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. XV.

SHould a wise man utter vain knowledg, and fill his belly with the East-wind? Here Eliphaz the second time acteth his part, objecting abundance of va∣nity * 1.1 to Job, for his most heavenly and profound speeches before uttered. But such measure must the Orthodox set forth by Job expect, and the hands of Heretiques set forth by Eliphaz and his fellows.

Thou castest off feare, and restrainest prayer before God: thy mouth uttereth * 1.2 thine iniquity. This is spoken because Job was little, as he thought, in pray∣er, and so much in speaking of other things, wherein he vaunted himselfe in respect of his own wisdome above other mens, and maintained his own inno∣cency, for which he accounted him wicked and blasphemous, as vers. 5. 6. but most falsly: But by the way, note that a man in his suflerings should not be little, but much in prayer, as is commended, Psal. 50.

Art thou the first man that was born? or wert thou made before the hills? * 1.3 This is spoken, because Iob had bidden them to hold their peace, and to hear him, wherein he seemed to them to be proud and arrogant, taking upon him as if he were another Adam, as the word is, who being made before all o∣ther men, must needs be the wisest among them, to teach all them in things both divine and humane. And he addeth, Before the hills, proceeding yet

to some of more wisdome, viz. Gods Angels, which were made before A∣dam, or the earth, or hills; for in the beginning God made the Heavens first, which are above all visible things, and the Angels therein, then the earth and mountains, which are spoken of for their greater antiquity, because at the separation of the waters they first appeared, and then plaine places after∣wards.

Hast thou heard the secret of God, and dost thou restrain wisdome to thy selfe? * 1.4 What knowest thou that we know not? Here he taxeth Job, and derideth him, as taking upon him to know the secret counsell of God to declare it to others so, as that without him they could not know it; but he did beare himself so, as if he knew exactly the cause why God laid those judgments upon him, and of his first consulting about it, which made him so bold to desire to argue with God about it: For the next words, he speaks so, as one that would pay him in his own coine, Chap. 12. where Job spake likewise to them, Vers. 10. We have men with us ancienter then thy fathers. This he spake, because * 1.5 Iob had said, that wisdome was with the ancient: For whether they or Iob were ancienter is uncertain, but he seemeth to speake this of his Temanites, and the old learned men that were amongst them, to whose yeares hee came not nigh.

Are the consolations of God small with thee? or is there any secret thing with * 1.6 thee? The vulg. Is it a great thing that God should comfort thee? but thy wic∣ked words prohibit this. But N. Tr. agreeth with the Hebrew, and the mea∣ning is, Thou seemest by thy speeches as if thou wert able to deale with God upon equall terms, thou speakest so high; but this is not the way to have comfort from God, but herein thou dost, as if thou wert in thy heart so wise, that thou hadst something there in secret to beare thy selfe upon against whatsoever may come.

Why doth thy heart carry thee away? and what do thy eyes wink at? The * 1.7 vulg. And as thinking great matters hast thou astonished eyes? But different from the Hebrew; but whereas the Vulg. for carry thee away, hath, Lift thee up: It seemeth to be so rendered for the sense, because this carrying a∣way is by pride: and in speaking of his winking with his eyes, he meaneth in way of derision, as proud folks do to shew how little they esteem of that which is said by others.

Having spoken in generall against Iob, to the end of V. 13. he cometh, V. 14. to speak to the same effect, that Iob had done before of mans uncleanness, * 1.8 and Vers. 15. to the same effect with that which himselfe had said, Chap. 4. 18. of his not putting trust in his Saints, adding more of the heavens un∣cleannesse in comparison of God.

