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. XXX.

HAving spoken of his good Deeds in the former Chapter, and none of them who were set upon calumniating him, speaking any thing by way of contradiction it is manifest, that they could not; but Job was such an [Note.] one as hath been sayd: Whence note, how full of virtue and goodness he was, to the shame of Christian Rulers and Governours, that have few or none of these good qualities in them, but the contrary; yet he had neither the Law of Moses to instruct him, nor the precepts of the Gospell to direct him, but only the light of nature, the Law written in his heart, as Ferus saith, although I do not herein subscribe unto him, because by many * 1.1 things which he speaketh, he seemeth to be indued with a supernaturall light, God revealing things unto him, and if he came of Abraham, as is supposed, he might receive many divine instructions from him: but if so, Rulers and others ought to propound him to themselves, as their pattern, as one set up by God thus to speak, and thus to do, from his youth up∣ward.

But now they that are younger then I, have me in derision, whose Fathers * 1.2 I would have disdained to set with the Dogs of my flock. Here the great alte∣ration which befell Job, is set forth in respect of these worldly things; so that in his example as in a glass, we may see the immutability and inconstancy [Note.] of all wordly things, not to set our hearts upon, but counting them vanities, to seek after things solid and permanent, such as is the Kingdome of Hea∣ven * 1.3 and the riches thereof: In setting forth this great alteration, he begin∣neth with young mens deriding him; contrary to that which they had done before in fearing and hiding themselves at his coming forth: But what meaneth he by saying; that he disdained to set their Fathers with the dogs of his flocks? For he had before spoken of himself as not disdaining, but being a Father to the Poorest: Chrisost. saith, that such as had many flocks, * 1.4 kept Dogs for their greater safegard, through the coming of Wild beast upon them, and appointed some over them to provide meat for them and to feed them, which was as base an office as could be: But the Fathers of these Deriders were so vilely qualified, that he disdained to appoint such to any Office about his things, whereby they might have a living with his dogs, as the prodigall Son with the Swine, not for their poverty so much as for their vile and base conditions, and their being affected with nothing but external things, and being void of all fear of God, and compassion towards men in misery, ready rather through scoffing at them, to aggravate it, then to ease it; which maketh any soul abominable to God, and to all good men. This is morally applyed by Gregory to Hereticks deriding such as cleave to the * 1.5 truth, if they come to have any pre-eminence through the favour of world∣ly Rulers; and he saith, I disdained to set them with the dogs of my flock: That is, the Church disdaineth to number them being dead amongst Saints departed, who are called dogs of the flock, because by their preaching of the truth they scared away wolves and foxes, that is, spiritual Enemies from the sheep of Christ; for even they would be taken to be Defenders of these sheep, and somtime purchase fame to themselves by preaching Christ * 1.6 and doing miracles, for which it is sayd, many shall come in that day and say, We have prophesied in thy name, and cast out devills, &c. But these things prove them not Saints, but their not thinking rightly of God and his Doctrine, and their want of Love to their Brethren, and quarrelling and persecuting them, prove them wicked Hereticks and unworthy to be num∣bred amongst faithfull Pastors, whatsoever wonders they do. For when Christ would give a sign of such as are his Disciples, he gave not this

