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.

JOB.

CHAP. I

THere was a man in the Land of Ʋz, whose name was Job, and that man was perfect and upright, one that feared * 1.1 God and eschewed evill. Touching the name Ʋz, it signifieth Counsell, saith one, and Job greiving: It was by the consent of all, a Country bordering upon I∣dumea in part, and in part upon Jordan, and in part * 1.2 upon Arabia, and another part upon the Kingdome of Bashan; Job although a Gentile, and one that li∣ved amongst naked Heathens, yet is commended by this, that he was perfect and upright before God. Whereupon Gregory saith, * 1.3 That to be righteous amongst the righteous is not so great a commendation, [Note.] although it be good every where: but to be righteous, and to live in the fear of God amongst the wicked, this sheweth a most righteous and vertuous man indeed. So Lot amongst the Sodomites, Noah in the old world, and Jeremy amongst the Jewes, the rose in the Canticles amongst thorns.

Again, in describing Job it is said, that he was perfect and upright, that is, of an upright heart and innocent life, hee did not make a shew of that out∣wardly, which he was not inwardly, and he feared God, which he proved by his eschewing of evill: And who so would be accepted for righteous, must be such a man as he was.

Here is shewed with how great blessings God blessed this man Job, both of Children and Cattel, So that he was the greatest in all the East, and as some * 1.4 say, a King, which indeed is implyed, in that he is said to be the greatest of all others, such as none but Kings are: and in some passages afterwards follow∣ing, where he declareth in what Majesty he lived, and was by others observed some say that he was the first King of Idumea. First, the blessing of God up∣on him in giving him children is spoken of, because that in those days this was counted the greatest worldly blessing, and therefore is commonly spoken of in the Psalms, where Gods blessings upon the righteous are enumerated in the first place. For his substance, although it be set forth, as standing only in Cattell, yet some think that he had great store of gold and silver also, but without ground. In Job thus wealthy, wee see it true by experience, which God promiseth and speaketh of, that should be to the righteous, Godliness hath the promise of this life, and of that to come. But there is another end, as * 1.5 Ferus, noteth of commemorating these things in this place, his children are * 1.6 spoken of, which were many: Next after his eschewing of evill, to shew, that he was not like the men of these times, who if they have many children, will take any evill course to get something for them, steal, lye, deceive or oppress, and they think it a plea sufficient against charity or doing good with their [Note.] goods, that they have many children to provide for. Job did not so, but still kept constant in the way of righteousnesse, and exercised much charity, as we may see Chap. 21. And his great riches are also spoken of, that his vertue might the more appear in that, having so great possessions hee did not set his heart thereupon, as men that be rich commonly do, making Mammon their God. For that he did not, appeareth, because when he had lost all, he bles∣sed

God, saying, The Lord giveth, and the Lord taketh away, blessed be the Lords name. Moreover the children of Job are not therefore mentioned, be∣cause it is a commendation to a man simply to have children; but having chil∣dren, to bring them up in the nurture and feare of the Lord, as he is shewed to have done, vers. 4. which next followeth.

And his sonnes went and feasted in their houses every one his day, and sent and * 1.7 called for their three sisters, to eate and to drinke with them.

And when the dayes of their feasting were gone about, Job sent, and sanctifi∣ed * 1.8 them, and rose up early in the morning, and offered burnt offerings according to the number of them all; for Job said, It may be that my sonnes have sinned and cursed God in their hearts, thus did Job continually.

This feasting of his sons was, as is generally conceived, to shew in what good love and amity they lived together, as brethren and sisters ought to do, a meanes to expresse and continue which, is sometimes to feast one another. This therefore makes further for the praise of Job, that hee brought up his children so, as that they were knit together in mutuall love, which how plea∣sing it is to God, appeareth by that of the Psalmist, O how happy and joyfull a [Note.] thing it is for brethren to live together in unity. And therefore in their ex∣ample unity and love is commended unto us, who are all brethren in Christ, * 1.9 and to use all meanes whereby it may be maintained, taking even times for this end, to feast one another, and not only such as can feast us again, but the very poorest that cannot, as our Lord hath commanded us to do. Whereas it is further said, that, when the days of their feasting were gone about, Job sent * 1.10 and sanctified them. Calvin rendreth it, He sent for them and sanctified them, * 1.11 but the word signifieth nothing, but He sent, and therefore Iunius better, He sent and commanded them to sanctifie themselves in way of preparation to the sacrifice next spoken of, as it was afterwards by the written law of God required, that men by washing after uncleannesse any way contracted, should sanctifie themselves before that they drew near to God. Ferus thinks * 1.12 that he sent some man unto them, who was able to instruct them herein, that he might see it done, haply having other publique employment himself at that time. And why did he take this care of sanctifying them every day after their feasting? the reason is shewed in the next words, It may be they have sinned and cursed God in their hearts. Hee knew that although inviting to their houses and feasting were lawfull, yet it could hardly be without sinne, especially in young persons, and in such as have not so good government of their tongues or appetites. For in feasting there is commonly excesse of ea∣ting and drinking, even in those that are more temperate: and the heart be∣ing merry with wine and good cheer, the tongue is ready to run ryot even to the blaspheming of Gods most holy name; for when the Wine is in, the wit is out, and men are ready to speak they know not what. Calvin for these words, It may be they have cursed God, hath these, They have not blessed God: the word indeed is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying blessing or cursing; but if it be expounded by blessing, it must be read, They have blessed, because that here is no negative. Tho: Aquin. rendreth it by blessing, saying there, He meaneth, It may be they have sinned by being over merry, and in their hearts blessed or praised God, * 1.13 through whose beneficence they have had wherewithall to feed and drink so liberally, as Pyrats and Theeves having gotten a good booty by robbery thank God for it. And this I take to be the best way of expounding it. Yet because it is most commonly expounded by cursing, if it be taken so, it may have this sense: It may be they have cursed God, although not with their tongues, for so it is not to be thought, that Jobs children being so well brought up, would doe, but they might in their mirth not think so reverently of God in their hearts as they should, there might be now evill thoughts of him, although not uttered with their tongues: and for sinning in their hearts, Job would have them sanctified. A right Evangelical man, saith one hereupon, was Job, who knew that evill which is but in the heart to be sinne, and sacrificed there∣fore:

Ferus from Jobs sending to his sons to sanctifie them, observeth, that * 1.14 he had a care of his children, not only in respect of their bodyes, providing so well for them, that each one had his house and meanes to live well in this world, but also in respect of their soules, that if they had through infirmi∣ty sinned in any thing, he would eftsoons have them sanctified, by confessing and humbling their soules, and expressing their penitency, and washing them∣selves by contrition of heart, by externall washing of themselves and cloths by water. Whereby most Parents are reproved as very faulty, in that all their care for their children is in respect of the body, they having little or [Note.] none for the soule, and that they may from time to time be sanctified and cleansed from the sinnes, to which by the corruption of nature, or through infection by others, they are addicted. This man Job, who was but a Gentile, shall rise up in judgment against such Christians and condemn them.

Again, Job held and hand of power and rule over his children, being come to mens and womens estate, and having families of their own, to awe them in case of sinning, as all good parents also will endeavour to have by their grave [Note.] carriage of themselves towards them, and learning and disciplining them well when they are young. All Parents would have their children likewise to ho∣nour them as long as they live; but because they carry not themselves thus honourably towards them, neither lay a foundation of this when they are young, all their authority is by undutiful children shaken off, if they be once grown up men or women. But such children are by the example of Jobs chil∣dren to be reproved, especially, that having such good Parents as he was, re∣gard not their charges, to be sanctified, to live holily, and not as the prophane sort, as there are too many that do. And Job rose up early in the morning, and offered burnt offerings: These were properly offerings for the expiation of sin, some young, fat, and perfect beast without blemish, being taken and killed, and then wholly burnt with fire to ashes to the Lord, upon which doing, the sinner standing and confessing his sinnes, obtained mercy and forgivenesse. This office of sacrificing before the Law, long before which Job lived, pertei∣ned to every man, as we see in Cain and Abel, who both brought their offe∣rings; but afterwards it seemeth to have been restreined to the first borne, for he was the Priest of the Family. After this, Israel being grown into a Na∣tion, and brought out of Aegypt, to avoid confusion in the service of God, the Tribe of Levi was sanctified and set apart to this Office for all the first-borne of Israel, and more particularly out of that Tribe, Aaron and his sonnes, as is plainly declared in the Law. Here Job, as piety bound him, and it was lawfull for him to do, killed and offered seven whole burnt Offerings, or ten according to the number of his children, both sonnes and daughters, and this he is said to have done all the dayes, Hebr. that is, when one feasting day was ended, he rose up early the next morning and sacrificed, and this he did till the times and days of their feasting were over. Thus Jerome Epist. ad E∣nagrium, Olympiodorus in catena, Genebrard in Chronol. Some think that all his sacrificing was together upon the 8. day. And his diligence herein is to be noted, when he conceived that some sinne had been by his children commit∣ted, he used no delay, but next morning betimes took a course for the expiati∣on thereof: whence we should learn in generall, if we have been overtaken [Note.] with sinne by infirmity, not to lye therein, but speedily by repentance and faithfull prayer (whereby we offer Christ as it were in sacrifice, that immacu∣late Lamb to the Father, when we pray in his name) to rise up againe, and then we shall be pardoned. And in particular, because feasting can hardly be in all the company without sinne, both to be very carefull at such times, that we offend not: and after eating and drinking to pray to God to pardon our excess, being carryed by our sinfull appetite, and all our vain talk, yea our evill thoughts in the dissolutenesse of our minds at such times.

Now there was a day when the sons of God came to present themselves before * 1.15 the Lord, and Satan came also among them.

Before I enter upon these words to open them, I think it not amisse to shew, that Gregory, although hee acknowledgeth this to be a true History, yet he saith it, all allegoricall. Job is signifying mourning, setteth forth Christ, * 1.16 a man of sorrows, he dwelt in the land of Huz, signifying counsell, this set∣teth forth Christs wisdome and counsell, for which he is by Isaiah called * 1.17 Counsellor, He was perfect and upright, so was Christ indeed, without all sin, and feared God: So it is said of Christ, That the spirit of the feare of the Lord was upon him. He had 7. sonnes, Christ 12. Apostles, who were perfect through the Spirit, with which they were extraordinarily indued: for 7. is * 1.18 a number of perfection, and being divided into 3. and 4. the first number be∣ing multiplyed by the second, or the second by the first make 12. And three daughters: So besides the Apostles, who were strong as sonnes, Christ hath some weaker children. who are as daughters, I meane the people who are not so intelligent, but yet they believe the blessed Trinity, God the Father, Son, and holy Ghost, by which they may be set forth by three. For his alle∣goricall application of his 7000. sheep, to the sheep of Christ, as hee calleth the faithfull: however there may be some colour for this, yet when he com∣meth to make allegories of the 3000. Camels, 500. yoake of Oxen, &c. he attempts so divers wayes to make these out also, that I thinke nothing solid therein. But he hath his Morals also hereupon: Job dwelling in the Land of Ʋz, meaning in Counsell, is every faithfull person, because such mourn in re∣gard of sin and misery in this life, and taking counsell from the word of God, and thereby understanding what great happinesse is to come, he sigheth after it. Whereas the wicked of the world either not knowing, or if they doe know that happinesse, yet contemning, or setting light by it, in comparison of the profits and pleasures of this world, mourn not for their sinnes, but laugh and are merry, wishing that they might live here alwayes. And as Job, so every true faithfull person is just in his doings, and right in his faith, fearing God, and eschewing all sinne, because he knoweth that in fleeing sin the feare of God consisteth. He hath also 7. sonnes, that is, the spirit of God with his seven-fold gifts, Wisdome, Understanding, Counsell, Fortitude, Knowledge, Piety, and the feare of the Lord: And three Daughters, Faith, Hope, and Charity, which as sisters must be joyned to the other 7. or else we are not compleat Christians. But having Wisdome, Knowledg, &c. to∣gether, with them we are. Moreover he hath 7000. sheep, which are cleane Beasts, that chew the Cud, who is full of spirituall and holy meditations, doing also good to others, as sheep beare fleeces to cloath us withall. And he hath 3000. Camels, who humbleth himselfe through love to beare the burthens of others, although he be higher and stronger; because the Camel is a high and strong Beast, yet submitteth himselfe to carry heavy burthens for those that use them: and in the 300. it is againe alluded to the Trinity, and faith in the Trinity. He hath 500. yoak or Oxen, that liveth and labou∣reth honestly in his calling, keeping good correspondency and agreement with his neighbours, wheresoever he becometh: And 500. She-Asses, that acknowledging his own ignorance, beareth with other mens follies, because the Asse is a simple creature, and made to beare heavy burthens. The seven sonnes feast every one in his day, when the seven Graces or Gifts of the Spirit feast the mind, as it were, and make it to rejoyce in Wisdome, whereby wee doe sapere or savour heavenly things; for when a man doth so, he hath great comfort, as in feeding liberally at a Feast: Then cometh the day or time of Understandings feasting, wherein a man having only some generall percei∣vance of divine things before, understandeth, and seeth more particularly in∣to the mysteries of the word, and hath great joy therein; then Counsel co∣meth and makes his Feast, when a man attaineth to that understanding and government, that he doth all things according to reason by good advice and counsell. Next cometh Fortitude, putting away the feare of men, and fill∣ing the mind with courage, because hee well knoweth it to be the right for

which he standeth, and whatsoever losse hee suffereth, shall be abundantly recompenced by him: for whose sake, and hereof he hath great joy, as in be∣ing feasted. Then cometh Piety and makes his Feast, by filling the bowels of the heart with the works of mercy: and knowledge his feast, by silling the belly of the heart so, as that the famine of ignorance is overcome. Lastly, Feare makes his Feast, when by suppressing pride in regard of things well done in this present life, he refresheth the mind with the hope of a greater elevation to come in heaven, as with most delicious meate: whereas these se∣ven sonnes feast one another, implying, these spirituall gifts doing the like, it is, when they meet altogether in the same person, as they doe in every one, that is spirituall. For wisdome to savour things spiritual without un∣derstanding, is but zeale without knowledg; and understanding without zeale prositeth not, no more doth Fortitude without Counsell, being but te∣merity: nor Counsel without Fortitude: Prety without Knowledge, is but blind devotion; and Knowledg without Piety bringeth but the greater con∣demnation, and Feare without Fortitude degenerateth into timerousnesse, making a man unfit for any couragious action. And the sonns call for their 3. Sisters, Faith, Hope, and Charity, when these are joyned unto them in all things, as without which they cannot be acceptable. For Jobs sending to sanctifie his sons, and offering for them burnt offerings, this he doth, who because even the gifts of the spirit are imperfect in him, considereth of every one of them; and for his imperfections humbleth himselfe in prayer, that wis∣dom may not elevate him, nor understanding cause him in his subtle disqui∣sition of things to run into errour, that counsell whilst it is multiplyed con∣found him not; that Fortitude whilst it causeth confidence, precipitate not; that Knowledge puffe not up, nor Piety maketh to decline into crooked wayes of devotion, and that feare be not turned to desperation.

Now there was a day when the sonnes of God came to present themselves before * 1.19 the Lord, and Satan came also among them.

The vertues of Job being hitherto set forth, now it is shewed how contrari∣ly the good Angels of God and Satan, that is, the evill Angels were therefore affected towards him. The good Angels as rejoycing and glad for all those things come, and as it is most probably meant, relate them to the Lord to his praise: but Satan having great envy hereat, came to extenuate them, & to de∣tract from him. Whereby we may see to our comfort, that the good An∣gels of God are about us rejoycing at our well doing. and are ready to re∣late [Note.] the same before the Lord: so that no good which we do shal be forgotten, but had in remembrance with him, and in his good time rewarded in heaven. And we may also see to stirre us up to circumspection in all things, that wee have also evill angels about us, who are diligent to espy our sins and errours and to accuse us therefore before the same highest Judge. Wherefore, as wee would rather rejoyce in Gods holy Angels set to guard us, and not give Sa∣tan, who deadly hateth us, any advantage, let us flee all sinne, and con∣stantly goe on in well doing, and then we shall reap in due time, and Satan shall be confounded, as he was when he entered the Lists against Job, for he was made the more famous, and Satan more odious. But here we must take heed that wee conceive not God to be ignorant of things done here upon [Note.] earth, till that he hath intelligence hereof given him by his Angels; for he is omniscient, and wee and our doings can no where be hidden from his sight, but he useth the Ministry of his Angels about us and our doings, to goe out * 1.20 and return with joyful tidings of our wel doing, to shew his tender care over his faithfull servants in condescending to our weaknesse, who cannot think our selves so safe, as by having a Guard most strong and mighty set about us con∣tinually; or that our well doing so much regarded, as by having Spectators in all places set to take notice thereof, and to make mention thereof before the Lord.

Again, that which is here said is likewise spoken in condescending to our

weakness, who give one another to understand things done by speaking, and coming into the presence of them to whom we speak: For God and his An∣gels, good or bad, are spirits, and therefore speak not one to another by an * 1.21 audible voyce, as wee that have bodies and Organs of speech doe; but Gods speaking to them is by making them to know his will, and their speaking to him, by tacite suggestions of their desires, good or evill. And it is to be noted here, that the Lord saith nothing to the good Angels, called his sons; but for the evill, he asketh him, Whence comest thou Satan? Hee asketh him not, because he knew not, but because that which he goeth about, and doth in every place is wicked; and he speaks of workers of Wickednesse, as if he knew them not, only because he doth not approve, but hateth their * 1.22 doings. The goings out, and returnings of his sons he knoweth, and liketh well, and their doings; wherefore he asketh not them, but heareth them co∣ming to him, and accepteth them. And although he speaketh to wicked spirits and men, as not knowing them or their wayes, yet he doth, and the thoughts * 1.23 of their hearts also, and will bring them to Judgement. For Satans answer,

From compassing the earth, and walking up and down in it.

This speech of his is by the Apostle Peter made up thus: Your adversary * 1.24 the Devill goeth about like a roaring Lyon, seeking whom he may devoure. By sonnes of God, Chrysostome will never have Angels of God understood, be∣cause * 1.25 it is said, Heb. 1. To which of the Angels said he at any time, thou art my sonne, &c. Some again on the contrary side say, that by the sons of God in the Old Testament, his Angels are meant in every place, expounding therefore that of the Sons of God seeing the Daughters of men that * 1.26 they were faire, of the Angels. But the reason of Chrysostome is too weak; for that place to the Hebrews proveth only, that Christ had more ho∣nour done him by God, then the Angels, no one of them being ever called his begotten sonne: and it was a manifest errour in such as held the Angels to be meant by the Sons of God, Gen. 6. as I have there shewed; men then are meant there, and Angels here. Thomas Aquinas, because it is said, the sonnes * 1.27 of God came and stood: but of Satan, only that he was amongst them, noteth, that Satan was there by compulsion, they voluntarily; but they say bet∣ter, that gather Satans impudency from hence, intruding himselfe a∣mongst them in the prosecution of his malicious ends. Some note, that the Angels who stand for the faithfull, are many, Satan but one, so that they have there more friends then enemies, and therefore shall speed well in the Court of Heaven, do the Devill what he can to the contrary.

And the Lord said unto him, hast thou considered my servant Job, &c.? * 1.28

Then Satan answered, Doth Job feare God for nought? hast not thou made an hedge about him, and about his house, and about all that he hath?

But put forth thine hand, and he will curse thee to thy face.

There being all manner of good in Job, and nothing wanting to make him * 1.29 most glorious upon earth, but to put him into a combate with the mightiest Enemy that man hath, that is, the Devill, of whose power see Ephes. 6. 12. that getting the victory, he might shine in patience also, as he had done in o∣ther vertues, now the Lord takes order thus to magnifie him also, and to make him a pattern to all other men.

Hast thou considered my servant Job, &c?

God is brought in thus speaking to Satan, and Satan answering him, to shew the great envy of Satan against the righteous, his indefatigable indea∣vours to destroy souls in all the earth, and what notice God takes of mens well doing in this world, against those, as Ferus saith, that hold that God careth not for humane affairs, for he both doth, and will praise them that do * 1.30 well, and this is more then to have the praise of all the world; in regard of which the Apostle slighteth that as nothing worth, saying, Whose praise is not of men but of God. It is as if he had said, Thou Satan, I know that envy * 1.31 which is in thee against Job hath brought thee hither at this time amongst my

sons, but to thy shame be it spoken, Job, a mortall man in the midst of the in∣firmities of flesh and blood is my faithful servant, & thou, a spirit created pure, and having no flesh and blood to tempt thee, hast played the Apostate: He is such an one as is not to be found again upon the earth for perfection, upright∣nesse, the fear of God, and eschewing evill, thou a deciver, and lyer, and ene∣my to all goodness, and a daily practicer of all manner of evil. And this could not but be a great vexation to the Devill to heare him, whom he so greatly envyed, thus praised; But I say, God is brought in speaking thus, and then Satan, because this is not to be conceived to have been done according to the relation, but because men when they have to doe one with another in conference about a third person, are wont by such speeches to declare their good will or enmity towards him: The love and good will of God towards righteous Job and all just men is thus declared, and Satans envy and hatred, as by a Prosopopaea.

Doth Job feare God for nought? &c.

Here it appeareth that Satan, the Devill, the old Serpent, hath not his names without cause: for he hateth good men, as Satan signifieth, and is an adversary to them: He is a Detractor and Accuser, as Diabolus or Devill signifieth: Or a doer of all evill and mischief that he can, and by his subtlety like a Serpent, projecteth how he may bring his malicious ends about. If he can, he wil make a man proud of his wel doings: but if he cannot, he will exte∣nuate all that he doth, as nothing worth, as being done only out of a mer∣cenary mind, the good being followed only so farre forth as he is dearly wa∣ged thereunto.

Touch him in all that he hath.

Satan speaketh thus, as intimating that he could do nothing against him without Gods permission; for if he could, hee would not have spared him [Note.] hitherto, bearing so deadly an hatred against him. But that he can doe no∣thing against any creature of God without it, appeareth, in that the legion * 1.32 of Devills being cast out of the man possessed, asked leave to enter into the Herd of Swine, before they could enter into them; that if we feare God as Job did, we may not feare what Satan or any of his instruments can do un∣to us.

And the Lord said unto Satan, All that he hath is in thy power, onely upon * 1.33 himselfe put not forth thine hand.

It may seem strange that the Lord by the instigation of Satan should com∣mit all that Job had into his hands: can this be thought just towards one, that alwayes so devoutly and faithfully served him? But the end of the Lord in his thus doing must be considered: It was not for any evill, but for the good of Job, that he left Jobs goods and children unto him as the sequel shewed: For he did but bring him into the lists as his Champion to combate with Sa∣tan to foile and overcome him by his admirable patience and constancy in his service in the middest of all his sufferings to his greater praise, and Satans greater confusion. And when he had gotten so famous a victory, he crow∣ned him by doubling his blessings upon him, in children, worldly goods, and long life in peace and prosperity: And by his example he gave encourage∣ment to all his faithfull servants in all places to the worlds end with the like patience to beare their losses and crosses whatsoever they be, and of [Note.] how long a continuance soever, not fearing what the Devil or wicked men can do unto them.

And Satan went forth from the presence of the Lord. That is, having li∣cense given him, he immediately goeth about his malicious work of dispoiling Job of all that he had: And it is noted first at what time he did it.

There was a day, when his Sons and Daughters were eating and drinking * 1.34 Wine in their eldest Brothers house.

The subtle Serpent knowing, that when Men and Women make merry together, by eating and drinking liberally, it can hardly be without sin, as

was before noted, took this opportunity to do Job all the mischeife here related together, not only to provoke Job to impatience, but to discourage from such meetings of Bretheren in love, and to destroy if he could, both the Bodyes and Soules of his Children at once. And Gregory here further * 1.35 noteth; that their feasting in their eldest Brothers house at this time, when this Judgement fell upon them, sheweth, in what danger men are, when he that is Watchman over others, is given to drinking of Wine, contrary to the Precept of the Apostle 1. Tim. 3. In the 14. 15. 16 17. 18. 19. verses, the mischeifes done by the Devil to Job are declared, and the news hereof was brought unto him.

First, The Oxen were plowing and the Asses feeding by them, and the Sabeans * 1.36 fell upon them and took them away, &c. This Judgement is aggravated by this, that the Oxen were taken away, when they were plowing, the hope of a crop of Corn to come of plowing, and sowing of the Ground, being thus frustrated, besides the losse of so many Cattell.

Secondly, Whilst he was speaking, another came and said; The fire of God fell from Heaven and hath burnt up thy Sheep and thy Servants, &c. This was a * 1.37 more grievious Temptation then the first, which was but a losse by men: For still there is comfort to a faithfull person, that God is not against him, but favoureth him, but when God shall seem to be against him also, what comfort can he then have? Then immediatly comes news of another Judgement: The Caldeans made out three Bands and fell upon the Camels and carried them a∣way, * 1.38 &c. Nothing remaining of all his Substance before commemorated, but three thousand Camels, in regard of which he might have had some comfort, now they are taken away also and his Servants slain: And to make up the measure of his Sufferings to the full, another cometh: Immediatly after another came and said; Thy Sons and Daughters were eating and drinking in their eldest Brothers house, and behold there c••me a great wind from the Wildernesse, and smote the four corners of the house, and it fell upon the young * 1.39 men and they are dead. For his Cattell being all lost, but his Children still re∣maining he might have had some comfort from them, but they being slain also, here was the greatest extremity of misery in this mortall life. And yet this was more aggravated by hearing it to have been done by Gods Hand, for who but God can raise the winds, and cause great Tempests, or the Devil, the Prince of the Ayre by his permission? And this must needs afflict Jobs Soule, the more that this was done at such a time, as probably they were most secure, eating and drinking, being spoken of by our Lord, to shew the great security of the wicked World at the day of Judgement, as of the Sodomites, * 1.40 when fire and brimstone came down from Heaven, and destroyed them. But what did Job, when he heard all this? He arose and rent his Mantle, and sha∣ved * 1.41 his Head and fell down upon the Ground, and worshiped, and said; Naked came I out of my Mothers Womb, and naked shall I return; the Lord gave, * 1.42 and the Lord hath taken away, blessed be the name of the Lord.

