once have thought scorn to have touched are now my sorrowful meat I am forced with an heavy heart to feed upon them for want of better and they go down the worse because you vex me with your hard words who have little need of such choke-peares and will not allow me the liberty of a needfull lamentation which yet I must needsly take lest heart should breake and say as before chap. 3. though with some more respect to God the object of my present prayer Verse 8. O that â— might have my request How heartily begs Job for death as a medicine of all his maladies and miseries as that which would bring him mâ—lâ—rum ademptioâ—em â—â—â—orum adeptiâ—nem freedome from all evil fruition of all good By the force of his faith he lookes upon death as the best physician that would cure him of all infirmities inward and outward and of all at once and for ever Job might likely be of the same mind that Chaâ—cer was who took for his English motto Farewell Physick and for his Latine one Mors arumnarum requies death will be a sweet rest from all my labours the same â—o a believer death is that mount Ararat was to Noah where his ark rested after long tossing or as Michel was to David a meanes 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 sufferings hence it is that he rejoyceth under hope and with stretcht out neck looks and longs for deaths coming as dearly as ever Siseâ—a's mother did out of a window for the coming of her son laden with spoiles from the battel As when death is come indeed he welcometh it as Jael did the fame Sisena but much in one heartily with Turn in my Lord turn in to mee Judg. 4.18 and further bespeaketh it as Jacob did his brother Esau at their interview Surely I have seen thy face as the face of God who hath made thee to meet me with kisses in stead of frowns and hath sent thee to guard me safe home to my fathers house And that God would grant me the thing that I long for Or have long looked for Heb. my hope or my expectation as that which will put a period to my miseries and possesse me of heavens happinesse as that which will be a postern to let out temporall life but a street-door to let in eternal Verse 9. That â—t would please God to destroy me That is to dispatch me out of this world and fend me to a beâ—ter A dissolution would be far more acceptable to Job then that restitution which Eliphâ—z seemed to promise him chap. 5.24 It s as if Job should say Take you the world amongst you sith you like it so well I have move then enough of it I am neither fond of life nor afraid of death but the cleane contrary I had rather die then dine and crave no greater favour then to have more weight laid upon me that I may die out of hand Feri Domine feri â—nam à peceatis 〈…〉 Luther once said strike Lord strike deepe for thou hast pardoned my sins and wilt save my soule That he would let loose his hand That now seemeth tied or hound behind him Manus ligata videâ—uâ— quando parcit saith Vatablus God had chained up Satan and strictly charged him not to take away Jobs life but this is it that Job would fain have done Mortality he would account no small mercy he desired nothing more then to be dissolved and to be with Christ he might do it because he knew that his
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
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
This made that holy man Mr. Paul Baine say the sweet wayes of my youth did breed such worms in my soul Bains letters as that my heavenly Father will have me yet a little while continue my bitter worm-seed because they cannot otherwise be throughly killed I thank God saith he in another place sustentation I have but suavities spiritual I taste not any Mr. Clark in his life It is reported of this good man that when he came first to Cambridg his conversation was so irregular that his father being grieved at it before his death left with a friend forty pounds by the year desiring that his son might have it if he amended his manners else not he afterwards had it as he well deserved as proving a notable instrument of much good to many and particularly to that Reverend Dr. Sibbs whom he converted Howbeit in his last sicknesse he had many fears and doubts and God letting Satan loose upon him he went out of this world with far less comfort then many weaker Christians enjoy his case being not unlike his who saith in the next words And makest me to possesse or to inherit the iniquities of my youth Which I took for pard oned long since and so no doubt but they were but Jobs affliction renewed the remembrance of them to his conscience as it is the best art of memory Satan also made him believe that now he was punished for the new and the old as we say and that God meant to make him answer for all the sins of his life at once having watched a time to be revenged on him for all together Youth is a slippery age and soon slips into sin There is great cause that a young man should cleanse his wayes Psalm 119.9 where the word Nagnar signifying a lad or stripling comes from a root signifying to shake off or to be tossed to and fre And the other word rendred cleanse signifieth to be clean as glasse which will soon gather a new dustinesse Such must cleanse their wayes by cleaving to the word or otherwise they may one day groan as much under the sins then