Annotations on five poetical books of the Old Testament (viz.) Job, Psalmes, Proverbs, Ecclesiastes, and Canticles / by Edward Leigh ...

ANNOTATIONS Upon the Book of JOB.

CHAP. I.

JOB signifies one hated, or one that had variety of enemies;* 1.1 God, Satan, Friends carry themselves to him as enemies. Many, both Rabbins and Christian Writers, do think the Histo∣ry of Job is more ancient than Moses. The Jews seriously af∣firm, that Jobs Wife was Dinah the Daughter of Jacob. Some have avouched, that Moses himself wrote that History, as Jerome testifieth. Comment in Job Cap. 2. & 32. Hereof there is no certainty.

Ambrose, Augustine, Chrysostome and Gregory, with Athanasius, take him for the same Jobab, descended from Esau who was King of Idumaea, Vide Merceri Praefat. in Lib, Job. & Greg. Praefat. in Exposit. Lib. Job. c. 1.

He was a Christian long before Christ: Julian the Pelagian saith of Job, O virum ante Evangelia Evangelicum, & Apostolorum ante Apostolica praecepta discipulum. Homo Gentilis (saith Gregory Praefat▪ in Exposit. Job. c. 2.) Home sine lege, ad me∣dium adducitur, ut eorum qui sub Lege sunt, pravitas as confundatur.

Verse 3. His substance also was seaven thousand Sheep.] Doubtless Job had Mo∣ney though Cattell gives the denomination. See Ch. 31. v. 24. & 42. 20. Pecunia comes á pecude, the form of Sheep and Oxen was stamped on money. Job had Lands also suitable to such a stock.

We in our Language, call the estate of man his substance, and a rich man a substan∣tiall man: the greater his possessions were, the greater was his loss and patience. Numquam quippè sine dolore amittitur, nisi quod sine amore possidetur. Greg.

Verse 5. Job sent and sanctified them, and rose up early in the morning and offered* 1.2 burnt offerings according to the number of them all.] This was not will worship though not written worship: for though Job offered sacrifice before the Law of sacrifice was written, yet not before it was given; it was given from the beginning as all other parts of worship used from the beginning were. We must not only seek God for our children in the lump, but child by child. M^r Broughton renders, He offered for every one of them a burnt-offering.

It may be my sonnes have sinned, and cursed* 1.3 God in their hearts. M^r Broughton renders it, It may be my children have sinned, and little blessed God in their hearts; that is, have sinned so as to provoke God and scandalize men in this their feasting.

Thus did Job continually.] That is, in the renewed seasons when occasioned. We are said to do continually when seasonably. Ephes. 6. 18.

Verse 6. Now there was a day, when the sonnes of God came to present themselves before the Lord.] See Ch. 2. 1. the Angels came to receive commands from him. See Ch. 38. 7. Vide Drusium.

Verse 7. Then Satan answered the Lord and said, From going to and fro in the earth, and from walking up and down in it.] Full of despair, not so full of torment as may be. See 1 Pet. 1. 8.

Vers. 8. A perfect and upright man, one that feareth God and eseheweth evil.] This is to be understood in reference to that generation. Secondly, Not only in one par∣ticular grace, though that be true, but take it for the latitude of his holiness and grace.

Vers. 9, 10. Doth Job fear God for nought. Hast thou not made a hedg about him?] q. d. Job is but a mercenary, his fear and service of thee is but in respect of his wealth and prosperity. Putavit inimicus propterea illum talem virum colere Deum,* 1.4 quia illa omnia donaverat ei, & petivit ut auferrentur ab eo.

Ver. 10. Hast thou not made a hedg round about him, and about his house, and about all that he hath on every side?] Heb. A hedg of Thorns, Hos. 2. 5. a hedg ad separa∣tionem & munitionem, a translation from fields which are fenced with hedges to drive away wild beasts. Drusius,

Vers. 11. And he will curse thee to thy face.] And then he will little bless thee to thy face. Broughton. If he curse thee not to thy face, something is wanting, I will confess my damnation is righteous, that God is just.

Vers. 16. The fire of God is fallen from Heaven.] Because extraordinary; an He∣braisme,* 1.5 sent by the devil but by Gods permission. It may import a great and ter∣rible fire, as wrestlings of God, Cedars of God. See Junius.

Vers. 20. And cut his mantle.] It was the custom of the East-Country in out∣ward* 1.6 afflictions, Gen. 35. 34. 2 Sam. 1. 11. & 3. 31.

Vers. 21. Naked came I out of my mothers womb, and naked shall I return thi∣thera 1.7, to my mother the earth, Job 34. 15.

The Lord gave, and the Lord hath taken away.] He gave freely, and hath justly

taken. Magna quippe est consolatio in to quod displi••et, quod illo ordinante erga ••os agitur cui non nisi justum placet. Greg. Exposit. Moral. in 1^m c. Job. l. 2. c. 12.

CHAP. II.

Verse 3. HAst thou considered my servant Job?] Hast thou set thy heart upon my servant* 1.8 Job? Broughton. 1 Sam. 4. 20. so ch. 1. v. 8.

Thou movedst me against him.] The Hebrewb 1.9 word signifies to move a man by force of argument, all manner of supplications and intreaties, Deut. 13. 6.

To destroyc 1.10 him without a cause.] Without respecting sinne as a cause, there was not the cause which the devil alleadged.

Vers. 4. Skin for skin, yea and all that a man hath will he give for his life.] Abun∣dance of skins, as grace for grace. He will give all his skins; for their estates in* 1.11 those times did lie in Cattell, he will give much, all his skins, though they be never so many, to save his life.

Vers. 7. Smote Job with sore boyls.] Hebr. Vehement or scorching inflammati∣on:* 1.12 Ulcere pessimo, Vulg. Lat. Ulcere maligno, LXX. Ulcere malo, Interp. Arab. Scabi•• p••ssima, Paraph. Chald.

Vers. 9. Then said his wife unto him, Dost thou still retain thine integrity? Curse* 1.13 God and die.] Jobs wife was Dinab, Jacobs daughter, say some: At de eo nihil certi esse potest, R••vet. It is a very difficult place, Nonne vides quod Deus est inexorabilis? notwithstanding all your prayers and patience, the judgement still abides on you, therefore revenge thy self of God: q. d. Break out into open blasphemy, and so provoke God to cut thee off, rather than endure this misery.

Vers. 10. Shall we receive good at the hand of God, and shall we not receive evil?] Questions in Scripture, 1. Have a great deal of policy, as that of the devil to Eve, Gen. 3. 1. 2. A great deal of passion, Hast not thou chosen the sonne of Jesse to the confusion of thy fathers nakedness; so here.

That is, ••aith Drusius, as we have received good from God, so ought we also to receive evil.

CHAP. III.

Verse 5. LEt the blackness of the day terrifie it.] The thickest or darkest darkness. Black∣ness* 1.14 is more than darkness, therefore it is used as an addition to darkness, Jude v. 13.

Vers. 9. Let the starres of the twilight thereof be dark.] By twilight we are to un∣derstand* 1.15 the beginning of the night, or the evening when the starres first appear; The word signifieth both twilights, the twilight of the evening, and the twilight of the morning. The starres of the twilight, are those resplendent starres (so much observed by Astronomers, and observable by the Vulgar) which shine in the even∣ing and the morning.

Vers. 19. The small and great are there.] Are all in the same estate without diffe∣rence.* 1.16 See Prov. 22. 2.

The servant is free from his Master.] q. d. He serves not there. Drusius.

Vers. 23. Why is light given to a man whose way is hid?] There is a double hiding of a mans way: 1. From God, Isa. 40. 27. 2. From a mans self, either in con∣versation or affliction, he knows not the way out.

Cujus vita ita malis involuta est ut spes nulla salutis appareat. Drusius. ••. Malis adeo circumclusa, ut n••sciat qua erumpat, aut quem tandem aerum••arum finem conse∣quuturus fit. Junius.

Vers. 25. For the thing which I greatly feared is come upon me.] Job in his prospe∣rity forecasted thus with himself, I have now a goodly house, a liberall estate, a numerous posterity, I may be deprived of all.

Vers. 26. I was not in safety, neither had I rest.] He speaks of his condition be∣fore* 1.17 he was in trouble, when he had many children, servants, and great store of Cattell.

CHAP. IV.

Verse 7. REmember, I pray thee, who ever perished being innocent? or where were the righ∣teous* 1.18 cut off?] As if he had said, Thou caust not produce an example of any man ever destroyed in this fashion before, whom God did esteem a righteous man.

Vers. 8. They that plow iniquity.] Plowing is a toilsom and wasting labour; wick∣ed men take pains in sinfull courses. Metaph••rae consiliorum, actionum & evento∣rum ab agricultura sumptae. Junius. These propositions are true in generall, but they are ill applied to Job.

Vers. 18. And his Angels he charged with folly.] That is, the good Angels: He* 1.19 opposeth them to dwellers in houses of clay: its too easie a charge for the evil Angels. No actuall but a possible folly, their confirmation is by grace, not by na∣ture. Mercer expounds it of the good Angels; Drusius of the evil ones.

Vers. 21. Doth not their excellency which is in them go away?] That is, whatsoever* 1.20 doth excell or is best in them; so Junius and Drusius.

CHAP. V.

Verse 1. CAll now if there be any that will answer thee, and to which of the Saints wilt thou* 1.21 turn? or look.] Not for supplication, as the Papists, but for direction and consolation; which of all Gods Saints were in thy condition? He seems to allude to Painters who look to one thing that they may draw another.

• 1. The Saints are not alwaies meant of the dead, as the Papists say.
• 2. To turn, is not to pray to; the word signifies to turn ones eyes on an object to observe it curiously.
• 3. They are the words of Eliphaz, not God; if he should speak to Job to call* 1.22 upon the Saints, they are not therefore to be called upon.

Thom. Aquin. 22. q. 83. brings no other place but this for the invocation of Saints.

The place is meant of Saints living on earth, as the word is taken Psal. 16. 3. and doth not imply any prayer to them, but speaks of a due consideration of their estate, whether any were like Job.

Vers. 3. I have seen the foolish taking root; but suddenly I cursed his habitation.] That is, I abhorred the uncertainty of the wicked mans estate, and in my minde presaged the ruine of it.

Vers. 12. He disappointeth the devices of the crafty.] The word signifies to make void, to bring to nothing, Psal. 119. 26. Devices, it cometh from a word which signifies to think, and is commonly used for some subtill curious thought, a plot which hath much wise art in it; the same word is used, Exod. 31. 4. Eccles. 7. 9. Esth. 4 5. of the crafty d 1.23, that word is used, Gen. 3. 1.

Vers. 13. And the counsell of the froward is carried headlong.] They take not time to consult.

Vers. 14. They meet with darkness in the day time.] That is, though the thing be* 1.24 plain before them for their own advantage, yet they see it not.