for a sign, hereby shall men know that yee are my Disciples, if yee work miracles, or speak with the tongues of men and Angels; but if yee love * 1.7 one another of those that are in the prophetical office, but teach not, we read in the Prophets by this name of Doggs, They are all dumb Doggs, And therefore zealous and painful Preachers without any disgrace may be set forth under the name of Doggs of the flock, in the sense before spokrn of. And they are said to be young, that are Hereticks in compa∣rison of the Church, because they came out and had their birth, as it were, from the Church, according to that; They came out; from us, because they * 1.8 were not of us. And all these things do notoriously agree to Papists, they and their Fathers, the most arch Hereticks are younger then the evange∣lical [Note.] Church, having their beginning in after times; no man at the first being called Papa, signifying Father, because it was forbidden, but all * 1.9 Pastors were Brethren: Again, great austerity of life do some of them shew, and are eloquent enough, and some miracles have haply sometimes been done by them, though not so many as they boast of: But they think not rightly of God, in respect of his free grace, and the impossibility, and unlawfulnesse of representing him by an Image, nor of Christ being our only Mediator and Advocate, and they are in continual hostility against such, as reform from their errours, and therefore the best of them are most unworthy, and shall not be numbered amongst the Doggs of Christ flock, but contempteously turned out from having any share in the Heavenly Manna, wherewith they shall be fed in the Kingdome of Heaven: And whatsoever they brag of their antiquity, is meer vanity, for they are but younger in comparison of the true Church of God; and therefore it follow∣eth. Whereunto might the strength of their hands profit me, in whom old age was * 1.10 perished. The vulg. The virtue of whose hands was to me as nothing, and they were thought unworthy of life. Expounded by Gregory, of their fore∣said excellencies, being by the Church despised and counted as nothing: But the Hebr. and N. Tran. are all one, the sense yet being the same, the old age, which these Hereticks boast of, that is, antiquity failing them, if it be well looked into: Some render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometime abun∣dance, but it properly signifieth perfection, and so may well be taken for a perfect and good old age; this perisheth from the wicked, when they never attain unto it, according to the letter: And in speaking of their strength not profiting him, in this sense Job meaneth, that they were a sluggish and sloathful kinde of people, for which he cared not for imploy∣ing them about any matter.

For want and famine they were solitary, fleeing into the wildernesse, in * 1.11 former time desolate and wast. From whence to Vers. 8. Is a description of men for their evil qualities, exposed to all manner of misery and want, living more like wilde Asses then men; and in thus describing them, he used so many words, to declare the most low, into which he was now fallen, to be a scorn and derision to such: For the literal sense, nothing needeth explication, for the typical, if Hereticks be by these men figu∣red * 1.12 out, they are spoken of as being in want and famine; because that although they read and study about things pertaining to God and re∣ligion, yet they are things beyond their reach, or frivolous, whereof no benefit or food cometh to their Soules, and for their going into desolate places, they not being to teach in Churches, withdraw themselves into Wildernesses, and desert places, where they may be in secret; having some whom they send out to call Disciples to them: For according to this our Lord speaketh of false Christs and false Prophets, saith, If they * 1.13 say he is in the wildernesse, beleive it not. For their eating of hearbs and the barks of Trees, Vers. 4. This the teachers of errours do, because they practice things commanded that be of least moment, but things more weigh∣ty commanded by the Law of God, they neglect to do: For this is call∣ed

by Christ, a tithing of Mint and Cominand Annisseed, which are but * 1.14 hearbs bearing seed: For barks of Trees, this setteth forth the outside of the letter, which they gnaw only u••on, but peirce not into the true mean∣ing, from whence they may get sustenance indeed, which is in part also ve∣rified in Papists, that do the least things, observing mens traditions, but neglect the greater, being towards adulteries, curelties to Soules and Bo∣dies most licentious, and taking the word at the letter there, where be∣ing so taken it profiteth not, Viz. In these words; Take eate, this is my * 1.15 Body; for the flesh profiteth nothing. And in part in our Sectaries who go to solitary places to teach, and through their shallownesse can peirce no further then the bark or outside, as in the point of seperating, because it is said, Seperate and come from amongst them, and in the point of Pae∣dobaptisme, because it is said, Go teach and baptize. Thus Gregory fol∣lowing the Vulg. Tran. And herein the next words are, They eate the roots of Juniper. Although in N. Tran. They out down mallewes by the thornes, and cut up the roots of Juniper. But their cutting in their hunger∣starved estate is to eate them, and therefore it cometh all to one, and here∣by is meant their aiming at worldly gain, through the covetousnesse of their hearts, as all Hereticks do; for which a root is here spoken of, and covetousnesse is said to be the root of all evil, and the root of Juniper, be∣cause the branches that come from this root are pricky; and what are the sinnes into which they hereby fall, but as pricks causing great vexation and sorrow? for which it is said, They that will be rich, fall into many noy∣some * 1.16 and foolish lusts. And this may be taken as a note or hereticks, whe∣ther Papists or Sectaries amongst us; the root, out of which their pricking branches spring, is covetousnesse; as will plainly appear to every one, that looketh into the issue, to which they drive all their teaching, the Papists their doctrines of Purgatory, praying for the dead, the merit of good works, the supremacy and power to grant indulgences, &c, the new Sectaries, who are for gathering Churches, consisting of the rich and wealthy, that their gain may be the greater.