How much more abominable is man, that drinketh iniquity like water? Gre∣gory * 1.9 upon this, and the words going before, from vers. 8. saith thus: Iob having spoken of high and mysticall things, Eliphaz as deriding him for this, asketh him, whether the secret of God were with him, or he were of his privy Councell, that he took so much upon him. Then coming to vers. 10. where Eliphaz braggeth of their ancient men, hereby seeking to beare down Iob, he saith, that it is the manner of Hereticks to boast of antiquity, thinking this to be an argument of great force against the Orthodox, and to make for them, contemning things present, although most true. If the Pa∣pists now would but heare this Bishop of Rome in this, they would not so triumph in their argument, drawn from antiquity, as they do, thinking their Tenets abundantly confirmed, when being but their own phantasies, they seek to countenance them by the authority of the ancient Fathers, as the Pharisees did by their traditions. And upon vers. 13. That thou turnest thy spirit against God, and lettest such words goe out of thy mouth. By these words he meaneth the words spoken by him touching his integrity; for words spo∣ken for a mans own Justification, commonly proceed from pride and selfe-con∣ceitednesse: and they that speak thus, put a barre, as it were, in their way, to

hinder them from having any consolation from God, of which he spake, v. 11. But the same words may be spoken by the wicked, and by the righteous, yet the one only shall be judged therefore, and the other accepted of, as God seeth their hearts to be affected, when they speak so: for the Pharisee spake so, and was condemned; but Hezekiah to the same effect, and was accepted of, and saved: why? because the Pharisee spake out of pride, Hezekiah in hu∣mility, by way of pleading for himself before him that knoweth every mans heart. And to the same effect Eliphaz also spake, vers. 6. judging Job wor∣thy to be condemned for such words; but this was his errour, in that hee could not distinguish betwixt the words of one man, and of another, accord∣ing to the diversity of the affections of their hearts; For these words of Ver. 16. here are two words used, Abominable, and Ʋnprofitable, as the Vulg. [Note.] hath it; but N. Tr. abominable and filthy, denoting both the wicked doing of sinfull man: and because he doth so, his unacceptablenesse to God in that which he doth that is good; for by reason of his being in the state of corrup∣tion, his best deeds are had in abomination: so farre are they from profiting him towards the divine acceptation, as is taught, Isa. 1. 12, 13. and Isa. 66. And such a man is said to drink in iniquity like water. For his ready running on in sin; for he saith not eateth iniquity, but drinketh it, because to eate, a man must chew, and this taketh up some time, but drink goeth downe [Note.] without any delay; so the abominable man sheweth himself to be such by this, that without making any question, or seeking to keep himselfe from sinne, he runneth on headily herein from time to time, whereas he, in whom any grace is, considereth, and finding it evill, spitteth it, as it were, out of his mouth, not suffering it to go down. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifieth neither unprofitable, nor filthy, but stinking, which most fitly setteth forth unacceptablenesse.

Here to prepare to attention to that which followeth, vers. 20. he saith, I will shew thee heare me, that which I have seen I will declare, Which wise men * 1.10 have told from their fathers, &c. To whom alone the earth was given, and no stranger passed amongst them.

Heretickes, saith Gregory, out of their pride, if they have any thing to say that is true, are wont hereby greatly to magnifie themselves, as though * 1.11 they were wiser, and knew more then other Teachers, and therefore worthy by all others to be reverenced and hearkned to, so doth Eliphaz here.

1. He seeks this, by saying that he would speak nothing but what he had heard, and because a man may be deceived in that which he only heareth.

2. He saith, he had both heard and seene: and because this might yet come from men, speaking, or writing unadvisedly, he addeth,

3. That it came from the wise. And lastly, because they might be but wise men in his account, but indeed subtle, and crafy Hereticks,

He 4. addeth, that they were such as alone possessed the earth, and no stranger passed amongst them; that is, they had the government of the Church in their hands, and in their time there was no Heretick amongst them by whom they could be corrupted, and therefore that which they taught must needs be most true: And for the name stranger given to Hereticks, and wicked men, under colour of Gods people, David saith of such, Strangers are risen up against me, when hee was persecuted by Saul and his parasites: and * 1.12 indeed such are strangers, both for their strange erroneous teaching, and wickednesse, making them strangers from the common-wealth of Israel, as the Apostle calleth them. But here indeed is a sure ground of truth laid, and * 1.13 what ground is this? but the Apostles, who first alone had the government of [Note.] the Church in all Nations, so that whatsoever we hear and see coming from them is the undoubted truth of God; what not, is to be suspected as false and erroneous, whether it be in doctrine, or the manner of worshipping and serving God, or governing his Church upon earth. And hereby the Roman Catholikes are again convinced to be hereticall, for their teaching so many

things, divers from the Apostles, and for their innovations in divine worship and Church-government: wherein I pray God to keep us, that we partici∣pate not with them. Now that divers men are for divers wayes, and that wee may be so kept, we must not only hear, but see, and look into their writings, that we may in all things be guided aright.