A singular example of patience, and constancy in serving God, worthy the imitation of all the Faithfull: In rending his Garments, shaving his Head, and falling down to the Ground, he did according to the common manner of men, in times of great calamity: For piety expelleth not nature so, but that the Godly as well as others are affected at losses and great sufferings, but here∣in [Note.] was the difference, Job worshiped and praised God still, as not being dis∣couraged, or made to despaire, for all this of Gods favour. For in saying, first, that he worshiped God; then that he blessed his name, he in the last words expresseth, what he meant by the former, he blasphemed not, being by his sufferings inraged against God, after the manner of wicked men, who have nothing in them, but nature, but contrarywise he blesseth and praiseth him, as acknowledging, that he was able and would make all things to work to∣gether for the best unto him, as it is promised to all that love God, and are his elect, which he also intimateth by saying, As it pleaseth the Lord so come * 1.43

things to passe. And in his blessing of God, what saith he? Naked came I: as if he had said, it was Gods goodnesse toward me, that I had any Possessi∣ons and Children, for I came naked into the World having nothing, and when I depart again out of this life, I shall carry away nothing, but then at the least I must be stript of all again, I do not therefore count these worldly things mine own, but the Lords; for whom it is free as to give so to take ac∣cording to his own good pleasure: No reason therefore why, as if he had wronged me herein, that I should for this losse go from his worship and ser∣vice, [Note.] nay I will not, but serve him still with my praiers and praises: And so should we that beleive in God also, not being disheartned for any evills in this life befalling us. And in saying, The Lord giveth, and the Lord taketh, not the Lord giveth, and men, or the Devil take away, although he was not ignorant, that even the Divill was an agent herein, to cast down fire, and to stir up so strong a tempest: He herein teacheth us in our sufferings in any kind, not to look at the Instruments, or secondary causes, but up to God: For he only is able to smite us, and without his permission they can do nothing against us; Thus also David said touching Shimei rayling upon him and cursing him. He cursed, because God bad him curse.

In all this Job sinned not, nor charged God foolishly. * 1.44

Job that was praised before his sufferings, now is praysed again for his per∣severing in the feare of God, keeping him from sinning under so great, and grievous sufferings: and truely it sheweth a man excelling all other famous men of the World, being under so strong temptations, not to sin by impatience of mind, or by uttering foolish and rash speeches against God: And as this tendeth to his exceeding great praise, so it reproveth us, that when we suffer but a little, can have no patience, but murmure and fret and vex hereat without all reason. For the last words, He charged not God foolishly, Calvin no∣teth, that Heb. it is, Put not upon God any unreasonable thing, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.45 signifieth properly insulsum, unsavoury, the meaning is, although he had [Note.] done so by him, as could not have been expected, yet he acknowledged that God saw good cause, why he thus suffered him to be tempted, and herein he rested: And the like consideration ought we to have in all our sufferings, and then doubtlesse wee shall likewise have the praise of true patience. For this is not to beare evill only, as some are thought for this to be patient, but to look up to God, that afflicteth us, and because we beleeve he doth it, and he knoweth good reason why, to submit to his Will, and Wisdome, blessing him therefore as being fully assured that it is best for us to be thus dealt withall, although we see not how for the present, for afterwards we shall. For Jobs rending of his Garments and polling his head, I have further shewed that in those hot Countries, wherein they were more ceremonious then we are in this cold, they had this custome, amongst others, to rend their Garments and cut off their Haire, or to teare it off for sorrow, and therefore herein Job did after his country manner, to shew what greif peirced his heart, that his refraining of himself from going further in his passion, and even then breaking out into the praises of God, who smote him, might be the more admirable. For as Calvin also saith, for a stock or a stone to suffer any thing patiently is no praise, so for a Stoick or stock-line or mad man that feel∣eth not, neither is sensible of misery: but for a man that is peirced in his heart with extream greife, yet to moderate himself, and to celebrate Gods gests and praises, this is a thing commendable indeed.

Gregory upon all this, from Satans comming and standing before the Lord * 1.46 amongst his Sons, Moralizeth thus: The Sons of God stand before him, when the Faithfull have good and Heavenly meditations in their mind, for thus they set themselves as it were before God: And Satan thrusts himself in amongst them, when he suggesteth evill thoughts into their Minds, but it is shewed that God finds these out for them, and makes them known unto them, because they not discerning Satan to be there, the Lord by asking him;

Whence comest Thou, discovereth him, when he drew this answer from him. I came from compassing the Earth and walking to and fro in it.

For what is here set forth by the Earth But the Earthly, or naturall part of man? wherein he is not said to flee, but to walk to and fro, Intimating his aboad here, seeking to take advantage by the flesh to tempt us to things against which the Spirit moveth us: Then the Lord to shew his speciall pro∣vidence over the Faithfull, asketh him saying, Hast thou considered my Ser∣vant Job?

Seest thou how little thou profitest by thy evill Suggestions with my faithfull Servants, that are not like others, who are altogether carnall and earthly, but walk uprightly before me, when thou hast assaulted them to the uttermost by thy Temptations; then Satan replyeth. Doth Job feare God for nought, hast not Thou hedged him about, &c.? That is, this were somewhat indeed if he stood by his own strength, but thou strengthnest him to stand, and yet upbraidest me by him, that do what I can, such a man still conti∣nueth in his uprightnesse. But touch all that he hath, let me alone by my Temptations to bring him low, that he may see, that he hath of himself no good in him, but is full of sin and evill. Then the Lord, to make the grace in the Faithfull to shine more, permitteth him thus to do. And now all that he hath is smitten, only he cannot by all this touch him, that is, his heart, for this God keepeth so, as that howsoever he be tempted, yet life is herein preserved: Whereby he is borne up, when he is most filled with feare and despaire in respect of his infirmities, and the worthlesnesse which he seeth in himself, as the Apostle, who saith, In me, that is in my flesh, there is no good, And mise∣rable man that I am, who shall deliver me from the Body of this death? yet * 1.47 by and by to shew that life was upheld in him, he addeth, Thanks be to God through our Lord Iesus Christ in my mind I learn the Law of God al∣though in my Members the Law of sin.

For their eating and drinking wine in their eldest Brothers house, this setteth forth the comfort that is in such as are indued with Virtue through Faith, which is, as it were, the eldest of all graces, and hereby only we can have true Joy, but without it, not: For without Faith it is impossible to please God. Jobs renting his Garments and shaving his Head setteth forth the * 1.48 sad condition, wherein the Faithfull sometime are through temptations, but or so much as they were born naked, & void of all good: And that they know is the gift of God, in hope that it will please him to give, and increase a∣gain, that which of his own good will he hath so freely given. They fall to blessing and praising of him, not doubting but to be restored.

CHAP. II.

IN this Chapter another time standing of the Sonnes of God before him, and Satans being amongst them to move the Lord to permit him to smite Job in his person, is set forth. For the three former verses, they are the same with Chap, 1. 6. 7. 8. And therefore need no Exposition, Vers. 4. Skin for Skin and all that a man hath will he give for his life. * 1.49

But put forth thine hand now, and touch his Bone and his flesh, and he will curse thee to thy face.

And the Lord sayd unto Satan, behold he is in thine hand, but save his * 1.50 life.

This is the reply of Satan to the Lord commending Job again, as before, and adding, Although thou movest me against him, to destroy him without cause. * 1.51 What meaneth the Lord to say thus, is not he the just Judge of all the world, and will he then destroy any mans possessions, and take them away without cause?

To this Ferus answereth well, these words without cause, or in vain, may * 1.52 be understood two wayes.

First, When any thing is done, but the end of doing it is not attained, so the Devill moved God against Job, and his Motion being granted, yet he attain∣ed not his end, to make Job through impatience to blaspheme. But yet on Gods part, this destruction came not upon Job without cause, for his end was attained, to make the patience of Job, and his Faith to shine the more, and so to make him the more illustrious, and by his example, suffering so patiently such greivous things to stir others of his Faithfull servants up to patience, and to make them confident and couragious against the devill in all his assaults and to confound him.

Secondly, When any thing is done in Judgment against a man he not de∣serving it: and thus Job was afflicted without cause; for although all men be sin∣ners, and so God may justly lay his Judgments upon them, yet the Faith∣full are by Faith justified from all their sinnes, and therefore there is no∣thing in them for which they can now be judged: But for the Tryall of their Faith and Patience, and consequently for their greater future good, and glorifi∣cation, it is not strange for the righteous Judge of all to suffer Satan to winnow them. For the momentany afflictions of this life do work unto us a surpassing * 1.53 weight of Glory that shall be revealed.

To this effect Ferus, a Fryer; To be noted the rather because the present Fryers and Preists do teach to the contrary, that the Faithfull have sufferings layd upon them to satisfy the Justice of God in respect of temporall punish∣ments due for their sinnes, as Christ hath satisfied for the Eternall, and if this were so, how can it be sayd, that Job suffered without cause? Now to proceed to V. 4.

Skin for skin, and all that a man hath, he will give for his life.

It is as if he had sayd, thou hast hitherto touched him no further then he * 1.54 may well patiently bear: there be more men then he, that suffering the losse of all their worldly Goods, have been very patient men in danger of drowning at sea, cast their Goods forth to lighten the ship, and save their lives, and being in their Enemies hands, will give all their substance for a Ransome, that their lives may be spared: neither are Children so deare unto them, but, their own lives are dearer; according to the saying, Proximus quisque sibi, every one is neerest to himselfe, and the skin and flesh of another, whether child or servant is not so much to him, but if his own skin and Body be un∣touched he may bear it: But herein the Devil shewed his malice and subtilty, for Job did not only bear all his losses patiently, as others, even naturall men, have sometimes done, but also praysed God therefore, as never any man before him did, so that herein Job was singular, as also the Apostles after∣wards, who praised God, that they were counted worthy to suffer for the name of Christ. The word rendred life here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Soul, but his life is her∣by * 1.55 meant, when the Lord permitted Satan to smite Job, in his Body; say∣ing, but save his life.

A thing well to be noted, that although God sometime giveth Satan pow∣er over the Goods and Bodyes of his Children, their skin and bones, as is here sayd, yet that which is the principall thing, the life and Soule, he re∣serveth [Note.] to his own protection, not permitting him to have any power over this; that no righteous man be discouraged, when hee readeth of Jobs being given into Satans hands, for it is but to suffer in things lesser and transitory, but still to without danger of suffering the losse of the Soul which is eter∣nall,

And Satan knowing, that God would not suffer him herein to touch Job, dareth not to move him any further then about his Bones and his skin. But [Note.] it is to be noted, that he was so malicious, that he is not satisfied with so great a blow given to Job in his Substance and Children, but he desireth to

have him tormented to the uttermost, and that he is most subtill to ac∣complish this, that we may in nothing think ever to be beneficed by him, how well soever he seemeth to deal with us; sometime helping men to Moneys, sometime to recover things lost, and sometime to health in most dangerous sicknesses. And that not being ignorant of his subtiltyes, we may do all dilligence to learn out of the word to be Wise, that he may not circumvent us as the Serpent did Eve to our everlasting ru∣ine.

So Satan went forth from the presence of the Lord, and smote Job with sore * 1.56 boiles, from the sole of his foot unto his Crown.

And he tooke him a Potsheard to serape himselfe withall, and he sate down * 1.57 among the Ashes.

He is sayd to go out from the presence of the Lord, that goeth about any malicious practises, as Cain is spoken of likewise: the Angells are sayd * 1.58 to ascend to God, and to descend, and to stand before him, but no where to go out from his presence, for this is to go out full of Wrath, Malice, and Indignation, and the Good Angells never do; but both evill spirits and men do. And this is in this sense rightly spoken of them, because they have not God in their wayes; and wish themselves out of his presence the more licentiously to commit evill. Now that it is here meant thus, appeareth because he went and most cruelly smote Job with a sore disease, no part of his Body being spared, but both sore, and mattery, and so loathsome to be∣hold, and full of extream paine; for the matterynesse of his sores, is im∣plyed, in that it is said he scraped them with a Potsheard, by which circum∣stance also his misery is the more agravated, he hath no oyntments nor baths to lenifie his sorenesse, neither lay he upon a soft Bed, but upon the Ground in ashes, heavy and sorrowfull: for so men in sorrow strew ashes up∣on themselves, or dust of the Earth. That this suffering of Job and the great∣nesse of it may be the better conceived, some compare it with that of La∣zarus, touching which Chrisost. reckoneth up nine particulars aggravating * 1.59 it.

First, His extream poverty.

Secondly, His Sores, of which he was full.

Thirdly, He was destitute of all humane help.

Fourthly, He lay upon the Ground.

Fifthly, He was sick and very weak.

Sixthly, He saw the plenty wherein Dives lived; for although he minded him not, yet it could not but greive him the more, when he com∣pared together his Welfare and Pleasure, and his own sufferings.

Seventhly, He was unparrallel'd, no man being in that misery in this World, that he was in.

Eighthly, He was for this evill thought of, a varlet and wicked man, and unworthy of any mercy.

Ninthly, Which yet I cannot think, he knew not of the resurrection: So Job was most poore, full of soares, no man did help him, but he scra∣ped himselfe, he also lay upon the Ground, and could not but be very * 1.60 weak, not being able to eat any thing in 7. dayes, three men of great wealth and Dignity were in his eye, censuring him as an Hypocrite, and for Parallel he had none, but he beleeved the resurrection, and herein his misery was yet greater then that of Lazarus; because he had been so opulent, and mighty, and blessed with Children, but now had lost all: his sufferings were also greater then those of the wicked Egyptians, whose not only boyles, but all their ten plagues one runneth through, and sheweth that Jobs * 1.61 were yet greater.

Then sayd Iobs wise unto him, Dost thou still retain Integrity? Curse * 1.62 God, and dye.

Who Iobs Wife was, some take upon them to determine, as Philo Iudeus

the Cald. Paraphr. and Genebrard in Chronol. and some Jews go further, say∣ing, that Iob had a most faire Daughter by his Wife Dinah whom Potipher married, and that of her came Asenaz whom Ioseph married. But all these are but conjectures, and there is no certainty in them: It may seem strang, that when all his Children perished, that his Wife was preserved still alive: Touching this, diverse conjecture diversly. Some that God would have her spared, that being brought to so great poverty, she might beg for him: Some that she was spared, because she was one with him, from touching whose life Satan was restrained: but the most common received opinion was, that Satan spared her, that by her he might be yet further tempted to curse God. So Tertullian, Ciprian, August. Chrisost. Stephanus, Prosper, Ganden∣tius: And this seemeth most probable, because his words so fitly agree, * 1.63 with those of Satan before used, He will curse thee to thy face.

For the temptation of the Wife is of greatest force, as that old Serpent found once by experience. When by his instigation Eve tempted Adam to eate of the forbidden Fruit: Therefore Chrysost. calleth her the aptest and strongest Instrument, wherewith the Devil could fight against Iob, and Nazi∣anzen * 1.64 the hope of calamity. And of Wives in generall, Seneca saith, that they are kept by the councell of Megaera and the furies for the extream misery of Kings, and some to disgrace such women: the more say, that the same word which set forth Adams Wife without an aspiration signifieth a woman, but with an aspiration, a Serpent, which yet holdeth not, unlesse it be meant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the word signifying a Beast or a Serpent is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But to let such speculations passe, and to come to her speech. Only we may first take notice: That Chrysost. saith, some think, that the Devill in the shape of Jobs Wife spake thus unto him, and not she: And if not * 1.65 yet he thinketh, that the Devil spake by her, for he stirred her up: As he did sometime by the Serpent to Eve, for he saith, that she was by a diabolicall fury stirred up, and as a strong Engine used to a Wal of Adomant, which Iob was. For the words of Iobs Wife, Curse God and dye. It is thought * 1.66 that she used many more words, as that he saw now by experience, that he had no priviledge by his so constant serving of God, but that it besell him as to the most wicked, therefore she perswaded him now see∣ing there was no hope, that he should live long in such extremity of paine, to blaspheme and curse God by uttering all the virulent words that he could against him in way of revenge for dealing thus cruelly with him. Some see∣ing there cometh no more good of serving God, give this thy piety over, and * 1.67 fall to another course of life more licentious, happily if thou dost so it will be better for thee, for it cannot be worse with thee, then now it is; Some, provoke God by blaspheming him, to kill thee out of Hand, that thou mayst instantly be rid of thy paine. Lastly, Some blaspheme God, that by the Law passing upon thee for it, thy life may be taken away, which now * 1.68 is irksome to thee: but this last way I cannot think it to be meant, because that although amongst the Jews, it was death to blaspheme or curse God, yet who knoweth that it was so amongst the Gentiles, who were idola∣tors. Yea they commonly blaspheme the true God, as Pharaoh, Sennache∣rib and Benhad ad King of Syria. Neither is the second opinion more pro∣bable; for change the course of a mans life, one may do, and yet not blas∣pheme or curse God. Therefore the first and third are to be preferred, be∣twixt which, there is little difference, where as some will not have the words expounded curse; but Bless God, it is to be noted that although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to blesse, as well as to curse: yet it is the same that was used before by the Devil saying, He will curse thee to thy face: And therefore she seemeth in using Satans wrod to speak from his mouth, and not in a contrary sence. Yet Cajetan rendring it by blessing saith; it is ironically spoken, as * 1.69 if she had said, surely thou doest very worthily, to hold on in blessing God in the midst of all thy Sufferings, even go on still so to do until the

death: But thou shalt but shew thy selfe a fool in so doing, blessing, and being rewarded with a tormenting death.

Calvin also seemeth to be for this, concluding, that which way soever * 1.70 it be taken, all comes to one issue, she sought to drive him to despaire and to utter, in stead of blessing God, any words of impatience and discon∣tent at Gods doings in way of revenge before he dyed. And this is implyed in his answer. Thou speakest as one of the foolish women. * 1.71

Where by this one, Ferus understandeth Eue tempting Adam, and bring∣ing him and his Posterity to misery, as if he had said, this did Eve once * 1.72 most foolishly, by the instigation of the subtle Serpent, move her Husband to sin, how is it then, that thou considerest not that the Devil now attemp∣eth the like by thee against me?

Shall we receive good things at the hands of God, and not receive Evill? If this be come upon me by Gods providence, as we are not to doubt, but it is, let us remember how much good we have received from him in the for∣mer part of our life; We had great store of Substance, upon which we li∣ved plentifully from day to day; we had Children also to our greater com∣fort, and Servants to wait upon us, and lived in the best manner: if there∣fore now the wheel be turned, and we be made as low, as we were then high, let us weigh the one against the other, and not deale by God, as if he had never dealt favourably with us; Like Persons ungratefull to their Be∣nefactors, who if they go not on continually to do them good, will de∣claim against them, as much as ever they have extolled them. Againe when I had the Goods of this World, we could not, unlesse we were fooles but acknowledg them to be momentany, and not such as could last alwaies with us: And as it is in respect of Goods, so in respect of bodily health; for, it is common to all men, sometime to injoy health, and then come griev∣ous sicknesses and diseases to many. And as the one sort is momentany, so is the other, wherefore it were great folly as not to reioyce in the one, so not to be patient in the other, but to think alwaies in this transitory life to continue in one estate: Moreover it is a point of wisdome rather in this afflicted estate, to seek to the Lord, the great Moderator of all things, according to whose will they come to passe, to be again propitious and fa∣vourable to us, as he out of his goodnesse is inclinable, then to break out through impatience to the uttering of any words, whereby he may be further provoked. For if I having so duly served him and lived alwaies in his feare, suffer yet these grievous things at this time, by men or Devils, who have wrought me this mischeife by his permission, how can I but ex∣pect greater sufferings, if by cursing God, as thou wouldest have me, I pro∣voke him to wrath against me? If such things be done to the green Tree, what shall be done to the dry? If to a man persisting in his integrity, being full of the Sapp and moysture of grace, much more in the case of ha∣ving this grace dryed up, and becoming as wast wood, which is fit for no∣thing [Note.] but the fire: shall I be in danger of being made fewell, for the fire of Hel for evermore? Most worthy considerations to be had in the mindes of us all in the time of misery; that for no sufferings we break out through impa∣tience to the dishonouring of God, that smites us by what Instruments so∣ever, but rather the more we are afflicted, we be the more devoted to his service, turning and seeking to him, as the Prophet exhorteth, and then we may be in good hope of an happy issue out of all our trouble, as Job had, and is promised, Let us turne to the Lord, for he hath smitten us, and he will heale us. * 1.73

Now when Jobs three Friends heard of all this evill that was come upon him, They came every one from his own place: Eliphaz the Temanite, Bildad the * 1.74 Shuhite, and Zepher the Naamathite, for they had made an agreement toge∣ther, to come to mourn with him, and to comfort him.

Having shewed, how he was tempted by his Wife; now the coming of

his three Friends unto him, beginneth to be related, and afterward what they said further to vex him, and to try his patience, by laying hypocri∣sie to his charge, They shewed themselves indeed at the first to be friends in that they were moved with compassion, at the hearing of his misery, and took their journey with an unanimous consent unto him to comfort him. For they are true Fr••ends that shew themselves friendly in adversity, they that are friendly and come in prosperity, but not in adversity; are but trencher friends, who seek to the rich for their own good, not for his: when he hath not wherewith they may be any more benefited, they will no more come at him; according to the saying: Whilst thou art in prosperity, thou * 1.75 shalt have many Friends, &c. And this is the friendlinesse of most Christi∣ans, to our shame be it spoken, when there was such friendship even a∣mongst Heathens, as shewed it selfe in adversity and poverty: But some make a question, whether they were true friends or no; because, when they had been a while with him, they fel so foule upon him; but they are cal∣led his friends, because they seemed such, as Herod is said to have been sorry, when the Head of John Baptist was asked by the Daughter of Hero∣dias, because he seemed so; Olympiodorus, yet better saith, that they * 1.76 were true friends and kinsmen, being all of the posterity of Esau, as he was, and that coming with a good intention to comfort him, by the Divils temptation, they were carried a contrary way to speak against him: For their hearing of Jobs disease, Origen thinketh, that the Divil might de∣clare * 1.77 it to them, to move them to go for his own ends, before touched up∣on; some that the good Angels made it known unto them, that they might go to comfort him, being wise and religious men also, as their spee∣ches after following shew: For it is not likely, but that Job was choice in making friendship with men, as David professeth, that his delight was in the excellent: And Abraham is said to have had his three Friends that went to war with him against the enemies of Lot, Aner, Eshcol, and Mam∣re; It may be both; that the Divil, and good Angels also, for diverse re∣spects, brought the news of this unto them: but without any such meanes, by common same, or report, which fleeth apace abroad; especially touch∣ing the ruine of great men, they might easily come to heare of it, hebeing known to be their friend: As Abraham was seen tould of Lots captivity that he might be an help to him. And indeed for true Friends to beare a part with a man in misery is no little lightning of the burthen, under which he groaneth, as when more shoulders bearing up the same weight, make it the lighter: For the time of the coming of these men nothing is said; but it is set down next in order, after his wives speaking as before: It is most probable, that so soon as they heard certainly of his miserable case, they appointed a time to go unto him together, but being, as it is conceived, Princes also sometime, must come between for their affaires at home, so that many daies of Jobs fore disease were past before they came unto him.

And when they lifted up their eyes afar off and knew him not, they lifted * 1.78 up their voyce and wept: And they rent every one his Mantle, and sprinkled dust upon their heads towards heaven. And they set down with him upon the ground seven daies and seven nights, and none spake a word unto him, &c.

All this shewed the greatnesse of theis griefe, and consequently the great∣nesse of his misery affecting them so much, that by simpathyzing with him, they were so taken, that they never spake or took any sustenance in so long a time; but sate mourning upon the ground, to see their friend to be so greatly changed in his outward frame, that for the boyles upon him, they could not know him to be the man. Here was that of the Apo∣stle fulfilled, Weep with them that weep: And this is indeed to comfort our friends and neighbours in misery, to beare a part of their sorrow with

them. But as Calvin noteth, they fayled, in that through astonishment * 1.79 they continued silent so long a time, and spake nothing to comfort him: And it seemeth by their speeches afterwards, that when they saw him in this case, they changed their opinion of him, thinking him, for all his shew of godlinesse to be a wicked man, and a castaway: So that all that time most probably, they meditated how to speak unto him; to the same effect, we ought contrariwise, when we come to visit and comfort the sick and afflicted, not only to be affected with sorrow, but also to study to [Note.] speake something whereby they may be comforted the better to beare their miseries; or to bring them into such a condition by repentance and godly sorrow wrought in them, that they may be capable of true comfort, if their life hath been such, that there is need thereof.