Vers. 19. He shall deliver thee in six troubles, yea in seven there shall no evil touch* 1.25 thee.] Seven is a number of perfection, when troubles come thick. Seven referred to humane evils, importeth divers and many, Prov. 24. 16. Psal. 34. 19. Many of the Learned say, that here by six and seven, the Spirit of God alludeth unto the daies of the Lords work in creating the world, and his resting on the seventh day, that so must his servants labour under afflictions all the daies of their life, and shall* 1.26 rest from these labours in the perpetuall Sabbath.

Vers. 21. Neither shalt thou be afraid of destruction when it cometh.] Thou shalt be secure, when it cometh on other men.

Vers. 22. At destruction and famine thou shalt laugh.] Out of confidence and se∣curity grounded upon e 1.27 faith, Gen. 17. 17.

Vers. 23. For thou shalt be in league with the stones of the field.] There are three* 1.28 severall interpretations.

Some say, when they walk they may stumble, Psal. 91. 12. but the stones shall

not hurt, but serve them, they being reconciled to God, all the creatures shall be in league with them: So Junius.

2. Stones are for land-marks, they shall not remove their bounds.

3. When they executed punishment on a man, they would keep stones on the* 1.29 ground that it should yield no fruit.

Vers. 26. Thou shalt come to thy grave in a full age.] It is spoken of the godly* 1.30 man when his work is done.

Like as a shock of corn cometh in his season.] A full age is compared to ripened Corn,

• 1. In regard of the diversity of seasons it must go through.
• 2. In regard of the costliness bestowed upon it before it come to maturity.
• 3. In regard of the hopefulness of it.
• 4. In regard of its fitness for the barn.
• 5. In regard of the certainty of its cutting down.

CHAP. VI.

Verse 13. IS not my help in me?] He had an invisible support: q. d. It is true the Sabeans* 1.31 have plundered me of my Oxen and Camels, the Chaldeans of my Sheep and servants, but I have something in me to relieve me, my grace and wisdom is not departed.

Vers. 15. My brethren have dealt deceitfully as a brook.] His friends deceived him* 1.32 like a brook which is full of water in Winter, when enough is to be had every where else, but as a dry pit in Summer, utterly failing the passengers that come in hope to quench their thirst thereat.

Vers. 24. Teach me, and I will hold my tongue; and cause me to understand wherein* 1.33 I have erred.] As if he should say, reveal to me by thy word wherein I have of∣fended, and I will lay my hand upon my mouth, I will not dare to reason in the defence of it.

CHAP. VII.

Verse 1. IS there not an appointed time to man on earth?] viz. for his life. Some render it,* 1.34 Nonne militia homini super terram, Is there not a time appointed for warfare? mans life is so on earth.

Are not his daies also like the daies of an hireling?] That is, very short, or pre∣cisely and exactly numbred. See Isa. 16. 14. id est labores quotidiani ejus. Junius.

Vers. 7. O remember that my life is winde.] Inconstant as the winde, a short puff* 1.35 which none can lay faster hold on than on the winde. 2. Suddenly past away from

us: even sometimes so soon as it cometh. 3. It returneth not again no more than the winde, Psal. 78. 39.

Vers. 10. Neither shall his place know him any more.] That is, receive him. i. Po∣pulares* 1.36 ejus. Junius.

Vers. 17. What is man, or sorrowfull man, that thou shouldest magnifie him? and* 1.37 that thou shouldst set thine heart upon him?

Vers. 18. And that thou shouldst visit him every morning, and try him every mo∣ment?]* 1.38 In Psal. 8. God is said to exalt man in reference to the provision he makes for him, here in respect of the affliction he laies upon him.

It is a great mercy for God to chastise me to reform me.

Vers. 20. I have sinned, what shall I do unto thee, O thou preserver of men!] q. d.* 1.39 Lord if thou wilt say I have sinned, I will say so to; but wilt thou take advantage thereby to destroy me, thou art the preserver of men?

CHAP. VIII.

Verse 14. ANd whose trust shall be a spiders web.] A spiders house, Broughton. Those* 1.40 false grounds on which he builds his eternall estate; because 1. Weak and ready to perish; and 2. Weaved out of his own bowels, the hypocrite looks to what is in himself only. See Isa. 59. 5, 6.

Vers. ••5. He shall lean upon his house.] The hypocrite on the object of his hope.

Vers. 20. Neither will he help the evil-doers.] Or, take them by the hand. See Isa. 41. 13. & 42. 6. That is, those which walk in a course of evil-doing; it notes the love of evil and continuance in it, 2 Chron. 10. 2. John 3. 20. Manum pr••hende∣re est manum collapsis aut labascentibus p••rrigere, Tenir la main a•• bailler la main: Mercerus in loc. See Gen. 19. 16.

Vers. 22. They that hate thee shall be cloathed with shame.] That is, shall have abundance of it, and it shall be publick, all shall see it as our cloathes.

CHAP. IX.

Verse 4. WHo hath hardened himself against him and hath prospered?] How did the Angels and Adam prosper who opposed God!

Vers. 8. And tr••••deth upon the waves of the sea.] That is, hath an absolute power* 1.41 over them. Christ stils the raging of the sea.

Vers. 9. And the Chambers of the South.] The Chambers of the South, because* 1.42 the Starres in the Antartick and Southern Pole are not under our Horizon, nor lia∣ble to continual view.

Vers. 20. If I justifie my self, mine own mouth shall condemn me.] Compare what* 1.43 God saies of Job, ch. 1. 1. with what he saies of himself, There is sin in my words.

Vers. 21. Though I were perfect, yet would I not know my soul.] Though I had attained to as great a degree of perfection as is possible in this life, I would not know my own soul, that is, I would not take any notice of my own righteousness, the acting of my graces will not rejoyce me, if I be proud of it.

Vers. 23. He will laugh at the fall of the innocent.] That is, carries himself as if* 1.44 he slighted it, appears not presently for their deliverance.

Vers. 25, 26. Now my daies are swifter than a Post: they flee away, they see no good.

They are passed away as the swift ships: as the eagle that hasteth to the prey.

Mark the gradation here: First Job compares his daies to a Post, a Post goes on his journey very swiftly, when one horse wearieth he will take to another, and so goes on; but yet he must rest sometimes: Therefore he goeth further, and com∣pareth them to the swiftest Ships; they are called Ships of desire, the Ship will not be weary day nor night, yet there may come a contrary winde and make her stay;* 1.45 therefore he goeth higher, and he compares his daies to the Eagle, which of all fowls is the swiftest to catch her prey, and nothing can stay her untill she hath ob∣tained it: So, mans daies are not weary, nothing can stay them in their course, but they flee away, and hasten to their end.

Vers. 33. Neither is there any daies-man betwixt us, that might lay his hand upon* 1.46 us both.] There was a double use of the daies-man, and his laying his hand upon them.

• 1. To keep the dissenting parties asunder, lest they should fall out and strike one another.
• 2. To keep them together that they might not depart from each other.

CHAP. X.

Verse 7. THou knowest that I am not wicked.] He doth not say, Thou knowest that I am* 1.47 not a sinner, or, thou knowest that I have not sinned. There is great diffe∣rence between being a sinner and a wicked man. The best of Saints are sinners.

CHAP. XI.

Verse 3. SHall no man make thee ashamed.] The word signifieth the greatest shame, as that* 1.48 before did the greatest mocking.

Vers. 7. Canst thou by searching finde out God?] Thou canst not; it is impossible to finde out all that is in God, as the other words shew. Eph. 3. 18, 19.

Vers. 12. Though man be born like a wilde Asses colt.] For his folly and fierce∣nesse.* 1.49

Vers. 17. Thou shalt shine forth.] He useth an Hebrew word signifying two con∣traries,* 1.50 both to shine, and to be darkned. It is to shew us, that obscurity which cometh from adversity is a true and perfect light: Caussins Holy Court: quasi dicat, etsi tenebris calamitatum obtenebratus fueris in afflictionibus & molestiis posi∣tus, eris aurorae exorienti similis, quae magis ac magis subinde augetur in lucem. Mercerus.

Vers. 20. Their hope shall be as the giving up of the ghost.] He breaths out his last hope with his last breath: id est, Misera morte de rebus speratis decident. Junius.

CHAP. XII.

Verse 7. ASk now the beasts and they shall teach thee, and the sowls of the air, and they shall* 1.51 tell thee.] That is, Consider seriously how they are sustained, they have not reason to provide and shift for themselves. See Matth. 6. 26.

Vers. 16. The deceived and the deceivers are his.] Deceivers in religious things in judgement and practice, and in civil.* 1.52

His.] Not only by creation or generall possession, but he is so wise and power∣full that he can make use of both, and will bring them both to account. He order∣eth the persons, who shall deceive, and who be deceived.

Vers. 17. Spoiled.] Of their honour, power, wisdom.

And maketh the Judges fools.] By withdrawing their wisdom, or over-matching them.

Vers. 18. He loseth the bond of Kings.] Of their authority, whereby they binde* 1.53 subjects to obedience.

And girdeth their loins with a girdle.] That is, gives them Kingly power and au∣thority. Mercer interprets it contrarily, Conjicit eos in vincula.

CHAP. XIII.

Verse 15. THough he slay me, yet will I trust in him.] Job had nothing now to lose but life,* 1.54 perhaps (thought he) the Lord will proceed so farre against me, as to take away my life after this.

Vers. 18. Behold now, I have ordered my cause.] The word is commonly applied to the marshalling of an Army, it signifies to order with reason.

Vers. 23. How many are mine iniquities and sinnes, make me to know my transgres∣sion.]* 1.55 Whatever his sins were he would have them mortified. Here are three Hebrew words used to express sinne by; one which signifies peccata per errorem commissa, he would not let slip the least infirmity. 2. Perversitates, when one doth any thing out of a froward heart. 3. Defection and rebellion.

Vers. 26. For thou writest bitter things against me.] Heb. bitternesses, the LXX.* 1.56 render it evil things, bitter plagues and sorrows; the Jews interpret it of sinne, the later clause makes for this.

And makest me to possess the iniquities of my youth.] Keeps his heart upon them: See Job 17. 11. Job cals the thoughts of his heart there the possessions of his heart, so Arias Montanus renders the Hebrew, because whatsoever one possesseth, it is* 1.57 chiefly by his thoughts.

Three things are implied, 1. An act of remembrance, he reflected on his for∣mer life. 2. Of assent or acknowledgement, stand under the accusation of former sinnes. 3. A sense and feeling of the bitterness of these sinnes, and Gods displea∣sure* 1.58 against him for them.

CHAP. XIV.

Verse 4. WHo can bring a clean thing out of an unclean.] There are three expositions* 1.59 of this place. Some 1. understand it of the change of state, so it proves the rootedness of corruption in a mans heart. 2. Others understand it of a man and his act, if a man be unclean all is unclean. 3. Who can make a holy man to be born of a sinner? See Psal. 58. 3.

