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. XXXVII.

AT this also my heart trembleth, and is moved out of his place. Heare attentively the noise of his voyce, and the sound that goeth out of his mouth. Here Expositors agree not about these words, At this, Whether they be to be referred to the thunder before spoken of, or to the words following, which he was now about further to utter, touching other works of God, whereby he also speaketh, or other sounds that are heard extraordinarily, when God at some particular times is pleased to reveal himself, and his will to men; as when he came down upon Mount Sinai, with a great noyse both of thunder, and a voice distinctly speaking out his commandements; and in the time of the Gospel, causing a great noyse and rushing to be heard, when he filled his Disciples with the ho∣ly Ghost: By Ezekiel also he caused a great sound to be heard of the Cherubims, Wings, and Wheeles; and by John when he made his Revela∣tion to him of things to come. And to this I rather subscribe, because of the ordinary thunder and lightening, he had spoken enough before; and although this is also called his voice, yet it is not said to be the voice coming out of his mouth, which seemeth rather to be of sound, tending to instruction; as Aquinas well noteth, and as the noyses at speciall times before spoken of did: And such a noyse cannot but cause trembling, as that also, which shall be made at the day of judgment shall most do; When the Heavens shall passe away with a noyse. As Peter speaketh, such sounds therefore he biddeth us here to attend unto, which have alwaies filled men with feare and amazement, that the Majesty and dreadfulness of God being hereby considered, we may stand in awe and humble our selves before him; and not be lifted up, out of an imagination of any goodnesse in us, that will hold with Gods justice, when he shall shew himself and speak as he doth in the next Chapter. When Job himself hum∣bly acknowledged his sinnes, and durst not stand any more upon his own justification: So that these words may seem to come from the spirit speak∣ing in Elihu, to prepare to the hearing of God speaking there; and that at the first he said not in vain; The spirit within me constraineth me. Gre∣gory taking these words, as cohering with those going before, Verse 33. Where he ended with the possesion above; that is, The heavenly Inhe∣ritance, saith, That Elihu in speaking of his trembling, and his heart removing out of the place; sheweth, That when a man entereth into this consideration, his heart is removed, because it is now gone from world∣ly things, upon which it was set before; being altogether taken up with [Note.] heavenly: But who so doth thus, doth it not without feare and tremble∣ing, to think in what danger he was before, whilst his heart was set upon Worldly things; of loosing this glorious Inheritance, and being cast into the pit of destruction: And for the words of Vers. 2. He hath, He shall heare an hearing in the terrour of his voice. That is, Who∣soever

cometh to the like consideration of that Inheritance, is not with∣out terrour at his voice, and the sound that cometh out of his mouth: For he thinketh upon the sinnes which he hath done, the worldlinesse of his minde formerly, and the frauds and oppressions, whereby he hath gotten worldly Goods; and his uncharitablenesse, together with the terrible sentence of the strict Judge: In regard of all which he cannot but tremble and feare, when his eyes are opened, to see in what danger he was of loosing that glory every moment, and of falling into such extream misery; although by Gods grace he hath his eares opened to heare the voyce, whereby he is turned and comes to better hopes; for he heareth not only the voyce, but the sound of his mouth, which alwaies is ter∣rifious, although it be a sounding of that which tendeth to comfort, to such as he meaneth to save: As it is said, not only of Israel hearing it at Mount Sinai, but also of Moses, that he trembled and quaked: In all which he speakes excellently, but only the words are not, He shall heare an hearing; but heare yee. But to the same effect, as if he had said, As I tremble at hearing, so do yee in the sense hitherto spoken of, if yee would have this comfort.

He directeth it under the whole Heaven, and his lightnings to the ends of the Earth. Hebrew, His light. That is, In coming with the sound of his voyce to men, for their conversion, as hath been said, he is not partiall, but by the same teaching, he sendeth forth light into all parts of the Earth; so that none can complain, if they come not finally to that Inheritance, that he wanted light to see, how he might attain there∣unto.

After this a voyce roareth, he thundereth with the voyce of his excel∣lency and will not stay them when his voyce is heard. Here may seem to be a description of the ordinary thunder, roaring after the lightning: But it is also by Gregory thus allegorized upon after light, whereby a man cometh to see and consider what he hath been, he is terrified and sorrow∣eth for that, in which before he joyed; and hereby, as by thunder, he apprehendeth the greatnesse and almighty power of the Lord: And he shall not be found, when his voyce shall be heard. For so he readeth it, that is, The spirit of the Lord, by what way he cometh into his heart: According to that saying of our Lord, The winde bloweth, and thou hear∣est the sound thereof, but thou knowest not whence it cometh, or whither it goeth, so is he that is born of the spirit. But Hebrew, He will not retard or supplant them, when his voyce is heard. That is, Who so heareth and obeyeth his voyce, shall not be deceived, or for his former sinnes be kept from the Inheritance before spoken of, but certainly attain unto it, but such as harden their hearts, and will not heare this voyce shall.