They were driven forth from amongst men, they cried after them as after * 1.17 a theef. Vulg. Who taking these things out of the valleys, when they had found all did run to them with crying. The word rendred, From amongst men, Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The midst, this the Vulg. Tran. taking for the middle be∣twixt two Mountaines, rendreth it Valley, N. Tran. The midst of men; but how can this agree with the premises, wherein it is said, That they were in desert places, that did this; yet the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth expel∣ling, and if it be rendred so, how can the rendring taking be justified? The same word also signifieth Tollere, to take: But for the last clause, no respect is had to the Original by the Vulg. In regard of the proper mean∣ing of the words, which are as in N. Tran. but to the sense fitted to the words before going: But take me these words as they are; They cried after it, or upon the finding of it, As a Theef: For the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon him or it: And therefore may be referred to the thing taken; read we then the whole Verse thus; They took from the valley, they cried upon it as a theef. That is, These hungerstarved base men, little differing from Beasis, take their food before spoken of from valleis in the Wildernesse, where if they finde any little food of Hearbs or Roots, they shout for joy; as a Theef robbing upon the way, for the booty or prey gotten by him, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth: Hereby then is set forth, the extream want, wherein these miscreants, of whom Job complaineth, were, who ••et now insulted over him in his want: And for Hereticks figured out by them, the meaning is, That they, if they can finde any sentence in Scrip∣ture that seemeth to make for them, for this they exult, and utter them∣selves accordingly, by exulting clamours, as if they had gotten the day: [Note.] And by a Valley is the Scripture set forth, because as a place, water cau∣sing

fructification in the faithfull, that by meditation, are planted by them.

To dwell in the clifts of the Valleis, &c. The Vulg. They dwel in the de∣sarts * 1.18 of the Brooks, in the caves of the earth. Vel super gloriam. That is, A slippery place of a discent. Hebr. In the fracture of Brooks, to inhabite the holes of the dust, and the Rocks; for the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rocks, from whence cometh the word Cephas, a Stone, which was given to Peter for a name. Having shewed the miserable case of these deriders, in respect of their * 1.19 food; now he sheweth it further in respect of their habitation, which was as base and harsh as their food; and if this be applied to Hereticks, they dewl in the ruptures of torrents or Brooks, or forsaken places thereof, because the things which godly Teachers leave and vilely account of in comparison, that is, Worldly things, upon them their hearts be fixed, as was partly touched before; for by the brooks of water may fruitfull Teachers be well set forth, because▪ by their teaching they water, and make men fruithfull as brooks by their overflowing the Ground. And they dwell in the holes of the dust or Earth, because they act many foul wickednesses in secret, seeking thus to hide them from the Eyes of men, and upon steep rocks, from whence upon the slipping of one foot, they fall down to the bottome and perish. For thus wicked Hereticks in secret do many shamefull things, as Jude speaketh; * 1.20 and both they, and such as beleive their lies, fall into damnation at the last, as Paul teacheth.

