A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XIII.

I Have seen all this. Here Job concluding first his discourse touching God, * 1.1 of whom he saw and knew as much and more then they who undertooke to teach him, and therefore that he was not inferiour to them in knowledg, proceedeth after his approving what Zophar and the other two had said rightly, to impeach Zophar for lying, as he had dealt before with him, Chap. 11. 3. For which as thinking them unworthy to be spoken to any more, he appealeth to God, saying, I would speak to the Almighty, and I desire to rea∣son with God, but yee are forgers of lyes, Physitians of no value. Whereas * 1.2 Job saith, ver. 1. Mine eye hath seen all this, and mine eare hath heard and under∣stood it: Gregory well noteth, that a man seeth with his eyes, and heareth * 1.3 with his eares indeed, when he understandeth; for to heare, or see, and not to understand, is not to heare or see, as also may be gathered from that of our Lord, Lest they should see with their eyes, heare with their eares, and * 1.4 not understand with their hearts. But who so by seeing and hearing cometh to understand not some things, but all things concerning God and his doings, his wisdome and power which are to be taught unto others, is a Prophet. Others are but as Pharaoh, who saw the leane and fat Kine in his dream, por∣tending things to come, but he understood them not. Or as Belshazzar, who [Note.] saw the writing of the hand upon the wall, but understood it not. Yea, the people of these times herein come short of Pharaoh; for he hearing his dream interpreted, understood the will of God, and made provision accordingly, to preserve his people and himself, when the Famine should come: but they upon hearing, understand not, to take any course whereby to be saved from destruction to come, no not when all things are expounded and laid open un∣to them againe and againe many times. And the modesty of Job is herein a∣gain to be noted, in that still he counteth not himselfe for his knowledge a∣bove them, but only said, he was not inferiour to them: Whence wee may [Note.] gather, that saving knowledge puffeth not up; but he that is indued with this, is still humble, not making himself superiour, but equall to those that have understanding also, and do utter it for the instruction of others.

For his speaking to God, Vers. 3. that was meant by prayer, in all humility * 1.5 made unto him, and his reasoning with God, his coming, as it were, into Judgment upon the testimony of his good conscience, causing boldnesse and confidence; for they that humble themselves in prayer, confessing their sins, and sorrowing for them, and heartily turning from them, are bidden by God, Come and let us reason together, if your sinnes were as Crimson, &c. For this, * 1.6 and not otherwise may we speak unto, and reason with him.

For Zophars lying, vers. 4. the Vulg. renders it, Desiring first to shew you to be forgers of lyes, and embracers of perverse opinions: And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifieth metaphorically Instaurare, as properly to heal: But if it go∣eth according to the metaphoricall, signification, it must be rendered, Restorers, or builders of vanity are yee all. Where upon Gregory saith, Heretiques typified by these are called builders; because as builders build with stones, so they their errour with deceitfull words.

O that yee would altogether hold your peace, and it shall be your wisdome. For * 1.7

so it is said, A foole when he holdeth his peace seemeth to be wise. As when the * 1.8 door is shut, it cannot be seen what is within the house: so the mouth being shut by silence, the folly that is within lyeth hid; but being opened it com∣eth in view, and a man is seen what he is.

Heare now my reasonings, hearken to the pleadings of my lips. The Vulg. * 1.9 Audite meas correptiones, ad judicium labiorum meorum attendite, and the Heb. will beare either reading. Gregory following the Vulg. noteth that hee speaketh first of correption or reproof, and then of judgment, because re∣proof must first be heard of a mans folly, and then he is fitted to heare that whereby he may be further edified in knowledg and grace: But Job seemeth in these words to reflect upon his former, ver. 3. of speaking to God, and rea∣soning, or coming in way of pleading in the Court of judgment before him.