committed as many do under the blows and bruises then received See the former Note Verse 27. Thou puttest my feet also in the stocks Mercer here observeth an elegant gradation in Gods proceeding with Job as himself describeth it rising higher and higher in his discourse 1. God hid his face and denyed him his favour 2. He counted him as his enemy 3. He broke him like a leafe or stubble 4. He wrote bitter things against him 5. He made him possesse the sins of his youth 6. For his young sins he claps him up close prisoner now in his old age and there keeps him as with a strict guard following him close at heels if he but stirre a foot was there ever sorrow like unto Jobs sorrow was ever greater severity and rigour shewed upon any godly person Where then shall the ungodly and the sinner appear c Gods wrath is like Eliah's cloud little at first as a mans hand but soon after very dismal and dreadful or as thunder of which we hear at first a little noise afarre off but soon after a terrible crack Well might Moses say Who knoweth the power of thine anger Psalm 90.19 Cavebis auteus si pavebis And lookest narrowly into all my paths He saith not wayes but paths Gregory maketh this difference Wayes are larger Paths narrower God then is said to look into all mens paths when he looketh not only at the evil done by them but at the intention of their mind which is not so easily discerned but by him the searcher of all hearts And for that which followeth Thou settest a print upon the heels of my feet Gregory here observeth that God looketh at the hurt done to others by examples given by mens evil doings unto them leaving a print upon the ground as it were whereby others follow them and so their sin is in this regard made the greater to which purpose some sense those words Psalm 49.5 when the iniquity of my heels shall compasse me about Others make Jobs meaning here to be Thou followest me with continual pursuit as a prisoner that is dog'd at heels by his keeper from place to place lest he should escape Diod. Thou followest me close and upon the track like a hunter Job 10.16 The foot-steps of thy wrath saith an Interpreter are seen upon the soles of my feet so that from top to toe I have no free part like as prisoners feet are oft swelled with the weight of their fetters Verse 28. And he as a rotten thing consumeth Heb. waxeth old He that is this poor man this silly wretch as David speaketh of himself Psal 34.6 Or This body of mine as chap. 19.26 Job pointing to it as 't is like he did there And Paul 1 Cor. 15.53 54. As a rotten thing Heb. as rottennesse consumeth When a thing once rotteth as an apple flesh c. it soon perisheth such is man under pressing afflictions especially And as a garment that is moth-eaten The beauty whereof is defaced and the usefulnesse departed CHAP. XIIII Verse 1. Man that is born of a woman c. Or THat is born about by a woman in her wombe Jobs design is here to set forth the misery of man whom in the last verse of the former chapter he had compared 1. To a rotten thing 2. To a moth-eaten garment ab exordio ad exodium from his conception to his dissolution Man Earthly man that is born of a woman Gen. 3.16 or mannesse that weaker vessel who both breedeth beareth and bringeth forth in partu dolorosa post partum laboriosa every way calamitous neither is her babe in a better condition but born with a cross on his back as it is storied of Frederick the Elector of Saxony and having his whole life over-spread with sins and miseries Job Manl. los. comâ— as with a filthy morphew Is of few dayes Heb. short of dayes Short indeed every thing reckoned For 1. Child-hood and youth are vanity 2. Sleep as a publican takes off a third part of our time 3. All the dayes of the afflicted are evil and Mâ—â—â—â—â—abet vicer quae trabitur vitâ— gemitibus it is not a life but a death rather that is spent in sorrow Aug. de civ Dei lib. 9. c. 10. in which regard Plotinus the Philosopher held mortality a mercy that we may not alwaies be held under the miseries of this life present 4. Scarce one of a thousand live that little time that they are here but wofully waste the flower of their age the strength of their bodies the vigour of their spirits in sinful pleasures and sensual delights and then either sit and sing all too late and in vain O mihi praterites refâ—rat si Juppiter annâ—s Or else complain with old Themistocles that now they must die when they do but begin only to be wise the life
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
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
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