Ʋnder the bushes they brayed, and under the nettles they were gathered toge∣ther. * 1.21 Vulg. VVho rejoyced in these things, and counted it a delight to be under thorns. But N. Translat. agreeth best to the Hebrew words, only for net∣tles we may put thistles, and for braying, tumultuating or making a clamour, but by this noise made by them, their expressing of their joy is meant, in such poor fare, and to be under bushes in stead of better shelter, which is the case of every Vagabond: If we apply it to wicked Hereticks, they may be sayd with joy to be together under Thorns or Thistles, because worldly Goods and honour, which they seek after, are not without pricks of cares and fears mixed with their joy taken herein. For whosoever is manci∣pated to the world is like unto an Heifer used to the treading out of the [Note.] Corn, which cometh willingly to this work and labour, for the love of the Corn from day to day. So it is sayd of Epharim, that he was like to an hei∣fer * 1.22 that treadeth out the corn, As the Israelites that loathed Manna, and pre∣ferred the Onions of Egypt, for what is this, but sleighting of spirituall [Note.] things, to go willingly about the getting of such things as afterwards cause many Tears, as the Onyon bringeth water from the Eyes, for so shall world∣ly Goods unjustly gotten, or cheifly beloved, do to wordlings in the End, when through gaining the World they loose their Soules, as Esau wept and cryed when he saw, that for the messe of pottage so greatly Preferred by him, he lost the blessing.

They were Children of fooles, yea of base men; and viler then the earthy: * 1.23 vulg. In terra penitus non parentes, but I think it should be, Patentes, not ap∣pearing upon earth, That is, so low and base as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, as if hidden and obscured within the earth, but upon it no way conspicuous: some saith Gregory, are as fools, but noble, as the humble, who are content to be * 1.24 counted fools, by that foolishness which is called the foolishness of God, yet wiser then the wisdome of men, in that they deny all humane wisedome, and forsake all things for Gods sake, for such are the sons of God, and shall be as Judges at the last day sitting upon Thrones with his Son: But others are fools and base also, that be worldly wise, for such nobility is basenes, as of those that ly obscurely under the Earth, having no more name upon it for ever; for they only appear upon earth that shew the inward virtue of their minds by their outward good doings, they appear not that do not.

But now I am their song and by word, they abhor me, they flee far from * 1.25

me, and spare not to spit in my face. Having thus described those his De∣riders, now he proceedeth to shew the disgraces, by them done unto him; * 1.26 wherein there is nothing, that needeth Exposition, but only by spitting in his face, he meaneth, by disgracefull words; their spitting out of their ve∣nome against him: for so in affliction the wicked are ready always to calum∣niate the Righteous as Hypocrites, and now shewed to be without all true piety, what shew soever they made of Righteousnesse and Holi∣nesse.

Because thou hast loosed my cord, and afflicted me, they have loosed the bridle * 1.27 before me. The vulg. He hath opened his quiver and afflicted me, and hath put a bridle in my mouth. Hebr. My cord is loosed, and he afflicteth me, and they take away the bridle from my face. But whether it be rendred Cord or Qui∣ver, this is to the same Effect, the meaning being, that the cause of these base mens insolencies against him, was, that God at this time shewed him∣self to be as an Enemy to him, not sparing to let the Arrows of his displea∣sure to flee at him, and peirce him fore, of which he complaineth, Chap. 5. * 1.28 4. Some by the loosing of his Cord, understand that whereby men were be∣fore time held and kept as it were by a cord from such irreverence and con∣tempt: But I prefer the former which is Gregories, who saith, the quiver keepeth the Arrows in secret till they be pulled out, and therefore, Job spea∣keth hereof as hereby pointing at the secrecy of Gods Judgments, till he * 1.29 bringeth them forth, no man knowing before what he hath against him; or to what end he smiteth him, till that he in time be pleased to reveal it: They take away the bridle, That is, whereby I should be kept in, and made to refrain from speaking ought against God through impatience, for these their insolencies caused by my sufferings, make me to break out in my speech more then I should do, so am I vexed hereby of this Bridle David speaketh saying, I did hold my mouth in as by a bit or bridle: or by taking away the * 1.30 bridle, understand theawe in which they formerly stood being in his presence but now it was taken away ort cast off.