Vers. 12. So man lieth down and riseth not, till the heavens be no more.] Some say Job speaks of the condition of man after death, according to nature, viz. that he cannot rise again naturally: Resurrectio divinum opus est, non ipsius naturae, Drusius. But the most simple and plain answer is, he cannot return to live again ordinarily this kinde of life that he did before: id est, Nunquam in vitam hanc revertetur, Junius. id est, Nunquam ex illo mortis somno excitandus nec evigilaturus, ut huic mundanae vitae restituatur. Beza in loc.

Vers. 14. If a man die, shall he live again?] With a life ejusdem generis, a mortall life.

All the daies of my appointed time, so Junius: or, all the daies of my warfare, so the best Interpreters reade it, the Vulgar Latine, Calvin, Pagnine, Vatablus, Arias Montanus: Will I wait till my change come.] See v. 5. Make it his business to wait, that is, meditate, prepare for, and expect death. Job cals death a change, and by way of eminency, my change, it is not an annihilation or extinction, but a mutation.

• It is 1. the last change we shall meet with, till the resurrection.
• 2. A lasting, nay an everlasting change, it puts us into an eternall condition of happiness or misery.
• 3. An universall change;
  • 1. In respect of persons, all must meet with it.
  • 2. In respect of the whole man, body and soul, makes the body a stinking car∣kass, and puts the soul into heaven or hell.
• 4. A different change, according to the quality of the person changed; terrible to a sinner, comfortable to the godly.

Vers. 17. My transgression is sealed up in a bag.] As the Clark of Assises seals up* 1.60 the inditements of men, and at the Assises brings the bag and takes them out, even so will God, Deut. 32. 34. He is patient to them in this life, at the day of judge∣ment the bag shall be opened, and the story of their lives related.

CHAP. XV.

Verse 14. WHat is man that he should be clean? and he which is born of a woman, that he* 1.61 should be righteous?] There are other Scriptures that seem to say other∣wise, Matth. 5. 8. 1 Tim. 1. 5. These places in Job and the Proverbs, shew that none are clean of themselves, and that no heart is pure by a naturall constitution. There is 1. a legall purity, when one is strictly pure, having no sinne at all, so no meer man since the fall. 2. Evangelical purity, when sinne is pardoned, sub∣dued, mortified, so the godly are pure.

Vers. 15. The heavens are not clean in his sight.] See ch. 25. v. 5. Some referre it* 1.62 to the Angels, others to the heavens themselves, which contract impurity by rea∣son of the sinne of man, Rom. 8. 20. Drusius hath both, Caelicolae, Angeli, qui in caelo aut ipsa corpora caelestia.

Vers. 16. Which drinketh iniquity like water.] As the beast doth water, its as fa∣miliar* 1.63 to him as meat and drink. Cui tam ordinarium est & familiare peceatum, quàm cibus & potus. Junius.

Vers. 19. Unto whom alone the earth was given.] That is, especially.* 1.64

Vers. 24. Trouble and anguish shall make him afraid; they shall prevail against him, as a King ready to the battell.] That is, he shall be quite overcome of sorrow and* 1.65 grief, and shall be no more able to bear or resist the same, than to stand against a whole Army of men.

Vers. 26. He runueth upon him, even on his neck, upon the thick bosses of his buck∣lers.]* 1.66 That is, those arguments and pretences men have to keep off the strokes of God and his Word.

CHAP. XVI.

Verse 10. THey have smitten me upon the cheek reproachfully.] A sign of contempt and* 1.67 despite, when one is struck upon the cheek. Mercer. Verba sumpta sunt ex more carnificum & tortorum, Cocceius. See 2 Cor. 12. 7.

He added the last word ex abundanti, saith Drusius. Nam ferire malam innuit paenam cum ignominia conjunctam.* 1.68

Vers. 20. My friends scorn me.] Are my bitterest enemies. Mercer reades it in* 1.69 the Vocative case, O rhetores mei socii mei: and Beza, O rhetores mei sodales mei.

CHAP. XVII.

Verse 1. MY breath is corrupt.] He doth not mean an ill favour in his breath, but an obstruction and stopping in it. It is conceived that he had the Tissick, a short breathing, and the consideration of this disease made him think that the grave was ready for him.

Vers. 9. The Righteous also shall hold on his way.] The Hebrew word signifies to hold fast, and cleave to, as well as hold on.

Vers. 11. The thoughts of my heart.] Heb. The possessions of my heart, so cal∣led,* 1.70 because the heart stayes upon them; What the soul possesseth, it is by the thoughts.

CHAP. XVIII.

Verse 14. HIs Confidence shall be rooted out of his Tabernacle.] Some expound it of the* 1.71 place of Worship, thought himself w••ll, because he was often at the place of publick worship. See Jer. 7. 3, 4. Others of the place where he dwels, è domo ejus, è familia ejus. Drusius. See Junius.

And it shall bring him to the King of Terrors.] That is, Death; He speaks here of hypocrites, whose heart is not upright with God, not of the godly. Such a ter∣rour as is the chiefest and greatest among terrours.

Death, saith the Philosopher, is of all terribles the most terrible.

Vers. 15. Brimstone shall be scattered upon his habitation.] It is fit matter for Gods vengeance, if the fire of Gods wrath but touch it, it kindleth presently and con∣sumes all. Grotius thinks he may allude to the punishment of the Sodomites, of which see Gen. 19. 24. Drusius saith, Ignis sulphurs mixtus, qualis erat ille qui pluit inexcidio Sodo••ae.

CHAP. XIX.

Verse 16. I Called my servant.] Immediately, my self, sent not a Messenger to him.

He answered me not.] So the Hebrew, Chald. Par. Junius, and Vulg. Latine, the Septuagint, He obeyed me not, the Hebrew word (saith Drusius) signifies both.

Vers. 23. Oh that they were printed in a Book.] The Art of Printing was not then* 1.72 invented, he means Letters written in deep and large Characters.

Vers. 24. That they were graven with an iron▪pen.] This verse is the same in sub∣stance with the former, that is, so graven, that it might last for ever.

Vers. 25. For I know that my Redeemer liveth, and that he shall stand at the later day upon the Earth.] There is a double expression of application, I know, and my Redeemer.

I know, that is, I believe. See Isa. 53. 11. The word Redeemer in the Hebrew is very emphatical, Goel, for it signifies a Kinsman near allied unto him of his own flesh, that will restore him to life.

Stand at the later day upon the Earth.] That is, Christ shall conquer all his ene∣mies, Posteriorem super pulverem resurrecturum. Jun. i. e. In conflictu cum hostibus meis, à quibus ••••e redempturus est, victoriam reportabit, metaphora à luctatoribus vel athletis victoribus desumpta. Amam. Antib. Bibl. l. 3.

Vers. 26, 27. And though after my skin worms destroy this body, yet in my flesh shall* 1.73 I see God. Whom I shall see for my self, and mine eyes shall behold, and not another, though my reins be consumed within me.] Hierom notes upon these words, that no man since Christ•• time did ever speak so clearly of Christs Resurrection, and his own, as Job doth here before Christs coming.

Vers. 28. The root of the matter is found in me.] q. d. It is with me as with a Tree in Winter, I have cast my Leaves, my Branches are gone, and I seem to have no life, but it is hid in the root. See 27. 5. Vide Junium.

The comfort of Gods Promises is rooted in the heart, 1 Joh. 3. 9.

CHAP. XX.

Verse 12. THough wickedness be sweet in his mouth, though he hide is under his Tongue.] 'Tis* 1.74 an Allusion to Children that hide a sweet morsel under their tongues, left they should let it go too soon. Nimirum illud veluti cibum ••andens. Junius.

Vers. 22. In the fulness of his sufficiency he shall be in straits.] Cum se impleverit* 1.75 ad satietatem, concupiscet, so Grotius would have the words read. The Spirit of God speaks according to their apprehension, they lookt for a fulness of sufficiency in the creatures.

CHAP. XXI.

Verse 14. THerefore they say unto God, Depart from us.] Not that they alwayes say it ex∣plicitly,* 1.76 many say it in their hearts, all the wicked say it in their works, an al∣lusion to those who importunately offer their petty wares to men walking in the streets, and they say, Depart from us, we need not these things.

Vers. 25. And never eateth with pleasure.] His meat is never comfortable unto him.

Vers. 32. Shall remain in the Tomb.] The Hebrew word signifieth both to watch,* 1.77 and to remain, because a watchman keepeth his place, and stayeth by it.

CHAP. XXII.

Vers. 6. TAken a pledge.] The word signifies also to binde or fasten a thing as with a cord, and the reason is, because a pledge given is an obligation, a tie to per∣form the promise made. It is no sinne to take a pledge when offered, but taking it* 1.78 unjustly and rashly without cause, or not returning it before night according to the Law, Exod. 22. 26. Deut. 24. 6, 10.

Vers. 12, 13, 14. Is not God in the height of Heaven? and behold the height of the* 1.79 starres, how high they are? And thou sayest, How doth God know? Can he judge through the dark cloud? Thick clouds are a covering to him that he seeth not, and he walketh in the circuit of Heaven.] The words of the Atheist, he thinks God is at too great distance, and neglects humane affairs.

Vers. 21. Acquaint now thy self with him.] Assuesce cum co. Tremel. Beza, Arias Montanus. Acquaintance notes a frequent and accustomed converse. It notes, 1. Knowledge of God, Exod. 6. 7. 2. Society with delight in him. 3. Com∣munication of secrets to him.

Vers. 26. And shalt lift up thy face unto God.] This signifies cheerfulness and de∣light* 1.80 in his presence, Gen. 4. 5, 6. 2. Confidence before him, 2 Sam. 2. 22.

Vers. 28. Thou shalt also decree a thing.] Prayer of the godly is a decree. See* 1.81 1 King. 17. 1. compared with Jam. 5. 17.

CHAP. XXIII.

Verse 12. NEither have I gone back from the commandment of his lips.] The connexion is observable, He had a constant spirit in the wayes of God, because of his love to them.

I have esteemed the words of his mouth more than my necessary food.] That is, he had rather omit his usual meals (for that he means by his appointed food) than to omit a constant course in performing these holy duties.

Vers. 13. But he is in one minde.] 1. What to do. 2. When to do it.* 1.82

CHAP. XXIV.

Verse 1. WHy, seeing times are not hidden from the Almighty, do they not know him,* 1.83 nor see his dayes?] Drusius would turn the words thus, Quare ab Omni∣potente non sunt abscondita tempora, & cognoscentes eum non vident dies ejus? Why are not times hidden from the Almighty, seeing they that know him do not see his dayes? See Junius.