nor his mother so unnatural a son as vers 30 Thus Beza here Verse 22. He draweth also the mighty with his power i.e. He hath brought them by force under his girdle and compelled them to do him homage and service He riseth up In the fulnesse of his might as a King against whom there is no rising up Prov. 30.31 And no man is sure of life Which the Tyrant taketh away at his pleasure Or thus The Tyrant himself after he hath made all cock-sure as he may think is not yet sure of his owne life dare not confide in his best friends Dionysius for instance and our Richard the third The Hebrew is And he is not sure of life Verse 23. Though it be given him to be in safety Heb. It is given him to be in safety whereon he resteth His safety and prosperity was given him for a better purpose but as if God had hired him to be wicked he abuseth it to creature confidence leaning too hard upon the arm of flesh Yet his eyes are upon their wayes Neverthelesse God prospereth them according to Psal 34.11 Or as others sense it God eyeth their wicked wayes and designeth them to destruction And the next verse seemeth to make for this Interpretation Verse 24. They are exalted for a little while Or They are exalted but within a little while they are not This former part of the verse needeth no Exposition saith an Expositor And as for the later They are taken away as all other they are cut off as the tops of the ears of corn It may be understood of the like violence Velm frit-spica succiduâ—tur Trem. ex Varr. wherewith Tyrants shall be cut off by which they have cut off other mighty and great men as Thrasibulus King of Milesians by striking off with his staff certain ears of corn and Tarquin King of Romans by doing the like to certain Poppies in his Garden signified their minds to have diverse chief men beheaded which was accordingly accomplished So Mithridates King of Pontus V. l. Max. by one Letter caused the death of fourscore thousand Romans trading throughout Asia Now God loveth to retaliate as hath been said before See it exemplified in Adonibezeck Agag Haman and others Verse 25. And if it be not so now who will make me a Lyar Quis ementietur me Who shall disprove or confute what I have affirmed viz. That God doth many things the depth whereof we cannot fathom and that he lets wicked men many times spend their dayes in pleasure and end them without much pain this I will abide by and I would fain see the man qui ansit possit who can and will maintain the contrary CHAP. XXV Verse 1 Then answered Bildad the Shuhite and said A Pithy and ponderous speech he here maketh though little to the purpose for he quite digresseth from the question in hand concerning the wickeds flourishing and Saints sufferings and chuseth to sing the fame song with his fellowes concerning the power and Purity of God above all Creatures See Job 4.18 and 15.15 Some men are of that mind that they will never be said or set down but strive to have the last word This was Peters vanity and the rest of the Disciples Math. 26.35 which our Saviour winked at till time should confute them as it also did soon after Verse 2. Dominion and fear are with him God is therefore to be feared because Lord over all If an earthly King be so Dread a Soveraign if an apparition of Angels hath so amazed the best men who would not fear that King of Nations sith to him doth it appertain Jer. 10.7 God is greatly to be feared in the Assemblies of his Saints and to be had in reverence of all them that are round about him Psal 89.7 Power and terror are with him so the Vulgar hath it here He that is able to destroy both body and soul in hell is surely to be feared yea therefore to be feared Matth. 10.28 If servants should fear their Masters because they have power over the flesh Col. 3.23 what should we do sith he can sooner undo us then bid it be done He maketh peace in his high places Or Among his high persons those heavenly Courtiers the Angels and Saints By an unchangeable Decree God keepeth all persons and things in the heavens both visible and invisible in a most firm and quiet condition so that there is no clashing but an happy harmony amongst them Senault He appeaseth saith One the differences of the Elements and obligeth them to force their own inclinations to preserve the quiet of the world He shakes all the heavens with so much evennesse that in the contrariety of their motions they never disorder themselves Finally He maintaines peace amongst the Angels and tempering his Justice with his Goodnesse he makes himself equally loved and feared of those blessed Spirits Therefore Job did ill saith another Interpreter to offer to make a disturbance there Mayer Job 23.4 as Bildad at least conceited he did where there was all peace Verse 3. Is there any number of his Armies God is Lord of Hostes and as the Rabbins well observe he hath his upper forces and his lower forces as his Horse and Foot ready prest The upper are here chiefly meant viz. the Angels and Stars as appeareth by the Context An est numerus expeditorum so Brentius rendreth it Tremellius turmariorum of his Troopers they are innumerable and yet no variance amongst them this is admirable The Army of Niniveh was quiet no falling out nor complaining in their hostes therefore did their King march on passe through Nahum 1.12 the Turks Military Discipline at this day is beyond that of all other Nations in the world besides yea beyond that of the old Greeks or Romans There is no quarrelling heard at any time amongst their many souldiers Cusp de Cas p. 475. no nor any words at all Perpetuum silentium tenent ut muti saith Cuspinianus There is perpetual silence kept and most ready obedience yeelded to the dumb signes and noddings of their Officers But all this is nothing to that in heaven Of Gods Hostes together with their number order and obedience see my Treatise called the Righteous Mans Recompence pag. 868.869 And upon whom doth not his Light arise that is his Sun that Prince of Planets but servant of the Saints as his Name importeth whose going forth is from the end of the heaven and his circuit unto the ends of it and there is nothing hid from the heat thereof Psalm 19.6 It is called His Light because as he made it so he gathered into it as into a Vessel that first light which before was scattered here and there in the heavens Some there are that understand this Text of the light of Gods Omniscience others of his Benificence Quiâ— est quem non superet luce bonitate suae Merlin Who is it whom he overcometh not with the light of his