Will yee speak wickedly for God, and talk deceitfully for him? Will ye accept * 1.10 his person? Will yee contend for God? Because Zophar had wished Chap. 11. 5. that God would speak, as not doubting, but if he would, he would be a∣gainst Job as well as they: Now Job reproveth him therefore, and the rest, as men, that herein speak wickedly, and deceitfully, pretending zeale towards God, as if by something spoken by Job before, it had been derogated from his justice in Jobs justifying of himself: For this was in them a wickednesse, and a very lye, as may appear by Jobs ingenuous confessing himself to be a sinner, in saying, Will he accept his person? He meaneth, in favour and respect born to him: Will ye utter things untrue? as they that are to speak betwixt a Judg and another poor man, for the respect that they beare to the Judges person, will speak untruly on his side. But if he be a just Judg, he abhorreth their false testimony and standeth for him: So, and much more Almighty God de∣testeth those that will speak any thing untruly against the meanest of his ser∣vants, although they conceive that they speak so for his glory, for he need∣eth nor, neither will he allow of mens lying for him. Wherefore the inven∣ters of lying legends to promote piety towards the Saints departed, although they thought that this was by consequence piety towards God, were em∣ployed in a wicked work, when they set themselves to write these things.

Is it good that he should search you out? and as one man mocketh another, do yee so mocke him? Vulg. Will it please him from whom nothing can lye hid? * 1.11 or will he be deceived by your frauds, &c? Bus N. Tr. is here word for word, according to Heb. Is it good that he search you out? For the next words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth either mocking or deceiving; and the meaning is, will it be for the best for you to have God speak, as yee wished; If he should, he would cer∣tainly find you but to be such, as I have said: And although yee may by your colourable speeches deceive other men, and make them to think me wick∣ed for suffering so great things, yet yee cannot deceive God, who well knoweth you, and me, and all men, and when he cometh to lay you open, will be ready to reprove in stead of approving you in that which yee have said. And that this is his meaning, the next words shew.

He will surely reprove you, if yee secretly accept of persons. That is, of his person, as the Vulg. rendereth it, and as it was spoken of accepting his person * 1.12 before. The word in secret is inserted to shew, that in their judging of him, they went upon a matter that was secret and hidden from them, that is, sinne in him, for which they judged him to be thus punished, when as they knew no such sin in him: For this he saith, as it were by way of prophecying, that God would reprove them, for so he did, Ch. 42.

Shall not his excellency make you afraid, and his dread fall upon you? Your remembrances are like unto ashes, &c. Just men saith Gregory, fear God, that * 1.13 when he smiteth, they may feel him quiet; but the wicked who fear him not, shall be troubled, and reproved, when he judgeth. And this is that which Job here saith, yee desire to heare him speak; but when he doth, it will be to the striking of such a terrour into you, that ye shall not be able to indure.

Your remembrances are like ashes: That is, yee may devise by some meanes * 1.14 or other, and seek to continue your memories; but when ye have done what yee can for this end, it is but as if ye should make an heap of ashes for a memoriall, which how soon doth the wind blow away? For men have but clay bodies, and their life being gone, where is the remembrance of them, that is, of the wicked, but the Just by looking at God only in all their doings, fixe therefore their remembrance in heaven, and so in eternity, according to which it is said, The righteous shall be had in everlasting remembrance.

Hold your peace, Let me alone, that I may speake, and come of it what will. * 1.15 The vulg. I will speak what my mind shall suggest unto me. Whereupon Gre∣gory saith, that he prepareth them to heare the mysticall things, which he was further about to speak, as followeth, Vers. 14. as not coming from flesh and blood, but from the spirit within him: Heb. it is, I will speake, and let any thing passe, or any thing shall passe over me: That is, according to o∣ther Expositors, whatsoever I suffer. But because this is the voyce of a des∣perate man, such as Job never was, we may render it, What shall passe up∣on me? That is, whereas I have threatned you for your lyes, that reproof and terrour shall passe upon you, what shall passe upon me I fear not, for I plead before him that knoweth me better then you do, and knoweth me to be innocent in respect of that, which ye lay to my charge.