Vers. 3. They drive away the Ass of the fatherless, they take the widows Ox for a pledge.] That is, of him whom I have taken to be a Father to, Psal. 68. 5. yet they spare him not, they take his Ass from him, that is the beast which serveth him for the greatest use; and the widows Ox, who in Hebrew is called Almonah from Alam mutum esse, she hath no body to speak for her, and they take her Ox from her, the most necessary beast for work, Exod. 22. 1. her only Ox, and under pretence of ju∣stice, as if she were in debt to them.

Vers. 6. They gather the vintage of the wicked.] And leave nothing to the poor, Deut. 24. 21. Others expound it, Serotinare vineam, thus, they gather the grapes before they be ripe, to serve for the use of man in corn-harvest.

Vers. 17. If one know them.] The Hebrew is, If know; we make up the sense thus, If one know them, that is, if God or man know them, and their wayes, if they be discovered in their abominable wayes.

They are in the terrour of the shadow of death.] The darkness which comes upon* 1.84 dying men a little before death, that is, they are ready to die with the fright and terrour of it.

CHAP. XXV.

Verse 4. HOw then can man be justified with God?] The Question carrieth a strong de∣nial,* 1.85 it is more than barely to say, Man cannot be justified with God. Such Questions, How a thing may be? are usually an Answer that they cannot be at all.

Or how can he be clean that is b••rn of a woman?] Here is another Question of the* 1.86 same tenour. Jobs friends beat often upon this point, vehemently suspecting that he did overween his own condition, and thought too highly of himself, whereas Job did not only freely and ingenuously, but with a great deal of holy Rhetorick and Elegancy confess against himself again and again, that he neither was, nor could be clean before God; Onely he would not admit their plea against him, that he suffered for his uncleanness, or that he was unclean, because he suf∣fered.

CHAP. XXVI.

Verse 7. ANd hangeth the Earth upon nothing.] The whole frame of the Heavens hath* 1.87 no other pillars than the Air, the Air leaneth on the Earth, the Earth hang∣eth on nothing, but the mighty and powerfull word of God. It hangs like a Ball in the Air.

Ovid thus sings, 6. Fastorum.

Terra pilae similis, nullo fulcimine nixa, Aere subjecto tam grave pendet onus.

Vers. 14. But how little a Portion is heard of him.] He speaks of the knowledge* 1.88 of God in his wayes, much lesse of himself, his Nature.

CHAP. XXVII.

Verse 6. MY heart shall not reproach me so long as I live.] Heb. Of, from, or concern∣ing* 1.89 my dayes; For all a wicked mans carnal presumption, his conscience will reproach him, thou hast spent thy dayes thus and thus.

Vers. 8. For what is the hope of the hypocrite, when God taketh away his soul?] See* 1.90 Luk. 12. 20. A godly man resigns and yeelds up his soul into the hand of his Re∣deemer.

Vers. 10. Will he delight himself in the Almighty? Will he alwayes call upon* 1.91 God?]

Two things discover all hypocrisie:

• 1. Though he perform service, he delights not in God, in duty.
• 2. He doth not persevere, he will be beaten off with every trifle, he will not call upon God when he hath been heard, and when he seemeth not to hear.

Quovis tempore, viz. tam prospero, quàm adverso. Junius. Drusius.

CHAP. XXVIII.

Verse 4. THe waters forgotten of the foot.] Because no foot had passed them along time,* 1.92 nor was any like to pass them any more.

CHAP. XXIX.

Verse 3. VVHen his Candle shined upon my head.] An elegant expression, that is, by* 1.93 light from God, all my actions were ordered and governed for the best.

Vers. 14. I put on righteousness, and it cloathed me: My judgement was as a robe,* 1.94 and a diadem.] The glory and pride which Kings are wont to take in their Crowns and S••epters, and royal Vestments, is not more than the glory and honour which he placed in doing Justice and Judgement, Psal. 109. 16, 17. Vult dicere, admodum ornabat me. Nam cidaris capitis est non integumentum duntaxat, sed etiam ornamen∣tum. Drusius.

Vers. 15. I was eyes to the blinde, and feet was I to the lame.] In stead of both* 1.95 to them.

Vers. 16. I was a Father to the poor.] There is an elegant Paranomasia in the Hebrew, Elegans Paranomasia in Ab & Ebion, ac si diceret. Quod pater est liberis suis, idego etiam iis, qui semper avent, qui semper egent. Drus.

Eyes to the blinde, Ignorantem dirigendo, Feet to the lame, Impotentem adju∣vando, a Father to the poor, Indigentem sublevando. Lyra.

Vers. 17. And I brake the jaws of the wicked, and pluckt the spoil out of his teeth.]* 1.96 Metaphora à feris, He compares a violent man to the wilde beast, which tears the prey with his teeth. So Junius and Drusius.

He meaneth the same things by both, power abused to oppression.

Dentes are long sharp teeth, the fore-teeth, Psal. 57. 4. Molares à molendo, so called from grinding, the great double-teeth, the jaw-teeth, those are the biters, these the grinders.

Vers. 18. Then I said, I shall die in my nest.] Id est, inter meos placide & cum dig∣nitate.* 1.97 Beza.

CHAP. XXX.

Verse 8. CHildren of base men.] Heb. Sons without name, opposite to whom are men* 1.98 of name, famous.

CHAP. XXXI.

Verse 1. WHy should I then think upon a Maid.] By the course of the letter he should* 1.99 have said, that he should not look on a Maid, but he saith, think, be∣cause looking usually brings thinking, and thinking worse.

Vers. 10. Then let my wife grinde unto another, and let others bow down upon her.]* 1.100 That is, Be the vilest servant of others; To grinde in a mill signifies extream mise∣ry and slavery, Isa. 42. 2.

Graeci honestè & tectis verbis placeat virgo alteri, Scortum alterius sit. Jerom. Uxor mea concumbat cum altere. Targum.

* 1.101

Alienaes permolere nxores dixit. Horat. Serm. 1. Sat. 2.

Vers. 12. If I did despise the cause of my man-servants, or of my maid-servant, when they contended with me.] His meaning is, That in the ordering of his Family he behaved himself so equally, that he would hearken to the basest person about his house, and if he had done or said any thing unto them, which had not been right (as it might fall out sometimes) they might plainly tell him of it, he would not re∣fuse to hear them, nor fall out with them for their boldnesse. See Ephes. 6. 9. Col. 4. 1.

Vers. 18. And I have guided or pitied her from my mothers womb.] Had a dispo∣sition* 1.102 to pity from my nativity.

Ateneris assuescere multum est.

Vers. 21. When I saw my help in the gate] Had such an honour and esteem* 1.103 among them, that all men in authority would have born me out.

Vers. 26. If I beheld the Sunne when it shined, or the Moon walking in brightness.]* 1.104 These two under several names were the great gods of the Heathens. His verbis in∣nuit se tanquam astra pro Diis coluisse, quod gentes alim faciebant. Drus.

Vers. 27. And my mouth hath kissed my hand] As the Heathens which wor∣shipped the Sunne, because they could not kiss it, kissed their hand. There is a kiss

of Adoration, as well as Reverence, Psal. 2. 10. Vide Mart. de Roa. Sing. vol. 1. lib. 4. cap. 3.

The meaning is, If I saw the Sun and Moon, and moved my hand to my mouth, q. d. Cùm vidi solem & lunam, adoravi ea manu, viz. Ori admota, atque ad osculum relata. Drus. Observ. Sac. l. 1. c. 20. & in loc.

Idolaters used to kiss their Idols, Hos. 13. 2.

Vers. 33. If I covered my transgressions, as Adam.] Si operui sicut Adam coram* 1.105 illo peccatum meum. Chald. Par. As man, so other Interpreters. More hominum. Jun. As men use to do, Hos. 6. 7. Adam is mentioned, because herein we shew our selves to be of his race, Gen. 3. 10.

Vers. 37. As a Prince would I go near unto him.] Would come before God with a holy greatness of minde, not draw near to him as a prisoner, or one afraid, Hos. 3. 4. Fretus ••quitati causae meae, non ut affinis culpae, sed ut princeps, securus ac∣cederem. Jun.

CHAP. XXXII.

Verse 6. ANswered.] Began his speech, began to speak, so in the New Testament, Mat. 11. 25 & Mark 11. 14.

CHAP. XXXIII.

Verse 12. IN this.] Thy contest with God, Hoc modo, hac via. Drusius.* 1.106 Thou art not just.] The Majesty of God makes thee inexcusable. God is greater than man.] Enos, miserable man.

God not only in Majesty and power, concerning which thou expostulatest, but also in Truth, Righteousness, Wisdom and Mercy, infinitely exceeds men, where∣fore in this matter thou art unjust. So Junius.

Vers. 13. He giveth no account of any of his matters.] He layes the equitable∣ness of submitting to all Gods Conditions on two things, His Greatness, and Un∣accountableness.

Vers. 15. In a dream, in a vision of the night.] He shews how God in those times* 1.107 was wont to speak to men. See Gen. 20. 6. & 31. 24. Numb. 12. 6.

Vers. 22. His soul draweth near unto the grave, and his life to the destroyers.] That is,* 1.108 Satan called Abaddon, Revel. 9. looks every day when the Devil will fetch him.

Vers. 23. If there be a messenger with him, an interpreter, one among a thousand to* 1.109 shew unto him his uprightness.] It is an excellent place: It shews how God preserves a sinner from falling, by admonitions and chastisements: how he restoreth him being fallen, by sending to him a Minister, here called a Messenger or an Angell, carrieth the Lords Embassage: An Interpreter, one inabled to declare aright the doctrine of reconciliation betwixt God and man; no ordinary man, one of a thou∣sand; his office is to declare man his righteousness, viz. to assure him, that what∣soever he is in himself, a foul and loathsom sinner, yet in Christ he is justified, and through him accepted righteous before God, Isa. 57. 19. and 50. 4. 2 Cor. 5. 18.

One of a thousand.] For the rarity and preciousness of such a one. i. Cujus∣modi nuncius & interpres fidus voluntatis Dei est rarissimus.

Vers. 24. Deliver him from going down to the pit, I have found a ransom.] The word signifies a price paid to redeem a mans life or liberty. This is a full place against the Socinians. Socinus saith, God removes the curse of the Law by a free and absolute pardon without satisfaction, the Socinians say he may forgive us freely as well as we one another without price or satisfaction. We maintain, that God takes not off the curse without any kinde of satisfaction, pardon is free, but found∣ed on a satisfaction, such a pardon as a sinner may plead it, therefore Grotius his Exposition is but flat here.

CHAP. XXXIV.

Verse 13. WHo hath given him charge over the earth? or who hath disposed the whole* 1.110 world?] None can controll him. Mundum per seipsum regit qui mundum per seipsum condidit.

Vers. 17. Shall he that hateth light govern?] The Hebrew is bind up the sore. Obligaret vulnus, Junius.