God thundereth marvellously with his voyce, great things doth he which we cannot comprehend. By that which hath been said, it appeareth, that GOD doth wonderous things by his thundering voyce, peircing the hearts of the penitent with sorrow: But being about next to shew other mighty works of God, he prepareth to attend thereunto, by saying, Which we cannot comprehend. And what these are is shewed, Verse 6. For he saith to the snow, Be thou on the Earth, and likewise to the small and great rain of his strength. The Snow is here mentioned, as wherein God speaketh, as by a voyce, his wonderful power, for it is wonderfull, that in the lowest part of the Aire, it should be turned into Snow, and not above, where it is coldest, that it should snow upon the Earth, but never upon the Sea, as Pliny saith, That snow should lye continually upon Mount Aetna, where fire flameth out, that no snow falleth in Aegypt, but in Tartaria, an hot Country, sometime it snoweth in Summer & the time of heat, that it fatneth the Ground, that the white snow sometimes bringeth forth red Worms; of the small rain he spake before, but now

both of small and great wherein his power is seen.

He sealeth up the hand of every man, that all men may know bis work: Heb. in the hand of every man: That is saith Gregory, if any man will not be mo∣ved by his works of wonder to fear him, but both against them and his Mi∣nisters teaching, harden themselves to go on in sin for they, as hath been often shewed are set forth by rain and clouds) yet they carry a witnesse continually about them, which is as a Testimony sealed up against them, in their hands; and this is each mans own work, which his conscience know∣eth, whereby he shall be condemned at the last day.

Then the Beasts go into Dens, and remain in their places. Here after spea∣king of mens knowing and having each one his evill work sealed up in his hand (which as Gregory saith, is shewed by their keeping out of the sight of other men, when they do evill) here, I say, followeth something, where∣by is shewed that beasts being terrified by storms and Tempests in the night, which is their time of their going forth to seek their prey; keep in their Dens fearing to come out, to expresse which further to be his meaning, he addeth, v. 9. Out of the South cometh the whirlwinde or tempest, and cold out of the North: That is, making them so to do, the Vulg. For the North hath Arctu∣rus, of which see before, Chapt. 9. 9.

By the breath of God frost is given, and the breadth of the waters straitned: The Vulg. God blowing fost bindeth up, that is, the waters: Again the waters are poured out most largely. But herein the Translator followed his own sense, because the South and he North were spoken of before, supposing this to be a further amplification of the effects of these two winds, the one causing frosts, the other dissolving both frost and snow, upon the melting wherof waters flow abundantly and inlarge the Rivers into which they run: But it is rather to be taken as an effect of the North wind only, called here, Gods breath, which doth both bind up the Earth with frosts and steighters the waters by Ice, with which they are bound in, for in either of these the wonderfull power of God appeareth, which should make all men to fear him, which is the scope of all his discourse.

Also by watering he wearieth the thick cloud, he scattereth the bright cloud: And it is turned round about by his counsels, &c. He causeth it to come, whe∣ther for correction, &c. He is said to weary the thick cloud by watering, by a Prosopopeia, which is done, when abundance of water cometh therefrom, sometime in way of judgment, and sometime of mercy, as is further added. The words, Whether for correction, or for his land, or for mercy, The vulgar hath, Whether for a Tribe, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifieth, Or for his Land: But the Sept. also herein agreeth with New Translat. and it is a distinction of the effects of rain and weather, as hath been before sayd, coming as a curse or as a blessing, to the wicked as a curse, but to his Land denoting the Righteous, as a blessing.

Dost thou know when God disposed them, and caused the light of his cloud to shine? Having spoken to all of them at large about the wonders which God worketh, v. 14. He turneth again to Job in particular, challenging him to say if he knew these things touching the Clouds, that is, how God causeth it to be so, for that it is so we all know, but that knowledge is too won∣full for any man, and is in God only from hence, v. 17. He proceedeth to things here below, how our Garments are made warme, the South wind blowing: Wherein wee cannot be warm enough before, if it be a North wind, of which variety of Effects of the Winds, who is the cause but God.