The wicked man travelleth with paine all his dayes, the number of yeares is * 1.14 hidden to the oppressour. The Vulg. The wicked man is proud all his days: but Heb. it is Parturiens, bringing forth in pain as a woman in travell, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifieth to bring forth, or to be grieved, or sorrowfull: And then the mea∣ning is, that he putteth himself to extream pains in travelling, by study and labour, to bring forth the plots which he hath in his mind, to circumvent o∣thers, of which travell followeth paine, by suffering in his body and goods, which he thought now was the case of Job. For the next words it is meant, that he who travelleth in this way of oppressing, knoweth not how short his time is, and therefore going upon such uncertainties, it was a vanity in him to wring with pain out of others that, which when he hath gotten, he know∣eth not how long he shall enjoy. * 1.15

A dreadfull sound is in his eares, in his prosperity the destroyer shal come upon him. The vulg. Whilst there is peace, he suspecteth treachery: But Heb. it is, De∣struction shall come to him. The meaning is, he that oppresseth & tyrannizeth over others, is alwayes troubled as with a sound in his eares at his own evill doings, his conscience telling him, that as he hath done to others, so it shall be done to him again to his great terrour and disquiet: And finally, when esca¦ping sometime without being requited in his kind, he hath some quiet, & hath an estate most flourishing, destruction for ever shall come upon him. An ef∣fectuall [Note.] consideration one would think, to deterr al men from this great sinne of oppression, and to make them carefull to keep a good conscience in all things, which contrariwise is a continuall feast.

He beleeveth not that he shall return out of darknesse, and he is waited for of * 1.16 the sword: That is, being thus troubled in conscience, he sometimes grow∣eth desperate, not believing that ever he shall escape the darknesse of misery, to come into the light of felicity, for he thinketh that he seeth vengeance attending, and ready continually to seize upon him, a dreadfull case, which who for a greedy desire of worldly wealth would be in, did he but seriously consider it.

He wandreth abroad for bread, saying, where is it? he knoweth that the day * 1.17 of darknesse is at hand. By bread, which is for the sustenance of this life, Gre∣gory understandeth life, of which he now despairingly saith, where is it? Oh it is no longer to be held, but I must to the darknesse of death.

Trouble and anguish shall make him afraid, they shall prevaile against him as * 1.18 a King prepared to battle. It being so with the covetous oppressor, as hath been said, how great must his trouble and terrour needs be, even as theirs that have a mighty King coming to destroy them with his invincible army, that none can resist. And having thus shewed the evill case of oppressors, in the next words he cometh to shew what such have done to deserve this.

He stretcheth out his hand against God, and strengthneth himselfe against the * 1.19 Almighty.

He runneth upon him, even upon his neck, and the thicke bosses of his buckler, &c. Vers. 27. In all which he yeeldeth this as a reason why such horrour should be unto him, viz. because in his oppressing way, he maketh warre as it were, against God, and therefore he must needs looke for all hostility from him. He stretcheth out his hand against God: Who doth that which God hath forbidden, as he hath done all oppression and wrong, and that with∣out all feare of his judgment: and he is strengthned against the Almighty, that being so wicked, greatly prospereth yet in this world: And hee runneth upon him with an erected neck, as the Vulg. hath it, that is, becometh auda∣cious against him, daring to do any heinous wickednesse: And he is armed

with a fat neck, That is, made fat with abundance of worldly goods, which maketh him thus lusty and bold▪ But the N. Tran. agreeth best with the Hebrew, and the sense is the same; his running upon his neck setting forth his audaciousnesse, which by his worldly wealth he groweth too, and his running against the bosses of his buckler, his thick lining with far through a confidence in which he feared not to run against the strongest part of Gods armour, although able to grinde him to pouder; and that his confidence in doing thus, is in his worldly wealth, appeareth V. 27. Where the thick collops of his fat are spoken of. A notable description of the great tyrants of the World, in oppressing poor men, contrary to Gods strict charge, they enter battel against God himself in so doing, which what * 1.20 mortal man dare take the boldnesse unto him to attempt? For he shall be sure to be overthrown, let him be as great in wealth, and worldly power, as he can.