Vers. 30. That the hypocrite reign not, least the people be ensnared.] The Hebrew word translated hypocrite, signifies a man that walks in a cloud, or hath an artifi∣ciall* 1.111 covering, that men may not see and observe his steps. Grotius saith, it is bet∣ter read, and more coherently to that which went before, Ne regnet homo hypocrita, let not the hypocrite reign.

CHAP. XXXV.

Verse 13.* 1.112 SUrely God will not hear vanity.] Shave signifies three things: 1. Vanity, and so empty prayers. 2. Mendacium, such prayers wherein ones heart answers not his lips. 3. Temerarium, he considers not his prayers, the rule why he praies, according to Gods will, nor the end, whether he aim at Gods glory.

Vers. 14. Yet judgement is before him.] That is, he knows rightly to time his own mercies. See Isa. 30. 18.

CHAP. XXXVI.

Verse 5. HE is mighty in strength and wisdom.] Heb. strength and heart, or strength of* 1.113 heart; wisdom is that which brings things in strength to the heart, and so makes it strong.

Vers. 8. And if they be bound in fetters, and be holden in cords of affliction.] Bound hand and foot, that is, have some such extream affliction upon them, as they know not how to get out of it.

Vers. 22. Who teacheth like him?] In three respects: 1. With authority. 2. Ef∣ficacy,* 1.114 teacheth the heart. 3. With that condescension.

Vers. 26. Neither can the number of his years be searched out.] q. d. It is un∣searchable.* 1.115 The Hebrew word signifies a curious search, so as you would search for abstruse mysterious things.

CHAP. XXXVII.

Verse 7. HE sealeth up the hand of every man, that all men may know his work.] Lest they* 1.116 know it, i. Praecludit ne operetur, tanquam sigill•• imposito: metaphora. Junius.

CHAP. XXXVIII.

Verse 6. WHereupon are the foundations thereof sastened? or who laid the corner* 1.117 stone thereof?] It is founded upon its center, and leans upon it as its basis.

Vers. 7. When the morning Starres sang together, and all the Sonnes of God shouted* 1.118 for joy.] That is, all the Angels, as Chap. 1. v. 6.

The Angels stood admiring and rejoycing that God would make such a dwelling place for man.

Vers. 28. Hath the rain a father?] Jerom, Who is the father of the rain? That* 1.119 is, besides the Lord, Praeter me, Junius.

Vers. 31. Canst thou binde the sweet influences of the Pleiades, or loose the bands of* 1.120 Orion?] God himself, because he had to deal with an Arabian, questioned him in his own Astrology. See ch. 9. 9.

The Starres have influence into things here below. The Pleiades open the earth, they make herbs and flowers grow, the Spring is when they arise once, trees begin to sprout, and the plants do wax green. Orion produceth cold, the Winter comes when that shews it self.

Vers. 41. Who provideth for the Raven his food?] Animal cibi avidissimum: Some* 1.121 say they are fed by a worm, others by flies, others by dew. They cry to God after their manner, when they are hungry.

CHAP. XXXIX.

Verse 19. HAst thou given the Horse strength?] The sense is, thou hast not given it* 1.122 him.

Hast thou clothed his neck with thunder?] With neighing: i. Tremitu aut hinnitu, Drusius; and he saith his neck, because neighing comes from the neck.

Vers. 22. He mo••keth at fear, and is not affrighted.] He contemns all things to be feared; so Prov. 1. 26. Your fear shall come; that which you fear.

Neither turneth he back upon the sword.] If he sees the sword, he doth not there∣fore go back nor run away.

Vers. 29. And her eyes behold afarre off.] She sees her prey afarre off.* 1.123

Vers. 30. Her young ones also suck up blood; and where the slain are, there is she.] Our Saviour saith, Where the carkass is, thither will the Eagles resort.

CHAP. XL.

Verse 15. BEhold now Behemoth which I made with thee, he eateth grasse as an Oxe.] Many* 1.124 expound this of the Elephant, created the same day with man, viz. the sixth. Elephas, quem per belluam intelligi voluit. Drusius.

Vers. 19. He is the chief of the waies of God.] That is, his works and creatures. Reshith signifies here not principatum temporis, but dignitatis.

Hoc est, praecip•••• & primaria Dei creatura in genere quadrupedum, aut animalium terrestrium. Drusius.

CHAP. XLI.

THe description of the Leviathan given by Job here, will not agree to the* 1.125 Whale; For

• 1. It is said that he cannot be caught by any skill or strength of men, and they cannot kill him or make use of him for their advantage, v. 1. to 11. but our expe∣rience proveth the contrary in regard of the Whale, for men hunt for them, and catch and kill them, and make use of their bones and oyl.
• 2. Ver. 5. & 26. His scales or strong pieces of shields are his pride, shut up to∣gether as a close seal, one is so near to another that no air can come between them, now the Whales have no such mighty shields or scales, and his body easily wounded with darts or javelins, and so taken.

CHAP. XLII.

Verse 5. BUt now mine eye seeth thee.] There is a twofold vision of God, 1. Fiduciall,* 1.126 1 Cor. 13. 12. 2 Cor. 3. later end. 2. Beatificall. Mat. 5. 8. The first is called sight for three reasons.

• 1. Because it is a discovery of things present.
• 2. Things reall, no•• imaginary, Heb. 11. 1.
• 3. Because of the clearness of it, Objectum fidei est cui non potest subesse falsum.

Vers. 6. Wherefore I abhorre my self, and repent in dust and ashes.] 1. For my own* 1.127 emptiness, in my flesh there dwels no good thing. LXX. Vili facio floceipendo. I care not a straw for my self. 2. For my own filthiness, polluted in my own blood.

Vers. 8. Job out of special favour is called three times Gods servant in this verse.

Vers. 9. The Lord also accepted Job.] His person was accepted before; gave some visible token of his acceptance of Jobs prayer. Exaudivit precantem pro eis. Drusius.

Vers. 11. Every man also gave him a piece of money.] Et dederunt ei unusquisque* 1.128 nummum unum, Arias Mont. Et dederunt ei quisque nummum unum, Junius. One

Lamb, so the LXX. Ovem unam, Vulg. Chald. Par. A piece of money with a Lamb stamped on it. Nummum agnae imagine signatum, Drusius.

Vers. 13. He had also seven sons and three daughters.] As many as he had before. Many collect the immortality of the soul, and salvation of Jobs children, because they were not doubled, as the rest of his estate was.

Notes

• * 1.1

  Librum de u∣traque sua for∣tuna elegantis∣simum prae∣scripsit, in quo ubi ex persona sua sermon••m exorsus est, ad usque lib••i calcem carmi∣ne hexametro dactylico cun∣cta complexus est. Mirum est quam sit in sententiis gra∣vis & creber in variis mo∣vendis affectibus. Lil. Gy••ald. de Poe••is. l. 1. Memini me ob intelligentiam hujus voluminis Lyddeum quendam praeceptorem, qui apud Hebraeos primus haberi putabatur, non parvis redemisse nummis, cujus doctrina an ali∣quid profecerim, nescio. Hiern in Lib. Job. Praefat. Historiam hanc suisse gestam docent personarum, gentium & regionum nomina, liberorum Iiobi numerus, & in primis nobilis illa restitutio & instauratio Iiobi, de qua c. 42. denique testimonium Jechezkelis 14. 14. & Jacobi 5. 11. Tempus etsi certò d••finiri non porest, veri simile ra∣men est ex personarum▪ gentium, locorumque nominibus, & ex aetete quae liobo 42. cap. tribuitur, eum vixisse quo tempore Israelitae in AEgypto degebant: in primis verò ex eo quod post latam legem nemini licuit alibi quàm coram Arca vel Tabernaculo Dei sacrificare, sine mandato singulari. Junius. Mihi quidem in crudelissimis bello••um civilium turbis atque incendiis, maxime consolationi fuit haec hujus libri con••ectio & accura••a meditatio. Quin & in gravissimis meis morbis, & caecitatis meae incommodis, hinc levamen, hinc solarium petere, nec certè, frustra consuevi▪ Nullum enim usquam extare puto, si unius Christi sanctissimas perpessiones exceperis, vel ad minuendos corporis nostri cruciatus, vel ad leniendos animidolores, vehementius aptiusque remedium praeser∣tim si. rem ipsam, uti est, penitissime introspexeris. M••rli••m Praefat. in Iiobu••.
• * 1.2

  Drusius saith, That he offered his burnt-offe∣rings for his sons, none for his daughters.
• * 1.3

  Fortassis ver∣bum Barac ejusdem est naturae cujus Graecorum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & precari Latinorum, quae in utramque partem usurpantur. Vossius in Maimon Idol. c. 2. Verbum benedicendi pro mal••dicere & blasphemare ne mireris sumptum esse. Ita enim à blasphemia & maledicendo Deo abhorrebant, ut etsi proprium verbum esset quo hoc exprimere possint, mallent tamen ob honorem divinum, alio verbo uti, quod in malum non sonabat. Sed ex sensu facile erat id colligere, ut 1 Reg. 21. & infra v. 11. & 21. 9. Sic latinis Sacrum pro execrando. Mercerus in loc.
• * 1.4

  Aug. in Psal. 138.
• * 1.5

  Id est, maxi∣mus ut in Ps. 26. 7. id est, ut montes excelsi Deo solent tribuere quae magna sunt. Mercerus. Ignis luculentus, ut Cedri Dei, Montes Dei. Deo enim tribuunt, quicquid in suo genere excellit. Drusius.
• * 1.6

  And rent his cloke. Brough∣ton.
• a 1.7

  In domum se∣pulchri. Chald. Par. locus sa∣tis explicatur 1 Tim. 6. 7. id est, in terram quo se projiciebat ipse ut praecedente versu. Junius. In ventre•••• ma∣tris meae communis, hoc est in ••erram. Drusius. Ac si dicat. Nudum me huc intrantem terra protulit, nudum •••••• hinc exeuntem terra recipiet. Greg. Exposit. Moral. in primum C. Job. l. 2. c. 10.
• * 1.8

  Numquid po∣suisti cor tuum ad servum me∣um Job? A∣vias Mont. Chald. Par.
• b 1.9

  1 King. 21. 25. Whom Jesabel his wife stirred up, there is the same word.
• c 1.10

  Balang is used Jon. 2. of the Whale which swallowed Jonah up at once. See Gen. 41. 4. Exod. 7. 12. Psal. 124. 3.
• * 1.11

  Supellex à pelle, Skinne after skinne] as th••se word•• in Job would be rendred, those things that are nearest to us one after another. Pellem pro pelle, Arias Mont. Vulg. Lat. LXX.
• * 1.12