think things sufficiently refuted by the learned which yet had need to be further inquired into 5. That one younger man may see further sometimes into a matter then many others of longer standing and experience 6. That men may be esteemed obstinate and opinionative who are nothing less 7. That multitude and antiquity are but ciphers in Divinity c. Verse 13. Lost ye should say we have found out wisdom Or See that ye say not we need not search out words as verse 11. For we have found out wisdom rem acu pertigimus We have hit the nail on the head and said sufficient to convince him if any reason would do it whilst we affirm that God thrusteth him down as it were with a thump on the back and not man Who might do amisse but so cannot God who for as much as he fighteth against Job tossing him as a Tennis ball or as the wind doth a withered leafe from one affliction to another who can doubt but that he holdeth him a wicked man This saith Elihu is a very weak way of reasoning therefore never please your selves in it as convincing Hoc argumentum tam facilè dilustur quam vulpes comest pyrum as one merrily phrased it There is no judgement to be made of a person or cause by the good or evil successe of things sith none out of hell ever suffered more then Gods dearest children witnesse that little Book of Martyrs Hebr. 11. Neither have any sped better here then those worst of men Turks Papists Persecutors c. Verse 14. Now he hath not directed his speech against me And so I have no particular edge or grudge against him he hath no reason to think that I come prejudicated or exasperated This Elihu speaketh purposely to get within Job that he might the better perswade with him We must endeavour to preserve in the party with whom we would prevaile an opinion of our love and good affection to him for else we shall lose all our sweet words sith man is a cross and crabbed creature duci vult trahi non vult lead him you may drag him you must not Neither will I answer him with your speeches But with better He shall have from me soft words and hard Arguments I will come over him in a milder manner and to better purpose whilst moved merely by a zeal for Gods glory I shall shew him his miscarriages not in mine own words but in Gods That 's a true saying of learned Junius Personatae reprehensiones frigent plerimumque interest ex animo omnia ut conscientia fert animusque facias an de industria Verse 15. They were amazed As if they had seen Medusa's head or some such terrible spectacle that had rendred them dumb Talkative enough they have been when there was no such necessity but now that they might speak to some purpose they stand like stocks and are mute as fishes whereby they bewray their ignorance and folly Silence in some cases is sepes sapientiae as the Rabbins speak Pirke aboth the fruit and fence of wisdome Amos 5.13 See the Note there But withal there is a sinful silence which Luther wished never to be found guilty of Modò impii silentii non arguar Luth. And it is the divel doubtlesse that gaggeth people when being called to speak of or for God as these friends of Job were at this time they answer no more They leave speaking The desert a good Cause or betray it by a cowardly silence It may be feared the spirit of faith is no indweller where the door of the lips move not right 2 Cor. 4.13 He speaks thus of those three seniors in a third person by way of irony and contempt turning his talk to the by-standers whereof its likely there were many or as Tremellius thinketh to Job with whom he seeketh to ingratiate Verse 16 When I had waited for they spake not but stood still Or Seeing I have waited but they have not spoken c. Nothing appears but a dumb shew a deep silence such as Elihu much marvelled at and therefore setteth it forth in many words all to one purpose See verse 15. Verse 17. I said I will answer also my part It is a vertue to be forward and forth putting in that which is good and a vice to be shye and shame faced A Christian should catch at opportunities of doing and receiving good he should be ready to every good work as the busie Bee so soon as ever the Sun breaks forth gets abroad to gather honey and wax I also will shew my opinion Heb. My knowledg as verse 6. and so the Vulgar readeth it Hereupon Gregory taking Elihu but not well for an arrogant person sheweth that such love to vaunt themselves and out of ostentation to set forth their good parts to publick view and are therein like unto a vessel without a cover touching which the Law saith that it shall be counted unclean Thus He. But to utter a mans knowledge for the benefit of others as good Elihu did is not pride but zeal however the world censure it And they have doubtlesse an heavy account to make who hide