Morally, Gregory noteth hence: That as Satan put a space betwixt his first and second smiting of Job; so he dealeth with the saithfull in regard * 1.80 of temptation: We must not think, when we have been tempted, and have once overcome, that henceforth we shall be assaulted no more: But after one, we must prepare for more encounters. He smiteth with boyles from the sole of the foot, to the crown, when from lesser temptations, he ascendeth and proceedeth to greater, to the corrupting of the Soule, so far forth as that it mattereth, by some corruption made to break, the life yet being sa∣ved, by the abiding of grace stil in the heart: Whereby a man scrapeth these sores, as it were with a potsheard, by strictly looking into his sins, and severely judging himselfe therefore, rigorously afflicting his Soule with sorrow and contrition: Then he also lyeth upon the ground in ashes, when he thinketh vilely of himselfe: As Abraham speaking to the Lord said, I am dust and ashes, for so much more should we do, even when * 1.81 God graceth us most, as he did him, by vouchsafeing to talk with him, and to make him of his counsel: whereas some through the least measure of grace, are contrariwise puffed up, and have high thoughts of themselves; whereas Job was further tempted by his wife, this sheweth the temptation of fleshly cogitations also added to these of Satan, which yet he manfully resisteth: whereas wicked men having them, are taken with them, and overcome. Lastly, as Job was all these wayes tempted, and yet here was not an end, but his friends came under a colour to vex him yet more; So some vices seeming to be vertues, do more indanger the faithfull, if they take not heed thereof: as anger and revenge coming under the colour of justice, remissnesse under the colour of mercifulnesse, and the feare of men under the colour of humility, making a man to yeild obedience, and to submit unto them against Gods precepts. These three specially, as Jobs three friends, are apt to deceive us: but there be more also, as Elihu came also afterwards, of which we must likewise take heed; as hypocriticall out∣ward performances of good duties pretending to be piety. But these masked vices coming to the faithfull in misery and sorrow, knew him not, that is, came without effect in him, yet they will comply with him, by rending their garments, by weeping, By sitting upon the ground, and putting dust upon their Heads: For Piety is set forth by weeping, Discretion by rending the garment, the affection of workes by dust upon their heades, and Humility by sitting upon the Ground.

CHAP III.

AND Iob opened his mouth and cursed his day, saying, Let the day pe∣rish wherein I was born, and the night wherein it was said, There is a * 1.82 man child conceived.

After so long silence, Iob finding no ease of his inrolerable pangs, chan∣geth his tune, and sheweth no further patience by blessing God; but

much weakness being overcome by passion, and cursing the day of his Birth. Yet some Expositors think, that this is not to be expounded literally, but altogether allegorically. Or that Iob spake thus, not as in his own but the person of a wicked man. And to prove this, they reason from the commendation given him before, and in the end, he being justified by God, to have spoken more rightly, then any of the other men, who came to visit him. But as Ferus saith, Job is not said, as before, not to have sinned in thus saying; nei∣ther * 1.83 can he be excused from impatience shewing herein. Rather it is to be held, that the Lord, who before stood by him, now for a time left him, to try what is in man, even the best man living, if he be not strengthened by God continually. The like we may see in David, sometime being most courageous, and sometime full of feare; courageous against Goliah, fearefull when Saul persued him: So Jeremiah and Peter; yea the Son of man, Christ himselfe cryed out as forsaken of God, when he shewed not him∣selfe in mercy to him hanging upon the Cross, but as a severe Judge a∣gainst him standing in our stead, and made him sin for us, although this feare and passionateness in him was no sin, for he knew none: These words * 1.84 then came from Job as effects of his extream pangs and Sufferings, whereby he was carryed to speak thus unadvisedly, as the most righteous may be, as not being for a time, through the sense of paine themselves. But these passionate speeches God imputed not to him for sin, and therefore he after∣wards justified him in all that he said; Yet not to animate us in our grea∣test sufferings to do the like, but to shew us our weakness, that we may strive daily to be more and more strengthened to all patience, and long suffering, and when through weakness we fayl, be comforted and seek help of God to come out of most impetuous temptations: We may think, as Pe∣ter, [Note.] before we be tempted, that we have strength enough to stand; but as it was with him in the time of temptation, so we may feare it may be with us: As a man in health thinketh, when he seeth another in sickness impatient, he would not be so in the like case: But coming also to be try∣ed, he can as ill beare it, as that other man.

Gregory will by no meanes have it taken as literally spoken, because it * 1.85 is not probable, that having stood so firmly hitherto, both when his Children and Servants and all his Substance was lost: Yea and his Body al∣so sore smitten, being provoked by his Wife hereunto, he could not yet be moved to any impatience or cursing, and is it then probable, that now nothing provoking him, yea having his freinds about him, bearing, by their sorrow, part of his burthen with him, that he would break out into im∣patience and cursing, as not being able to beare his misery any longer? More∣over, let his words be taken literally, and what sense is in them?

Let the day be cursed, wherein I was born: And let it be dark, because that day was long ago past, and can never be again: And whereas he wisheth, that he had dyed so soon as he was born, for this savoreth not, as coming from one that knew he was born in sin: And therefore if he dyed before he was born again of water and of the spirit, he could not be saved, and that this could not be without circumcision then, or baptisme now: Therefore upon these reasons, we are driven to seek out the meaning of his words, as not being of literall, but altogether of an allegoricall under∣standing: Now to curse cometh sometime from God, who curseth in his justice; As he did the Serpent, and the Earth for mans sake, when he had sinned; sometime from holy men, as they are moved by way of prophesie, by the spirit of God: As Elisha cursed the Children of Bethel that mocked him, and Noah Canaan the Son of Ham; And sometime from envy and wrath in man, and this cursing only is evil, and by the Apostle forbidden, saying, Bless my Brethren and curse not.

Job then might curse here, and yet not sin, but speak by the spirit of God, and not of impatience. But what shall we understand then by the day,

which he curseth, verily by this Day, we may understand, the whole time of this mortal life: Which he by thus saying, and Let it be turned into darkness, foretelleth, that it shall have an end, and then there shall be no light here any more: All the Heavenly Lights fayling, and the Heavens themselves, and so all shall be darkness, as it was said in the beginning, that darkness was upon the face of the Earth. He meaneth not then the day of his Nativity in particular only: But the time, wherein both he and all others are born in sin and misery into this World; for which he sayeth not, the day of my Creation, for Man was made righteous, but of my Birth, of which it is said: I was Conceived in sin, and born in iniquity. And Man that is born of a Woman is full of misery &c. And he sayeth. Let that day perish, that is be no more; For perishing is two waies: either by be∣ing in an evil case, or when a lightsome day is darkned, or ceasing to be, and in this latter sense it is spoken, for when light vanisheth, and perpetuall darkness cometh in stead thereof, the day ceaseth to be any more, and so time, according to which the Angel swore, That time should be no more. * 1.86 He also by the Day here understandeth, the Devil with his flattering Temp∣tations, whereby he pretendeth light and comfort: As when he perswaded Eve to eat of the forbidden Fruit, Yee shall be as Gods, said he: But through harkening to him they were made most miserable, Job then prayeth that the Devil may perish, and that the day and light by promising which, that is the good and comfort, with which he beareth silly men in hand, if they yeild to his Temptations, may be turned into darkness unto them, that is, appear to tend to discomfort and misery, and that this will be the issue of them, that they may not be seduced hereby.

Let not God regard it from above, neither let the light shine upon it. * 1.87

That is, Forasmuch as the evill angels were altogether spirits, and so had nothing infirm in them, whereby they might be tempted to sinne, but were light as the day, yet proved rebellious against their Creator, let not them be repaired or restored again by any mercy from God shewed unto them; al∣though through his pity to man sinning, being clad with flesh, that is, infir∣mity, he be by Christ restored. For this is by the Psalmist pointed out, say∣ing, he Had mercy upon him, for he knew that he was flesh, and sinned by infir∣mity. * 1.88

Let a cloud dwell upon it, &c. * 1.89

That is, Let the Devill lye in darknesse, chained and tormented for ever, wherein he prophecyeth of the state wherein hee shall be after the day of judgment, although he be not yet confined to that place of torment, yet then he shall.

As for that night let darknesse seize upon it, let it not be joyned to the dayes of * 1.90 the yeare, nor come into the number of moneths.

This is a further amplification of the same day before spoken of, sometime called day in regard of that it had been, and sometime for that it should be, as also the Devill at the time before spoken of to be made darknesse for ever, and not in appearance an Angel of light any more.

Let that night be solitary, let no joyfull voyce come therein. * 1.91

That is, Let the Devill lye solitarily in that darknesse, and none of Gods elect people come there, as he desireth, if he could possibly deceive them.

Let them curse it, that curse the day, who are ready to raise up their mour∣ning. * 1.92

The vulg. which Gregory followeth, Who are ready to raise up Leviathan. Thus also Hebr. Let the holy Angels declare to all the world the cursed con∣dition of those that fell, even they that are ready to raise up their addita∣ment, as the word Leviathan signifieth, that is, men who fell by the Devils deceit: but the elect of them, to whom Angels minister, shall be raised up againe by grace, and be added or joyned to the Angels in heaven, whose

number was diminished by the fall of millions, but by men elected shall be made up again.

Let the stars of the twilight thereof be darke, let it looke for light, but have * 1.93 none, neither let it see the dawning of the day.

By the twi-light understand Hypocrites, who give some little light by the good works that they doe. But for so much as their intention is not good, for They doe all to be seen of men; the very starres of this their twi-light are made dark, when they are detected by some foule sinne that they fall into, which darkneth their star-light, as it were, whereby they seemed before to shine as stars in the midst of a crooked and perverse generation. Let it looke for light, but finde none: That is, for Christ, who is the true light, but not find him to have any true comfort by him: Nor let it see the dawning of the day: That is, have my true saving knowledg, which is the beginning of these lights shewing it selfe to the heart, according to that of the Apostle: Till the * 1.94 day dawne, and the day-star arise in your hearts.

Because it shut not up the doors of my mothers wombe, nor did sorrow from * 1.95 mine eyes.

What mothers womb is here meant, it being understood, as before, of all mankind since the fall of Adam? Paradise may be meant by this mothers womb, because man was there, as in the womb without all sorrow, till that being tempted and sinning, he was put forth, and filled with sorrow and mi∣sery, sins procuring the opening of the way, and thrust him out thence, be∣ing called the not shutting of the doors.

Why dyed I not from the wombe, and give up the ghost when I came out of * 1.96 the belly?

That is, O that I had then apprehended the death and destruction to fol∣low upon my sinning, whilst I was in tempting! For then should I never have come out of that belly wherein I was so quiet and free from all sense of mi∣sery, as followeth, Vers. 13. So that the words of vers. 12. Why did not the knees prevent, and why did the breasts give me sucke, are a continued com∣plaint of that which he and we all did in Adam, consenting, and being deligh∣ted with the temptation, as the Infant with the Mothers milk, yea and with the sinne, which we excused, and sought to hide. And the rest which man should have had, which he meant, in heaven; For mankind being multiplyed in Paradise, if he had not sinned, should never have dyed, but have beene translated from thence to heaven, there to rest for ever. And he saith,

With Kings and Connsellors of the earth, which built desolate places for * 1.97 themselves.

Hereby meaning Gods faithfull Ministers, who rule amongst his people, and give them counsell in their teaching what to doe to be saved: For they goe immediately after death into the place of blessedness, and their good hearers together with them, recovering that state by Christ, which we lost by the first mans sinning, although we must now goe through death hereunto; but if we had not falne, without dying.

Which built desolate places for themselves.

That is, when others have their minds full of tumults, and worldly trou∣bles, these putting all such things from their minds, make them places, as it were to be in alone with God, setting their minds only upon heavenly things: For thus they are, although in the frequency of men, yet as men dwelling a∣lone here in desarts. Thus David desiring one thing of God, viz. To dwell in his house: and Mary choosing that one thing which was necessary, made themselves desolate places.

Or with Princes that had gold, who filled their houses with silver. * 1.98

Who are Princes, but the successors of the first Preachers, the Apostles, that were as Kings, the Rectours of Churches, of whom the Psalmist spea∣keth. In stead of fathers thou shalt have children, which thou mayest make Prin∣ces * 1.99 in all lands. These have gold, when they have spirituall wisdome and

faith; for so it is said, I counsell thee to buy of mee gold tryed in the fire, and faith more precious then gold. And the silver wherewith they fill their houses * 1.100 are divine Sermons and Orations; of which their hearts are full, and then they are uttered by them; for of the words of God it is said, They are like to * 1.101 pure silver tryed seven times in the fire.

As an hidden untimely birth, as Infants that never saw light. * 1.102

That is, As those holy men before the Law, that being led only by the light of nature, whereof some indeed have their names and famous acts recorded, as Abel, Enoch, Abraham, Noah, Isaac, Jacob; but most lye hidden, and no remembrance of them is come to us, but as abortives, they are without names, yet at rest with God, in whom they beleived and with whom they walke continually: And as Infants dying before they see the light, were all such both before the Law, and under the Law, who lived not till the coming of Christ in the flesh, yet believed in him, of whom it is said, Many Kings and Prophets desired to see my day, and saw it not.

There the wicked cease from troubling, and there the weary be at rest.

That is, the wicked Gentiles, who, before the coming of the Gospel a∣mongst * 1.103 them were distracted by being carryed after divers vanities; but be∣ing hereby converted, they also finally come to have rest here, and the weary through the heavy burthen of their sins, as our Lord hath said, Come to mee all yee that travell and are heavy laden, and yee shall finde rest unto your souls.

There the prisoners rest together, they heare not the voyce of the oppressor. * 1.104

The prisoners or bound ones, are those that feel themselves bound with the bonds of naturall corruption, from which they cannot during this life get loose, but hereby they are terrified, as they that live under a Tyrant, who daily oppresseth them. In this case Paul was, who was so fettered by his naturall corruption, that he was as a poor Captive lead away, and cast in∣to * 1.105 prison hereby, and this he calleth his flesh. And David complaineth of his sins, taking so fast hold upon him, that he could not look up. But being once in this place, all such shall be then at rest, and be troubled with no op∣pressors any more to fill their hearts with sorrow, according to which it is said, They shall sorrow no more, but have all teares wiped from their eyes. Of our being subject to vanity, and bound as it were; hee by the Apostle Paul * 1.106 speaketh, saying, The creature is subject to vanity, but shall be brought into the glorious liberty of the sonnes of God, and set at liberty. And in another place of himselfe he saith, Desiring to be dissolved, and to be with Christ. That is, be loosed: And what doth this imply, that he counted himself bound here? * 1.107 And who is the Oppressor or Exactor here spoken of, but the Devill, who ceaseth not by his temptations to exact upon the faithfull? but there shall be no Devil any more thus to molest us, and even whilst we live here, he heareth not his voyce, that resisteth his temptations.

The small and great are there, and the servant is free from his master. That is, all who have any true grace, although but little in comparison of that, which is in others, every one yet being here placed higher or lower, as he * 1.108 hath abounded more, or hath had a lesser measure of grace and virtue. And the Servant is free from his Master, because he that once had been a Servant of sinne, as he is called, that committeth sinne, but whilst he lived, turned there∣from, is now free from all danger of being brought into this servitude any * 1.109 more, sinne being now plucked up by the roots: As the Ivy growing in a stone wall when it is broken downe, as it could never be before, but remaining still as a root of bitterness troubled even the best, and as tinder apt to take the fire * 1.110 of temptation, to inflame with sinful lusts. * 1.111

Wherefore is life given to him that is in misery, and life to the bitter in Soul?

That is, Why doth the World smile upon the Faithfull to tempt him by * 1.112 the flatteries thereof in profits and preferments to sin, or frown upon him by adversityes and miseries, to discourage and dishearten him to indanger

his Soule, by impatience and discontent? For in regard of these dangers, to which in this life he is continually subject, it is irksome to him to live here, and he desireth rather to be dissolved and to be with Christ.

Who long for death, but it cometh not, and dig for it more then for hid * 1.113 Treasures.

They are sayd here to long for death, that desire totally to be mortified to sin and to the world, taking no pleasure in the honours, and preferments hereof, yet cannot, but will he nil he, honours and publick imployments are put upon him, and hereby he is hindred in the work of mortification. But he is said to dig for it, as for his treasures, that is seeing a treasure in heaven ready to be bestowed upon him, that laboureth in this work, he doth, as he that digging for a treasure hid in the ground, when he findeth that hee is neer unto it, work the more earnestly in digging till he hath gotten it into his possession.

Why is light given to a man, whose way is hid, and whom God hath hedged * 1.114 in?

The Vulgar hath compassed about with darknesse Hebr. either hedged in Thornes, or covered or blindfolded, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either, but because hiding his way, was before spoken of, by another word, this of hedging, is rather to be preferred. By a man, whose way is hidden, understand him that laboureth in the work of mortification, before spoken of, and yet neither knoweth certainly, that what he doth is approved of before the strict Judge of the whole world, nor whether the end of the way wherein he goeth, shall be everlasting blessedness For as Salomon sayth, There is a Way that is right in a mans own eyes, but the end thereof is death.

But this is not true touching all men, for he that believeth, and in up∣rightness of heart laboureth, to do all good, and to eschew all evill, is sure that his way pleaseth the Lord: If it be sayd, but he may not perse∣vere, and then he shall not be saved. Sol: He that hath begun this good Worke will perfect it in the day of the Lord Jesus. But many there are that have light or comfort here in regard of the good end to which they shall come; yet being upon deceitfull grounds, that end of their way to which they shall come indeed, is hidden from them, and yet they are hedged as with thornes, that is, suffer by sharp and pricking Judgments, as they * 1.115 that suffer by the burning of their bodyes, but have not love.

For my sighings come before I eat, and my roarings are poured out like the * 1.116 waters,

That is, before feeding upon the contemplation of the happiness to come, I sigh and mourn after it, according to which the Apostle saith, We sigh after the dissolution of this earthly tabernacle, &c. For he that is not thus * 1.117 affected towards the happiness to come, and with the present sinns and mi∣series, cannot thus eat and be comforted. And to shew this greife is no small greife in the truly faithfull, it is added, My roarings are poured out like water. Extremity of greife causing tears to break forth for sinns past, being thus denoted, for which a simile is taken from waters.

The thing that I greatly feared is come upon me.

The vulg. The feare, that I feared hapned to me, That is, not knowing * 1.118 when God chastiseth in love, and when in Justice, by way of taking re∣venge. This made me greatly afraid, least my sufferings should be the effects of wrath and not of love as David saith, Who knoweth the Power of thy wrath which is so spoken, because our minds are not able to conceive rightly here∣of, but sometimes that seemeth to be grace to us, which is wrath, and that to be wrath which is grace, and that God approacheth unto us, when he leaveth us, and that he leaveth us, when he approacheth in love to us.

I was not in safety, I had not rest, neither was I quiet, yet trouble * 1.119 came.

The vulg. Have I not dissembled? have I not been silent? have I not been at rest, and Indignation came upon me?

According to which Gregory, whom I have hitherto followed in all this Allegoricall Exposition, saith, the meaning is, being placed in this Dignity, so that I might think, speak, and do what I would; for thus it is with men, exalted above others: they have high thoughts of themselves, which yet they hide from others, and are licentious in their talk, and doings, be∣ing never troubled at it, but think they may speak and do what they lust: But Job disclaimeth this, touching himself; calling the first, a dissembling, and the two next being silent, and at rest, whereby he meant, that he dis∣sembled the great Dignity, of which he was, thinking low of himself, not∣withstanding the same; and instead of licentious speaking, he was silent, not uttering any such words, and rested from practising evil, after the manner of other wicked Princes. And so do all the godly in honour, they repress their heart, from considering their own glory, they restrain their * 1.120 tongues from immoderate talking, and keep their work from wandring through unquietness: Whether the words be rendred thus Interrogative∣ly or Affirmitively, as I see no reason but they may, the sense cometh all one; I thought not my selfe safe, or in a quiet Estate, and at rest: If I should have been swayed by my greatness to do, as I might have been tempted hereby: And therefore had I a vigilent eye over my wayes, that I might not be thus transported. And yet wrath or terror came; for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth. And as Gregory, so Isidor. and Beda expound all this Allegorically. But Chrisost. and some others adhering to the letter, yet excuse Job from sin∣ning through impatience, in saying thus much. For Chrisost. saith, That Job did like a sick man: Who being under the Physitians hands, whom he know∣eth to be careful of doing all things for the best, useth all the patience to∣wards him that may be: But in the extremity of his pain, hee layeth about him, and strikes at the standers by, and all things about him, but from the Physitian, he yet holdeth his hands for the reverence which he bea∣reth towards him, and the awe in which he standeth of him: So Job being in extrem pain and torment, and it yet continuing, in none of his speches here, or which he uttereth afterwards, striketh at the Lord, but at other things only, wherewith he thought he might be more bold. I for my part am much affected with the Allegoricall exposition hetherto brought, and by me contracted to more brevity, and yet made more perspicuous, because I cannot think, that a man out of impatience against the innocent crea∣tures, should speak so discreetly, holding out to such alength; or were he never so much overgone with passion, that he should magnifie the state of all the dead, having it by faith so rooted and grounded in him: That a difference is in death put betwixt men in respect of we••l and woe, resting and being tormented: And specially in blessing the condition of the grea∣test in this world, Kings and Princes, who for the most part are worst for Pride, Tyrany, Injustice, and licentious living. Therefore I cannot but think, that Job was even now full of the spirit, whereby he spake thus; yet as in a cloud, and obscurely, that we might study to find out his meaning, in opening which, the light given by acute Gregory, whose peircing wit I can∣not but admire, doth not a little avail: And truly here are many passa∣ges, not only most true, but tending to our singular comfort and edificati∣on if they be well considered: For which I thought it good thus to set them forth.

Ambrose, who is also for the mystical sense, upon V. 8. That are ready to stir up Leviathan, saith, That this is spoken of Christ, who he saw was to encounter with the Devil, and to overcome him: For by Leviathan, the Devil is commonly by the Fathers understood, Job 40. And Christ is spo∣ken

of as ready to stir him up. They that follow the literal sense say, That Job herein calleth upon the wicked, that work by the Devil, to curse that night, or such as go a fishing, because a Whale is called Leviathan, but have no good success, and therefore curse such a night or day, as unlucky. From hence to V. 14. There is nothing difficult touching the literal sense: And upon this. Then should I have been at rest with Kings and Counsellors of the Earth. It is said, the meaning is, I should not have been in worse case then others my fellow Kings and Princes, who being dead and laid in their * 1.121 Sepulchers feel no such pangs as I do. Then V. 17. There the wicked cease from tumult, that is, Either are made to be quiet, and cease from their wick∣ed practises: Or the righteous are no more disquieted by them; whereas whilst they live here, they are allwaies like the raging tumultuating, and * 1.122 can never cease raysing up troubles against them.

The man whose way God hath hidden &c. That is, The way of going out * 1.123 of this life, which he desireth to do: But he findeth no meanes to get out; As one going upon the way, and coming at an hedge, through which he cannot break.

I sigh before I eat. That is, I am so full of sorrow, that even when I take my repast, I do it not without sighing and lamenting. The meaning of this * 1.124 is plain, The thing that I feared is come upon me. I lived not so in prosperity, but I expected this day then; for I knew the uncertainty, and mutability of these worldly things: And therefore this hath not come upon me, for my confidence in worldly things. And since I was afflicted in my Children, whom I lost, and my Servants and Cattle, I murmured not, nor complained against God, whereby I might provoke him, to lay this Judgement more up∣on me, I did silently and quietly beare all my losses, as it appeareth by that which he said before, and yet ••o what another heavy Judgment hath befallen me, & I see no end of it. And hetherto according to the literal sense and morals made hereupon: Something also hath been touched upon, concerning the Allegoricall from Job to Christ, which may well hold, if we make such an application in general, but not so particularly, as Gregory doth. Job was a figure of Christ, as was before said in his Name and Country, if we look at their signification: As also in his extrem poverty to which he was brought * 1.125 from great riches, although so just a man, that none was like him upon the Earth. He was also assaulted by the Devils temptations, being hungry and * 1.126 alone in the Wilderness, and that not once, but sundry times; as the Divil stired up Jobs Wife, and by her assaulted him being in pain, and alone, there being neither Children nor Servants about him, and then his friends by their invectives against him, laying to his charge hypocrisy, as the Pharisees likewise stirred up by the Devil, laid to his charge, that he was a deceiver and wrought by Belzebub. Again he was filled by his harsh usage and suf∣ferings beginning to seize upon him, about the time of his great passion upon the Cross, with such anguish, that it drove him into an Agony, which made him sweat such a sweat, as never was heard of, even drops of blood; and after this, as despairing, to cry out, Eli, Eli, Lama sabactthany. When yet he neither sinned by the heat of impatience, or the chill coldness of pusil∣lanimity, or feare, as Job cryed out against the day of his Birth, and as im∣patient of living longer, not in a sinful way, but as under a shew hereof, uttering misticall things for our instruction, as may appear from that which hath been said. How the allegory holdeth afterwards in the end, which the Lord made, shall be by his assistance shewed toward the end of this Book.

CHAP IIII.

THen Eliphaz the Temanite answered and sayd. If we assay to commune * 1.127 with thee, wilt thou then be greived? But who can withhold himselfe from speaking?

Here before I begin to speak upon the words of Eliphaz, something would be said upon the signification of his Name, and the names of his o∣ther two Friends, upon which Gregory thus: These three set forth He∣reticks, * 1.128 who begin to speak smoothly at the first, as if they meant no hurt to him, to whom they speake, but only good, to purchase his benevolous at∣tention, but soon come to speak words which much hurt the hearer, and greatly trouble him, that we may beware of them, and not be drawn by [Note.] the inticing words of their eloquence. Eliphaz signifieth The contempt of God, Bildad oldness alone, Zophar the dissipator of speculation: And by these three Names are aptly set forth three evill qualities in Hereticks, which were the grounds of all their wicked heresies: For first they are proud and de∣spise the plain and simple Truth commonly taught according to the word of God, and so do in effect despise God. Secondly, they have only the old Man with his deceitful heart in them, and nothing of the new, guided by the Spirit of God. Thirdly, They disperse and scatter abroad their own specula∣tions for truths, pretending sometime the light of Revelations to make them the more acceptable: according to all which Popish Hereticks proceed. for they despising the single word of God, the Canonicall Scriptures, as insuf∣ficient, adjoyn hereunto, to ground their Errors upon, Apocriphals, Tra∣ditions of men, and many Inventions, for the better setting forth of the publick Worship of God, which in the Ceremonies by them devised, would be naked and contemptible. Secondly, They are set a work thus to doe by their own deceitful hearts carrying them on through the covetous∣ness and pride that is in them. Thirdly, How many revelations have been by them pretended to confirm their imaginary purgatory, their superstition about the invocation of Saints departed, and the adoration of Images, and the single life of Priests? Neither do the Anabaptists differ much from them herein; for they pretend new lights and revelations, and are manifestly led by the old man, making them to despise God and his waies, going in crook∣ed waies of their own, and not in the known waies of the Church of God.