  See Exod. 10. 10.
• * 1.13

  Dinah Itte∣theh, Dinah uxor ejus, Chald. Paraph▪ Berec El••him, Bless God, so the Heb. Arias Montanus, Vulgar Latine, (so the eleventh verse of the first Chapter, and fifth of this. Satan dares not name this thing but by the contra∣ry.) a meer Ir••ny. Jobs answer to the messengers after the news of the loss of all, was, Jehovah Meborek, blessed be God; his wife in her prophaneness alluding to his term, cries Berec Vemuth, bless on, bless God and die: Standest thou in thine integrity blessing God and dying? Tremel. In innocentia tua etiamnum perseveras post tanta mala accepta, cum eam videas tibi mala haec omnia conciliasse. Sunt qui interrogativè legunt. Sed praestat per sarcasmum legere. Voire tu perseveres encor d' estre enti••r. Vide quid tibi dum eam ita tueris & mordicus retines, acciderit. Mercerus.
• * 1.14

  Id est, tene brae densissi mae ••imrire iom R••geminatur, ut in Prov. 27. 15. Bochartus.
• * 1.15

  Obscurentur Stellae crepus∣culi ejus. Stellae majo∣res, quae sub finem noctis conspiciuntur; ut Ursa major & minor. Schind. Lex. Pent. Sed malo ad totam noctem referre, ut nulla omnino in ca sit stellarum lux aut splendor. Merc.
• * 1.16

  Little and great are there all one. Broughton. Ex ••quo illic lunt tam parvi quam magni, secundum illud, Mors sceptra ligonibus ••quat & Pallida mors, &c. Drusius.
• * 1.17

  Vide Junium.
• * 1.18

  Justus non pe∣rit sibi nec Deo: perit aliis cum ex hac vita mi∣grat & •• medio tollitur, nec inter vivos amplius censetur. Nam, qui ••oritur perit, hoc est prorsus & in totum abit. Drusius.
• * 1.19

  He sees if they were left to themselves they would become us foolish as the other Angels that fell. Novi pluri••o•• Interpre••es id de lap••is Angelis intelligere, verum alii quoque id in genere omnibus An∣gelis applicant, quia sua natura sunt mutabiles. Rivetus in Catholico Orthodoxo.
• * 1.20

  All an unrege∣nerate mans ex∣cellencies die with him, 1 Cor. 13. 8.
• * 1.21

  Vide Merce∣rum & Coc∣ceium in loc. Alludere vide∣tur ad pictores qui frequenter ad prototypum oculos diri∣gunt.
• * 1.22

  Sensus est, da mihi ô Job (si potes) ali∣quem etiam ex sanctissi∣mis, qui si afflictione ali∣qua pre••••us fuerit, non fuerit propter sua peccata afflictus, q. d. dari non potest. Aut ergo mea sententia (concludit Eliphas) te propter tua scelera hoc modo puniri. Zanchius.
• d 1.23

  Intelligit eos qui sapientes sunt ad facien∣dum malum. Drusius.
• * 1.24

  Haec maledi∣ctio est, Deut. 28. 29. Quasi dicat, etiam in rebus maximè perspicuis hallucinantur. Mereerus. i. In rebus etiam evidentissimis caecutiant: tran∣slatae loquutiones. Junius.
• * 1.25

  Id est, in plu∣rimis: nume∣ri definiti pro indefinitis. Junius.
• * 1.26

  Numerus s••p∣tenarius saepè ponitur pro universo. Aug. Seven times a day will I praise thee, saith David, that is, (as elsewhere he expresseth it) his praise shall ever be in my mouth.
• e 1.27

  i. Adeò ••ide persuasus esto de reconcilia∣tione & benevolentia Dei, ut nullum ex rebus adversis damnum metuas. Junius.
• * 1.28

  Qui dominum habet custo∣dem, habebi•• & lapides.
• * 1.29

  Vide Cocceium.
• * 1.30

  His graces are perfected.
• * 1.31

  q. d. Uteunque sermones ve∣stri me deje∣cturi essent erigit tamen me fidei & ve∣ritatis qua nitor consolatio. Junius. Austin saith of the Bishop of Nolah and others, which lost all by the Gothes, Perdiderunt omnia, nunquid fidem, nunquid pietatem?
• * 1.32

  Quemadmo∣dum torrentes hiberno im∣brium tempore exundant, quum non est opus ampliore aqua, aestivo verò & siticuloso dilabuntur, & ex arescente terra, quasi ludificantur spem hominum, quum refrigerio aquarum opus est: ita mihi usu venit ab amicis meis. Nam secundis rebus quum uterer, videbar mihi circumfluere illorum adjumentis: nunc vero in tanto calamitum aestu, nullum ex eis sola∣men percipio, quasi exaruiss••nt omnes. Junius in loc.
• * 1.33

  Prov. 30. 32.
• * 1.34

  Nonne mili∣tiae dies mor∣tali in terra? Junius. Tempus prae∣finitum est homini super terram, ita malim cum Pagnino & Mercero, quàm cum vulgatae auctore, militiam verrere, atque ita etiam, ch. 14. v. 14. Gatak. Annotat. in Anton. Vide Ama••nae Antib. Bib. l. 3.
• * 1.35

  Id est, mox evanituram. Junius. Ventus transit, nec redit: sic vita hominis. Drusius.
• * 1.36

  Videtur hoc loquendi ge∣nus à stirpibus translatum idque Davidis locus mirificè confirmat, Psal. 103. 16. Aut est sumptum ab aedificiis, quae ita vastantur, ut locus ubi prius fuerant, cognosci nequeat. Drus. Observat. ••ac. l. 3. c. 6.
• * 1.37

  See Psal. 8. 4.
• * 1.38

  Happy is the man, Cui De∣us dignatur irasci, indig∣nus sum quem percutias. Hoc ad conservationem & generalem providentiam pertinet. Metaphora à pastoribus, singulis matu∣tinis oves suas recensentibus, nequid furto sublatum sit, ne cui morbus acciderit, ne omnino desit. Ita enim & Deus, quoties solem super terram oriri facit, toties quoque lustrat numerum hominum, hoc est, conservat eos semper. Coccei••s in loc.
• * 1.39

  Id est, qui pro bonitate naturae tuae servas, & administrationem salutis tibi uni vindicas. Junius.
• * 1.40

  Id est, Adeo fragilis & f••l∣l••x ut ill•• est. Junius. Isa. 59. 5. A curious trifle. There are three things in a spiders web, 1. Industry. 2. Curiosity. 3. Vanity, a little besom will sweep it all away. Id est, quasi domus ac tela araneae fiducia ejus, est scilicet vel erit, esse deprehendetur tandem, qua nihil levius est & infirmius, quae facile ab∣rumpitur. Telam quam orditur aranea ad capiendum muscas, appellat domum araneae. Eleganti rursum similitu∣••ine quàm infirma sit & fragilis impiorum spes ac fiducia ostendit. Mercerus in loc.
• * 1.41

  Psal. 91. 13.
• * 1.42

  Intellige stel∣las & sidera, quae sunt in altero hemi∣spherio versus alterum polum Antarcticum: quae à nobis qui hemispherio Septentrionali habitamus, non con∣spiciuntur, ideo penetralia Austri appel••at. Mercerus in loc.
• * 1.43

  Sermo meus me condem∣nabit. Nam qui dicit se justum esse coram Deo, dicit quod verum non est, ac proinde oratio ejus ipsum condemnat. Drusius.
• * 1.44

  He scorneth at the melting a∣way of the inno∣cent▪ Brought.
• * 1.45

  Hab. 1. 5. Aquilae vola∣tus in prover∣bio est de ve∣lo••i. Drusius.
• * 1.46

  Inter••me & Deum▪ Drusius.
• * 1.47

  Quasi dicat, scis me sontem non esse, ut me ita debeas torquere quasi sontem. Mercerus. Scis me insontem esse, & im••unem ab omni culpa. Drusius.
• * 1.48

  Some rendet it, Shall no m••n confute thee: Qui ••te confutet & convin••at. Mercer.
• * 1.49

  Id est, etiam bruti••••imus inde ab o••tu suo. Junius. Man is wilde and unteachable, he is like a Colt, and the Colt of an Asse, and the Colt of a wilde Asse: Every word hath its weight, to set forth the miserable state of a naturall man.
• * 1.50

  Similiter lo∣quitur Es. 58. 10 Consolatio nunquam de∣erit in omni∣bus adversita∣tibus: & eae ipsae leves erunt. Cocceius.
• * 1.51

  Exponent tibi scilicet Domi∣ni sapientiam & providenti∣am. Mercerus.
• * 1.52

  Nemo exorbi∣tat à via recta nemo seducit alterum citra ipfius volun∣tatem, judicium, dispositionem, directionem. Cocceius. Ambos suscitat & efficit, ut aliqui errent, alii verò in errorem inducant. Mercerus in loc.
• * 1.53

  Quasi dicat, jugum quod populo impo∣nitur ex eorum cervicibus eximit, Dan. 2. 21. Mercerus. Dei beneficium est, quum regibus dat eam majestatem, ut ejus respectu populi in officie & pace contineantur. Deus etiam contra efficit, ut populi abjecto metu & reverentia regum tumultuentur & bella cieant, ut necesse sit reges accingi & bellig••••are. Summa, Deum pacis & belli datorem esse. Cocceius.
• * 1.54

  Egregriè con∣vertit vulga∣tus, etiamsi occiderit me, in ipso spera∣bo, verba constantissimae & immorae fidei. Ego magis miror B. Lutherum hic exorbitasse. Sic enim ille, & ex eo Belgicus, ecce occidet me, & non possum expectare: q. d. video decretum esse Deo, me interficere, atque adeo ipse me gravissimis cruciatibus excarnificat, ut non possim expectare mortem, velim jamjam perire. Amama Antibarb▪ Bibl. l. 3 Suae spei & fidei rationem ostendit, verba sunt magnae spei & fidei, cujus vis maximè in cruce & morte ostenditur, ideo utrunque conjunxit mortem & spem. Mercerus. Vide Junium.
• * 1.55

  Vide Mercer.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quod rescribis contra me a∣maritudines. Junius.
• * 1.57

  Nam luo nunc paenas earum iniquitatum, quas in pueri∣tia commisi.
• * 1.58

  Drusius. i. Paenas inde à pueritia mea iniquitate meritas. Junius.
• * 1.59

  q. d. Solus Deus potest ex im∣mundo facere mundum, con∣donando pec∣cata. Drusius. Respondent è Scholasticis Aquinas, Bo∣naventura & Scotus, etsi caelum nun∣quam attere∣tur quantum ad substanti∣am, tamen atteretur quantum ad efficaciam & influentiam; cessabit influentia caeli in die ultimo, quo etiam resur∣gent qui dormierunt. id est, homo semel extinctus, non redibit iterum, neque ullam habebit in hoc mundo vitae vicissitudinem, non resurget, ut ad hanc hujus vitae conditionem redeat. Dr. Benef. De vita aeterna.
• * 1.60