Hast thou with him spread out the skie, which is strong, and as a molten loo∣king Glasse, God hath done, and doth all these Acts of power, which argue him to be infinitely gteater then any man, how then darest thou (O Job)

challenge him to come as it were, into the lists with thee, thinking if he would to have the better of it. For the thing here spoken of, after thick clouds, and bright clouds made and called so by bright lightening, he pro∣ceedeth here, as some think to the Heavens which are higher then the place of Meteors, but it is rather to be held, that he cometh lower to the Aire a∣bout us, which is often called Heaven: And Gen. 1. the Firmament, to in∣timate the firmnesse thereof, as it is here sayd to be strong, and as a Looking Glasse, because although it be thin, yet it is firmly established, and being stir∣red, as when the wind bloweth, it appeareth to be very strong by the effects thereof, and therefore arguing an almighty power, that makes it so, and like Glasse, through which for the tenuity of it, we may see up to the sky and Stars above, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will also bear the reading of it by the Hea∣vens, the sky or Clouds which are in the Aire.

Tell us what we shall say unto him, for we are covered with darknesse: A notable scoff, the meaning, we confesse our selves to be so ignorant, that we know not what to say to his great works, so wonderfully and beyond our capacity hath he made them, and therefore if we were to come to speak be∣fore him as thou wishest, that thou mightest do, about the secrets of provi∣dence; we know much lesse what to say, and therefore do thou we pray thee tell us.

Shall it be told him that I speak? surely if a man speaketh he shall be swallow∣ed up. vulg. VVho shall tell him what I speak? if a man speak he shall be de∣voured: Hebr. for if a man speaketh, he shall be devoured and shall it be told him, because I speake, or the last clause may be rendred, thus, For if he speaks man shall be devoured: That is, if God speaketh, man who before he cometh to speak, thinks that he shal be able to reason with him, shal be quite confoun∣ded, and his words as it were, swallowed up by his profound wisdome, and he made unable to speak one word for himself. For it is with men when they hear God speak, as when they have seen some glorious apparition, wherein he hath shewed himself being as dead men; for so the people of Is∣rael hearing him speak from mount Sinai were filled with so great fear, that they thought if he should speak in their hearing any more, they should all dye. For the first clause, it is as if he had said; I for my part dare not be so presumptuous as to cause it to be told him, that I have sayd I would speak face to face as Job hath desired; far be it from me to wish any such thing, for so I should soon pay for my boldness.

And now men see not the bright light that is in the Clouds; but the wind pas∣seth and clenseth them. Fair weather cometh out of the North. vulg. But now they see not the light, the Aire shall soon be gathered into clouds, and a winde passing fugateth them. The New Translation agreeth best with the Hebrew, and for the meaning it is to be understood, that Elihu having interrupted his discourse about Gods wonderfull works, by speaking to Job again by name: Now returneth again to the same argument, for having before sayd much of the Clouds, now he speaketh of another wonderfull work of God about them, that one while they hide the light from us, that is, the light of the Sun from shining, as when the aire is overcast with clouds, but within a while the wind scatters them again and faire weather begin∣neth towards the North; the vulg. rendreth it Aurum, Gold; hecause of the golden colour of the sky appearing when it is faire, and indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie Gold, With God is terrible Majesty; vulg. Terribble praise: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Majesty, Power, Honour, or Confession, that is, honour for all that was sayd before of him; and praise which men do with all fear and reverence give unto him, as Kings and Judges are exhorted to do, Psal. 2. And therefore Job must needs be censured who is so unreverent towards him.

Here the reason is shewed why men carry themselves so reverently to∣wards God, although we cannot find out the reason of his mighty acts, yet

it is certain, That in plenty of justice, he will not afflict. For which it is said; Therefore men do feare him, and he respecteth not any that are wise of heart: Hebrew, Verse 23. Much justice and judgment he will not afflict. That is, Although he be excellent in power yet he will not afflict, and make the innocent to suffer; which is most true if it be understood of eternal judgments; or of judgments here coming in wrath; but if he spake it of Job it was not true: For the next words they are the same in part with that saying of the Psalmist; There is mercy with thee, therefore shalt thou be feared. But who are the wise-hearted that he respecteth not; as is said in the last words; The Vulg. hath it; That seem to be wise. As also it may be best expounded such as feare him; and the wise in their own heart or conceit, are here opposed the one to the other; and because he took Job to be of this sort, he again girdeth at him herein, who he thought not to feare God, because he spake as seemed to him most insolently.

Notes

• Vers. 1. Vers. 2.
• Exod. 20.
• Act. 2. Ezek. 1.
• Tho: Aqui.
• 2 Pet. 3.
• Chap. 32. 18. Gregor.
• Heb. 12. 21.
• Vers. 3.
• Vers. 4.
• Joh. 3.
• Psal. 95. 8
• Vers. 5.
• Vers. 6.
• Vers. 7. Gregor.
• Vers. 8.
• Vers. 9.
• Vers. 10.
• Ps. 147.
• Vers. 11. 12. 13.
• Vers. 15.
• Vers. 17.
• Vers. 18.
• Vers. 19.
• Vers. 20.
• Vers. 21. Vers. 22.
• Vers. 23.
• Vers. 24.