their talents and having a great treasure of rare abilities will not be drawne to impart them the canker of these mens great skill shall be a swift witness against them Vile latens virtus Verse 18. For I am full of matter Heb. Of words such as are weighty and stuffy steep'd in mine understanding as Plutark saith Phocions words were and very well digested I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in very good case to speak as full of solid Arguments as the Moon is of light Whether Elihu speaketh this arrogantly and from the flesh or from the Spirit I determine not saith Brentius here But sure it is that such words as these howsoever they may seem arrogant and carnal Possunt tamen esse spiritualissima yet they may be very spiritual as Jer. 4. and 20. And as sure it is that we should be in company like full clouds or paps that pain themselves with fulness till eased of their milk The Spirit within me constraineth me Heb. The spirit of my belly that is Gods Holy Spirit inhabiting mine heart and exciting me to so good a work The love of Christ constraineth us 2 Cor. 5.14 It hath not only an impulsive but a compulsive faculty Sicu◠flatus in ventre conclusus magno impetu exitum quaerit sic zelus mentis quaerit exitum per sermonem Pisc Rumperer medius si non erumperet sermo intra me conceptus as Brentius here paraphraseth I should even burst if I did not vent my conceptions which like a child in the womb at full time or as wind in the bowels want room and presse to come out Psal 39.3 Jer. 20.9 Verse 19. Behold my belly is as wine which hath no vent By this elegant similitude Elihu illustrateth what he had said before wherein as Merlin well observeth he compareth words shut
death in its most hideous and horrid representations I will not fear for I fear God and have him by the hand I must needs bee Tutus sub umbra leonis safe by his side and under his safe-guard It God be for us who can be against us For thou art with mee Hence my security see a promise answerable to it Joh. 10.28 Christ is not to lose any of his sheep Joh. 17.12 Having therefore this Ark of Gods Covenant in our eyes let us chearfully passe the waters of Jordan to take possession of the promised land Cur timeat hominem homo in sinu Dei positus saith a Father Thy rod and thy staff Hee pursueth the former Allegory Shepheards in driving their flocks have a rod or wand in their hand wherewith they now and then strike them and a staff or sheep-hook on their necks wherewith they catch and rule them Of Christs rods and staves see Zach. 11.7 c. foolish Shepheards have only forcipes mulctram Zach. 11.15 R. Solomon by rod here understandeth afflictions by staff support under them a good use and a good issue They comfort mee Gods rod like Aarons blossometh and like Jonathans it hath hony at the end of it Vers 5. Thou preparest a table before Here hee makes use of another Metaphor from a liberall feast-maker or as some will have it from a most kind Father making provision for his dearly beloved child So did God for David both in regard of temporalls and spiritualls God had given him as hee doth all his people all things richly to injoy all things needfull for life and godlinesse the upper and nether springs the blessings of the right hand and of the lest bona throni bona scabelli as Austin phraseth it Now outward prosperity when it followeth close walking with God is very sweet as the cipher when it followeth the figure addeth to the number though it bee nothing in it self Davids Table was laden with Gods Creatures and did even sweat with variety of them God had let down to him as afterwards hee did to Peter a vessell with all manner of beasts of the earth and foules of the air in it Act. 10.12 This he is very sensible of and thankfull for as a singular favour In the presence of mine enemies i.e. In fight and spite of them hostibus videntibus ringentibus God doth good to his people maugre the malice of earth and of Hell Thou anointest my head with oyle A peece of entertainment common in those times and amongst that people Luk. 7.36 37 38. to shew the greater respect to their guests And although this is not every good mans case in temporall respects yet at the Word and Sacraments God anointeth his guests with the Oyl of gladnesse My cup runneth over Hee had not only a fullnesse of abundance but of redâ—ndancy Those that have this happinesse must carry their cup upright and see that it overflow into their poor Brethrens emptier vesseâ—â—s Vers 6. Surely goodnesse and mercy c. Vtique bonit as beneficentia Or as Tremellius hath it Nihil nisi bonum benignitas Nothing but goodnesse and loving-kindness c. This is his good assurance of Gods favour for the future grounded upon Gods promise whereby hee was well assured that mercy should follow him though hee should bee so foolish as to run from it like as the Sun going down followeth the passenger that goeth Eastward with his beames And I will dwell c. Devoted to his fear I will stick to him in life in death and after death Apprehensions of mercy in God must work resolutions of obedience in us PSAL. XXIV A Psalm of David The Greek addeth Of the first day of the week Because wont to be sung in the Temple on that day which is now the Christian Sabboth in memory of Christs resurrection and ruledome over