  In sacculo li∣gamus, quae bene servata nec perdita vo∣lumus. Drus.
• * 1.61

  See Job 25. 4. & Prov. 20. 9.
• * 1.62

  Heavens not clean.] Because of the fall of Angels, rather compared to God. Quasi dicat, Si cum Domino conferantur & ejus summa puritate, prae eo impuri erunt, coelos vel Angelos intel∣lige, ut idem repetatur hujus libri more verbis commutatis: vel corpora ipsa coelestia & coelos Ipsos à faece & cor∣ruptione locorum inferiorum alienos & immunes. Mercerus in loc. See Dr. Hackw. Apol. l. 2. Sect. 3 p. ••9.
• * 1.63

  i. Largiter, proverbiale co∣piae, & abun∣dantiae. Drus.
• * 1.64

  Vetustissimus Orientalium mos fuit, sapientissimos imprimis gubernationi praeficere. Fessel.
• * 1.65

  Trouble with∣out, and anguish within.
• * 1.66

  Some interpret it of the threat∣nings.
• * 1.67

  i. Me palam in os afficiunt in∣humanissimis contumeliis. Junius.
• * 1.68

  2 Cor. 11. 20, 21. Desumptum proverbium à more vulgari, quo viliorum hominum maxillae à potentioribus, aut eorum imperio, ab ignobilioribus caedi solebant, uti exempla Michae, ipsius salvatoris Christi, & Pauli ostendunt. 1 Reg. 22. 24. Jo••. 18. 22. Act. 23. 2. 1 Cor. 4. 11. Forsan & extensio manus Jeroboami huc p••rtinet, 1 Reg. 13. 4. Glass. Rhet. Sac. Tract. 1. c. 21.
• * 1.69

  Sensus est, O vos socii mei qui in me rhetoricamini, qui conquisitis selectis, & affectatis in me verbis utimini. Mercerus.
• * 1.70

  Mak'st me to possess the sins of my youth, that is, his thoughts dwelt upon them.
• * 1.71

  Ut nihil in ejus domo su∣persit, quo pos∣sit confidere: vel, ut ibi tuto non maneat. Mercerus. Vel maximum terrorum intel∣lige, ut paulò ante primogenitum mortis, vel cum aliis, diabolum. Nos intelligamus, ad terrores gravissimos, & velut ali∣quem qui inter caeteros principatum teneat. Passim in hoc libro vides verba grandia, Poetica & Tragica deligi ad res augendas & exaggerandas. Mercer.
• * 1.72

  Ut palàm & in aeternum testata ••ieret fides mea & aequitas causae meae. Junius. Intelligit verba, quae habuit pro innocentia sua, ad justitiam causae suae tuendam. Drusius. Antiquitas literas saxis & lateribus, aeri & argento, cerae, plumbo atque ligno, stylo ferreo atque etiam o••••eo, insculp••as novi∣••us ••••••nes, nempe ut earum perpetua extaret recordati••, nec ulla dies memoriam earum literarum oblivion•• del••••et. Hinc Scriptores sacri loquendi formas sumunt, ut exactam & firmam comprehensionem significent. Jer. 17. 1▪ Z••c••. ••. 11, 1••. Ezech. 3. 9. Di••ter. Antiq. Bibl.
• * 1.73

  Agnosco hic liquidum ar∣gumentum pro resurrectione carnis, & qui∣dem hujus car∣nis, uti prisci loquebantur. Quid enim clarius dici posset, in carne mea videbo Deum? Quem videbo ego ipse & oculi mei, & non alius: Verum quidem etiam est nos in novissimo die de terra resurrecturos, & nos pellibus nostris r••rsus cir∣cumdatum. iri, at Job•••• istis verbis haec dicere••, id verò aio non esse verum, ac proinde hic locus vulgo pro con∣cionibus & in disputationibus non ea cura, qua in hac linguarum luce par erat, allegatur. Amama. Antibarb. Bib. l. 3. Vide Di••her. Disputat. Acad. Tom. 2. p. 10••. Disputat. Philol. Posit. 1.
• * 1.74

  Et ille qui∣dem in impro∣bitate exerce••∣da sibi haud secus placuerit quàm qui suavem cibum in ore servat. Beza in lo••.
• * 1.75

  Cum p••tabi•• sibi abundè, satis supérque suppetere & sufficere om∣nla ad feliciter & lautè vivendum necessaria, & in rerum fastigio ac prosperitatis quodam cumulo sibi esse videbitur. Mercer. in loc. Post quam enim satis ••upérque rapuerit, quae vel omnium avidissimo possint sufficere, tum scelestissimis qui∣busque in ipsum invadentibus, in summis angustiis versabitur. Beza. Vide Junium.
• * 1.76

  Non quod ill•• in talia verba se••per pro∣rumpant quae hoc loco po∣nuntur, non enim tam barbarus aut improbus qui ita ferè de Deo loqui propalam audeat: Verum Spiritus Sanctu•• eoru•• cogitationes exprimere & deregere voluit, ut in Psal. 36. 1. Merc. in loc. Dicunt, Ore quidam, Opere pluri∣••i, Animo omnes, qui non amant Deum, vellent Deum non esse, si ipsis liceret ex voto esse. Cocceius in loc.
• * 1.77

  Quia per epi∣graphas & epitaphia qua∣si vivi ac vigilantes morantur, & ad legendum cognoscendumque quisnam ibi situs fit, invitant. Meuoch. De Repub Heb. l. 8. c. 4. Vide plura ibid. Quòd terra in sepulchro aggeratur velut in pyramidem frugum more in areis significanter Latinè ••umulum vertas à tumendo. Mercer. in loc.
• * 1.78

  Drusius.
• * 1.79

  q••d Ideóque longissime à nobis abest. Jun.
• * 1.80

  Vultum hunc tuum qui nunc to••us concidit ad Deum ipsum intrepidus attolles. Beza.
• * 1.81

  The prayers of the Saints are decrees with God, because they pray for that which God hath decreed.
• * 1.82

  Meliùs ex Hebraeo: Ipse in ••no: id est, in proposito suo perstat. Grotius.
• * 1.83

  Versum hunc satis alioqui facilem diffi∣cilem reddit varietas inter∣pretationum▪ Quum Deo ni∣hil sit abscon∣ditum, nihil ipsum la••eat, quae est eausa cur homines pil, & qui rerum divinarum periti sunt, ipsum non videant & in∣telligant dies e•• us? Ac si diceret, cur Deus, cui optimè nota temporum momenta, non erit ea nota piis cultoribus suis. Dies omnipotentis vocatur usitato more loquendi, quo omnipotens aliquid facit quòd pertineat vel ad poe∣nam improborum, vel ad praemium utilitatemque justorum. Drus. observat. Sac. l. 13. c. 15.
• * 1.84

  Terrores quos adfert, aut in∣cutit umbra mortis, hoc est, pericula, quae propè mortem ducunt. Drus.
• * 1.85

  Apud Deum, aut cum Deo comparatus. Drus.
• * 1.86

  See Chap. 5. 14
• * 1.87

  Nam terra quasi pendere videtur in medio mun∣di, nullo fun∣damento, nisi fortè in centro suo, innixa. Drusius.
• * 1.88

  q. d Multò plura in om∣nes partes de illo dici possent, è quibus pauca tantum auribus percepimus. Drus.
• * 1.89

  Conscientia mea, Ec••les 7. 23. Drus. à diebus meis. Mercer. id est, Quamdiu vixero à diebus meis & de praeterito & futuro dicitur. Id. ib.
• * 1.90

  Perit ei omnis spes in morte. Nam quid speret mor∣tuus, qui simulatè coluit Deum, dum viveret? Drus.
• * 1.91

  Deus piis sem∣per in deliciis est, eumque invocant in adversis. Qu••d certè non faciunt impii. Igitur ego, qui hoc facio, non sum impius. Drusius.
• * 1.92

  i. e. Quas pes ullus (ut He∣braei lequun∣tur) non novit sive expertus est unquam, quae pede non possunt transiri prae profunditate. Jun. Nam cùm de∣pressae essent aquae, trans••ri poterant pede: ubi aqua creverat, & aucta erat, torrens non erat pervius, nec vadum habebat: unde pedi, qui per eum transire solitus erat, prorsus in oblivionem venit. Drus.
• * 1.93

  Lucernam Dei appellat ejus savorem quo velut lucerna in omnibus quae suscipiebat aut agebat ipsi praelucebat, ut omnia adversa & rerum difficultates superaret. Mercer. Lucerna sua, i. favore ac benevolentia suâ, vel certè lege suâ, quae lucerna est pedibus piorum, juxta illud Psal. 119. 105. Drus.
• * 1.94

  Justitiae me totum dabam, & illa mihi vicissim lau∣dem concilia∣bat, & stu∣dium illud aequi & boni, erat mihi pro regio quodammodo pallio & diademate. Beza.
• * 1.95

  Id est, Ocu∣lorum loco, & ••ice pe∣dum. Mercerus. Hoc est, In tenuiorum causis non tam judicem, quam patrem agebam.
• * 1.96

  Heb. The jaw∣teeth, or the grinders, id est, Cum po∣tentioribus & sceleraris longè aliter me gerebam. Martinus de Roa lib. rerum singul. vol. 1. lib. 3. cap. 7. & 8.
• * 1.97

  Id est, Domi meae, aut etiam in nido. Id est, In lecto, quo modo de eo dicimus, qui morte defungitur naturali, in cubili suo defunctus est, he died in •••••• bed. Gatakeri ••innus l. 1. c. 17. Vide Mercer. in loc.
• * 1.98

  Filii ignobili•• um. Vulg. LXX.
• * 1.99

  Contemplarer scortandi cau∣sâ. Nam qui hoc facit, scortatur cum ea in corde suo. Vide Matth. 5. 10. Drus.
• * 1.100

  i. Ancilla sit vilissimi mini∣sterii. Vide Exod: 11. 5. Isa. 47. 5. Grotius.
• * 1.101

  i. Cum ea coeant. Ex∣primitur habi∣tus viri congredientis, apud Latin••s inclinare, incurvare. Fessel. Advers. Sac. l. 2. c. ••8. i. Alteri sui copiam fa∣ciat, rem habeat cum alio viro. Id. ibid. c. 15. Veteres Hebraei Molere cognominationem honestam & occultam esse dicunt concubitus, & actus venerei, Metaphora à m••lis ducta. Sic intelligunt etiam illud Judic. 16. 21. quod ad ipsum Palestini certatim suas uxores adducerent suscipiendae ex eo prolis causa ob ipsius robur. Sic & Hieron. illud Lament. 5. 13. & hoc loco. Sic Chald▪ coea••. Ego cum omnibus Interpretibus & veteribus Hebraeis malo molere pro actu venereo, qui molendi speciem quandam habet, sumere; ut sese declarat subdens, Et sub e•• incur∣ventur alij: Haud tamen ita intellexerim, Judic. 16. 21. & Thren. 5. 13. Mercer. in loc.
• * 1.102