Why doe I take my flesh in my teeth, and put my life in my hand? Vulg. * 1.16 Why do I tear my flesh with my teeth, and carry my life in my hands? By Gre∣gory expounded thus: Why doe I inwardly take into consideration what is fleshly in me, and macerate my selfe with great sorrow therefore, as a man that teareth his flesh with his teeth, and by the works of my hands shew what my heart within me is, if all this be of no force with you to prevent your rash judging of me. Some think, that this is spoken, as if hee had said, What, do yee think me desperate, that I should lay violent hands upon my self, by tearing with my teeth my flesh? or with my owne hands making my life away? Some, what great sinne have I committed, that I am in this mi∣serable case, as a man torn, and at the pang of death by his own meanes? I rest in the second for a literall sense, as to which the words following, V. 15. [Note.] do hest agree, and in the first for a mysticall: And then note, that he is not like Iob, that for any misery teareth, or doth violence to his own life, as it argued a great faith in Job expressed, Vers. 15. So doing contrariwise, no faith, but unbelief, and consequently damnation for evermore.

Although he slay me, yet will I trust in him, but I will maintaine mine own * 1.17 wayes before him.

Here is patience indeed in greatest adversity to trust in God; which in pros∣perity no man knoweth whether he doth or no, at the least he hath not yet proved it; for whilst God doth well unto him, every man will trust in him. But for the next words the Vulg. hath, I will reprove my wayes in his sight, and he shall be my Saviour. Heb. For in him is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying not, wher upon it is by some rendred, Behold he kills me, I will not expect: And indeed in stead of this word though, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behold; but so taken it is by some read inter∣rogatively, May I not trust, or hope; that is, I will hope. Some say, that which is sometime put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in him, as Pagnin. Thesaur. But without granting this change the sense is good, as hath been said: But for the next words I must needs rather hold with the Vulg. Latin, I will reprove, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth to reprove, although it signifieth to dispute also: and it is to be held, that to have God our Saviour, we must rather judge and reprove our selves and wayes, then to maintain them, as it is said, If wee would judge * 1.18 our selves, we should not be judged.

He also shall be my salvation, for an hypocrite shall not come before him. * 1.19 An hypocrite is one, that is, altogether intent to please men, and therefore although he makes a shew of piety towards God; yet he brings not him∣selfe before God, by examining his heart and waies, as in his presence to

judge and condemne himself for his sinnes, as he should: And in this sense he said, not to come before him, because if he did; he should not be an hypocrite: But not coming thus before him, he shall come before him at the last day, and be adjudged to have the portion of hypocrites, where there is weeping and gnashing of teeth. * 1.20

Behold now I have ordered my cause, I know that I shall be justified. For cause Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgment, that is, so that when I come to be judged of God, I shall be justified, as the Vulg. rendereth it, speaking nothing of ordering, which yet the Original doth. By which we may see the great confidence that Job had, upon his reproving and judging himself in his own heart, hereby he knew, that his matters were set in such an order; as that [Note.] God would justifie and not condemne him, as they did, and so doth every one, that likewise strictly looketh to his own waies, taking himself in his errings, and condemning himself therefore as a sinner, being accordingly humbled: But how doth that, V. 23. agree with this. How many are mine iniquityes and sinnes. And V. 26. Thou makest me to possess the ini∣quities of my youth, and writest bitter things against me. For if he were so great a sinner, and all his sinnes from his youth, were stil recorded; how knew he that he should be justifyed at the day of Judgment?

Answ. Thus it was with him without Gods mercy, but through his mercy and grace, he doubted not of being justified from them all: A no∣table place, to confirme the doctrine of justification, altogether of mercy, [Note.] and in no part for any merit of our own: To which effect also Gregory * 1.21 teacheth.