Touching the speech of Eliphaz, Some, saith Ferus, think, that he spake * 1.129 but deceitfully, when he pretended his unwillingness to grieve Job by that which he should say, and his conscience inforcing him hereunto: But because it is not a friends part, when he heareth his friend in his misery breaking out into impatient speeches, as if God had dealt worse by him, then he deser∣ved, [Note.] to hold his peace, but to tell him plainly of his fault, that he may re∣pent, and use more patience: He rather thinketh, that Eliphaz spake in part as he ought to do, and as it is our part to do in the like case, that is, Not by the way of flattery to be silent, if we see cause of speaking by reproofe to our dearest friends; only in judging and charging him for his sufferings, not to be the man that he took him to be, but hypocriticall and wicked, what a shew soever he made, this is sinful and uncharitable, yea although, the person afflicted uttereth words of impatience, through the infirmity of the flesh, in the extremity of his pain: But for reproving any sin in our friends, we have a Precept. Math. 18, And Salomon saith, That the woundes of a loving Friend are better then the kisses of an Enemie: More∣over, our zeal for God, and to vindicate his justice in all his doings, ought to * 1.130 be such, as not now to be silent, but to speak, least we be proved such as love men more then God. Thus Ferus and that rightly: But for somuch as Job

sinned not by impatience any more now, then formerly, as hath been before shewed; Eliphaz did him wrong in all that he said, yet not wittingly: For he loved him dearely, and came out of love to comfort him; but through ignorance, and I doubt not, but by the instigation of Satan, to vex Job yet more, for which as for men sinning out of ignorance, the Lord command∣ed, that Sacrifices should be offered both for him and the rest of his friends: To proceed in the words of Eliphaz, V. 3.

Behold, Thou hast instructed many, and strengthened the weak hands, &c. * 1.131 But now it is come upon thee, and thou faintest; it toucheth thee and thou art troubled.

Is not this thy feare, thy confidence, the uprightness of thy waies, thy hope? * 1.132 In reproving Job, He first beginneth with laying to his charge, his not fol∣lowing his own instructions, given to others in the time of their misery; in that he himself now was so faint-hearted, that he thought that the check, Physitian heal thy self, might rightly be given unto him: And Turpe est Doctori cum culpa redarguit ipsum: It is a shame for him that reproveth, and teacheth others, to fault in the same thing himself. If Job had done so indeed, he might well have been blamed; or who soever doth so, as the Scribes and Phari∣sees, [Note.] that said and did not; for now thou art condemned out of thine own * 1.133 mouth. But if Job had been impatient in such extreme misery, whereas in his health and prosperity, he comforted others, and happely reproved them, for their impatient speeches; that which rightly could have been gather∣ed herefrom, were nothing else, but that a man in health and prosperity knoweth not his own weakness, although he truely feareth God, til he is brought to the tryall. For many think, as Peter, to be very couragious then: But coming to be tryed, their strength to stand is nothing, as it [Note.] was with him; yea and it is not to be doubted, but that these men them∣selves, if they had been tryed, as Job was, would have been much more im∣patient, then he seemed to be. They sinned therefore in this, that they dealt not with him, as considering themselves, and their own weakness; as is commanded: If any man be faln by infirmity, restore such an one in the spirit of meekness, considering thy self, least thou also be tempted. For the next word * 1.134 V. 6. Is not this thy feare, thy confidence, &c. In saying thus, he doth as it were deride him, for the words last uttered by him, Chap. 3. 25. 28. Where he spake of his feare and confidence, and rest through hope, and quiet living, as if he had said, Art thou not ashamed to speak of these things and yet makest such impatient exclamations for being quiet, fearing God, and trusting in him, rather casting away his feare, living sinfully; so that thou mightst justly in stead of being confident, despaire now; and in stead of being quiet, be ful of trouble, as thou art. Herein then, Eliphaz sinned again by judgeing righteous Job to be a wicked man: And that this is his meaning, the next words, V. 7. doe declare.

Who ever perished being innocent? And where were the righteous cut off? * 1.135 He committed then the great sin, of judgeing his Brother, of which it is said, Judge not, that yee be not judged. And how shalt, thou that judgest an∣other, escape the judgement of God? For in regard of ones being smitten, * 1.136 to judge that hee is wicked, and not innocent and righteous; is to con∣demn many righteous men: As Abel, who was cut off by Cain, Ioseph, that was cast into a Dungeon, David, that was persecuted by Saul: And Abi∣meleck slain, with eighty Preists more by Doeg in one day. Here before I proceed any further, in the speeches of these men, it is necessary, that I resolve a question, in what account they are to be had, whether as divine and true, and to be grounded upon, as other sayings in the holy Scrip∣ture, or humane, as coming from wise men, who by their wit and study, had attained to the knowledge to speak thus: The reason of this question is, Be∣cause, in many things, they contrary Job, and are said by God himselfe not to have spoken so rightly as Job, and if not so rightly, then some things

spoken by them were not true, and therefore not divine, nor spoken by the spirit, as it is said of all the canonicall Scriptures, that they were. To this it is to be answered by distinguishing: Some of their speeches came from * 1.137 their own darkned understanding and blind reason: As namely these which are by Iob contradicted, and wherein they apply things truly spoken in the Thesis against him from hence to convince him of wickedness and hypocri∣sy. Some of them again set forth things concerning God and divinity aright: Some Philosophy, both moral and natural, the former of which are to be thought to have come from God, who put those words into their mouths, as he did many divine and propheticall sayings, into the mouth of Balaam: And afterwards it is said of Caiaphas, that in saying, it is necessary That one man should dye, and not all the Nation perish. That he spake not this of himself, but being high Priest, that yeare he prophesyed. The speeches uttered * 1.138 by them against Iob, by way of inference from the truths delivered by their mouthes, came altogether from themselves, and the instigation of Satan, that Iob might be the more greived, and, if it were possible, provoked to speak rashly and impatiently, and so to sin, which was the thing, that Satan endeavoured with all earnestness: For the approving of the truths of God which they uttered, to have come from the spirit of God make the cita∣tions of them by the Pen-men of the holy Scriptures, as V. 8. of this Chap. is cited, Prov. 22. 8, Hos. 10. 11. V. 18 2. Pet. 2. 4. And many sayings more throughout this book, as may be seen all along, by the quotations up∣on the Margin: For if they had not come from God, they should not have been alledged, as authoritative, or proving. Origen also to prove them to come from God, saith, That the sayings of Iobs faithfull friends should * 1.139 not certainly have been by Iob committed to writing in his sacred book, un∣less they had come from the spirit of God, and were profitable for us to read. Yea Moses himself citeth some passages of theirs: As namely, that of dwelling without feare, chap. 22. 19. Levit 26. 5. and that of rest∣ing, and none terrifying, chap. 11. 19. and that of not accepting persons, Iob 34. 19. Deut. 10. 17. whereby it also appeareth, that the book of Iob was written first of all other books of Scripture, and it is more confirmed, that he lived about the time of Iacob, whose daughter Dinah, he is said be∣fore to have married. Now to return again to Eliphaz the Temanite: the country, of which he was, had the name from Teman, the sone of Esan, of * 1.140 whom Eliphaz came, and Ierom saith, that he was the King of the Teman∣nites, in the land of the Gebalites, although in the Hebrew tongue all the * 1.141 south parts were called Teman. To proceed according to the words of this Eliphaz. V. 8. 9. are plain V. 10.

The roring of the Lion, the voice of the fierce Lion, and the teeth of the young Lions are broken. For fierce Lion, the vulg. hath Lioness, and for young * 1.142 Lions, Lions whelpes. But herein the sense is more respected, then the pro∣per signification of the words: For the Lioness, when she hath whelpes, is noted to be more fierce then the Lion, and what are young Lions, but Lions whelpes? These words are by Eliphaz uttered further, to aggravate Jobs wickedness, for which he had said before, that although he pretended holiness, and had been hitherto blessed: Yet now a spirit from the Lord had blown upon him, V. 9. and that so powerfully, as that now he could play the Lion no more; either terrifying his Subjects, by his roring, or tearing of them with his teeth, which were now hereby broken: So that he could neither act the roaring Lions part himself, nor his wife the part of the fierce Lioness, nor his children, who were as young Lions, teare cruel∣ly with their teeth: For they were broken by the fall of the house upon them, as was before shewed: And not ceasing here, he prosecuteth the same allegory of a Lion, further V. 11. Thus to the piercing of his heart, with bitter words he did insult over him.

Here Eliphaz to confirm his reproachfull speeches against Job, findeth * 1.143

that he had a Revelation from God, as Ferus saith, so likewise Lyra, I∣sodor and Clarius. Some think that it was the Devill, who thus deluded * 1.144 him; he thinking that God had whispered these things unto him, whilst he was by night thinking upon Jobs case, and why, he being so just a man suf∣fered such greivous things: then Satan, that he might with the more au∣thority, as from God, confound Job, appeared thus unto him preten∣ding to be a good spirit.

Lastly, Some others will have it a true revelation from God, because the things spoken are most true, but by Eliphaz ill applyed against godly Job. So Gregory, Carthusianus, Burgensis contra Lyranum, and Calvin, who * 1.145 saith that Eliphaz was an excellent man, and that God vouchsafed sometime to speak unto him, as appeareth by that which he here uttereth. And to this do I assent, for such speeches could not come from the Devill or from an ordinary but a prime man and inabled by God to instruct others in his truth. But what is it that he sayth? A thing was secretly brought to me, and mine ear received little thereof.

It may seem to be no secret, that God only is perfectly righteous, sayth Calvin, and all men unrighteous in comparison of him, as here followeth, * 1.146 Vers. 17. But he calleth it a secret, because it is hidden from many proud men, who if they outstrip other men, who live most wickedly, think themselves most righteous persons, that God should do them wrong, if he should lay his judgments upon them: and he saith he heard a little of it, he taketh not upon him any perfection of knowledge, although he were an e∣minent [Note.] man for this, yet he heard and understood but a littlerto the reproof of those, that knowing but little of the word of God, yet take upon them to [Note.] have Knowledge, yea enough to teach others and think, that they have no need now to learn any more, thus coming to despise all teaching. V. 14.

Fear came upon me, and Trembling, which made all my Bones to * 1.147 shake.

And this he saith was in the Ʋisions of the night, vers. 13. Such terrour doth God strike into men in declaring his will unto them that it may be efficacions in them, as it is not, unless they feel the power of his Majesty that spea∣keth, as also was shewed by giving the Law to the so great terrour of Isra∣ell, and by the fear that came upon Moses himself, of whom it is sayd that * 1.148 he trembled and feared. And Daniel fell down as dead for fear; and Ezekiel and John who wrote the Revelation: and this is the course, that the Lord taketh under the Gospell for the converting of sinners, as we may see in * 1.149 Saul, he was smitten down to the ground and trembled, and then the Lord spake unto him by Ananias: and he cometh not nigh to any but to such as he makes to tremble at his word.

Then first beginneth grace to work, when a man is made to fear by Gods voice from heaven hearing his word, as it is sayd, that Josia did, and his heart melted within him, V. 15. 16.

Then a spirit passed before my face, but I could not discern the form thereof, * 1.150 an Image was before mine eyes, there was silence and I heard a voyce. The spirit here by some is thought to be an Angell, by others more probably a wind, as it befell Eliah, to whom after a strong winde came a soft and still voyce, and in such a winde the spirit came upon the Apostles Act. 2. The likeness * 1.151 not to be discerned sheweth, that it is not Gods will, that he should by man be represented by an image, so that to do this is an abomination and instead of shewing himselfe wise that doth so, a shewing of himself a foole and in danger to be given over to a reprobate sence as the Apostle sheweth. Whereas he saith, There was silence, this is spoken to shew that he heard * 1.152 well so much as he here uttereth, that was then spoken in the silent night, there being no noise to hinder his hearing: And hereby we are taught in si∣lence to harken to the word of God, or else we are likely to carry but little [Note.] of it away; or to profit little thereby, as it commonly hapneth to most hea∣rers,

when they are at a Sermon the world maketh such a noise in their hearts, speaking to them of other things, profits, businesses, pleasures of the World, or the Devill by his suggestions, that they cannot hear to remember, inso∣much as that being asked, what was treated upon, they are able to say just nothing.

Shall a mortall man be more just then God? shall he be more pure then his Maker? * 1.153

Behold, he puts his trust in his servants, and his Angells be charged with * 1.154 folly. The Vulg. Shall he be justified in comparison of God? And this indeed is the meaning, although a man be never so just, yet in comparison of Gods, his righteousness is nothing, and therefore God is to be acknowledged just and righteous in all his doings, when he proceedeth most severely against his most righteous servants. He hath no trust in his servants, Vulg. They that serve him, are not stable. That is, his good Angels that serve him, are not stable by their own strength, but by Gods stablishing of them to stand, when others fell, and for many of the very Angels they fel indeed, and are charged with folly, that is, Sin to eternity. Calvin will have nothing * 1.155 spoken of the Angels, that fell here, but only of them that stood; because the word folly, is not significant enough, to set forth their horrible sinning, but because he maketh two sorts of them, the one of such as serve him stil, the other of these, that long ago were charged; I conceive it to be plain, that the evill Angells are meant by Angells, and as thus meant, Saint Peter seemeth to speak from hence, saying, God spared not the Angels * 1.156 that sinned. For what was his not sparing of them, but charging them with sin, which is folly, as i•• is he••e called; with Calvin standeth Vatablus and Ca∣jetan; But Olympiodorus Ch••••sostome, and Athanasius, and generally all anci∣ent * 1.157 writers, both Latine and Greek, hold that the Angels which fel, are meant. How much less in them that dwell in houses of clay, Whose foundation is in the dust, wh•• a••e crushed before the moth? For out of the dust was man made; and his body, the house of his soul, is but of red earth or clay, for which the Apostle calleth them, earthly Tabernacles, which seemeth to be taken from hence and to a garment eaten by moths: that is, Man for his frailty, compared by David, which he took also from this place. And Hosea saith, in the name of the Lord, I will be a moth to the house of Judah, and E∣phraim. * 1.158 Whereby is intimated his being consumed, till that he be brought to dust for his sins, and the frailty of dealing with man by destroying him, as * 1.159 having much less strength, when he sinneth to subsist.

They are destroyed from morning to evening: they perish for ever, without any regarding it. Here he further sheweth the misery of men that justifie them∣selves, * 1.160 as not worthy to be so ill dealt withall, in regard of the righteous∣ness, which they conceive to be in themselves; Gods judgements seazing upon them, they are made known to be vile, how excellent soever they seem∣ed formerly to have been. For the moral observations of Gregory, first, from Eliphaz his Exordium, wherein he praiseth Job for teaching others, what an excellent man Job was, that he who was set to detract from him, yet gave * 1.161 him this high commendation, that being of so great dignity, implying much imployment, yet he took time to instruct and teach others; and the com∣mendations of adversaries are most sure proofes, because by the power of the truth forced from their mouthes: And this doth greatly commend a man of wisdome indeed, that notwithstanding, all worldly incumbrances, he is intent to teaching and instructing of the ignorant, and confirming in faith and obedience to God, and patience. Secondly, From these words, Where is thy feare, thy fortitude, thy patience, the perfection of thy wayes? * 1.162 That he was indued with four cardinall virtues, which in whom soever they are, makes him excellent indeed; fortitude founded upon the feare of God, being without it but rashness; and patience with hope added to for∣titude, without which it cannot be durable; with all these uprightness

concurring; the glory of God being in sincerity sought in all these, and not a mans own vain glory. Thirdly, That Hereticks speak some things truly, that they may be the better beleived in that, which they say erroneously.

Fourthly, From these words, They that plow iniquity, and sow wickedness, * 1.163 reape the same, &c. that God sometimes suffereth wicked men long, be∣fore that he proceedeth in Judgment against them: for plowing and sow∣ing, and after that reaping, implyeth a long time as is betwixt sowing seed and the harvest, wherein it is reaped; but in the end a winde shall come to scatter them, as the Psalmist sayth, as the dust which the wind bloweth away. Sometimes God punisheth sooner in the acting of Wickedness, that he may not seem not to regard the evill doings of men; and sometimes he for∣beareth to punish till sin is come to be full ripe, as in the Amorites, or * 1.164 till the day of Judgment, that we might certainly expect that time, and be confirmed in our patient bearing the wrongs done to us by the wicked, being assured that they shall be reckoned with for all, and be judged accordingly. Fifthly, By the roaring of the Lyon, the austerity of the man being understood, by the Lyoness, the garrulity of the wise, and by the teeth of Lyons whelps, the edacity of Jobs Children, because they fea∣sted one another so much, and by the Leopard, as he hath it, for the old Lyon, which is spotted, and variously coloured, that Hereticks exult great, if they can finde such vices mingled with virtues in the Orthodox, as ten∣ding much to their disgrace and giving them advantage, as they do indeed, that we may take heed of such mixtures of Almes-deeds with vain-glory, of zeale with merciless rigour, or of coveteousness with pious performances and temperance. Sixthly, upon these words, It was sayd to me in secret, that Hereticks to purchase the more credit to their erroueous teaching, find revela∣tions which they have had secretly, whereof none else, but he alone that * 1.165 teacheth, is a witness: and hereby they challenge unto themselves no or∣dinary, but extraordinary knowledge, exceeding that, which is in other men: and they also seek secret places, wherein they may vent their errours, there being none present, as in the publick place, whereby they may be confuted, and thus many simple soules are perverted by them, so that there are these three fignes of an Hereticall Teacher.

First, That he pretendeth revelations.

Secondly, He challengeth to himselfe more knowledg then in other men.

Thirdly, He lurketh in secret places, in private houses, in corners, as the Prophet sayth, that thy teachers shall not be. 7. Upon the same words, A word came to me in secret, what is this word, saith he? but that of which it is * 1.166 said, In the beginning was the word & that word was God, and tooke flesh. And this word cometh in the night, when there is no noise, but all things are quiet, to shew, that he must cease from worldly things that would receive this word into his Heart: and he sayth, that he heard a little thereof, to inti∣mate the defectiveness of our knowledge in this great mystery of Christs incarnation: and by the fear coming upon him is set forth, as I touched be∣fore, how the word first works in the heart towards conversion: and the same word was an Image, yet not distinctly to be discerned, because the Son is the Image of the Father, but till the spirit cometh, of which he speaketh next, not so well to be discerned, by which spirit is meant the Holy Ghost coming down at the feast of Pentecost, compared to a gentle aire, because bringing great tranquility into the minds of those that receive him. 8. Upon these words, His Angells he charged with folly. These Angells may be also expounded of his Ministers according to Revel. 1. and Mal. 2. 7. e∣ven * 1.167 these are not without sin, as James saith, In many things we sin all, * 1.168 and Paul, Not as though I were perfect: and they dwel in clay houses that are weak in respect of grace: and are founded upon the dust, that is, have hearts dustied with evill cogitations, from which they can never in this life be clean swept: and what is the moth, but that which is bred in the garment,

and then corrupteth it, the sin bred in the flesh, whereby destruction com∣eth. Dangerous then is the case of the fleshly, and unregenerate, that is, they, in whom sin increaseth daily in stead of being mortified: For of such it is added further, They are destroyed from morning to evening, they perish for ever without any regarding it. They are said to be destroyed from morning * 1.169 to evening, When by the daily increasing of their sins they lay a foundation of everlasting destruction, Heaping up (as it were) wrath against the day of wrath. And none of them is said to regard it: That is, in great security they goe on thus to do, till the foresaid inevitable destruction cometh upon them, to declare which further, it is added, vers. 21. They dye without wisdome, be∣ing without all providence, as fooles, till their fatall blow cometh, so that they may enjoy the present pleasure, or profit of sin, not regarding what sufferings attend them afterwards.

Lastly, For these words, Doth not their excellency which is in them goe a∣way? He following the Vulg. But they which shall remain shall be taken out of them, Expounds them thus; When they are thus destroyed, the Elect who are as the left and neglected ones of them, shall be taken out from amongst them, and carryed up to remain ever with the Lord. For these are, as the rejected servant of the Amalekite, upon whom David lighted in his way, who was weake and almost dead, but by ••im refreshed, he went with David as a guide, who came upon the ••host of the Amalekites, and slew and spoiled them. So the elect of God are dealt with here as most despicable, but Christ takes and saveth them, and useth them as Guides, by setting them up for Preachers and Leaders, as it were in their Sermons, denouncing this judgment to come amongst them, after which he followeth, and adjudgeth them all to destruction. Thus he, and the Heb. will beare this reading, the word being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying first to remain, and then to excell: whereas it may seem to make against this, that these words are inserted amongst the o∣ther, as tending all to set forth one matter: He answereth, it is not unusuall in holy Scripture in speaking of one thing, suddenly to interpose some-what touching another, and then to return again to speak more of that which went before; to prove which, he instanceth in 1 Tim. 5. 22, 23, 24. Tho∣mas Aquinas followeth him, but Lyra understandeth it as meant, that none of * 1.170 them shall finally escape: But as some here are destroyed, so all the rest at the last day shall be. Calvin and some others will have the excellency of the same men meant, which at the last vanisheth all: And that of being de∣stroyed * 1.171 from morning to evening of this life, waxing shorter every day till wee dye.

CHAP. V.

CAll now, if there be any that will answer thee, and to which of the Saints * 1.172 wilt thou turn?

Here the Jesuite thinks is a manifest proof, that it is no new thing to call upon the Saints departed, but was done even in Jobs time: But this ground is altogether sandy. For the word rendered Saints here, signifieth either Angels, as Augustine hath it, or holy persons living still in this world, as the Jesuite * 1.173 himselfe acknowledgeth. Moreover, Gregory acknowledgeth none other to be called upon here meant, but God, and the Saints are mentioned to him in derision, as if it were a ridiculons thing to cal to them departed out of this life, who cannot heare us: For Abraham, saith the Prophet, knoweth us * 1.174 not, and Isaac is ignorant of us. But to whom should a Roman Catholike ra∣ther hearken, then to one, and that the famous of their owne Bishops? The meaning of this bitter scoffe is, that if he beleeved him not, that he had such a revelation as he said, and hee would not consent to that which he had spo∣ken as true, but would still persist in his exclamations, as if hee had beene by

God wronged; that he should pray to God, and see if he could prevaile an answer from him to convince Eliphaz of falshood, or to justifie himselfe so terribly punished, and so impatient under his punishment. And if he should think that any of Gods Angels, or servants upon earth, being called to take his part, would do it, this were absurd for him to try, for surely none would stand for him; or if hee should thinke of any Saint in Heaven to call to him, this were ridiculous.

For wrath killeth the foolish man, and envy slayeth the silly one. * 1.175

I have seene the foolish taking root, and suddenly I cursed his habitation.

This saying, howsoever mis-applyed against holy Job, containeth a truth in it: For wrath through impatience and envy at the better estate, wherein others are, is a great sinne, and destroyeth the image of God in a man, who speaketh and doth all things without passion, and therefore wisely and righ∣teously, which he cannot, do that through passion, is blinded in his minde by unadvised anger. Thus also Solomon in his Proverbs condemneth him for a foole that is soon angry, or continueth herein, of which see more upon that * 1.176 Book. Touching Envy, he in whom this vice is, envyeth another, because he thinks him better then he, as Cain envyed Abel, and Josephs brethren, him, and Saul, David; and thus he condemneth himselfe as little in vertue, and unworthy to be spared. Now to be preserved from this dangerous evill, [Note.] to which we are provoked by the love of worldly things, (For every one would have the best of these: and because he cannot, but seeth another have better then he, envy is stirred up in him.) We must labour to have our hearts taken up with heavenly things, wherein there will be no streightning to any man, but every one shall hereof have his fill, one as well as another; the more come to partake hereof, they being the more inlarged, that every one may have enough; for the love of heavenly things will take us off from the love of earthly, and not loving them, although we want, we shall not envy those that have, because we have farre better, able to suffice any soule, in comparison of which these are but as drosse and dung.

I have seen the wicked taking root. That is, seeming as a deep rooted tree, to stand firmly, because in great prosperity. And I suddenly cursed his * 1.177 habitation: That is, I did ominously speake or think, that such a mans house would come to ruine: For the word is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is used elsewhere to set forth cursing, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to divine ominously. And so it is also said by David, I have seen the wicked flourishing as a green bay tree, and by and by his * 1.178 place was no where to be seen. Thus also Gregory, who morally by him deep∣ly rooted, understandeth the earthly, according to that of our Lord, That which is of the earth is earthly. Because trees are rooted in the earth, and the [Note.] foolish Worldling by having his mind set upon things here below, is said to * 1.179 be thus rooted; but his Excellency, as he rendreth it, and the word also may signifie accursed, to what estate soever he attaineth in this world, it shall be turned into a cursed condition, and so shall suddenly vanish, when he com∣eth to be judged, as if it had never been. And mistically by the foolish, hee * 1.180 understandeth the Jewes that were so malitious and envious against Christ; They, how deeply soever rooted in the land of Canaan, by their continuance there, and by promises made to their Fore-fathers; yet for their malicious persecuting of Christ to the death, were by Gods curse expelled, and all their glory in having God for their Father and Protector, is turned into dishonour, shame, and contempt.