Ʋpon my right hand rise the Youth, they push away my feet, and they raise up against me the waies of their destruction. Vulg. At the right hand of the * 1.31 East my calamities forthwith arose: & the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to arise or flou∣rish, & from rising the East called Oriens hath the name, and youth or Child∣hood from a flower coming of this word. But for Calamities arose, Hebr. is nothing, but they arose, upon the right hand of the rising they arose, That is saith Gregor. Even from the people of God, who are set forth by the right * 1.32 hand calamities and sufferings came to Christ, meant by the East; as the Prophets sometime call him, for from whom came his sufferings, but from the Jews, and he is the Son of Righteousnesse arising in the East, and his Star was seen in the East. They push away my feet. By feet, if we under∣stand * 1.33 the inferiour sort of Christians who are as the feet of Christs Body the Church; in saying thus he meaneth in the person of Christ, they, that is, the Jews partly through subtile perswasions, and partly through fear, drive many of these weak ones away from me, as they did when they made them, who a little before had cryed to him Hosanna, to cry out, Crucifie him, but then they brought them into the ways of their destruction, that they might all perish together as many thousands of the Jews did by the hands of the Romans, and before and after divers ways, and that not only bodily, but eternally through the same unbeleif, wherein they were all bound up to∣gether even to this time.

They marr my path, they set forward my calamity, they have no helper. Vulg. They have scattered my goings, they have wrought treacherously, and pre∣vailed, * 1.34 and there was none to help. But Hebr. it is, There was no helper to them. And treachery spoken of in the Vulg. there no word Hebr. but it is inserted, and of the Translators own head; for the sense, it is, That they, Jobs base enemies before spoken of, put him to shame, and confound∣ed

him so by their insolencies, that he knew not which way to take; and in saying, They had no helper, he meaneth as he said before, they were miserably poor, and destitute of all worldly comforts, and blessings, whereby they should take such courage unto them, thus to triumph o∣ver him in misery, thus also Vatablus; yet some expound it thus; They * 1.35 need no help, they are strong enough of themselves to this: Some thus, They have none advantage or benefit hereby, but contrariwise it shall at length, redound to their own hurt, for so all the evil done by the wick∣ed [Note.] to the righteous, shall finally work to their greater and more just condemnation: According to that of the Apostle: Be terrified in no∣thing * 1.36 by your adversaries, which to them is a cause of destruction, to you of salvation.

They came upon me as a wide breaking in of waters, in the desolation * 1.37 they rolled themselves upon me. Here are two similitudes, whereby Job setteth forth how violently and swiftly his despisers, before spoken of, came upon him; how violently by a great stood of waters, how swift∣ly by wheels, that run down an hill upon such as are below over them and crushing them: Such a breach, saith Gregory, is made by all manner of sin flowing over in the Church, when the wall of Discipline and Go∣vernment * 1.38 is pulled down, Vers. 15. He hath another similitude taken [Note.] from the winde, whereby his safty passeth away as a cloud: For all * 1.39 grace wherein salvation lieth, is soon blown away and the Church com∣eth to nothing, wherein it is thus, but is turned into a company of Sectaries, carried away by divers damnable errours, to perdition.

And now my Soule is powered out upon me, &c. Having set forth his * 1.40 misery, by the things which he suffered at the hands of men; now Job proceedeth further aggravating them, by shewing, that within his own Soule and heart, he had also great perplexity, in regard of his bodily life, so much weakened, and his disconsolate estate to God-ward, who seemed no other sometimes to him, but as a cruel enemy, as Vers. 21.

From his Soule melting and affected with intollerable trouble, he pro∣ceedeth, * 1.41 Vers. 17. To his bones and sinews, complaying of their being peirced and taking no rest in the night; of like things to which he spake before.

By the great force of my disease, my garment is changed, it bindeth me about, * 1.42 as the coller of my coate. By his garment here, his flesh and skin is to be understood, which was so wasted and shrunk, that he was hereby girt up as it were about his throat, and made almost unable to speak. Allegori∣cally the Garment setteth forth, the Church, or Congregation of belei∣vers, many of whom through persecution were changed, turning from * 1.43 the faith to Judaisme or Idolitry, and their Teachers almost throtled by their enemies indeavouring to keep them from speaking any more in the * 1.44 name of Jesus: For of these it is said, Thou shalt be clothed with all these as with an ornament. In speaking of Christ, whose tipe Job was.