Who is he that will plead with me? For now I know, if I hold my tongue, I * 1.22 shall give up the Ghost. The vulg. Therefore being silent, I am consumed. Hebr. I dye. The meaning is, having cleared my conscience before God; by strictly looking to my waies, and for my faylings, judging my self, let him that will come and accuse and contend with me, laying sin to my charge, I feare him not: It is the same in effect, with that of the Apostle. It is * 1.23 God that justifieth, who shall condemne? Because he spake before of Gods justifying of him: And it is a speech worthy with all diligence to be atten∣ded unto; for which he calleth for attention, V. 17. He challengeth all men here, saith Gregory, if they could, to accuse him for any thing out∣wardly done amisse by him, and herein if none could taxe him, there was * 1.24 nothing, but evil cogitations in his heart, of which he could be guilty, but for these, from which none can be free, he held not his peace, but spake and complained internally hereof to God, by reproving his own waies, as hath been said: And if he should have been silent, and not speak hereof, and [Note.] bewayl them; he should dye and perish: Note then here first, that the righteous mans life is such, that no man can lay sin to his charge, so inof∣fensively and blamlesly, doth he live in all things: To which effect also John speaketh. He that is born of God sinneth not. 2. Although men can ob∣ject nothing truly against him; yet he is not for this altogether without * 1.25 sin, for there be sinnes of thought, the law of the flesh rebelling against the law of the minde; as the Apostle speaketh, who in saying, The evil that he hated he did, meant not any sin outwardly committed; but the rebel∣lious motions, that arose within him. 3. Even these if a man be silent, and complaineth not before God and men of them; but in all things justifyeth himself, wil be his death and destruction for evermore.

Only do not two things to me: withdraw thy hand from me, and let not thy dread make me afraid; then will I not hide my self from thee. What is it to * 1.26 be hidden from God, but to be out of the danger of his proceeding, in the strictnesse of his judgment against him, to his condemnation, out of which whilst he is not, he feareth and seeketh to hide himself from God, although in vain, as our first Parents did, but in deed none can do, no not if they could get the mountaines to fall upon them, to cover them: But * 1.27

then shall not a man need to seek to hide himself, if God doth these two things to him.

First, Exempt him from the law, and the rigour thereof, which adjudg∣eth every sinner; yea in thought only, to death.

Secondly, Infuse his spirit and grace into him, to make him not out of servile feare, but filial love, to obey him in all things, because perfect love expelleth feare, as the Apostle John saith. And both these are attained by Christ, Rom. 8. 1. John 7. 37. Thus Gregory; but others according to the letter, Withdraw thy hand from me, be not so severe stil towards me, as to continue me under thy sharp scourges, and if thou appearest to speak unto me, do it not in such a terrifical manner, as through astonishment at thy glory to kil me, because the seeing of God in majesty appearing, hath been alwaies held to be mortiferous, as God said unto Moses, No man shall see my face and live, such an astonishing power, even unto death, is there therein.

Then will I answer to thy call, &c. Here by calling he meaneth, Gods cal∣ling * 1.28 him, as it were, into the Court of judgment, to answer to that which should be objected against him, the two things before spoken of being done, he saith, he would not feare to be thus cited before his judgment seat, yea he knew, that if he should call to God to stand on his side, and be for him against the slanderous accusations of men, he would be ready to do it.

How many are mine iniquities; make me to know my transgressions and * 1.29 my sinnes. Before that a man can with his boldnesse and confidence, ap∣peare before God through Christ, he must have a sight and sense of his sinnes: Therefore Iob confesseth and prayeth thus; and in desiring to have these shewed him, he mentioneth two, Iniquityes and sinnes: By iniqui∣tyes greater sinnes, being understood; and by sinnes lesser: For this is the first act of grace, tending to justification, to be inlightned, to see the abo∣mination of every sin, and the infinite number of our sinnes: Then cometh on apprehension of Gods wrath and displeasure hereby incurred, he being by sin made our enemy, and to count us his enemies. V. 24.

Wherefore hidest thou thy face, and countest me for an enemy? And if God * 1.30 be an enemy to us, as he is to sinners, and all wicked persons; alas what are we to stand against him, even as a shaken leafe, without all strength to hold from shaking, when the least winde bloweth; or as the dry stubble to keep from burning, when fire cometh, as V. 25.

Wilt thou break a leafe to and fro, or pursue the dry stubble? To cause * 1.31 the greater terror, he looketh not only at sinnes more lately committed, but longe ago, even in the time of his licentious, and greater judgments decreed to be brought upon him therefore, V. 26.