His children also are far from safety, they are crushed in the gate, and there * 1.181 is none to deliver them. This was manifestly spoken by him of Iobs children, who were crushed by the house falling upon them: Whereas it is said, In the gate, hereby Judgment, whereby it fell thus out unto them, is denoted, be∣cause the gate of a City of old was the place of Judgment: And hereby it is shewed, that at the last day, when the Lord shall sit upon his Judgment-seat, all the wicked, and their children like unto them in condition, shall be crush∣ed,

that is, destroyed, sentence being denounced then against them, as Mat. 25. Goe yee cursed into hell fire, prepared for the Devill and his Angels; For such only are counted the children of the wicked. If any seeing their fathers wickednesse, turn there-from, the Lord hath promised that they shall not dye, but live. The gate also, which is a place to goe out at, may set forth * 1.182 Death, by which, as by a gate or door, men go out of this life; And herein all the wicked are crushed, that escaped all their life time before, it being to them [Note.] the gate leading to Hell, but to the Elect, to Heaven, all whose sufferings are now at an end, and their joyes begin, which never shall have end, as it was with Lazarus, of whom, and Dives being dead, it is said, Now hee is comforted, and thou art tormented. * 1.183

Whose harvest the hungry shall eat, and taketh it out of the thornes, and the robber swalloweth up their substance. Vulg. And the armed shall snatch it a∣way, * 1.184 and the thirsty shall drinke up his riches. But there is no reason, if the sense of the word be respected, to render it The armed, in the Nominative case, for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifying out of thorns, or arms sharp as thorns, whereby it is defended; and so the meaning is, the harvest of the wicked, that is, their abundance, although never so strongly guarded by men and armes, whereby it is hedged about as with thick growing thorns, that a man would think it impossible for any to come at it: Yet hungry and poore men, by Gods just judgment, shall break through, and make a prey hereof: And of hedging Job about, Satan spake before in this sense, Chap. 14. And for the next words, the word rendered robbers, by Vulg. thirsty, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which if it be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth thirsty, if from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying hair, Theeves, and Robbers: Because the Arabians and Sabeans, who were Rob∣bers, living in Desarts, went naked, and wore their hair long, to cover their bodies: and this is rather to be followed, although because such thirst after gaine, and the goods of other men, not going out in Bands so much to fight to get victory, as to take preyes▪ that other rendring may seem tollerable, especially, because hungring was spoken of before: And here coming to speak of the same goods, which goe there under the similitude of an harvest, to be taken and eaten, here they are propounded as drink to be swallowed or drunk, thirsting hereafter most aptly agreeth. And in all this he aimed at Job to grieve him the more, by setting him forth as the wicked man, who was thus dealt withall, his Cattell being strongly guarded by his servants; yet the Sabeans coming out in bands, slew his servants, and tooke them away. Whence we may truly note in generall, although he in applying it to Job sin∣ned greatly, that no safe keeping of wicked mens goods will avail, if they be [Note.] put in iron chests strongly locked, and strong places, and guarded also by men and armes, will keepe them from Robbers, when God beginneth to ani∣madvert against, and to punish them for their unjust scraping of them toge∣ther. As Craesus could not have his goods defended, when Cyrus came, nor the Tyrians theirs against Nebuchadnezzar, or Alexander, or the Babyloni∣ans theirs against the Medes and Persians. From hence Gregory raiseth this Morall; The hungry taking away, and eating the rich mans Harvest, as out of thorns, that is, with much difficulty: And the thirsty drinking up their riches, set forth such as are more dull of understanding, in comparison of others, that are more ripe witted, and quick of apprehension: For these having a∣bundance of knowledge, to which they easily attain, have, as it were, an har∣vest to be reaped to feed and inrich their souls much; but because they have * 1.185 no hearts affected with the things that they know; the dull of understanding, hungring and thirsting after this Harvest, and treasure of wisdome, in time attain unto it, and there these witty ones have it taken away, as it were from them, being in the midst of their knowledg, left poor and destitute of all true * 1.186 wisdome and understanding, and so becoming miserable, as the Angel of the Church of Laodicea, saying that he was rich, and needed nothing, is pronoun∣ced to be poore, miserable, blind, and naked.

Although affliction cometh not out of the dust, nor trouble springeth out of the * 1.187 ground: Yet man is born to trouble, as the sparkes flye upward. The vulg. No∣thing is done upon earth without cause, neither doth griefe rise out of the ground. But herein the sense is more respected then the words, which are Hebr. as in N. T. For this is the meaning, Afflictions and Sufferings come not to men without cause, they spring not up out of the dust or earth, as hearbs, and thorns, and nettles, naturally, there is a further cause hereof to be looked at in the man himselfe that suffereth, namely, his owne sins, which be the seeds from which miseries spring. Chrysostome and Olympiodorus turn the sense a∣nother way, thus: The earth is not sensible of paine, and therefore it is not * 1.188 incident unto it: But man is, yea every man, and therefore it is by him pa∣tiently to be borne, and not to be counted a just cause of murmuring and complaining, for he is born to trouble as the sparks flye upward. It is a thing by all men to be expected, and therefore Job should have patiently born it, say∣ing with another, I think nothing incident to man, strange to me. But the mea∣ning before given and followed by others is best, and hereunto agree these * 1.189 words very well, thus: Man being a sinner, is borne and brought forth into this world to suffer trouble and misery, his corruption by nature carryeth him hereunto, as the sparkes are naturally carryed upward: The Vulg. hath it, Labour is for man: Man is born for labour, and birds for flying. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the children of a burning coale, or of an arrow, which because it hath feathers, Jerome rendereth by feathered or winged Fowls. For the word, flee upward, it is Heb. Shall be lifted up in fleeing. And they who render it by Birds, give this sense, as Birds which naturally have wings are for fleeing, this is that which God hath appointed them to, to flee about, and so to get their living: So man coming into the world with hands, and having, when he is grown up, understanding accordingly, is taught hereby, that God would have him to labour for his living, and not to seek to gather wealth by oppressi∣on and wrong: And if he doth not, but being a Prince, playeth the Tyrant or Lyon, as was before said, tearing from his Subjects, then he hereby lay∣eth a foundation of affliction and sorrow to himselfe, which commeth not * 1.190 out of the dust, as was said before, that is, through no fault of his; but here is the evident reason of his being brought to such misery, his oppressions. And this we may rest in, as fully satisfying, being also the same in effect, which I said before: Or if it liketh thee not so well to render it Birds, take it for Arrows, as the word also signifieth, or for sparks of fire, which have no∣thing else to do but to flee aloft: But because labour for living is here com∣pared with fleeing, and the Birds of the Aire only flee about thus, not sparks or arrows, I still hold as before, that there is none Exposition to that made by Birds. And being thus understood, it agreeth best with his other vexing spee∣ches before going, and specially that, Chap. 4. 10. But howsoever in his sense erroneously applyed, yet continuing in its truth, which all Oppressors [Note.] had need to think upon; as they would not have affliction and sorrow in the end, the fruit of their covetous accumulating earthly treasures. Gregory here∣upon * 1.191 saith, Affliction cometh not from the dust, nor trouble from the earth: When it is dry, and so becometh barren, or over wet, or the fruit thereof blasted or mildewed, or Vermine be bred that eat up all; but mens sins are the cause of these judgments from the earth: And man is born to labour, and birds to fleeing upward, that is, man, who hath nothing in him but nature, hath toyle and travell in getting and keeping the goods of this world; but they that are as birds by an heavenly conversation, flee aloft, and are not so intent to this labour, but even neglect them in comparison: Yea, and the af∣flictions which they suffer, they turn into an occasion of being the more hea∣venly minded: and so being mounted up above this world, they are not moved at the evils hereof, but joyfully suffer all things.

I would seek unto God, and to God would I commit my cause: Which doth * 1.192 great things, and unsearchable, &c. Olympiod. thinketh this to be spoken by

way of ostentation; as if he had said, I for my part will blesse God, for that I am not such an one as have laid a foundation to my selfe of sorrow and mi∣sery by oppressions, and so am preserved therefrom; but this is both contra∣ry to the words, I would seeke, not I would praise, and savours not of the spirit whereby Elihu spake, out of presumption, as the Pharisees prayer, Luc. 18. Wherefore others better either take the meaning to be: If I were in thy case, I would not speak, as one that found my selfe grieved out of a conceit, that God had dealt more hardly with me then I have deserved; Or else doe thou (O Job) what thou wilt, cry out still if thou wilt against the day wherein thou wert born. But if I were in thy case, I would humble my self to God, that he would pardon my sins, & take his plagues away from me, for he is not inexorable, but most mercifull, and able to do wonderfully for thy re∣stitution, both to health, wealth, and children again: And this is his mean∣ng, the words following, vers. 10, 11. do declare. He giveth rain, &c. to set * 1.193 up on high those that be low, that they who mourn may be exalted to safety.

For the phrase of making it to raine upon the good and the bad, is used by our Lord to shew prosperity and increase by Gods blessing in the••e outward things. Gregory upon these words, Who doth great things and unsearchable, * 1.194 marvellous things, saith, that many things which God daily doth marvellous∣ly, no man admireth, but the like being done rarely, are by all men admired, as the raising of a man from the dead is wondered at by a••l; but the birth and coming of a man into the world, which is a greater wonder, no man admireth: and I call it greater, because the making of that which was not, is a greater work then the repairing again of that which was: Water tu••ned by Christ into Wine all admired, but that out of the moysture of the earth drawn through the Vine grapes, and Wine should come, no man admireth, and yet it is as wonderfull a work as the other: And the loaves multiplyed by Christ for the feeding of so many were admired; but the like being daily done by the corns sown into the ground, of one many coming, is not admired. The com∣monnesse of things take away our admiration, or counting them wonderfull. Many more wonderfull works of God also there are, for which they are said to be innumerable. His works are also said to be unsearchable, because man cannot sin out the reason of them, to believe even the most wonderfull of them past or to come we are bound: But to inquire into the reason is not safe, but prejudiciall to our faith, as the creating of all things of nothing, and the raising of the dead again at the last day, this wee are to believe and ad∣mire: But for the reason hereof we ought no further to inquire; but this should be a reason sufficient for us, because he made all men at the first, when they were not before, therefore such as have been, he can doubtlesse make again out of the same matter. For his making it to raine, vers. 11. this hee expoundeth of his doctrine, which is elsewhere said to come down as raine: And the next words, vers. 12. To lift up on high those that be low. Of the A∣postles, and as abjects in this world, but shall be at the Resurrection lifted up on high by being set upon 12. Thrones, to judge the twelve Tribes of Israel. They also, and the like unto them were the mourners, which shall be com∣forted.

He taketh the wise in their own craftinesse, and the counsell of the froward is carryed headlong. * 1.195

This saying is alleadged, 1 Cor. 3. 19. and thereby appeareth to have come from the spirit of God, and not much unlike unto it is Isa. 44. 25. and therefore see the Exposition there, only we may take notice of some ex∣amples brought by Gregory for the illustration hereof. Iosephs brethren were so wise, that they thought to frustrate his dreams, but their counsels took no effect. And Saul thought to circumvent David by giving him his daughter to wife, but all in vain. Yea, Ionah hmiselfe, when he thought to deal wise∣ly in disobeying God, was taken and cast into the Sea.

They meet with darknesse in the day time, and grope at noon day as in the * 1.196 night.

This is by Gregory expounded as propheticall, touching the Jewes, who * 1.197 having Christ amongst them shining clearly as the day light, by teaching and miracles, yet had their understandings so darkned, that they saw him not to be the Messiah, but groped after him, when they said, How long dost thou keep us in doubt, if thou beest the Christ, tell us. And in this sense Ieremie * 1.198 saith, The sunne went down to them, when it was yet day. And Esay in their person, We have stumbled at noon day as in the dark.

But he saveth the poore from the sword, from their mouth, and from the hand * 1.199 of the mighty.

So the poore hath hope, and iniquity stoppeth her mouth. Who is the poore * 1.200 man here first spoken of? but Christ, of whom it is said, that he made himself poore to make us rich. He was saved from the sword of the wicked Jews, when as although he was crucified, yet he rose again the third day: and the same that is called the sword, is also called the mouth, because the mouths of the wicked Jews crying out, crucifie, crucifie him, were as swords drawne forth against him. And therefore it is said, The sonnes of men, their tongues * 1.201 are arrows, and their mouth as a sharp sword. And there is a generatlon whose teeth are as spears and knives. The poore that have hope now, are the Disci∣ples of Christ, who when they saw him risen again, were filled with comfort, but the mouths of the wicked Jewes were not yet stopped, for they still cryed out against him; but they shall be stopped, When at the last day they shall see him whom they have pierced come in Judgment to their inevitable de∣struction: And so shall all their mouths be, who having received the know∣ledg of his truth, yet sin willingly, and so crucifie him over again, piercing * 1.202 him as it were with their oaths and imprecations, corrupt communications, and other wickednesses of their tongues, or lives. Morally also by those [Note.] that meet with darkness in the day, understand the wicked envious men who envy the righteous, and seek some occasion of detracting from them: But go∣ing about this, a black darknesse overspreadeth them, so that they can find nothing against him, yet they grope for something whereof to accuse them. As the Sodomites coming about the house of just Lot were smitten with blindnesse, and groaped about to find the door, but could not enter or finde it: So they seeking some door at which they may enter an accusation a∣gainst the righteous, can find none, as men in the dark: For God saveth the poor from their sword and their mouth, that is, so that they cannot prevaile to make them sin, whereby to have any advantage against them, either by violence or fraud, seeking by flattering speeches or promises to pervert them, or to bring them out of the right way. And these poor ones be the humble whom God teacheth, and to whom he giveth grace, that they can have none * 1.203 advantage against them, but are in these their wicked enterprises finally con∣founded, and shall have their mouths stopped, when their judgment shall be denounced, and they have no time any more to speak against them as now commonly they do, or seek to do.

Behold, happy is the man whom the Lord correcteth, therefore despise not thou the chastning of the Almighty. See the same, Prov. 3. 12. with a reason, * 1.204

For he maketh soare, and bindeth up, he woundeth, and his hands make whole. Of this see Hos. 6. 1. Deut. 32. 39. * 1.205

He shall deliver thee in six troubles, yea in seven there shall none come neere thee. By six saith Gregory, understand all the troubles of this life, set forth * 1.206 by this number, because the world was made in six dayes, and this world is full of trouble, therefore we must expect trouble after trouble here to the end of this mortall life: but God will deliver his servants out of them all. Yea, and when the seventh cometh at the end of this world, the day of judg∣ment, which shall be the most terrible time of all others to all the wicked, that shall not touch thee; but then shall the day of thy rest begin, which ne∣ver shall have an end. Some not observing the distinction here made of sixe, from the seventh, but putting them together, say, innumerable troubles are

hereby meant, to which even the best are subject in this life, but they shall be delivered out of them all; the number of seven being put for very many, but when seven are not named together, but six and then the seventh, we must not confound what God hath distinguished; as neither Hos. 1. where it is sayd, for three transgressions and for four, but by three, some lesser sins and fewer are to be understood, by four more and greater sins, being now grown to the full: Therefore Gregory herein is to be hearkned to, and wheras some think, that the evils hereafter named, V. 20. 21. 22. may be taken for the seven here spoken of, if V. 24. be added, six being in the 20. 21 22. and one in that, Gregory without observing this number, saith, That having spoken of his not being touched with the seven, meaning, that in stead of being touched, now for a reward of his patient bearing of the troubles of this life, he shall come to perpetuall rest; he setteth forth the troubles of this life, a∣gainst all which he shall be safe, by the graces wherewith he shall be in∣dued.

In famine he shall redeem thee from death, and in war from the power of the Sword. That is, If there be a famine of the word, of which Amos speaketh, * 1.207 and hereupon the flesh getteth strength, fighteth against the spirit; such, grace shall be given to such as seek to God, as was before said: That they shall be free from all danger coming hereby, when as the wicked shall be overcome, and incur the danger of death, V. 21. Thou shalt be hidden from the scourge of the tongue, neither shalt thou be afraid of destruction when it * 1.208 cometh. This is spoken to shew, That whereas some being preserved from the temptations of the flesh, even when Vision faileth through persecu∣tion, yet being assaulted, either with the flatteries of the tongue, or violence offered unto them, are not able to stand; yet the faithful Servants of God that seek to him shall, and neither flatteries, nor threatnings shall prevail a∣gainst them, for they knowing, that they shall be variously assaulted, have the food of the word in them against this famine: The grace of con∣tinency * 1.209 against the fightings of the flesh, patience against the sword of the tongue, and the love of heavenly things, taking up the heart against suffer∣ings, in our Goods or Bodies. V. 22. At destruction and famine thou shalt laugh. That is, At the last day, when judgement as destruction and fa∣mine shall seaze upon the wicked; which is so said of them, because they shall not see Christ any more, who is the bread of life, and therefore be∣ing shut out from him, what can come to him but famine and torment; the Servants of God shall be the joy of their hearts; live and be with him for ever. And thou shalt not feare the beast of the feild, that is, The tempta∣tions of the Devil, who is called a Beast, because he tempted Eve by the Serpent, the subtlest of all beasts: But him the righteous shall not feare at the day of death, when chiefly he seeketh whom he may devour as a roaring Lion, the wicked; with whom he hath prevailed by his allurements in their life, may well feare him in their death; as ready to make a prey of their Soules: But to the righteous, it shall be as the Prophet Isaiah saith, An evil Beast shall not pass through thee. They that have feared God in their life time, shall not in their death feare the Devil; but such as cast∣ing away his feare, have been drawn by the flesh or the Devil to sin, now shall feare the death, to which he shall take them away for ever.

Thou shalt be in league with the stones of the feild, and the beasts of the feild * 1.210 shall be at peace with thee. So almost a like passage, Hos. 2. 18. the meaning is, saith Gregory, The faithful, who are by Peter set forth, by the name of * 1.211 living stones, shall be joyned in league unto thee; in associating thy self with whom thou shalt have much delight, and the beasts of the feild are either Devils, as was before said, or fleshly lusts, which coming upon us, as raging beasts: For the more the faithful are assaulted by either, the more do they seek to God; and so they are not able to hurt them as enemies, but to benefit them by occasioning a firme peace betwixt God and them, who lo∣veth

and beareth greatest favour to them that seek most unto him in time of trouble; when he is ready to hear, and we forget him, to be torn in peices, there being none to deliver them: Hitherto Gregory is moralizing, but * 1.212 according to the literall sense, here are the greatest judgements, that be∣fal men in this life, reckoned up, famine and the sword; and destruction making desolate, such as that which cometh by the sword and the famine, through pestilence, which commonly followeth after, and by evil beasts, as the Lions, that destroyed the Assyrians; from all these he saith, That the man, who seeketh to God, shall be preserved; the like unto which, David hath, Psalme 91. And for these words; Thou shalt be in league with the stones of the feild. As I am not satisfied with the moral sense given, so it is most difficult to determine, what is meant hereby: Some under∣stand, strong men, whose strength is as that of stones; contrary to which Job saith, afterwards of himself; My strength is not as the strength of stones; and if it be taken thus, the meaning is: That in stead of strong enemies, he should have strong and firme friends, to stand continually to him, some understand, stones set for boundaries of Lands, land-marks, to be in league with which is, hold a mans land, without being encroached upon by enemies; some understand patience making a man to stand firmly in adver∣sity, howsoever shot at. Some, thou shalt be so safe in thy going, as that, though thou goest amongst the stones of the feild, thou shalt not stumble nor be hurt hereby, as if they had made a league with thee, not to hurt thee, * 1.213 as often times they did some others, in those rocky countries: And this I * 1.214 prefer, for it is in regard of hurt by stones or by beasts, that he saith thus: And it is promised, where preservation of the faithful, from pestilence and war is spoken off; That the Angels shall beare thee in their hands, least * 1.215 thou dash thy foot against a stone, and Lapides, stones, have their name, Laeden∣do pedes, hurting the feet: That of Thomas Aquinas, which is so applau∣ded * 1.216 by some, then fals to the ground, that the very stony ground should be fruitful to him, which used to be barren to others; yet there is one expo∣sition more, which I will bring, that may not seem unfit; and that is, That the stones shall not cry out against thee, as it is said, they shall against him, that buildeth a City by blood, The stones of the wall shall cry out a∣gainst * 1.217 him. For even the Earth and stones of the earth, have a voice to cry out against, and to complain against oppressors; as also we may see a∣gainst Cain, that the earth that received his Brothers blood at his hands, did: But if thou beest no Oppressor, but art just in all thy dealings, thou * 1.218 shalt be as it were in league with the stones in this regard, nothing shall rise up, to accuse thee, but rather speak for thee; Thou shalt know, that * 1.219 thy Tabernacle shall be in peace, and thou shalt visit thy Habitation, and shalt not sin. The vulg. Thou shalt visit thy species, thy kind, another man Like unto thee, as Gregory expoundeth it: and this reading also the Hebrew * 1.220 will beare, for what is another mans body, but such an habitation as thine is, weak and infirm as an earthen vessel, and may be called thine, because his flesh is thine own flesh, as the Prophet Esay speaketh, Break thy bread * 1.221 to the hungry, and bring the poore wandring into thy house, and despise not thine own flesh. Or bring the poore cast out, into thine house. Not such as voluntarily prefer a vagabonds life, goe about the country beg∣ging, who by giving harbour to them, are too much incouraged to goe on in this idle course of life, to the filling of the Land with confusion; where∣as such should rather be chastised, and sent back to their own habitation, as is by good law provided: But what is it that he saith, Thou shalt see thy Tabernacle in peace? it is, Thou shalt have peace in this life, if abhor∣ring from rapine and wrong, thou dost that which is just and right in all things, whilst thou so journest in the body, as in a Tabernacle, as the A∣postle calleth it, the peace of good conscience towards God and men. And if thou adjoynest hereunto, visiting the poore and weak, called thy habita∣tion, * 1.222

for the reason aforesaid, giving releife to the one, and supporting and helping up the other, as it is required, Gal. 6. 1. thou shalt not fin, and so not be prejudiced for want of doing this also, in respect of everlasting peace in Heaven. And because nothing is of more force, then this consideration, that such are as our selves, to move to mercy, he saith, Thou shalt visit thy kinde, as the Apostle doth, Considering thy self, least thou also be tempted. And our Lord, as yee would that men should do unto you, so do yee to them; wherein the same Apostle was a notable example, who saith, That he became as weak to the weak, and all things to all men, that he might * 1.223 win some, considering himself in them, and how he would have been con∣discended to in the like case. Thou shalt know also, that thy seed shall be great, and thy ofspring as the grasse of the Earth. To say nothing of Gregories mo∣rals * 1.224 here, as being too far fetcht, in saying; Thou shalt know, he meaneth, thou shalt see by experience the increase of thy posterity, which shall be a goodly ofspring, as the green grasse growing out of the earth, putteth a beauty hereupon: so thou shalt have children again faire and comely, and * 1.225 they shall be great, and mighty upon earth, as also the Psalmist speaketh, of the seed of the righteous. And thou shalt come to thy grave in a full age, as a shock of Corn cometh in his season. Wherein he spake rightly, as the sequel at the end of this book sheweth, for Job had again both sons and * 1.226 daughters, and wherewithall to make them great, for his estate was doub¦led; and his daughters were most beautiful women, and he lived after the turning of his captivity 140 yeares, and having given Inheritances to his daughters amongst their brethren, he dyed ful of daies.

CHAP. VI.