He hath cast me into the mire, and I am become like dust ashes. That is, According to the allegory, I am in my members, that will not be chang∣ed, * 1.45 vilely accounted of as the very mire and dust and ashes trodenunder foot: For so the Apostle Paul saith, We are made as the filth of the World, * 1.46 and the ofscouring of all things.

Thou art cruell to me, &c. Here he speaketh of God as cruel, because * 1.47 he shewed him no pitty, although he suffered such greivous things, so Jeremiah 6. 23. 50. 42. It is said, Cruel and not mercifull. But how could he say, that God was turned or changed to be cruell to him? For so it is, Hebr. and in Vulger Lat. When as there is with him no variablenesse * 1.48 or shaddow of change, it is to be understood, that Job herein spake, as God seemed now unto him, his dealings towards him being so greatly altered as they were, before multiplying all blessings upon him, now all

sorts of miseries, for to speak properly, God never changeth, but is alwaies the same; and when he is said to repent, it is so sayd for mens repenting, whereupon he doth not what he threatned, or promised; for even these * 1.49 his variable doings at sundry times, are all by him appointed before from eternity, and they are but effects of the changes in us to evill or good.

Thou liftest me up to the winde, and causest me to ride upon it, and dissolvest my substance. Here Job further aggravateth his misery, by comparing * 1.50 what he was now, with that which he had been formerly, then most high lifted up, for riding is often put for elevation in this World, and God is said to come upon the wings of the winds, but now as law brought down: For he looked now for nothing but death, as Vers. 23. 24.

Howbeit he will not stretch out his hand to the grave, although they cry in his destruction. Vulg. But thou dost not put forth thy hand to my consump∣tion, * 1.51 although they fall, thou wilt save them. But thus it differeth far from the Hebrew, which is neither according to N. Tran. nor to it: For to render it word for word, it is, Also he will not send out his hand or prayer, if at his contrition there be a cry to them. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth prayer, as well as a Tomb or Grave, but For this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred to them, it is to be noted, that it is a feminine, and the meaning is, of avoyding ••eath before spoken of, I have no hope, for I cannot by prayer prevail with him, to send out his helping hand, to pluck me out of these dangers, neither shall any others have help, if when he smiteth, they shall woman like cry out through impatience, and not patiently beare that which he laieth upon them: They that follow the Vulger Lat. are generally for this sense although God afflicteth his faithfull Servants to extreamity, yet it shal not finally be to their destruction but salvation.

Did not I weep for him that was in trouble. Here Job addeth one thing * 1.52 more, which made him marvel, that Go•• did not yet commiserate him, Viz. The compassion that he had in his prosperity towards the miserable for what measure a man meteth to others, shall be measured to him again; * 1.53 And the mercifull shall obtain mercy: Thus did David; and of Gordianu•…•… an Emperour one writeth, that he would weep at the beating of a boy at school: For this tendernesse of heart Job expected, that he should like∣wise have been pittied now, but others used him clean contrariwise, a•…•… is said, Vers. 26.

My bowels boyled and rested not, the daies of affliction prevented me. Gregory expounding this of the Church, whose bowels of compassion * 1.54 are moved towards his Children, that falling into sin, are indangerd ••o respect of their Soules for ever: But the plain meaning is, through ex∣tream pain I had, as it were, an hot boyling within me, which extreamly tormented me, and that without ceasing, a torment next unto that in Hell fire, and therefore intollerable.