  Hyperbola vult dicere, ab infantia. Drusius. Et ab utero matris meae deduxi illam. Arias Montan. Et ab utero matris meae egressa est mecum. Vulg. Lat.
• * 1.103

  Qui mihi aux∣ilio fuisset▪ si eum percussis∣sem. Hoc videtur velle, si levavi manum contra eum, etiam cùm impune hoc mihi facere licuisser. Drus.
• * 1.104

  Quod Solem vertimus id in Ebraeo est Ur, quod Lucem & Ignem etiam & solem deno∣tat, & à vete∣ribus hoc loco, at{que} apud eundem alibi. c. 36. Com 32. pro Sole, ni fallor, sumitur. Vetustissimus etiam hic adorationis ri∣t•••• ••••eti••ur▪ Manum ori, capite inclinato admovebant, unde adoratio dicta. Vide Deut. 4. 19. Os. 2. 13. Seld. Prol. ad li••. De Di•• Syris. Vide Mercer. in loc. Notandum nomine lucis notari solem, ut primarium & praecipuum fontem lucis. Veteres consueverunt cum imagines colerent, quemadmodum genua flectere Baali & corpus inclinare, & quibusvis gestibus testari amorem suum & submissionem, ita etiam aliquando osculati imagines ipsas. Cum autem Sol & Luna colerentur, aliaeque creaturae absentes, admovere manum ori atque osculari manum in signum amoris. Rain. de l. Apoc. ••om. 2. Prael. 237. Quorum verborum sententia est, se nunquam eorumimpietatem imitatum, qui Solem aut Lu∣nam adorabant, manumad Sydera illa extendentes, & ad osculum referentes. Menoc. de Rep. Heb. l. 1 c. 9. Osculari anti∣quissima veneratio. Servius ad AEneid. Osculum, inquit, religionis est, suavium voluptatis. Tradit, ni fallor, Herodotus, Orientis morem fuisse, ut aequales in occursu invicem osculum darent, qui inferiores essent manum ejus qui dignitate praestabat, oscularentur, qui humillimi, sese incurvarent. Voss. in Maimon. de Idol. c. 1. Vide Mercer. in loc.
• * 1.105

  Si operui ut ho∣mo praevarica∣tiones meas. Arias Mont. Si abscondi quasi hom•• peccatum meum. Vulg. Lat. Si celavi ut homines, peccata mea. Syr. & Ver. Arab. Adam nomen pro∣prium hic esse, non displicet. Novimus enim, ut Adam conatus sit se justificare, quum à Deo accusare∣tur, atque ut ex suo sermone sit condemnatus. Sed nec illud displicet, ut homines, hoc est, ut vulgus so∣let. Cocceius in loc.
• * 1.106

  Quasi dicat, Etsi te aliàs justum agnos∣co & fateor, ac omnibus vitae partibus integrum & purum, ut sigillatim ostendisti, nec tuam tibi innocentiam velim detrahere omnibus notam & exploratam, tamen saltem in hoc justus non es, te in hoc justificare non possum, quòd ita cum Deo contendere volueris, &c. Mercer.
• * 1.107

  Rectissimè observant. Tremel. & Jun. Earum tantum duarum fieri mentionem, non autem verbi scripti & legis, quoniam eo tempore nulla erant alia documenta praeter ea, quae somniis & visionibus traderentur. Jobi enim liber antiquior est lege, quemadmo∣dum docetur copiosè à doctis, Sixto Sen••n••i, Mercero, aliisque, ut in eo non sit necesse insistere. Rainold. de lib. Apoc. Tom. 2. Praelect. 19.
• * 1.108

  Praestat gene∣rale esse ad omnia morti•• signa & morti∣fera, quicquid illud sit. Mercerus.
• * 1.109

  i. e. Propheta nuncians vo∣luntatem Do••, ut Jud. 2. 1. 19. Cujus inter∣vent•• Deus consilium su∣um laboranti∣bus explicat. Junius. An interpre∣ter.] A faith∣full Minister, say some: It is meant (say others) of Christ, called the Angel of the Covenant, and the Angel of Gods face, he discovers his Fathers meaning. Vide Cocceium. Uprightness.] Or righteousness, not his own, but got by a ransom, discovers that he hath an interest in Christs righteousness, that his ransom is accepted for him, and that the grace in him is true.
• * 1.110

  Quis igitur es Jobe, qui to∣ties sis ausus Deum quasi in jus vocare, & istorum quae pateris rationem ab ipso exposcere? Beza. Haec omnia eò pertinent, ut doceat Deum summè potentem esse, neminemque metuere, sicut homines, qui metu, aut gratiâ aliorum quandoque jus pervertunt. Drusius.
• * 1.111

  Ne regnet quis quam hypocrita. Beza.
• * 1.112

  Vanum clamo∣rem eorum, qui non ex animo Deum invo∣cant. Drufius. Audit] Exau∣dit, Psa. 127. 2. Id.
• * 1.113

  Robur animi propriè forti∣tudo dicitur. Drufius. Eleganter di∣ctum; quasi dicat, afflicti∣onibus con∣stricti ut funibus quibusdam. Mercerus. Vincula pedum propriè compedes dicuntur, manuum verò manicae. Drufius.
• * 1.114

  Vel docens aut doctor, unde More Nebu∣chin, Doctor perplexorum, Quis est talis doctor ut Deus, qui omnes doctrina sua illuminat. Drufius. Quis ficut ille, id est, ei par aut similis est doctor, qui ita homines doceat suam potentiam & magnitudinem suorum operum ei commonstre••, siquis modò attentus esse velit discipulus. Mercerus.
• * 1.115

  Numeri an∣norum ejus nulla est per∣vestigatio, aeternus est. Nota autem loqui de Deo Scripturam more hominum, quia tempori Deus non subjacet. Mercerus.
• * 1.116

  In manu om∣nium homi∣num signat, ur sciant omnes filii hominum opus suum. Chald. Par. Qui in manu omnium hominum signat, ut noverint singuli opera sua. Vulg. Lat. In manu omni•• hominis signat, utsciat omnis homo infirmitatem suam. LXX. Non defuere qui ex hoc loco prou•• à vulgo versus est, Chiromantiae patrocinium quaesivere. Hoc vult Elihu, quando nives & imbres demittit ex alto Deus, manum cu∣jusque patrisfamilias, sub dio in ag••is laborantis, obsignat, id est, claudit, ut non possit opus facere unde fit ut recognoscat, per otium scilicet inquirendo, quantum singuli in agro colendo laboraverint. Amam. Antib. Bibl. l. 3. Ineptè ex his verbis Chiromantiam satagunt defendere, qui divinatoriam illam artem ex manuum inspectione non absque faece ethnicismi ad nos delatam probant. Si enim literaturam inspicias Ebraicam, nullum ibi deprehendes argumentum. Dieter. Ant. Bibl. Vide Glas. Philol. Sac. Tract. 1. c. 7. & Vales▪ de sacra Philos. c. 32.
• * 1.117

  Psal. 104. 5.
• * 1.118

  In tempore quo laudant simul astra matutina, & jubilant omnes turmae Angelorum. Chald. Par. Quando facta sunt sydera, laudaverunt me voce magna omnes Angeli mei. LXX.
• * 1.119

  Habétne pa∣rentem alium à me scili∣cet pluvia, qui eam procreat & mittat. Mercerus in loc.
• * 1.120

  See Ainsw. on Gen 1. 14. of this 31. and 32. verses. and M^r Gatak▪ Vin∣dicat. of his An∣notat. on Jer. 10. 2.
• * 1.121

  Psa. 147. 4. See Luke 12. 24. Tradunt qui naturalem hi∣storiam scripserunt corvum pullos recèns natos quòd albescant, per aliquot dies relinquere solitum, donec nigrescant, & è nido excludere: interim quis eos alit nisi Deus? & sunt qui dicant muscis genitis ex pu••resactione cter∣coris eorum in nido ali eos, dum in os eorum à Domino inseruntur. Mercerus in loc. Vide Schind. Lex. Pentag▪ & ••ru••ium in loc.
• * 1.122

  Eq us ••••bu•• suum accipit à Deo, non ab ullo morrali∣um. Drusius. i. e. Hinnitu vehemen••issimo, quia fremitus gravitate cum tonitru comparatur. Est autem his verbis elegantissi∣m•• descriptio gene••••si equi. Junius.
• * 1.123

  Aquila ut al∣tissime volat, ita etiam acu∣tissimè videt. Dru••ius. Pulli aquilarum non bibunt aquam, ut aliae aves, sed absorbent, & exugunt sanguinem animalium recens occi∣sorum quorum corporibus etiam vescuntur. Drusius.
• * 1.124

  Jam ecce Ele∣phantem quem feci te∣cum. Junius. Alii intelli gunt speciem quandam animalium magnorum, cu usmodi Elephas est, ut postea Leviathan cetum sive balenam, ut suam potentiam Deus observari velit, non tantum in omni animalium genere; sed etiam specialiter in illis ingen∣tibus animalium molibus, quorum alia terrestra, Behemot, alia maritima Leviathan. Quo sensu nihil facilius, nihil omnino clarius, aut toti contextui congruentius. Nam & factus est cumhomine, id est, eodem die quo & homo; & soenum comedit, & corporis viribus praestat: & sic omnia deinceps facili fluunt filo. Atque ea est sen∣tentia non tantùm Aben Ezra doctissimi in Hebraeis, sed etiam O••colampadii, Pellicani, Calvini, Merceri, Mun∣steri, Vatabli. Chamierus Tomo secundo de Occumen. Pontif. l. 9. c. 11.
• * 1.125

  Mirum in mo∣dum hic aestuant In∣terpretes ut omnia & sin∣gula de Dia∣bolo explicent. Vide ••yram Carthus. Gregorium & alios, & nostris inter∣pretibus de balaens, vel si quod est aliud portentosae magnitudinis in mari animal, omnia interpretantibus ad literam optimè fluunt omnia. Vide Jun. Piscat. Mercer. Genev. & alios. Amam. Antibarb. Bibl. l. 3.
• * 1.126

  Animi aut mentis oculus, non corpotis. Drusius. Clari••r rerum cognitio visio appellatur, Pineda.
• * 1.127

  That is, either he sate down in the dust te∣stifying his repentance, or his was a great and deep repentance, like theirs who are humbled in dust and ashes. Vide Mercerum. Ritu prisco paenitens in pulvere & cinere sedebat. Drusius.
• * 1.128

  Keshita, cujus ter in sacris mentio, Gen. 33. 19. Josh. 24. 32. Nummus fuit Agui imagine signatus, indeque Keshitah, id est, Agnus appellatus ut a pecude pe∣cunia vetus, sic nummus Chaldaeorum aut Arabum proprius videtur fuisse, è circumstantiis locorum in quibus fit ejus mentio. Valuit de nostro i. d. ob Brerew. de Nummis Jud. c. 1.