THen Job answered and said, O! that my greifes were throughly weighed and my calamity laid in the ballances together. Having heard his friend Eli∣phaz * 1.227 charging him for his seeming impatient under his sufferings, to be a wicked man, and one, who though he had formerly seemed most righteous, yet appeared to God to be an hypocrite, doing otherewise then he made profession, or else God would not have dealt so severely by him, as he did; having I say heard all this to his greater vexation, Job now answereth, as if he had said, I confess indeed that I have shewed much impatience in the speeches, that I have uttered, if they be looked at, as they sound, which I ought not to have done. But O! that yee could see how I am afflicted, even much more then appeareth outwardly to the eye in my soul and inward parts, because that here I feel nothing to make me look up to God as a mer∣ciful Father unto me, but a severe Judge against me; so that I feel in my soul as it were, the terrors of Hel upon earth: And these being thus weigh∣ed, * 1.228 would seem heavyer then the sands of the sea shoare, and therefore im∣portable by any creature, so that I want words to express my miseries, which he meaneth by saying, My words are swallowed up. For that he meaneth, his inward sufferings, besides his outward, the next words do declare, V. 4. The arrowes of the Almighty are within me, the poyson thereof drinketh up * 1.229 my spirit, the terrors thereof set themselves in aray against me. That is, I feel the effects of Gods wrath in my heart, as arrowes pei••cing and gal∣ling it, yea poysoned arrowes, which are most mortal: And are shot by most cruel enemies, desiring that none who are thus wounded, should es∣cape, [Note.] but dye a tormenting death, and whilst it is thus with me, I am beset as it were, with an army; from which there is none escaping, but I must needs perish for ever: Whence note, How great the severity of Gods wrath is, and shall be towards the wicked: for if Job so just a man be thus dealt [Note.] with, and being under it but for a time, judgeth the burthen thereof intole∣rable, what shall become of the wicked who shall beare the burthen of

his most heavy wrath for ever and ever: And therefore let us all repent and serve the Lord with reverence, that we may never feel the weight of this burthen: And because Job was for a time in this desperate estate, but [Note.] at length delivered and comforted, let no faithful fervant of God, if he be under such temptations, utterly despaire, but looking to his example, certainly expect by faith a joyful issue; the rather now, because Job, who is propounded to us for a pattern, had: There was no example before this, from whence he could take the like comfort; but we have both this and Christs, and diverse more, whereby we may be comforted: But because [Note.] there is so great danger of falling into desparation, under such greivous temptations, let us pray to God, as Christ hath taught us, saying, Lead us not into temptation, but deliver us from evil. And let it terrifie us from every gross sin, as that of Cain and Judas; and the like; being assured that if Job were so pressed down by despair, who lived in no such sin, but most righteously in all things: We shall fall into a desperate most doleful condition in the end, and never be delivered, but perish everlastingly; as the wick∣ed men before named did: Pray we then with David both, Keep me Lord * 1.230 from presumptuons sinning; and again if we have so sinned: Purge me from this hainous and bloody fact; And enter not into Judgment with me. And cor∣rect me, but not in thy fury. Which who is able to beare? The allegorical exposition made hereupon by Gregory, that by the ballance Christ is to be * 1.231 understood, and that weighing the sins of all men, in whose person he spea∣keth, in this ballance, is, by his suffering death•• for them, whereby their weightiness appeared; this I say seemeth not to me so solid, and therefore I pass it over: For that which he objecteth against those that will not re∣ceive a mystical sense here, if these things be not mystically to be under∣stood, what sense shall we give of these words, V. 7. The things which my soul refused to touch, are my sorrowfull meat. If his friends galling spee∣ches * 1.232 shall be thought to be meant hereby, we must condemn him for a ve∣ry proud man in his prosperity; therefore no literal sense will hold good, but we must seek out a mystical, which is, That the Apostles, who before the coming of Christ, and by his death bringing salvation to the Gentiles, would have nothing to do with them, nor before they were better instructed * 1.233 in the person of Peter; yet after this should make them as it were, their mear, filling them by preaching repentance unto them, and eating them by baptizing them, and giving the Communion to them, beleiving in Christ, be∣ing incorporated into the same body with them, as the meat is, when it is eaten and digested into our bodies: But this expounded, saith he, it a∣greeth * 1.234 very well, and aptly followeth that of meat to be eaten without salt, and the white of an egge having no tast in it; for so the Gentiles be∣fore grace coming into their hearts, set forth by salt, were as meat without a tast, and not to be eaten; but now well tasted meat, and it is called sor∣rowful meat, because the Jewes being rejected, when they were called, made the Apostles sorrowful, as Paul sheweth, whom we may heare speaking for them all, I have continuall heaviness for the Jewes. And by the Ass * 1.235 an unclean beast, he meaneth the Gentiles, and by the Oxe, a clean beast, the Jewes: But Ferus hath an exposition, making the sense good, without any allegory thus. O, that my griefe were throughly weighed, and my cal a∣mity laid in the ballances. In saying which, he doth not as it may seem by the * 1.236 Vulg. lat. O, that my sinnes were laid in the ballance. Complain as if his sufferings were greater then his sinnes; for the most righteous man cannot say so, because the least sinnes that he comitteth, are greater then the great∣est sufferings that God layeth upon him in this world; for which David in the name of the faithful acknowledgeth: That God rewardeth us not * 1.237 according to our sinnes, but even in judging us here, sheweth us mercy. His meaning therefore is, I may seem to you, yea I perceive by the greatness of my sufferings, that thou Eliphaz gatherest, that I am no ordinary, but

a greater sinner, then thou art, and that I have hidden my wickedness under the vayl of hypocrisie: But O! That thou couldest see into my heart, and there thou shouldest finde, that I have served God in sincerity, and there∣fore, although I acknowledge my selfe to be a sinner, yet thou wouldest not measure my sinnes by my calamities, but wouldest think upon some other course, whereas by doing otherwise, thou puttest not my sinnes and my mise∣ries into an equall ballance, judging of them by the heavy weight of my sufferings, whereas thou wouldest if thou knewest me throughly, judge so hardly of my case: Whence note, that they put the calamities of godly [Note.] men into an unequal ballance, that judged them to have sinned so fouly, as they may seem by the greatness hereof to have done, that we may beware of this rash judging, that we be not Judged. For these words, Doth the wilde Asse bray when he hath grass? or loweth the Oxe over his fodder? * 1.238 His meaning in thus saying, is, yee know that if an Asse brayeth or an Oxe loweth, they want somewhat, and are ready to looke what it may be, to supply them herewith, but to me, although ye come in the name of friends, ye are not so loving, ye search not into the cause of my com∣plaints; but presently hearing me cry out for anguish of spirit ye condemn me for a wicked man.

Can that which is unsavoury, be eaten without salt? Or is there any tast in * 1.239 the white of an egg?

The things which my Soule refused to touch, are now my sorrowfull meate. That is, i•• a man cannot eat stinking meat, as that is, which is not salted, * 1.240 or the white of an egg without it, in which for the freshnesse there is no tast; How do ye think, that I wanting inward consolation, how that I am thus outwardly pressed with misery should bear it, especially, yea instead of comforting me, upon discerning my case aright, laying more load up∣on me by your most uncharitable censures: But now it is my meat which I would not touch, that is, now ye feed me with such meat, such sorrow∣causing fruit cometh from your mouth, as is most distastfull unto me, and hereby my trouble is yet more increased, for honey of which I have most [Note.] need, yee giving me gall and poyson, which not only I, but all men so much abhorr from, that they will not touch it with their hands; and herein he go∣eth on in his similitude, from an Oxe; whom when his Master feedeth with good fodder, when he heareth him lowe, Eliphaz by his tart invective a∣gainst him fed him with most distastefull and pernicious food. A warning to all men, when they see a good man in distresse, of whom by his works they can judge none otherwise, to take heed how they judge and censure him, for in so doing, they give him poyson, as it were for meat, breeding of dangerous distempers in him prejudiciall to the life of soule, although no such effect was hereby wrought in patient Job, yet such sin in an high degree against love.

That it would please God to destroy me, that he would loose his hand and cut me off. Here Ferus layeth some impatience upon Job, in that after the man∣ner * 1.241 of other men in dispaire, that God would now never be reconciled unto him again, or take off his judgments, he prayeth that he would not linger∣ingly destroy him, but soon dispatch him and rid him out of this mortall life, and so of all his miseries at once: And God left Job thus to speak, that we might know how little our strength is, when we are pressed with miseries and feel no comfort, and therefore not judge others, who seem to be more [Note.] impatient then we think; that we, if we were in the like case, would be; For even holy Job now seeketh, as despairing to be cut off. Gregory better, Job prayeth thus to God, fearing least if he should be spared, and live stil * 1.242 and injoy prosperity again, he should by the temptation hereof be brought into worse case for his soul, then now by all his afflictions he was: He doth therefore as a patient to the Chirurgion, having his soares lanched, but not all the corrupt matter yet come out, bidding him, cut me deeper, leave

no corruption behind, although goeth away withall: And that this is his meaning, the next words shew. Then should I yet have comfort, I would har∣den my self in sorrow, let him not spare, for I have not concealed the words of * 1.243 the holy one. Gregory: Neither will I contradict the words of the holy. And because he saith, Let him loose his hand and cut me off. For hereby he in∣timateth, that he was stil held in life by Gods hand having fast hold, as it were upon him, that he could not by all his sufferings, be deprived of his bodily life, and by this hand he had been upheld in so prosperous an estate formerly, but now he desireth that it might be loosed, and he might be let fal into the grave, rather then to be restored into the dangerous estate of prosperity any more: For what comfort is there to a man, that dyeth in despaire? Or is this the voice of one despairing, that saith, He concealed not Gods word ctc? that is, Behaved not himself so, as if casting Gods words behind his back, he made no use of them, to live and speak according to the same; as the man, that had one Talent, and hid it in a napkin, made no use of it: For which it was both taken from him, and he was cast into utter darkness; For the rendring of the words by Contradicted, I see no reason for that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying nothing but to conceal, or to hide, yet there is the same sense, because to heare Gods words, and to do contrary, is to contradict them; for there is a denying of God and his word in our deeds, although in our speeches we confess and deny him not. But Job meaneth not, that he did not speak or do, as if no such words had come to his eares only, but that he brought them forth for the instruction and edification of others; as Eliphaz before testified of him, and it appeareth both in the first and se∣cond chapters: for what were the words which he there in his greatest suf∣ferings brought forth? but the words of the most holy God to his great praise, when he smarted fore. Is my strength as the strength of stones, or my flesh as brass? Having spoken of his strength, V. 11. What is my strength * 1.244 that I should hope? Now he compareth it with that of stones and of brass, upon which if heavy burthens be laid, they can beare them; but mans weak∣ness is such, that he being loaden with a load, like the sands of the Sea shoare, as he said before, that he cannot, but must be crushed hereby in peices and dye: and therefore having such load laid upon him, what hope could he have of living any longer here? and therefore he desireth, that he may not be spared, but be soon dispatched out of this life, but for the reason before spoken of: Here Gregory giveth no other sense, but this al∣legorical. My strength is not as the strength of those men, that be stupid as * 1.245 stones feeling nothing; or of those that under afflictions are sonorous as [Note.] brass, the one sort not being brought by any sufferings to speak by confes∣sing their sinnes, but their hearts are so hardened, that they lye and say no∣thing this way, howsoever they hardly cry out of their pain; others sound out loud cries unto God for mercy and pardon, and profess themselves very sorrowful for their sinnes, and make serious promises of amending their lives; but being delivered, they appeare to have been but as sound∣ing brass: Of which the Apostle speaketh, saying, I were as a sounding brass or a tinkling Cymball. As the Prophet doth of the other, where he * 1.246 saith. I will take away their heart of stone and give them a heart of flesh. And this sense he approveth by the words following. Is not my helpe in me, is wis∣dome * 1.247 driven quite from me? Vulg. My help is not me. Lo here saith Gregory, he spake not before that he was not hard harted, as some others who be like stones, or a man that made a sound of words only, as a man of brass; as ascribing any thing to himself, for this had been pride and vainglory, and so enough to make him to be left of God and so to have his grace turned into sin; but he acknowledgeth that he was therein holpen by God, and had it not of himself, as we must all acknowledge, if we see any difference betwixt our selves and others, we must think upon that of the Apostle. Who made thee to differ? And of the Psalmist saying. Our help cometh from * 1.248

the Lord. And this reading is favoured by the Hebrew, which is word for word. And if no help in me, which may be thus supplyed, and if it be thus as I have said, V. 12. there is no help in me, whereby I am made not to be such, then the help whereby cometh from God, and so the wisdome re∣quired in those that shall be saved, is not gone away from me: But the words being also rendred, Help is not in me, agree well to the literal ex∣position first made, if I be weak, and have not so great strength, I confess, that I have no help in my self to stand under this heavy weight, neither am I wise enough to know how to stand, being shaken with so terrible temp∣tations, yet the allegory of Gregory is of good use for instruction, which made me not to pass it over in silence.

To him that is afflicted pitty should be shewed from his friend, but he for∣saketh * 1.249 the feare of the Almighty. Now Job cometh to complain of Eliphaz, who did not by him like a friend and therfore not as one that feared almighty God, for such are not ready to censure their Brethren in misery as wicked; in whom they saw no such thing before, but all signes of piety, as could not but be seen in Iob; for in this case it is the part of a true friend, and one that feareth God, to judge the best, that such a man is not made a spectacle of misery, because he is a greater sinner, but either to try his patience, or [Note.] that others might see in him, the uncertainty of worldly things, even in the best, when they abound with them, and therefore make no other account of them whether they be riches, or health, or comelyness; and not to think themselves happy in having these, or glory in them, but account this only their happiness, that they know God to serve and obey him, because he * 1.250 hath far greater riches in store for those, that do so, according to that Come and follow me and thou shalt have riches in Heaven. He that doth o∣therwise feareth not God, and his wrath, that shall be upon him, when he shall judge all those, that uncharitably judge others. Gregory saith, That he is the friend here spoken of who feareth not God, that acknowledgeth * 1.251 not any benefit, to be an afflicted one, and therefore despiseth the afflicted, and he calleth the same sort of men, Brethren like brookes that pass away. V. 15. Because brookes are made of waters, running down hils into valeys, where the heat of the Sun coming, they are soon dryed up; so they that despise the afflicted, are but false Brethren; who for a time are as a brook * 1.252 running ful by prosperity, but by the heat of Gods judgments this their prosperity is made to vanish all away, and they are in misery for ever.

Which are blackish by reason of the Ice, &c. Vulg. They that feare the hoare frost, the snow shall fall upon them, Heb. The obscured from the frost * 1.253 or ice, upon them the snow shall fall. The meaning being, that hide themselves for feare of sufferings upon earth, upon them judgments shall come from above, that shall be worse for them by far, because the froast is upon the earth by the coldness of the aire here below, and snow falleth from above, and herein he goeth on in the allegory of Brookes, that run away; they that are such, with whom all friendship is gone, when they see their Bre∣thren in misery, they seeking as it were through a worldly feare to ob∣scure themselves, judging such sufferings to be arguments of Gods wrath against the wicked, they do but hide themselves from lesser evils, and the greater shall fal upon them, they feare sufferings by men below; but judg∣ments shall come upon them from God above, and this is the same in effect with that, which followeth V. 17. 18. Of their dissolving when they wax hot, and vanishing out of their place, whereby it is meant, that as the snow aforesaid, these men that are so wedded to worldly things by the foresaid heat of Gods wrath, shall utterly perish.

The troopes of Tema looked, the companies of Sheba waited for them. Vulg. Consider the paths of Teman, the journies of Saba and waite a little. Which * 1.254 is by Gregory expounded by the south, as Teman signifieth, and a net as Saba thus; consider the waies of them that are in prosperity, upon whom

none but the warm and favourable South-wind bloweth: and if yee expect a while, ye shall find them intangled and taken in a net, that is, insnared by their wicked deeds, which by their prosperous going on, they have been made bold to commit. And what shall be the issue hereof? verily nothing but con∣fusion and shame in the end, as vers. 20. Ferus expoundeth the whole pas∣sage * 1.255 thus: Ye (O my friends haply feare, that if ye should shew your selves friendly to me, it would prove some cost unto you to relieve me in my want, and therefore to award the detriment that thus might come unto you, ye take occasion from my sufferings to censure me as a most wicked man, and un∣worthy to have any thing done for me; but know, that in being moved by this fear, ye do but put your selves upon a greater danger, viz. of Gods judgments from above, against which no unmercifull person shall be able to stand, Who seeth his brother in want, and relieveth him not. Or according to another rendring more agreeable to the Hebrew, whereby they are com∣pared to the ice covered with snow, such men are as ice covered with snow, for the present hard and firm, so that a man may go upon it; but the heat of the Sun coming, all this firmnesse goeth away and cometh to nothing: so the unmercifull rich man seemeth to have a firm and durable estate, to which he may trust, but his wealth melteth, and then he that trusted to it, sinketh, and is drowned. For the next words, vers. 19. he saith, according to the Heb. it is, They looked on the troops of Tema, and the comings out of Seba, that is, the doings of the Caldeans and Sabeans against Job, in taking away his Cat∣tell, and slaying his servants, as a judgment of God coming upon me for my wickednesse, thinking them rather to be justified then me; but this he shew∣eth, Vers. 20. should be to their confusion. So they that are lead by the pre∣sent condition wherein they see the wicked and the righteous, these prospe∣rous and merry, them crying and lamenting, judg them therefore worst, and [Note.] these better, shall in the end go to confusion, as the Egyptians in Pharaoh's Army, pursuing the Israelites, crying and sorrowing, were drowned in the red Sea, and they passed through upon dry land: And the old world of wicked unbelievers looking upon their own prosperity, when Noah entered into the Ark, and at his foolish fearfulnes in their judgment, condemned him as ridicu∣lous and contemptible, and those that believing God, went in with him, but these were saved, and they all drowned. If the N. Tr. be followed, The troops of Tema looked, I know not how a good sense may be given of these words, but being rendred, They looked, meaning these his censorious friends the sense given is very good; for the Caldeans, that before were said to make * 1.256 out 3. Bands, dwelt south, as Tema signifieth.

For now yee are nothing, yee see my casting down, and are afraid. Heb. Now * 1.257 ye are not. These words co-hering so with the former, as that they cannot well be expounded apart, give me occasion to look back again to them, ver. 19. 20. which some expound, as if the allegory from a brook begun, vers. 15. were still proceeded in, and not any new matter were laid to their charge, as if they justified the Caldees, and Sabeans, and condemned him, but would have them to consider how it was with those peoples travelling upon the way, when * 1.258 they came at places where brooks used to run, hoping to find water, they found none, the sandy drynesse of the ground being such, that all the rain that fell was seen drunk up and consumed, this they seeing, were confounded. And likewise yee, when I hoped that upon your coming to me, being my friends, that I should have comfort from you, in stead whereof yee were ashamed to own me any more as a friend, for which in this Vers. 21. he addeth, Now yee are not. That is, the men which I expected ye would be unto me; but see∣ing me thus impoverish'd, ye feared that your coming might turn to some prejudice unto you, I taking this opportunity to ask something for the supply of my wants; to prevent which, ye have behaved your selves so strangely to∣wards me in your detracting and reproachfull words against me. And this sense is confirmed, vers. 22. Did I say bring unto me, or give a reward of your * 1.259

substance, or deliver me from the enemies hand, or redeem me from the hand of the mighty. He neither in this his great poverty begged for sustenance, or that they would take upon them the charge of setting forth men to help him to his goods taken away again.

Teach me, and I will hold my peace, &c. That is, whereas yee object wick∣ednesse to me, be plain with me, and tell me, if ye know any evil by me in word * 1.260 or deed, tell me what it is, help my ignorance herein, who know nothing by my self for which yee speak so bitterly against me.

How forcible are right words, but what doth your arguing reprove? Yee ima∣gine to reprove words, the speeches of one that is desperate, which are as winde. * 1.261 Vulg. Why have yee detracted from the words of truth, when as there is none of you that can reprove me? And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either to strengthen, or to speak evill, and the next words are, Heb. Which of you in reproving, can reprove me? And thus the meaning is plain, instead of making me by your speeches to see any sin, for which the Lord should be so severe against me, yee have done nothing but corrupted the truth, and the words by me spoken ac∣cording to the same: If it be otherwise, speak any o•• you, and prove that I have not spoken rightly. Vers. 26. Yee frame speeches onely to reprove, and bring forth words against the wind. Heb. And against the wind words of des∣pair: For it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to despair. Job thereforefore meaneth not, that he had spoken desperately, but reproveth the desperate speaking of Elihu, devising words against that which he had said to no purpose in truth, and therefore he herein reproveth him, and vilifyeth his sayings, as if they were but disputings against the wind, a beating of the empty aire.

Yee over-whelm the fatherlesse, and digg a pit for your friend. He setteth * 1.262 forth himself by the name of the fatherlesse, because he was now as the fa∣therlesse, without any to protect him; and they combine together so to lade him with calumnies, as that they did hereby, as it were, undermine him, that he might fall into despair, and perish. Vers. 28, 29, 30. He exhorteth them to be more considerate in their speeches, and to lay nothing to his charge, but what they were able to make good, promising, that he for his part would speak no lye, but the truth in all things, and he disswadeth them from going on in the way of contention, which hindereth from seeing into the truth.

CHAP. VII.

IS there not an appointed time to man upon earth, are not his dayes as the days of an hireling? * 1.263

Having by the words before going prepared his friends to attend patiently, and to judg righteously of his words, now he approveth that which he had said before, Chap. 3. touching his desire to dye, and not to have his misera∣ble life still prolonged. And to this he compareth himselfe, and man, leading his life in misery here, to an hireling, whose labour is great and soar, and there-he desireth the coming on of the night, as also doth every poor servant, that he may rest his weary body, and the hireling have his wages paid him. So it must not be thought unreasonable and wicked for a man living in misery, to come to the night of death, being to such, if he feareth God, as Iob did, far more comfortable then life, for the happy remuneration which he shall then have in the kingdom of heaven, although not out of merit but mercy, vers. 3. In way of declaring his own miseries, he saith, I am made to possesse moneths * 1.264 of vanity, and wearisome nights are appointed unto me. As if he had said, I am in worse case then the poorest hireling; for when he after the toyle and pains of the day, goeth to rest at night, he sleepeth quietly, but my nights are no better to me then my dayes, they are wearisome and tiring also.

My flesh is cloathed with worms and clods of dust, my skin broken and become loathsome: Which he speaketh for the filthy and sore disease that was upon * 1.265

him: For the words of vers. 1. Is there not an appointed time to man? The Vulg. hath it, The life of man is a warfare upon earth. Heb. Is there not a warfare to man? or an appointed time? For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both, but it is most commonly expounded by warfare, and take it to be a description of mans life in generall, which is set forth by three comparisons.

1. To a Souldier, who is in continuall danger.

2. To an Hireling, that laboureth and toyleth in all weathers. 3. To a servant, a slave, whose life is most miserable of all others, and therfore as good [Note.] Souldiers let us fight manfully against all our spirituall enemies, the World, the Flesh, & the Devil, and let us labour faithfully in our places and callings, whilst life and strength lasteth, and not stand idle; and let us with all dili∣gence serve the Lord, because although servants, by so doing we are made his free-men: and as valiant Souldiers, when we have overcome, we shall be * 1.266 crowned, and as faithfull labourers in Gods vineyard, at the end of the day of this life we shall have our hire, as those labourers in the Vineyard, and as good servants be bidden to enter into our Masters joy, and in the midst of the greatest heat of al•• adversities, we patiently bearing the burthens laid upon us shall be under the shadow of the Almighty, and have refreshing hereby. * 1.267 Thus for the generall; but howsoever this be true touching all men, yet more in Job, who is to be thought more particularly thus to lament his owne most afflicted condition: for he, as a Souldier, did bear the piercing of Gods arrows, as he spake before, and as an hireling or servant, had a greater weight laid upon him then he was able to bear, a weight heavier then the sands of the Sea shore. And to him in particular agree the complaints following, vers. 3, 4, 5. And whereas he speaks of man in the third person, this is not unusuall in holy Scripture, when one speaketh of himself, as 2 Cor. 12. And Iob beginneth his Book in like manner, Chap. 1. As for vers. 3, 4, 5. Ferus applyeth them also to man in generall, thus: He passeth moneths in vanity, because oft times he laboureth, and his labour taketh not effect: And he saith at night, when will it be morning, because he is uncertain, when he goeth to bed, whether he shall live to the morning, or in the morning, whether he shall live till night, upon such uncertainties he goeth. And well may every man say, that he is cloathed with dustand worms, &c. For so shall it be with him, when death cometh, if he escapeth coming into the like condition be∣fore. And whereas vers. 6. it is said, My dayes are swifter then a Weavers * 1.268 shuttle, my life is spent without hope. This was true, as he conceived in him, there was no hope, but that he must dye of this grievous disease, and that soone; and it is true of every mortall man, he is but of short continuance in this life, but his glasse runneth out a pace every day. Vers. 7. Having made his apology in respect of that, which he was judged to have spoken rashly, * 1.269 Chap. 3. Now he maketh his complaint and prayer to God, from whom hee acknowledged all his misery to come.

O remember that my life is wind: mine eye shall no more see good. From hence to the 11. vers. he in effect prayeth to God for mercy to be shewed unto him, to bring him again out of the misery wherein he was, moving for this in consideration, that if he were once gone out of this world, the time would be too late to do any thing for him in this world any more, sith, that after death he should be but like a cloud dissolved, which now is nothing, and as the wind past and gone; for so it is with him that is departed hence, he shall here be seen no more: As also David saith, Psa. 39. That we may not think it strange, that so righteous a man as Job should speak thus despairingly, as if he thought that all happinesse was at an end, when his mortall life was ended. Gregory speaketh excellently upon those words, Vers. 6. My dayes are spent without hope. This is indeed the case of wicked carnall men, when this life is * 1.270 gone, all is gone from them; because although they heare of the happinesse of the life to come, yet they believe it not, and so it is as nothing to them; but Job and other faithfull persons, who have pleaded so much to have their

lives spared upon the same grounds, as it may seem by their words, spoke in a far divers sense, for their minds being ever upon the life to come, •••• regard of which they set light by this life, and the things hereof, say they shal dye without hope of any happiness here to be attained, where even in prosperity they have seen and counted all worldly things vain and transito∣ry, and overcoming have trodden them under their feet. And to the same effect are the next words, wherein he turneth himself to God, saying, Remember th•••• my life is as a wind, &c. I so account it, and therefore set not my heart upon it, as worldlings do, who imagine it to be a stable thing, and are affected to it accor∣dingly, but the Elect see it, and to be as it is, as a wind that passeth away, and returneth no where, and to the same effect he speaketh on, V. 8. 9. 10. And hereupon he concludeth, saying,

Therefore I will not refrain my mouth, but I will speak in the bitterness of * 1.271 my spirit. That is, with sorrow and anguish of heart I will confess my sinnes; Wicked Reprobates also, sometimes confesse their Sinnes, but it is with godly Sorrow for them, and so they are he that openeth his wound, but layeth on no plaister, and by this means the wounds made by sin are more putrified and grow more dangerous; but he that confesseth, and lamenteth them in a godly manner, openeth them, and applyeth a medi∣cine to them to heal them: And I say, In a godly manner, in the phrase of the * 1.272 Apostle, because Ahab and Judas were sorrowful, but it was in re∣gard of the punishment, not of the sinns committed by them, they that have * 1.273 anguish and vexation for their sinns shal have comfort, as our Lord saith, Blessed are they that mourne, for they shall be comforted. * 1.274

Am I a sea, or a Whale that thou settest a watch over mee? Vulg. That thou campassest me with a prison: Whereby Gregory understandeth, that which keepeth a man straite, that he cannot so freely fight against all his sinnes, as he would, or be inlarged more in virtue, to run the race of Gods Commandments, so David prayeth also, Bring my Soul out of prison to * 1.275 confesse to thy name. And to a sea are the wicked compared, such as Job was not, because fleshly and rebellious notions are continually rising in their carnall minds; To a whale the Devill, who maketh his habitation in them, making them more dangerously to arise to overturn the ship of the Church, and drown it amidst the waves thereof: But both they and he are streight∣ned as it were by imprisoning, so that they cannot do against the faithful always as they would, which oft times appeareth, when God by his judgments represseth them, so that of what strength soever they be, and what pre∣parations soever they make, they cannot prevaile, but are confounded in their enterprises; as Pharaoh pursuing the Children of Israel into the red sea was drowned, and Sanacherib coming against Hezekiah, was miraculously [Note.] smitten in his hoast, and perished, a great comfort to the people of God in all straits by their enemies coming to fight against them, remember we in this case that we have a God that is able to restrain the most potent Whale, the powerfull Devills, and the sea of the wicked, their greate multitudes from overflowing, to drown and destroy his Servants, that we may put our trust in him. Now Job in speaking thus of himself, meaneth; that seeing that he was not as a sea or whale, having motions rising in his mind, put∣ting him on to do mischeife, but his motions were good and godly, to pro∣ceed further in vertue; The Lord should not by restraining him from grea∣ter increases herein any way discourage or hinder him by dealing hardly by him: That the wicked are as a sea, as hath been said, See Isaiah 57. ult. and the Leviathan or whale, both in this book and elsewhere spoken of, set for the Devil, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth prison as well as custody, or a watch to keep a man. When I say my bed shal comfort me, my couch shal ease my complaint. * 1.276

Then thou scarest me with dreames, &c. What is meant here by bed or couch, sayth Gregory, but a mans receding from things outwardly suffered or injoyed into his own heart and inward meditations. For s in the song of

Solomon it is sayd, I sought him in my bed whom my Soul loveth: Job then mea∣neth, * 1.277 that being pressed with misery as he was, he retyred to inward me∣ditations, touching God and himself, and doing so, when he thought to find comfort, he perceived the severity of God to be so great against sinn, and that he will come at the last day in such a terrible manner to punish it, that this proved to him as fearfull dreams and visions in the night, so that in stead of being comforted he was deterred, as men commonly are by fear∣full dreams and apparitions, because the Judg then will proceed most strictly against sin, and punish it most severely, without respect of persons; for when a godly man thinketh with himself of his sins, they all come to his mind, that e∣ver he hath done, and then the divill is at hand to aggravat them against him, and hereby he is greatly terified. For as other be dreames, that come from God, as the dreams of Pharoah his cheif Butler and Baker, and of Pharoah, which Joseph interpreted, so there be delusory dreams, that come from the Devill, for which it is forbidden to regard, as Divinations, so dreams, and dreams * 1.278 are sayd to make many to err. Some dreams also come of much business, and some of thought and care taking about things to come. As Daniel saith of Nebuchadnezzar, that when the thoughts of his head troubled him, he saw an image, &c. And by delusory dreams, it was that Job was terrified, which come from the Devil, God permitting it; and therefore he saith, Thou scarest me with dreames, when he speaketh to the Lord: For the literall sense it is plain, he meaneth that he took no rest night or day, as he partly touched before, Vers. 4. and his terrours by night were in respect of the ar∣rows of God spoken of, Chap. 6. that peirced him within For the allegoricall sense given by Gregory it is very good, and sheweth the fears that come by sin [Note.] for which when a man suffereth outwardly, and thinketh to have comfort in∣wardly from God against them, shall be more increased, so that the sinner if he well considereth it, can have no rest or comfort in his affliction out∣wardly or inwardly, and therefore is in a most miserable condition; For if Job a most holy man found rerrour within, where he thought to have had rest, what shall gross sinners that are spots and blots amongst Christians doe.