Thou writest bitter things against me, and makest me to possesse the sins of * 1.32 my youth. Upon the comparison made betwixt man and a leafe, Gregory saith, that by sinning at the first, man fell from being as a tree planted in Paradice, to be as a leafe fallen from a tree, as that is tossed about with the winde: So he being now exposed to the winds of diverse temptations, carrying him hither and thither, and as dry stubble is without all sap, so he is without all grace or goodnesse: Hereupon bitter things are written against him, and not spoken only, to intimate their durance; to expresse which further they are compared to a possession, whereof yet a man hath little joy, but great sorrowes and long continuing: Herein then Job doth not only speak in his own person, but in the person of man in general, for this is the case of every Mothers Son, and to see into, and to be sensible hereof, is the only way to come to faith, whereby to stand confidently be∣fore God at the dreadful day of Judgment.

Thou puttest my feet also into the stockes, thou lookest narrowly into all my * 1.33 wayes, and settest a print upon the heels of my feet. The vulg. All my paths;

betwixt which and waies, Gregory maketh this difference: Waies are lar∣ger, paths narrower; God then is said, to look into all mens paths, when he looketh not only at the evil done by them, but the intention of their minde, which is not so easily discerned, but he discenteth it in every one, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indeed signifyeth norrower pathes, And for the print upon the heels of my feet. The vulg. Thou hast considered the footsteps. To the same effect, Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 roots alike, setting forth heels and foot-stepts, the meaning is, not only my path are marked by thee, that is, wherein I commonly go, but if at any time I step out of the way: Whereby we may see, how narrowly God observeth and marketh the doings of men in every thing, for which though the wick∣ed knoweth not, yet the godly know, that they are held by sin committed as a man by his feet in the stocks, till that by repentance, and mercy shew∣ed unto them, they be released again: Gregory also observeth here, 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, V. 28.

And he as a rotten thing consumeth, as a garment that is moth-eaten. This * 1.34 is by the vulg. rendred in the first person, but Hebr. it is hee, that is, man shewing, that what hath been before spoken was spoken of man in gene∣rall, whom he lastly compareth to a rotten thing and a moth-eaten Gar∣ment, of which, that which is the destruction, breedeth in it selfe, and is not perceived till that it be marred and consumed hereby; so sin com∣eth from a mans selfe, and hereby the wicked are consumed, not knowing it till it be too late, but it eateth into them dayly more and more, till they dye and utterly perish. * 1.35

Notes

• * 1.1

  Vers. 1. 2.
• * 1.2

  Vers. 3.
• * 1.3

  Gregor.
• * 1.4

  Matth. 13. 11. 12.
• * 1.5

  Vers. 3.
• * 1.6

  Isa. 1. 16. 17. 18. Vers. 4.
• * 1.7

  Vers. 5.
• * 1.8

  Prov. 17.
• * 1.9

  Vers. 6.
• * 1.10

  Vers. 7.
• * 1.11

  Vers. 9.
• * 1.12

  Vers. 10.
• * 1.13

  Vers. 11. Gregory.
• * 1.14

  Vers. 12.
• * 1.15

  Vers. 13. Gregory.
• * 1.16

  Vers. 14. Gregory.
• * 1.17

  Vers. 15.
• * 1.18

  1 Cor. 11. 33.
• * 1.19

  Vers. 16.
• * 1.20

  Math. 24. 51. Vers. 18.
• * 1.21

  Gregor.
• * 1.22

  Vers. 19.
• * 1.23

  Rom. 8.
• * 1.24

  Gregor.
• * 1.25

  1 Joh. 3. 9.
• * 1.26

  Vers. 20. Vers. 21.
• * 1.27

  Psal. 139. Revel. 6. 16.
• * 1.28

  Vers. 22.
• * 1.29

  Vers. 23.
• * 1.30

  Vers. 24. Rom. 5. 8.
• * 1.31

  Vers. 25.
• * 1.32

  Vers. 26. Gregor.
• * 1.33

  Vers. 27.
• * 1.34

  Vers. 28.
• * 1.35

  Iam. 1. 13. Psal. 39.