I went mourning without the Sun, I stood up and cried in the Congregation. The vulg. Without favour or heat, through passion. That is, Silently, as * 1.55 bewailing my own death at hand, not seeing that any others were likely to do this funeral office to me: The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used may be deri∣ved either from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to heat, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fury or wrath cometh; if it be rendred by fury, he hereby sheweth his quiet bear∣ing of Gods judgments, least by being impatient and vexing hereat he should incur his displeasure more: A good example by us all, to be followed in our sufferings. If by the Sun which is light and makes the day, but when it is away, it is night, he meaneth, in the night, he meaneth, in the night, having no respite from his sorrow day or night, Without fury I cryed in the congregation. For so Gregory readeth it, dividing these words without fury, from those that went before, and putting them to these, I cryed, &c. giving this for the sense, I in my prosperity went mourning to see the wickednesse of men under

my dominion, and when I spake and reproved these in the Congregation, I did it without fury, in great patience and moderation: And I see no∣thing in the Text against this reading, and if his bowels boyling, spoken of, Vers. 27. Set forth his compassion towards Sinners, all will well agree being so taken; but because all this followeth after the evil that came to him for good, Vers. 26. It is rather to be taken, as a continuation of his expressions of misery. for his crying in the Congregation, the mean∣ing of this may be gathered, Vers. 9. where he saith; That he was a Brother to the Dragons and young Owles. Who make a dolefull noyse, he being one, as it were of their company, cryed likewise, for the sorrow * 1.56 of my heart.

My skin is black upon me, my bones are burnt with heat, my harp is turn∣ed to mourning. His extream torments, are here yet more set forth, as * 1.57 it were by fire: Gregory will have the falling away of many, in the time of Antichrist, set forth through the heat of his persecution, thus becom∣ing * 1.58 as black and blasted; and by bones the stronger Christians, and by flesh or skin the weaker, whereat all expressions of joy by musicall instruments shall cease in the Church, all that stand still being filled with sorrow and heavinesse.

Notes

• * 1.1

  Ferus.
• * 1.2

  Vers. 1.
• * 1.3

  Math. 6.
• * 1.4

  Chrisost.
• * 1.5

  Gregory.
• * 1.6

  Math. 7. 21.
• * 1.7

  Joh. 13.
• * 1.8

  1 Ioh. 2.
• * 1.9

  Math. 23.
• * 1.10

  Vers. 2.
• * 1.11

  Vers. 3.
• * 1.12

  Gregor.
• * 1.13

  Vers. 4.
• * 1.14

  Math. 23.
• * 1.15

  Math. 26. John. 6.
• * 1.16

  1, Tim. 6. 9.
• * 1.17

  Vers. 5.
• * 1.18

  Vers. 6.
• * 1.19

  Joh. 1.
• * 1.20

  2 Thes. 2. 8.
• * 1.21

  Vers. 7.
• * 1.22

  Hos. 10
• * 1.23

  Vers. 8.
• * 1.24

  Gregory. 1 Cor. 1.
• * 1.25

  Vers. 9.
• * 1.26

  Vers. 10.
• * 1.27

  Ver. 11.
• * 1.28

  Vatabl.
• * 1.29

  Gregor.
• * 1.30

  Ps. 39.
• * 1.31

  Vers. 12.
• * 1.32

  Gregory.
• * 1.33

  Mal: 4.
• * 1.34

  Vers. 13.
• * 1.35

  Vatablus.
• * 1.36

  Phil. 1. 28.
• * 1.37

  Vers. 14.
• * 1.38

  Gregor.
• * 1.39

  Vers. 15.
• * 1.40

  Vers. 16.
• * 1.41

  Vers. 17.
• * 1.42

  Vers. 18.
• * 1.43

  Gregor.
• * 1.44

  Act. 4. Isa. 49.
• * 1.45

  Vers. 19.
• * 1.46

  1 Cor. 4. 13.
• * 1.47

  Vers. 21.
• * 1.48

  Iam 1. 17.
• * 1.49

  Ier. 18. 10.
• * 1.50

  Vers. 22.
• * 1.51

  Vers. 24.
• * 1.52

  Vers. 25.
• * 1.53

  Matth. 7. Matth. 5.
• * 1.54

  Vers. 27.
• * 1.55

  Vers. 28.
• * 1.56

  Vers. 29.
• * 1.57

  Vers. 30.
• * 1.58

  Gregory.