all which is here celebrated Vers 1. The earth is the Lords and the fullnesse thereof Hee alone is the true Proprietary Job 41.11 Deut. 10.14 and the earth is Marsupium Domini as One saith the Lords great purse the keeping whereof hee hath committed to the sons of men Psal 115.16 like as also hee hath given the heavenly bodies to all peoples Deut. 4.19 every star being Gods storehouse which hee openeth for our profit Deut. 28.12 and out of which hee throweth down riches and plenty into the earth such as the Servants of God gather and the rest scramble for What use the Apostle putteth this point to See 1 Cor. 10.26 28. with the Notes Other uses may well bee made of it as that Kings and Princes bear not themselves as Lords of all the Turk and Pope so stile themselves the great Cham of Tartary every day assoon as hee hath dined causeth they say his trumpets to besounded by that sign giving leave to other Princes of the earth his Vassals as hee conceiteth to go to dinner but the Lords vicarii villici vicegerents and Stewards to whom they must give an account of all Again that Gods dear Children cannot want any thing that is good for them sith they have so rich a Father who seemes to say unto them as Gen. 45.20 Regard not your stuff for all the good of the land is yours To him that overcommeth will I give to inherit all things I have all things Phil. 4.18 2 Cor. 6.10 The world and they that dwel therein This is Gods universall Kingdome by right of Creation vers 2. besides which hee hath a spirituall Kingdome over his elect ut docet nos pulcherrimus hic Psalmus saith Beza who are here described vers 4 5 6. and encouraged to enlarge their desires after their Soveraigne in the exercise of faith and use of means and to give him the best entertainment vers 7 8 9 10. For the Church is Christs Temple and every faithfull soul is a gate thereof to let him in as Rev. 3.20 Vers 2. For hee hath founded it upon the Seas The solid earth hee hath founded upon the liquid waters This Aristotle acknowledgeth to bee a miracle as also that the waters which are naturally above the earth overflow it not but are kept within their shoares as within doors and barres This is the very finger of God and a standing miracle worthy to bee predicated to his praise all the World over Job 38.6 7 8. c. See the Notes there See also Gen. 1.9 with the Note And established it upon the floods Upon the waves and surges of the Sea which but for Gods decree would soon surmount it The dry land is that which is here called Teb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habitable world And this is Gods universall Kingdome which because lesse considerable the Prophet speaketh but little of it in comparison as hastening to the spirituall Vers 3. Who shall ascend into the Hill of the Lord Montem caelestem significat saith Vatablus hee meaneth into Heaven for the Prophets purpose is to shew that although
insidiatores meos such as Saul and Doeg were who looked upon David with an evill eye and watched for his halting It was the wisdome of the Lacedemonians alwaies to send two Ambassadors together which disagreed among themselves Aristoc Polit. lib. 2. cap. 7 that so they might mutually eye one anothers actions The wicked will bee eying and prying into the practises of good people who must therefore watch and pray Vers 12. Deliver mee not over unto the will of mine enemies Heb. Unto the soul for the wicked are carried on against the godly with all their soul as it were For false witnesses Such as whereof Sauls court was full viz. his Aiones Negones who fed his humour by traducing and denigrating innocent David And such as breath out cruelty As Saul breathed out threatning against the Disciples Act. 9. So did Davids spit-fires Vers 13. I had fainted unlesse I had beleeved Saved hee was then by his Faith which drank to him as it were in a cup of Nepenthes and fetcht him again when ready to swoon and sink See Psal 119.92 The word rendred Unlesse here Lule habeâ— puncta stipra infra is as the Masorites note one of the fifteen Scripture-words that were extraordinarily pointed by the men of the great Synagogue The reason whereof given by Kimchi and others as if David doubted of his salvation is not satisfactory nor sound To see the goodnesse of the Lord That is to taste one sense usually put for another the soul also hath her senses and these must bee habitually exercised to discern good and evill Heb. 5. ult In the Land of the living That is here on earth Psal 316.9 Isa 38. â—â— where men live and I my self have not only a portion of life with them but a promise of many good things besides To blame therefore was good David when hee said in his haste All men are lyars Prophets and all who had promised him the Kingdome Psal 116.10 But the best have their passions which they daily outgrow and adde to their faith patience 2 Pet. 1.5 6. And albeit as Calvin here noteth every ones case is not like Davids who had particular promises concerning this life beyond many other faithfull persons yet because according to every mans faith it shall bee unto him let us all likewise trust in God as wee are all hereupon exhorted in the next words Vers 14. Wait on the Lord Expecta expecta See how earnest good David is with himself and others for hee knew mens dullnesse