So that my soul chooseth strangling, and death rather then life. * 1.279

The vulg. Suspension, or hanging for strangling, whereupon Gregory, the soul is suspended when it is elevated or lifted up above these worldly things, And my bones choose death, so the vulg. for these words; And death rather then life; and that rightly, for the word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth my bones, and hereby strength of the body or flesh is meant, the mortification whereof ha∣ving the mind lifted up to things above, he here intimateth that he desi∣red, and indeed it is, for by being heavenly minded, the flesh or members are brought to have the lesser strength, yea to such weakness as if they were dead; a good allegory, but the literall meaning is, that being in this mi∣sery [Note.] within and without, he preferred the taking away of his breath by the prevailing of his Boyles, and consequently death before the savity of his Body, and strengthning of it again, by having of his Disease hea∣led.

I loath it, I would not live alwaies, let me alone, for my dayes are vani∣ry. * 1.280

What is man that thou shouldst magnify him, &c. Man being elevated in his * 1.281 mind, as was before sayd, although he hath temporall goods, yet he vilifi∣eth them in comparison of heavenly things, not desiring to live in pleasure by them, or to have his life prolonged, that he might injoy them more time, for he looks upon the days of this life, as vanity and vexation of spirit, for which he desireth God to let him alone, as the vulg. hath it, not to spare him in respect of life and prosperity, and then V. 7. he argueth to this purpose.

What is man that thou shouldst magnifie him? that thou shouldst set thine * 1.282

heart upon him, and visit him every morning, and try him every moment? That man being so vain a thing and this his life, why is he so set up, as thy favourite in respect of worldly things, having wealth, honour, & dignity here: Yea thou visitest him every morning: What is the morning but the light, which riseth af∣ter * 1.283 the dark night, so God visiteth his elect every morning, when he inlight∣neth them by his Grace, who were before in the darkness of unrighteous∣ness and sin, but now by his grace are brought into the light of Righteous∣ness, faith, and holiness: But because God by coming to us by his grace promotes virtue in us, and by receding suffereth us to be shaken by tempta∣tion, and therefore after visiting every morning spoken of, he saith, Thou tryest bim every moment; For if we were not after grace entring into our hearts, shaken by temptations, we would be ready to think that we had this of our selves, and not of the gift of God, and so to be proud, but by being thus shaken we are humbled, as Paul saith of himself, 2 Cor. 12. For in temptation finding our own weakness, we see what need we have of Gods help, and so flee to him in prayer.

How long wilt thou not depart from me? nor let mee alone till I swallow * 1.284 my spittle? Here letting passe that of Gregory as over curious about his spit∣tle. I, with others, take the meaning to be, as if he had sayd, spare me from my pains, which make me even like unto one that is ready to dy, who cannot get his spittle either to go down or to come up, wherein he desireth some liber∣ty again; to which effect also David speaketh, saying, O spare me that I may * 1.285 recover strength. And of Gods setting his heart upon man, and magnifying him V. 8. Using the same interrogation. * 1.286

I have sinned, what shall I do to thee, O thou preserver of men? why hast thou set me as a mark unto thee, so that I am a burthen to my self. Now Job to shew that he did not in all his sayings before justify himself, confesseth, I have sinned; The word rendred Preserver is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by vulg. rendred Keeper, as it signifieth properly such a keeping, as of a watchman standing upon a Tow∣er to look unto, and to observe all things hostily attempted, or done, that there may be an opposition made there against in due time, and to this do the next words most aptly agree: Why hast thou set me as a mark; or as the vul. hath it, an Adversary: Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one comming against, that is, an Enemy. The meaning is, I acknowledg my self to be a sinner, and therefore worthy of the judgments which have befallen me; but what wouldst thou have me to do, that hast and dost so diligently look at the sinns of men, that I have not done, for I have patiently born thy judgments, justified thy proceedings a∣gainst me in so great severity, given thee praise in the midst of all my greivous sufferings, and my heart hath alwais been to serve thee in truth, and to flee all sinn, & now I confess my self yet to be a sinner, what wouldst thou have me Lord to do more? or what can I do more to procure thy favour again towards me even as a poor debtor, that not being able to satisfy his Creditor, but hum∣bleth himself unto him, & is ready to do what in him lyeth to the uttermost, in way of satisfying him, as that Debtor, Matt. 18. So Job pleadeth before the Lord, as the master, who is kind to his servant indebted; that although in 10000. Talents is to him, so he would be pleased to shew honour to him, and not to deal by him as an enemy, persisting still by his Judgments to make out against him, for if he should so do, he had no joy in living any longer here, but his life was a great and importable burthen to him, that made him to complain insuch bitternesse as before. The Talmudists make bold here to change the sentence thus. I am a burthen to thee; And the Sept. Tr. likewise; * 1.287 which Aug. following sayth, why hast thou set me against thee, that I should against thee and so be a burthen to thee, greiving thee so with my speeches, speak that thou canst not bear them, but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to me.

Why dost not thou pardon my transgression, and take away mine iniquity? * 1.288 For now I shall sleep in the dust, thou shalt seek me in the morning, but I shall not be Having confessed his sinns, he now craveth pardon, and useth this as an

argument to move the Lord hereunto, and that speedily removing his grei∣vous suffrings from him, whereby he was now ready to sink and dye, least if he did not, it would be too late; For if death once cometh, although it be set forth by sleep, yet herein it is not like unto naturall sleep, which al∣though it be all night, yet a man waketh in the morning, and so from mor∣ning to morning again, but he being once dead, waketh so no more to live in this world, and therefore if the Lord will save him alive, he must do it with∣out delay, before that death striketh him, if not, but he be once departed, he is not to be found here any more, how diligently soever sought for; he meaneth not, that he shal never be found, or come forth from the dust a∣gain, for at the last day he shall, and so Job beleeved, for he sayth, I know * 1.289 that my Redeemer liveth, &c. To conclude, in that he speaketh of God as a watchman, diligently observing our sinns, to come against us, therefore note. First, That we are no where hid from his sight, as is also taught, Psal. 139. [Note.] That we may always walk as in his presence. Secondly, That we ought to flee sin, as making God our enemy, and to count us his enemies. Thirdly, Not only grosser but even lesser sinns in the best livers are marked by God, and therefore we have all need to confess and crave pardon of our sinns, as being otherwise liable to death. Fourthly, That we may come into favour and be p••rdoned, we must do as Job did, suffer affliction with patience, justifie God in all our suffrings, and even therefore bless his holy name, &c. as it is sayd before.

CHAP. VIII.

HOW long wilt thou speak these things? and how long shall thy words be as * 1.290 a strong winde? Now Bildad the second of the three friends of Job, that came to visit him, speaketh, being according to his name a wicked kinsman, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence cometh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wicked, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an uncle. He begineth with accusing Job for his using so many words, as he did in the two Chapters before going, to justify himself, as if he thought, that by his speech he were a∣ble, like a blustring strong wind, to bear down all others, that should speak against him,

Doth God pervert judgment? and doth the Almighty pervert justice? if thy * 1.291 Children have sinned against him, &c,

He consenteth with Eliphaz, who spake first, in laying to Jobs charge and to his childrens, some great sin although to other men unknown, for which they being now cut off, he complained as if he were wronged, and for other plagues of God upon him; That which Bildad saith here is true; God will not per∣vert Judgment or justice, but constantly execute both, and although Job could not be found fault withall for his muttering out any thing against Gods just proceedings, yet many there are that may and ought to be reproved therefore, viz. All wicked men who although they be worthily plagued for their foul sinns, yet being smitten, murmur against God and cry out of his se∣verity: [Note.] For Job is approved by God himself to have been a most just man, and therefore not one now judged for his sinns but only tryed in his patience, so that whatsoever he spake it is justifiable, as coming from one full of grace and virtue, but not in others who are wicked: Bildad then and his fellows erred in speaking thus to Job, all the things spoken by them are most true, and are written for our instruction. Touching Jobs children spoken of, Vers. * 1.292 4. He mentioneth their example to them, that by it he might be stirred up to repent, and that speedily, which is a most pious admonition to wicked [Note.] men indeed, but misapplyed to Job; For by the example of the Galileans slain in sacrificing and of the men upon whom the Tower of Siloe fell, Christ, * 1.293

also admonisheth the Jewes, to repent speedily, threatning that otherwise they should all likewise perish: Jobs Children were eating and drinking, and thought little of dying when they did, yet by one blow of the house falling they were all slain; so it may be with others, and therefore to de∣lay repentance is dangerous: And as for Job, he seemeth further to argue thus, they being taken away suddenly; thou hast been spared, and thy life heitherto saved, to what end is this: But that thou mightest be better prepared before thy death, and so much more every other man ought to [Note.] make this use of his life prolonged, when others are cut off suddenly, to fal presently to repenting and praying to God, for which he saith, (Betimes) thou wouldest seek to God betimes. And then shewing, what the life of the penitent now henceforth is, he addeth, If thou wert pure and upright, he * 1.294 would awake for thee. For hereby it is shewed, that penitent persons live purely; after that they turn by true repentance, how soever they have formerly lived: And such as do so if they be in misery, as they have be∣times turned unto God, so he will soon turn their miserie into prosperity again; which is set forth in his saying: Surely he would now awake for [Note.] thee, and make the habitation of the righteous prosperous. As thy habitation, whilst thou continuest in thy sin, was miserable; so being turned into righ∣teousnesse, it shall be prosperous: Thou being blessed, both in thy house and in all that thou hast: Although thy beginning were smal; yet thy latter end shall greatly increase, Wherein he speaketh as it were, prophetically, * 1.295 touching Jobs future great prosperity, for so it is shewed to have fallen out to him, at the end of this book. As was noted before upon the speech of Eliphaz, the spirit guiding their tongues to speak thus truely, as after∣wards the tongue of Caiaphas, to speak of Christs death.

Inquire I pray thee of former ages, &c. here and V. 9. 10. Bildad appealeth to the experience of Gods doings in most ancient times, for if this be looked * 1.296 unto, we shall finde that God, with whom there is never any variableness or shadow of change, alwaies blessed and shewed mercy to such, as sought * 1.297 unto him, being pure and righteous, and therefore it is certainly to be ho∣ped, that towards all penitent persons, he will do so still. Ferus upon these and the words before going, saith very well; Bildad reasoneth from world∣ly * 1.298 prosperity, to purity and righteousness of life, and contrarywise from adversity to wickedness and sinfulness, as if there were no true godly man that is in misery here, or wicked man in prosperity, and of this he seekes to bring proofe from the experience of all most ancient times: As if he had said, beleive it Iob, no righteous man ever suffered, as thou dost; and if thou wilt not believe it for our sayings, yet believe it for the testimony of all Antiquity, wherein he well ascribeth authority to them ancient, for God commandeth to honour the anci••nts, and provoketh his people often∣times to attend to the doings of their fathers, and the experience that they had of Gods goodness towards them, that is, such of them as feared him, as Abraham, Isaac, and Jacob, Noah and Enoch. He doth not yet hereby so commend the authority of ancientest or oldest of men unto us, as if their sayings were authenticall alwaies, for some old men are not so wise, as even children, witness the Preacher, who sayth, A poor wise child is better then a foolish old King. But where antiquity and wisdome concur, such are to * 1.299 be preferred before child-hood, or men of few years, although wise also: But in appealing to the ancientest, he meaneth not so much those, that were of times more ancient then our selves, although many hundreds of [Note.] years, but the first of the Church of God, that were in the world: For Quod primum verum. And the Roman Catholickes of these times glory much in the Church of Rome, that was when Saint Peter sate Bishop there; upon this bearing themselves, as the only Catholick Church, and they al∣ledge, as a reason of the authority of their Church, the antiquity of it, pretending it to be as ancient as Peter, and the rest of the Apostles; and

the very same that then it was, but when they come to prove it, they go no higher then to about a thousand years agoe, the teachers of which antiqui∣ty are not of sufficient authority to confirm any thing, but only of tohse that were first, sent out to preach the Gospel: For Bildads reasoning from the prosperity of the godly, and contrariwise, to righteousnesse or wickednesse, it is a deceitful reasoning: For many times the wicked are in prosperity here, and the righteous in adversity; and adversity is good for them, and continual prosperity evil: But whereas he saith upon these words, If thou wouldst seek God betimes, and he would awake for thee, he noteth, That a man whilst he liveth in sin is a sleep; and then he must not expect, [Note.] but that God should be asleep to him; that is, not protect him from judgments and miseries: But when he awakes, from this sleep, according to that of the Apostle, Awake thou that sleepest. God will awake to him, to protect and * 1.300 save him, from misery and to advance him to felicity.

Can the rush grow up without mire? or the flag without water? Whilst it is yet * 1.301 in his greeness and is not cut down, it withereth, &c. So are the paths of all that forget God, and the hypocrites hope shall perish. After an argument from the experience of antiquity, Bildad here addeth another argument from a similitude taken from rushes and flags; to prove that wicked men shall not constantly injoy prosperity, but soon fade away: And Jerome saith, * 1.302 That it was a thing, to which the Syrians and Phylistims were naturally much addicted, from natural things to illustrate the truth touching others, like unto them concerning men: The scope of this similitude is to shew, that hypocrites, who cover over wickedness with an outward shew of ho∣liness; may for a time flourish in worldly prosperity, above and before o∣thers: But as the rush or flag being grown to a certain height, without ever yeilding any fruit, wither again; so it is to be expected, that hypo∣crites should do; who forgetting God, and not out of conscience toward [Note.] him, practise piety, but for their own worldly ends, they wanting all so∣lydity of grace, and shooting forth thus only as it were by meanes of mire and water, the base and transitory things of this life, their own nature and not grace putting them on herein. Ferus will have the force of the * 1.303 reason to lye in this: That as the rush and flag, grow not but in watery and miry places, in dry and firme Grounds, if they should be set therein, they would wither; so the wicked hypocrite, in prosperity, makes a great shew of piety, but in adversity, or being hardly intreated therefore, he hath no courage, so much as to make a shew any more: But contrariwise by his impatience and murmuring against God, he breaketh our, making the hollownesse of his heart to appeare to all men; and herein he aimed at the making of Iobs case odious, whom he thought now to be such: And he saith further, Whose hope shall be cut off, and his trust as a spiders web: he shall * 1.304 leane upon his house but it shall not stand, &c. For the spider makes his web in great and high houses, and that very curiously and artificially, but it is soon swept down, so the wicked working very subtlely, all their works, both their wealth and piety soon vanisheth.

He is green before the sun, and his branch shooteth forth in his Garden. In expounding this, and V. 17. 18. 19. There is great difference amongst Ex∣positors; * 1.305 the ancients following the vulg. Lat. which hath Ortus for Hor∣tus, rising for garden. Expound all of the wicked hitherto spoken of, thus: * 1.306 He is green and flourishing before the sun, with his burning and drying heat cometh; but this is only in his springing up at the first, as was touched be∣fore, V. 12. But now it is more at large declared, how being thus green as it were, by prosperity: He withereth, V. 17. His roots are wrapped about the heap, and he seeth the place of stones. Hereby he is made to wither; the * 1.307 mire or water wherein he grew, being dryed up, towards the end of summer, and made hard as stony ground; he begineth to wither for want of moy∣sture at his roots, V. 18. If he destroy him from his place, it shall deny him, * 1.308

saying, I have not seen thee; that is, The sun having thus made the flag to wither, shall bring it to that passe; that for the total making of it to dye, and wither away: It saith, as it were, (speech by a Prosopopeia being as∣cribed to it) I have not seen thee any more; the old rushes or flags come to be green no more, but others grow up in the roome thereof: One ge∣neration passing and another succeeding; and this is the joy, that these natural things of so short a continuance have, as is said, V. 19. And so one wicked generation being cut off, yet another springeth up to the worlds end. Others that keep to the original, wherein it is a Garden, V. 16. Expound * 1.309 it of the righteous, as if Bildad having done speaking of the wicked hypo∣crite; came now to the true hearted just man, to make good either way his assertion, as touching the momentany prosperity of the wicked, so of the constant and induring prosperity of the righteous: He groweth not as it were, in the mire or water of marrish ground, but as in a garden, in a fruitful soyl, standing pleasantly in the sun, and by reason thereof prospe∣ring the better, and shooting forth his branches; his children that live and grow up with him, to his greater comfort, V. 17. His roots are wrapped a∣bout the heap, and he seeth the place of stones. that is, He is deeply rooted, as it were, his roots being multiplyed into an heap, one infolded in another; a discription of a tree that stands most firmly; then in saying, He seeth the place of stones. It is meant, seeing hardship to be indured, such a man is not hereby terrified, but patiently beareth it: And whereas V. 18. it is said. If he destroy him from his place, he shall say, I have not seen thee. It is meant, that the just may be as it were destroyed, either by having his boughs cut off, as it is done to a tree, or vine being pruned, or cut off by the, roots, yet in a short time, as a tree shooteth ••ut branches again, from the body or root thereof, and groweth again; so shall he have children, and come to a prosperous estate again, as if he had never seen or felt any such stroakes cutting him down, V. 19. This is the joy of his way, & out of the earth shall others grow, that is, Thus the just in his way, hath joy of prosperity * 1.310 restored again; and out of him thus cut down to the ground, by losses of goods and children, shall other children come; and of them more to make him flourish from Generation to Generation: A very apt exposition, and such, as then which, we shall need to seek none other; And so the next words agree very well, V. 20. Behold, God will not cast away the perfect man, neither will he help the evill doers; as if he had said, Hereby it appeareth, * 1.311 that although the righteous man may fal into adversity, as Iob did; yet he if he be just may have hope of being restored, but the wicked being so pro∣ceeded against; are without all hope of ever being restored again, V. 21. Till he fill thy lips with laughing, &c. He will not cast away the perfect, but * 1.312 give him by his final prospering again, after affliction, cause of joy and glad∣nesse again for ever: And then shame and confusion shall come to the wick∣ed that hated, and spake despitefully against him in his misery: And his * 1.313 dwelling place or house shall come to naught. Wherein it is worth the con∣siderring, how truly all this fel out, touching Iob and these his friends; he was restored, and they by Gods reproving them: Confounded and put to shame. As it appeareth, Chap. 42. 7.

CHAP. IX.

I Know it is so, but how should man be just with God? If he should con∣tend * 1.314 with him, he were not able to answer him one of a thousand. Here Iob to the last words of Bildad and those, Chap. 8. 3. Where he justified God in all his doings: The same now doth Job in a more ample manner, in saying, How should man be just with God? He meaneth not, that no man is just, even

in Gods account; for God himself had before testified of him, that he was a just man: But in comparison of the just God, whose justice is with∣out any the least spot or stain, no man is just: But what meaneth this, Not answer him one of a thousand. Verily, that if God should put a thousand questions to him about his righteousnesse, in so many particulars, he could not in any one of these justifie himself; so V. 12. and 14. He more ex∣presly speaking of the same effect again, saith, I cannot answer him, there∣fore they err, that hereby understand Gods answering man, as if he had said, Man is so much inferiour to God, that if he would contend and questi∣on within him, he would contemne him, and not think him worthy of any answer, but to be severely censured for his audaciousnesse.

Who removeth mountaines, and they know it not. Here Iob to approve * 1.315 what he had said, V. 4. of Gods power and wisdome, against which there∣fore there is no contending for man, beginneth to instance in some par∣ticulars, whereby it may appeare to be infinite: And he beginneth with the mountaines, which are so great and firmely set, that none but an Al∣mighty power can remove them: For which Christ also speaketh hereof, as an act of the greatest power that is, saying, If yee have faith, and say to this mountain, be removed, &c. And Paul likewise, If I have all faith, so * 1.316 that I could remove mountaines. For the doing of this mighty work, Dio∣nisius thinketh, That in thus speaking, he aimeth at that which was done in the time of Noah his flood, when the waters with their mighty force galled and bare down many great mountaines; others, because this is only conjectural, hold that it is spoken of those, that sometimes in earth-quakes have been removed, as sometime was done in this our Land, in Hereford∣shire; or by saying he removeth he meaneth, can remove, and will at the last day, when even the Heavens shall be dissolved and melt away with * 1.317 heat, and the whole earth and mountaines thereof shall be burnt up.

Which commandeth the Sun and it riseth not, and sealeth up the stars. Here * 1.318 Gods almighty power is further proved, by his ruling over the Sun and the Stars, which when he pseaseth, is stayed in the course thereof, as in the daies of Joshuah: And he can make the Stars also to stand stil, as if sealed up; as he then did by the Moon, the Sun, Stand stil in Gibeon, and the * 1.319 Moon in the valley of Ajalon, an whole day. Which alone spreadeth out the Heavens, and treadeth upon the waves of the Sea. Here is another argument of the same, he made the Heavens by his power and wisdome; and the Seas most violently carried with irresistable force, the waves whereof are lifted up by most impeteous winds, he suppresseth and stayeth, as by treading them under his feet, so that they can passe no further, V. 9. Which maketh Arcturus, the Orion, and Pleiades, and the chambers of the South: Acturus hath * 1.320 the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from congregating or gathering together, because it is a con∣stellation gathering the windes as it were together, when it ariseth and ma∣king great tempests. Orion hath the names 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying inconstant: And from hence the ninth month amongst the Hebrewes was called Araslen, which answered to our November; when this constellation ariseth making the weather very inconstant and windy: The Pleiades, by the Greeks cal∣led Hyades, from raining, by Pliny, or haedi, succulae, Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are a constella∣tion, which when it ariseth, causeth much rain; it is which we commonly call the seven Stars, or Charleswain: And of these it is also spoken, Amos 5. 3. Which seemes to be taken from hence, and of the spreading of the Heavens by his power, Ps. 104. And these constellations in particular, are spoken of as made by him, to prove his infinite power; there being none in the world, that can stop their influences upon earth, or know before of the violent tempests, or superabounding raines caused hereby, to save them∣selves herefrom: And the like is to be held, Of the chambers of the south: By Vulg. Interiora austri, the more inward parts of the south, where di∣verse other stars are, that appeare not to us, and yet have their influences

also: The scope of capitulating all this is, that infirme and wretched man, might not once mutter against Gods doings, howsoever he dealeth by him; as if he were unjustly dealt withall, because this doth only provoke him more, as is not the way to stop the course of his judgments against us; for this is to be done, only by humbling our selves before him, and confes∣sing [Note.] our sinnes, and that he is just in all his waies, and righteous in all his works; because the most righteous man is a sinner: And we are worthy for our least sinnes, of all the judgments that can befal us in this world; and it is good for us, if we be afflicted and judged here, that we may not perish * 1.321 together with the world, such judgments being but fatherly chastisements, and tokens of Gods love towards us. Loe he goeth by me and I see him not, * 1.322 he passeth by me and I perceive him not. Here after other arguments before going to make all men to feare God, for his almighty power and wisdome, * 1.323 another is added to strike such terror into us, as not to dare to quarrel with him about any of his doings towards us, for he is invisible: And therefore whether he be coming in love and favour in his judgments, or passing away in displeasure, we know not; for sometimes he judgeth severely, as I said before in great love and mercy, for the good of those that are judged; and sometime in wrath, his judging in this world being a forerunner and be∣ginning of everlasting destruction▪ And whether he judgeth the one way [Note.] or the other; man commonly knoweth not, and therefore seeing our soa∣rest afflictions may be effects of love, there is no cause why we should speak against God therefore, but patiently and humbly submit to his stroak; yea we have a promise of blessing by afflictions, if in time of affliction we do so. Prov. 3. 12. Whereas otherwise we may justly feare that he is passing a∣way, and that we shall never injoy his love or favour, but perish under his hand everlastingly; if it be taken as it is by some, for his being alwaies nigh unto us, passing and repassing daily, but yet unseen: Nothing is hereby meant, but his invisibility; although he be alwaies neer to every one of us: For in him we live, move, and have our being; and he is about all our paths, * 1.324 and about all our waies: If it be thus taken, he is to be understood, as pro∣ceeding from speaking of his power shewed in the things aforesaid, to his * 1.325 omnipresence, although invisible, that we may take heed what we say of him, in any extremity or misery; for although we see him not, yet he both seeth and heareth us: As a circumspect Judge that goeth obscured under some disguise, and so heareth and seeth what is spoken or done, by those [Note.] that are to be judged by him: Wherefore neither in suffering, nor at any other time are we to think, we may in the dark or in seenet, do or speak what we will, but that the Judge is nere, even by us; that we may feare to speak or do any evil.