He dwelleth in desolat cities, &c. Here having shewed, the giant-like war, made by proud and mighty oppressors, against God; he declareth * 1.21 in all these their doings, their evil and dangerous condition. They are like unto those that dwel in ruinous houses, of which, if there were never so many, even to the making of cities; yet they shall soon be brought down, and then but like many buildings fallen down together, making nothing but ruinous heapes: And he likeneth them to desolate cityes, because as the body not inhabited by the spirit of God, so is a desolate citye. The flame shall dry up his branches, and by the breath of his mouth he shall go away. * 1.22 That is, such a man is but as a tree with flourishing branches, before a a mighty flameing fire, or as dust or chaffe before the winde, so is he before our God: That is, ••s a consuming fire, and before the breath of his mouth, which suddenly can beare him down, that he shall be gone, as the forces with swords and sta••es coming to take Christ, were beaten down back∣ward by the breath of his mouth, there being no need of armes for him to bring all such proud ones down, and to send them packing into Hel: By the breath of his mouth he shall go away, is commonly expounded in the going away of his breath, he is gone. The vulg, for these words, Neither shall he prolong his perfection upon Earth, hath it. Neither shall be take rooting in the earth. Whereupon Gregory, the Oppressor is like unto a tree which groweth high, and spreadeth out her branches, but takes no deep rooting in the ground; now how flourishing soever such a tree is, any blast of winde easily overturneth it; and so it is with him and his family: But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth perfection, and because the perfecti∣on of a tree is in the rooting thereof to stand firme, it is not amisse so ren∣dred. Let not him that is deceived trust in vanity, &c. That is, the cove∣tous * 1.23 oppressor, waxing great, let him not deceive himself, for he doth cer∣tainly, if by getting goods he thinketh to rise to great dignity here, and continue. V. 32. It shall be accomplished before his time. Hebr. cut off. before he expecteth, which is further amplyfied by similitudes, V. 33. He shall cast off his unripe grapes as the vine, &c. That is, his wealth and * 1.24 honour shall soon fal from him, V. 34. For the tabernacles of hypocrites shall be desolate, &c. As they are like desolate citys, as was before said, empty of all grace, so shall their houses, and the houses of bribe-takers, be left empty of all treasure, their children being poor and beggerly, V. 35. They concieve mischeif, bring forth vanity, &c. Of which saying, made use * 1.25 of by David, see Ps. 7. 14. And my exposition thereupon.

Notes

• * 1.1

  Vers. 2.
• * 1.2

  Vers. 4.
• * 1.3

  Vers. 7.
• * 1.4

  Vers. 8, 9.
• * 1.5

  Vers. 10.
• * 1.6

  Vers. 11.
• * 1.7

  Vers. 12.
• * 1.8

  Chap. 14. 4.
• * 1.9

  Vers. 16. Gregory.
• * 1.10

  Ver. 17, 18, 19.
• * 1.11

  Gregor.
• * 1.12

  Psal. 54.
• * 1.13

  Ephes. 2. 12.
• * 1.14

  Vers. 20.
• * 1.15

  Vers. 21.
• * 1.16

  Vers. 22.
• * 1.17

  Vers. 23. Gregory.
• * 1.18

  Vers. 24.
• * 1.19

  Vers. 25. Vers. 26.
• * 1.20

  1 Thes. 4. 6.
• * 1.21

  Vers. 28.
• * 1.22

  Vers. 30.
• * 1.23

  Vers. 31.
• * 1.24

  Vers. 33.
• * 1.25

  Vers. 35.