and the difficulty of the duty Religious men find it more easie to bear evill than to wait till the promised good bee enjoyed Heb. 10.36 the spoyling of their goods required patience but this more than ordinary Let our distance from God our dependance upon him and our undone condition without him bee but considered and wee shall bee the willinger to wait yea to want and go without some things that we are but too much set upon Bee of good courage Be confirmed hold fast play the man as the Seventy have it and the Apostle useth the same word 1 Cor. 16.13 and let not the big words of thine enemies make thee to cast away thy confidence which hath so great recompence of reward And hee shall strengthen thy heart Or let thine heart be confirmed chear up hold out faith and patience Wait I say on the Lord i. e. De die in diem expecta wait still do it from one day to another God is a free agent neither is it fit for us to send for him by a Post Many of his promises bear a long date but they are sure and infallible Wait therefore and why See Habakkuk 2.3 with the Note PSAL. XXVIII Vers 1. Unto thee will I cry O Lord my Rock That thou mayest grant mee what I begged so earnestly of thee in the former Psalm especially vers 4. One thing have I desired of the Lord that I will seek after c. For this Psalm is of the same subject with that and seemeth to have been made much about the same time viz. after that David had twice spared Sauls life 1 Sam. 24.4 5 6 c. 26.12 21. Only here he expresseth himself not as if hee had been a private person and in daily danger of his life but as destined and designed to the Kingdome by Almighty God to whom therefore hee prayeth for himself and the people and against their inplacable enemies with so great confidence as that he presently praiseth him for his request obtained vers 6. Bee not silent to mee Cease not as deaf from mee If God seem to be deaf to us wee must cry the louder that having prepared our hearts by such a seeming silence hee may cause his ears to hear Psal 10.17 which he will not fail to do when once wee set up our note and make bitter moan Lest if thou bee silent c. Here are his reasons to help his hope to bee heard God is well pleased that wee argue it out with him in prayer Like them that go down into the Pit Or dirty dungeon that is the grave or as Kimchi lest I bee as the wicked that go down to Hell The Righteous perisheth Isa 57.1 that is the World looks upon them as lost Vers 2. When I lift up my hand An ordinary gesture in prayer expressing faith for they held out their open hands as craving beggars with the Palmes upward 1 King 8.22 and helping fervency whilst hands and heart went up together to God in the heavens Tertul. Lam. 3.40 Preces fundimns colum 〈◊〉 misericordiâ—◠〈◊〉 c. Toward thy holy Onaâ—â—â— Called Debbir because there-hence God spake and gave answer Toward this aâ—ype of Chrift the Word essentiall David lifteth up his hands that it might bee as a Ladder whereby his prayer might get up to Heaven Hered Clio. The Devill also who delighteth to be Gods ape but for mans mischief gave or and câ—at 〈◊〉 and elswhere but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtfull and lying as to Croesus Pyrrbus others But the eternity of Israel cannot lye 1 Sam. 15. every word of God is pure hee is a shield to them that put their trust in him Prov. 30.5 Vers 3. Draw mee not away with the wicked Who seek to draw mee away from my setled purpose of attending upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.35 and are therefore likely to be drawn away by thee to Execution as Malefactors are drawn hanged and quartered there wanteth but a hurdle a horse and a halter said Belknapp to do mee right as Sisera was drawn by God to the River Kishon to be ruined Sen. Judg. 4.7 Ducunt volentem fata nolentem trahunt Which speak peace to their Neighbours but mischief is in their hearts Saul and his Courtiers are here noted Pers Astutam vapido servantes pectore vulpem The Florentine Secretary Machiavell was not born of many years after but the Devill was
shall hunt him into Hell saith the Chaldâ—â— Of the black-birds 〈◊〉 is made bird-lime to catch him â— Marâ—â—s was slain with the sword hee made when 〈◊〉 was a Cutler 〈◊〉 â—â—â—â—â— peâ—ire 〈◊〉 est was Juliâ—â—s Mâ—â—â—â— Gods Judgements against sinners are â—â—thered from themselves as a foul 〈◊〉 with an arrow feathered from her own body Vers 12 I know For I have a promise for it and that 's infallible Vers 13 Shall 〈◊〉 Hee shall have no other cause 〈…〉 When the 〈…〉 shall 〈…〉 Job 23.16 PSAL. CXLI VErs 1 Lord I cry unto thee No distress or danger how greatsoever shall stifle my faith or stop my mouth but make mee more earnest and my prayers like strong streams in narrow strains shall bear down all before them Make haste unto mee Lest help come too late Vers 2 Let my prayer bee set forth before thee as incense Faithfull prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Daâ—asen the ascension of the heart to God Dim de fide In this incense how many sweet spices are burned together by the fire of faith as humility hope love c all which come up for a memoriall before God Act. 10.4 and the Saints as Manoahs Angel ascend up in the flame and do wonderously Judg. 13.19 20. whilst their pillars of smoak are perfumed with myrrhe and frankincense with all powders of the spice-Merchant Cant. 3.6 that is with the merits and mediation of Jesus Christ Heb. 9.24 those sweet odours poured into the prayers of Saints Rev. 5.8 8.4 for want whereof the incense of the wicked is abomination Isa 1.13 as stinking of the hand that offereth it As the evening Sacrifice The sacrificium juge that was offered every morning and evening Exod. 29.39 Numb 28.4 in reference to that immaculate Lamb of God slain from the beginning for an offering and a sweet smelling savour Ephes 5.2 Chrysostom telleth us that the Greek Church made use of this Psalm in their evening-Liturgie Vers 3 Set a Watch O Lord before my mouth Orat pro patientia saith One here hee prayeth for patience lest by giving himself leave to over-lash hee make the matter much worse The best patience long tryed and hard put to 't may miscarry to its cost Keep the door of my lips That it move not creaking Dal pro Deleth per Apoâ—cpâ—n pocâ—icam and complaining as on rusty hinges for want of the oil of joy and gladness David had somewhat to do with his tongue as wee see Psal 39.1.3 and when hee had carted the Ark how untowardly spake hee as if the fault were more in God than himself that there was such a breach made in Uzzah 1 Chron. 15.2 It was but need therefore thus to pray Vers 4 Incline not my heart Out of the abundance of the heart the mouth speaketh For the better ordering of his words therefore hee prayeth not to be delivered up to Satan and to his own hearts lust as hee was 1 Chron 21.1 with 2 Sam. 24.1 for God tempteth no man but the Devill and his own concupiscence Jam. 1.13 14. but to bee bent the better way by Gods over-powering efficacious grace and to bee stablished with his free Spirit To practise wicked works The Vulgar rendreth it ad excusandas excusationes in peccatis to frame excuse for mine offences but that when I have over-lasht Gnalaâ— significat operaticut occasione pratexâ—u causa I may confess and forsake and so finde mercy And let mee not eat of their dainties Their murthering morsels of iniquity The Chaldeeâ— expoundeth iâ— of their songs at banquets or their tid-bits and baites whereby Sauls courtiers sought to insnare him Vers 5 Let the Righteous smite mee c. In case I do offend in word or deed let mee never want a faithfull reprover who may smite mee as with a hammer so the word signifieth reprove mee sharply Prov. 23.35 Zech. 13.5 Tit. 1.13 cuttingly as the Apostles word importeth yet mildly and lovingly Gal. 6.1 Prov. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19.25 25.12 with soft words but hard arguments It shall bee a kindnesse David thought the better of Nathan for so roundly reproving him 2 Sam. 12. and made him of his Councill 1 King 1. Peter thought the better of Paul for dealing so plainly with him at Antioch Gal. 2. and maketh honourable mention of him and his writings 2 Pet. 3. T is said of Gerson that great Chancellour of Paris that 〈◊〉 râ— alia tantopâ—â—â— laetaretur In vita Johâ—â— Gerson quam si aâ— aliquo fraterne charitarive redargueretur hee rejoyced in nothing so much as in a friendly reprehension great pitty it was that none bestowed a shiâ—ing on him for being so active against John Hâ—â— and Hierâ—â— of Pragus at the councill of Constance Of Queen Anne Bullen it is reported that shee was not only willing to bee admonished but required her Chaplains freely and plainly to tell her of whatsoever was amiss Mr. Clark Matryroloâ—â— p. 78. Her Daughter Queen Elizabeth was well pleased with Mr. Deerings plain dealing who told her in a Sermon that once shee was Tanquam â—vis but now Tanquam indemita juvenca as an untamed Heifer and speaking of the disorders of the times These things are so said hee and you sit still and do nothing c. It shall bee an excellent oil Heb. A head-oil such as they poured on their friends heads and that was of the best Which shall not break my head My heart it may Or Let him not make it â—ail my head let him not cease to do mee this good office daily I shall count it a courtesie and requite it with my best prayers for him in his greatest necessity For yet my prayer also shall bee in their calamity I will not curse them for their good counsell raile at them for reproving mee or insult over them in misery as justly met withall but pray for them and prize them as my best friends Vers 6 When their Judges are overthrown As I like just reprehensions so I suffer unjust Persecutions from the Grandees of the Nation who shall shortly bee dejected from their dignity and dashed as it were against the rocks And then They shall hear my words The common people that have been seduced by their evil Rulers to think the worst of mee shall be brought to a right understanding of things and undeceived so that they shall set by those words of mine that they have vilipended and sleighted Vers 7 Our bones are scattered at the graves mouth i. e. I and company are in a dying condition free among the dead yea if taken wee should be put to most cruel deaths Non una simplici morte contenti sunt hewn in peeces or pulled limbmeal and left unburied and our dead bodies mangled by a barbarous inhumanity as wood-cleavers make the shivers flye hither and thither This is the perillous case of mee and my partisans Vers 8 But mine eyes