If he take away, who can hinder him, or say unto him what dost then. If God withdraweth not his anger, the proud helpers do stoop under him. the Vulg. * 1.326 If he suddenly asketh, who can answer him. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, signifie to snatch away, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence cometh the word rendred answer, signifieth, to turn; and so the meaning is: Who can repel or turn him back: Wherein Job plainly alludeth to the taking away of his Chil∣dren, Servants, and Cattell; against which, being Gods act, it was not fast for him to cavel or to object any thing, as it is not for any other man. In his calling Gods taking away, his snatching; he speaketh after the manner of natural men, who are ready, when they sustain great losses, to impute Lion-like, and tyrannical dealing to God, as if he were not led by justice, but by his own will without cause to vex men: But if there be any, that dare think or speak thus; or some being by his hand put to so great losse, think to provide for themselves, that they will not suffer the like, but hold up their estates better, those proud ones, called here proud helpers, shall be made to stoop, this their insolency shall cause their ruine: To which effect Calvin speaketh the Vulg. For proud helpers, hath it, Qui * 1.327

portant orbem, That beare up the world, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth, La∣tus broad, and so it is, Helpers of latitude: That is, of the largest extent, ei∣ther in power, or by an elate mind, and so the meaning is, none are so migh∣ty, or so high conceited of their own ability, but if he be angry he will make them to stoop under him, as not being able to beare his wrath. Or by these mighty helpers we may understand the mountains, Earth and Heaven before spoken of, which may be called helps of Latitude for their large extent, and ones helping another, the Heavens the Earth, with the influences thereof * 1.328 making it fruitful, and the earth men with the fruits thereof, for even these shall stoop in the day of Gods anger, at the day of judgment, when all shall be dissolved: Therefore he inferreth, that he much more must needs be un∣able to deale with him, or to plead against him, to make his plea good, alhtough he should use the choysest words that might be devised. Where∣upon he concludeth, that if he were righteous, he would not thus answer by way of pleading his own righteousnesse, but make his supplication to his Judge. * 1.329 Herein teaching us to do likewise, accounting our owne righteous∣nesse nothing, but his grace in all, for salvation and deliverance from all evill.

If I had called and he had answered me, ye•• would I not believe that hee had * 1.330 hearkned to my voyce. Some think these words to have been spoken despai∣ringly; but others better, that this is spoken in way of answer to that of Bil∣dad, Chap. 8. 5. If thou wouldst make thy supplication to him; If thou wert pure; Now to this he saith, If trusting hereunto I had prayed, and he had answered me, I should not have believed that he had hearkned unto me, the reason whereof was given before: That neither he, nor any man living, can thus plead in prayer with him, but trusting only to his goodnesse and mercy. For a man may pray, having some trust in his own righteousnesse, and be heard for some worldly thing, of which he standeth in need, and yet he can∣not hereby gather, that the Lord beareth a favour to him, because both he de∣nyeth these things sometimes to his favourites, and granteth them to such as are out of favour with him, and soon after teareth him, as it were with a tempest, as here followeth,

He breaketh me with a tempost, and multiply th•• my wounds without cause. * 1.331 Vulg. He will break, and so it is Heb. that is, If I should plead before him as pure, although I might temporally, or for a time be delivered, yet I should not finally escape destruction, although I should give him none other cause. Whereby we may see upon what danger of being torn in pieces by Gods [Note.] judgments they put themselves, that justifie themselves, ascribing perfect righteousnesse to themselves, how holy soever they be, as the proud Phari∣see, Luk. 18. Olympiod understandeth these words of Gods multiplying his * 1.332 wounds without cause in the same sense, that the same words were spoken by God to Satan, when he charged him against Jobs first sufferings, that he had stirred him up against him in vaine, or without cause, Ch. 2. That is, thou multiplyest my wounds to try mee and prove me, when thou needest not so to do, for without thus trying my patience, thou knowest mee very well: So that in saying thus, Philip gathereth, that Job now perceived that * 1.333 the Lord was thus rerrible to him in his judgements, for nought also, but to try his patience. Howsoever, it was certainly a great measure of humility in Job, to extenuate his own worth so much, being by Gods owne testimony a perfect man, to whom no man upon earth then was equall, and to ascribe all goodnesse to God alone, wholly and only depending hereupon, and not as the Papists do, partly upon grace, and partly upon works.

Although I were perfect, I would not know my soule, but would despise my own life. The 18, 19, 20. verses need no explication, considering the premi∣ses, * 1.334 and what hath been said upon the like: Onely vers. 20. in saying, if I should justifie my selfe, my own mouth would condemn me, is as if hee had said, I should in speaking shew my self proud by speaking in my own praise,

and detracting from Gods justice. For these words, having in the former dis∣claimed perfection in himselfe, now he saith, If I were perfect, I would not looke at that, or regard it, being in the midst of those miseries, as thinking therefore to be delivered and preserved alive in this world, or have any thing that I desire: Yea, I rather hate this life, that I may be rid of it, and through Gods goodnesse, to which alone I trust, attaine to everlasting life.

This is one thing, therefore I said it, he destroyeth the perfect and the wicked. That is, that which I have said already is one thing, God only is just, every man in comparison of him unrighteous, or imperfect; therefore in destroying, that is, laying his judgments upon the good, as well as the bad, in this world, he cannot be spoken against. He meaneth not, as Isidorus conceiveth, that he * 1.335 hath no more regard to keep the Just from destruction then the wicked, as not caring whether men be just and reighteous in their lives and dealings, or not: for which to clear Job, he saith, that he speaks in the person of a naturall man. But there needs no such shift here, for it is no more in effect then that which is said, Chap. 9. 1. All things fall out alike unto all. And by Ezek. I will destroy the righteous, together with the wicked. Although for divers ends, them for correction, and that they may be more sanctified, these that being by no meanes reformed, they may be the more justly condemned for ever, as desperate sinners.

If the scourge slay suddenly, he will laugh at the tryall of the innocent. The Vul. If he scourgeth, let him kill at once, and not laugh at the punishments of the * 1.336 innocent: But here is no word signifying Not, and the word rendred scourge, is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Scourge: Not to leave this then, and to hold us to N. Tr. the mean∣ing is, when as the scourge or judgment of God slay the wicked suddenly, but the innocent, that is, they that are of an unblameable life, are by Gods judgments brought under killing miseries, and there long held for their tryall, but their lives are spared: He, that is, the wicked, derideth them for their suffering of these things, as men no more, or lesse accounted of by God, then * 1.337 they be, and thus these words answer most aptly to those before going, ver. 22. He destroyeth the perfect and the wicked: But when as the perfect or inno∣cent man, who is innocent in comparison of him, is under fore affliction a long time; and the wicked man, who for the present escapeth, yet shall certainely be destroyed, and that upon the sudden, if not sooner; yet at the day of Judgment, the wicked, that looketh only at things present, derideth him, as hath been before said. Some by the Scourge understand the Devill, who is Gods instrument to slay the wicked, and to afflict the righteous, as he did * 1.338 Job for his tryall, and that a long time, this is matter of mirth and derision to him: And some understanding it of God, of whom Job speaketh hitherto, expound these words, as if Iob prayed herein, that for so much as it was his will to destroy both the righteous and the wicked, that he would not put this difference, destroying the bodily life of the wicked suddenly, without pro∣longing their paine and misery here, and contrariwise keep the Just under suf∣fering so long, as that the wicked thinking them now utterly forsaken by * 1.339 God, should take occasion to laugh at, and deride them. But forsomuch as here no word implying a prayer, and the wicked and not the Devill were spoken of in the words before going, the first Exposition is to be preferred as most genuine.

The earth is given into the hands of the wicked: he covereth the faces of the * 1.340 Iudges thereof; if not, where, and who is he? This is spoken against Jobs friends, who were Princes and Judges of the earth, in whose hands the earth, that is, earthly things▪ being in abundance when he was in want, and suffered so grievously; they as men blinded by God, judged unjustly of him: For in saying, He covereth the faces of the Iudges thereof, the blind-folding of them is meant, that they being in prosperity could not judg aright of others, the servants of God being in misery & he puteth it to them to answer, if they can, if they shal deny this, who it is, by whom they, and others like unto them are

continued in prosperity, whereupon they take occasion to insult and censure so injuriously, them that be in misery: And thus understood, it aptly follow∣eth after the complaint against the wicked, deriding the righteous in their sufferings, vers. 23. As if he had said, they laugh at them indeed, but it is because God that dealeth so favourably with them in the mean season, hath thus put a covering upon their eyes, as it were, not to see how to judg aright of the miserable.

Now my dayes are swifter then a Post, they flee away, &c. That is, although * 1.341 I deny not, but assert the equity and justice of God in all his doings, and ascribe no righteousnesse to my self, yet give me leave to lament my miseries, and some-what to ease my self whilst I live, by complaining of the shortnesse of my worldly felicity. He had before compared the life of man for the swift passing of it away, to a Weavers Shuttle, now he compareth to one ri∣ding Post, the fleeing of an Eagle, and the Ships sailing most swiftly upon * 1.342 the Sea.

If I say I will make my complaint, &c. I am afraid of all my sorrowes, I * 1.343 know thou wilt not hold me innocent. That is, when I think to suppresse my greif, and not to speak any more, I am not able to contain my self; for even so doing I fear, lest by the continuation of my sorrows, and Gods hand upon me, I should be yet rather thought by other men not to be innocent, but a most wicked man, they being hereby more confirmed in this opinion touch∣ing me, and I also feare my self to be able to hold out in my faith, and not to have it turned into desperation hereby.

If I be wicked, why then labour I in vain? This is by Vatablus referred to * 1.344 labouring with God in Prayer, as Bildad perswaded him, as if he had said, Why should I apply my self to God in prayer, seeing this would be but vain, for so much as he heareth not the wicked, but the righteous only. Cajetan * 1.345 referreth it to his assiduity formerly used from time to time, by sacrificing and praying, even to sanctifie his children; for this had been vain for him to have done, his person not being accepted; as it could not be, if he were wicked. But against this it may be excepted; thou (O Job) didst then indeed labour in vaine, witnesse the judgment that fell upon all thy children: And against the former, that Bildad did not onely perswade him to pray, but also to be pure; and against both, because he speaketh of something present, not past: Why do I labour in vain? Olympiod. therefore best saith; Why doe I labour * 1.346 under my sufferings, being so great and grievous so long, and am not sudden∣ly cut off, as is used to be done to the wicked and reprobates? Seeing this is a course which God taketh with his Elect, who are accepted before him, thus trying and purifying, and making them to shine more; but for wicked repro∣bates it is Labor irrictus, to deale thus with them who are unreformable by a∣ny sufferings. A thing to be noted by Gods servants for their comfort in all [Note.] their miseries, when they are most tedious, by their long continuance unto them, being patiently born, and righteous dealing still being ascribed to God, together with praise even when he taketh away; for this certainly ar∣gueth that they are not wicked, but such as are precious in his sight, as gold, which he will not finally loose.

If I wash me with snow water, and make my hands never so clean, &c. Here * 1.347 againe Job by another comparison sheweth, that all thoughts of justifying himself to God in any of his speeches before used, were far from him; For let a man be as clean as possibly he can, yet God seeth foulnesse still in him, as in one that lyeth in a duty ditch, if he looketh upon him with the eye of justice, although in his mercy he seeth none iniquity in Jacob, nor sin in Is∣rael; that is, in such as humbly confesse their sins, as is expressed by the Pro∣phet David, Psal. 32. 1, 2, 3. The Vulg. to express the meaning of these words, Thou shalt plunge me in the ditch, hath it, Sordibus intinges me, ac∣cording * 1.348 to that which I have already said. By the ditch also we may under∣stand the Grave, where men wear no cloaths any more; yea cloaths are said

by a Prosopopeia, to abhor to touch them, so that it is the greatest expression of filthinesse that can be, even as of a dead corps, that lyeth rotting in the Grave, of which our Lord, speaking of whited Sepulchres, saith, Within they are full of rottennesse and dead mens bones. To which effect also the Prophet * 1.349 saith, Our righteousnesse is as filthy rags.

He is not a man as I am, that I should answer him: Nor is there any dayes-man, * 1.350 &c. After other reasons, proving that it was not for him to contend with God, here he reasoneth further from hence, that God was not as a man, but so high and excellent above man, that who so shall think to hold a∣ny Plea against him, shall be sure to be over-matched.

Let him take away his rod from me, and let not his feare terrifie mee. So * 1.351 would I speake and not feare him, but it is not so with me. That is, I am now un∣der his rod, which makes me that I dare not speak any thing by way of plea∣ding with him, I am so terrified hereby, and astonished at it, through a con∣science of my owne vilenesse in his sight; but oh, that it would please him to deliver me from this my misery, then I should hence gather, that he accep∣teth of me, and should be confident and bold to speak unto him by my prayers and prayses, as I have formerly done; but yet it is not so with me, and there∣fore I fear and tremble to speak unto him. But to you if I speak, I hope that he wil not be offended with me, to justifie my self against your foul calumnies, as a Judge, when men contend by words before him, some laying wicked∣nesse to anothers charge, and the other defending his innocency against them. Whence note, that the judgments of God and temptations do so work upon the spirits of his most righteous servants, that their faith is much sha∣ken [Note.] hereby, and their hope to Godward is not so firme, but they are inclining to despair, yet being here-from againe delivered, they take unto them their wonted confidence and boldnesse again, as being now fully perswaded of his grace towards them: and therefore trusting to this, let us not utterly despair for any tryals or temptations, but certainly expect to be restored. Allegori∣cally by the mountains and earth removed, saith Gregory, understand * 1.352 the Apostles rejected, and gone from amongst the Jewes, and by the earth removed their expulsion out of their country, and by the Sun restrained from the course, their spirituall darknesse; all light of the Sun and Stars, that is, of the truth hidden from their eyes. By the stretching out of the heavens, the stretching out of the heavenly light of the Gospel to all Countreyes and Nations, when as before the light was streightned, shining in Judea only: And by his treading upon the Sea, which is raging, God repressing and curbing of the violent motions, both of Jews and Heathens, against his Church, so that although she were hereby indangered as a ship upon the Sea, yet they could not drown her. Touching Arcturus, Orion, the Pleiades, and the chambers of the south, we are not to thinke, that Job spake of Gods making these to * 1.353 confirm the imaginations of Astrologers, who devised these names, and tell fabulous thing, of them; but hereby are other things concerning the Church to be understood, by Arcturus, or the bright seven stars arising in Autumne, whereupon variable weather and winds follow; The seven Churches, called Seven golden Candlesticks, Rev. 1. which shone most brightly; by Orion, cau∣sing tempests in the midst of Winter, persecutions by Heathens raised, making many Martyrs, who were by them violently shaken and destroyed, when they remained yet frozen hard, as it were, by the hardnesse of their hearts in sinne and infidelity. But after this in the spring arise the Hyades, or Pleyades, when a flourishing time like the Spring followed to the Church, persecutions being appeased, and peace enjoyed.

Then lastly, he mentioneth his making of the chambers of the South, or the inner parts thereof; by the South, meaning Heaven, because it is warm and comfortable, from the inner parts whereof cometh down the holy Ghost into the hearts of the faithfull, heating them by elevating their minds to divine contemplation, whereby they are chambered, as it were, amidst the joyes of

heaven, where in the secret of the most high are all the Saints departed out of this life. Whereas he saith, He goeth by me, and I see him not. It is meant, that men even inlightned here are so blinde, that they see not to what those things that befall them tend, but count sometimes those to be good for them which are evill, and those evill that are good, as the gift of knowledg, tongues, or prophesying, which to some tend to their greater damnation, as Mat. 7. 21. 1 Cor. 13. and afflictions & miseries in this life, which to some tend to glory, in the life to come to the increase thereof, but * 1.354 the end of all, and whereunto they tend is unknown yet unto them, for mans inability to resist God, or to hinder him. Moses hindered him from * 1.355 slaying the Israelites, and Aaron by offering Incense stayed the Plague, and Phineas by doing execution upon Zimri and Cosby. But it is to be un∣derstood, that it is meant, no man by his owne power can withstand Gods judgements, but such as have power from him so to doe, as these men had. Ʋnder whom they that beare up the world are bowed: That is, the Kings of the Nations, for who beare up the world in their severall Kingdomes but they, for which a King in Greek is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the foundation of the people. Now these are bowed, when they are bowed to the obedience of the Gospel, the Jewes, that would not, being destroyed, and there being none able, when the time of their reje∣ction came, to resist. For these words, Mine owne garments shall ah∣horre me. * 1.356

By garments understand the body, which is as a garment to the soul, by abhorring me, making me to be abhorred, as is said of Judas, that he possessed the Field called Acheldama, that is, made others to pos∣sesse it, for he being dead could not possesse it. And the body makes a man abhorred, when by the lusts hereof hee is drawne to sinne, al∣though contrary to the intention of his minde, whereby hee washeth his hands, as it were, with snow water, as Paul also complaineth, Rom. 7.

Lastly, by his rod, of which he saith, Let him take his rodde away from mee, understand the Law, with the terrour thereof, which is * 1.357 done onely by CHRIST, in whom wee can looke up to God, and speake to him without all slavish feare, but under the Law we cannot. As the child of the Shunamite, when Gehezi the servant of Elishah sent with his staffe, laid it upon the face thereof, shewed no signe of life, but lay dead still; yet Elishah coming, and spreading himselfe upon it, and then walking and doing it againe, the childe sneezed seven times, and then received life and comfort. So Moses coming with the staffe or rodde of the Law, there is no life or heart to speake: But Christ coming, and taking our nature upon him, whereby hee did, as it were, spread himselfe upon us, then walking too and fro, teaching and doing Miracles, and after this dying for us, his hands and feete being extended upon the Crosse, wee by the Spirit with his seven-fold gra∣ces are revived, and come boldly to the Throne of Grace, pleading with him for the effect of CHRISTS passions in us, Adoption, and Glorification.

CHAP. X.

MY Soul is weary of my life, I will leave my complaint upon my selfe, &c. * 1.358 The vulg. Dimittam adversus me eloquium meum, I will let my speech go against my self; Expounded by Gregory thus, It irks my soul that my life is so sinful, as to bring so great Judgments upon me; I will therfore not * 1.359 excuse, but accuse my self; wherein we are also taught what to do, and not when we have done evill and God meets with us by his Judgments, o•• we are accused and in danger to be punished, therfore to deny the evill which we have done, as the manner of most is: And because some speak in con∣fessing their sinns, or telling of them without all greif therefore; yea ra∣ther glorying and delighting to recount them, he addeth further, I will [Note.] speak in the bitterness of my Soul, As every one must do that would have pardon. Against glorying in sinn which is our shame, see Phillip. 3. 21. The Hebrew is, I will leave my words of complaint upon me: To the same effect; For he that doth so complain of his own evill deserts, and consequent∣ly against himself.

And the next words follow well after these, being thus understood.

I will say unto God, do not condemn me, shew me wherefore thou contendest with me. Seeing I confess all the fault for which I suffer is in my selfe (O * 1.360 Lord) do not thou proceed still against me, but now that I do, as thou re∣quirest of sinners, shew me wherefore thou still proceedest in thy Judgments against me, and dost not release me from them, that if there be any other thing by me to be done, I may apply my self unto it and recover thy favour; a speech much like unto that Ch. 7. 20. for the just Judg of all the world wil not smite without a cause, therefore not the poor, the work of his own hands, as it followeth, V. 3.

Neither will he help the counsell of the wicked. Wherby he meaneth his wicked friends, who conspired together to lay some gross sinns to his charge, * 1.361 arguing from the Judgments upon him, thar he must needs be notoriously wicked before God, and if his plagues should still continue, they would be confirmed in their evill opinion against him.

Hast thou eyes of flesh? or seest thou as a man seeth? Gregory, who by the wicked spoken of, V. 3. understandeth the devill taking occasion by afflictions * 1.362 to drive the servants of God to sin, & so into the danger of everlasting death, which he cannot otherwise effect to make them as miserable as himself; and the former words, Seems it good to thee to oppresse the Poor: as if he had said, I know it doth not, but thou seest some cause of these my Suffrings, which I do not, and for this I greive; He I say expoundeth this of V. 4. Thus, if thou hadst eyes like a man to see nothing till it were done, and wert in thy time and dayes like a man of short continuance, made in time, and so cut off again in a short time, and not from everlasting to everlasting, knowing all things to come from Eternity, and not as man who cannot know things so; because he cannot know but after he hath a being, I should not marvel a•• thy pursuing me with thy Judgments to prove me, but now it amazeth and troubleth me much, to think why thou thus tryest me, being so well known unto thee; even before I was born. Thus also August. and Tho: Aquinas Polichron. and many more. V. 7.

Thou knowest that I am not wicked, and none can deliver me out of thy hands. * 1.363

The vulg. joyning it by a copulative to the former verse, renders it, And thou mayst know that I am not wicked. Hebr. It is upon thy knowledge, without any copulative, Job appealeth here out of the clearness of his conscience to God himself, seeking to move him hereby, not to try him further by his judg∣ments,

sith he knew, that he had not a wicked, but an upright heart; as God had testified of him, chap. 1. 1. Yea and since he was tryed by so soare sufferings, nothing wicked proceeded from him: For the words adjoyned, None can deliver out of thy hands. It is as if he had said, Thus thou knowest it to be with me, that I have no wicked heart, but for this I expect not to be delivered; for thou canst stil finde matter in me, for which to lay thy hands upon me: But the more I submit my self, acknowledging nothing of worth in me, for which to be delivered; the more milde shouldest thou be in thy dealings towards me, as a Lion to a man crouching to him. Thy hands have made me and fashioned me round about. Because nothing in him∣self was of force to plead for deliverance in regard of it, he now useth ano∣ther * 1.364 argument from Gods own work, which he was, therefore he hoped that he would not destroy him any more, then his own work, which none will do: And in this we may have great confidence, that are truly faith∣ful, seeing as the Apostle saith: We are his work-manship created unto good works in Christ Jesus. Hast not thou powred mee out like milke, and curdled * 1.365 me out like cheese? Having said, V. 9. That he had made him of clay, wherin he alludeth to the making of the first man, now he speakes of the generation of men, coming of the seed of man; like white milk and coagu∣lated in time together into flesh, which he speaketh of, to move the Lord to take care now of his preservation, and that he might not be destroyed: But that he would tender his own work so admirably framed, as it is even the body of man; of which it is spoken, Psal. 139.

Thou hast clothed me with skin and flesh, and fenced me with bones and si∣newes. * 1.366 Both this and that of milk made into cheese, is by Gregory expoun∣ded allegorically, besides the literal sense thus: Thou hast made me out of the milk of which I first came, into a new form of spiritual conversation. As the cheese made out of milk is now a new thing, and although I have flesh, and consist of flesh, yet thou hast strengthened me against this my weakness, in regard of sin, as with bones and sinewes, the flesh is strengthned to stand, and to do that, which otherwise it could not: For it is not somuch to plead that a man may not be destroyed, because God hath made his body; for so he hath made the bodies of Beasts that perish: But this is a strange plea and prevalent with him, that he hath wrought a work of grace, a spiritual work in him, to the making of him a new man: Wherefore he more expresly speaketh of this also, V. 12.

Thou hast given me life and favour, and thy visitation hath preserved my spirit. For in saying thus, he meaneth, not only the inliving of his body * 1.367 with a reasonable soule, as he doth to all men: But also a spiritual life and grace; for which his bodily life hath been heitherto also preserved, with which Satan would have been dealing, as we may see by these words, chap. 2. Skin for skin and all that a man hath he will give for his life. But the Lord charged him, when he put all that he had into his hands, to spare his life: Gregory understandeth it altogether of the life spiritual, saith: That * 1.368 life and favour or grace, are joyned together; because, this life is not given to any, but to such as have grace to leave their sinnes: Yet it standeth in dying to sin, and living to righteousnesse, and to live in sin is to be dead, and this life thus attained is not upheld, but by further visitation of his * 1.369 spirit with grace, from which the regenerate to this spiritual life, are conti∣nually suplpyed. According to which Jerom speaketh notably: God is al∣wayes a giver, it is not enough, that he giveth me his grace; unless he alwayes * 1.370 give asupply thereof. V. 13.

And these things hast thou hid in thy heart; I know that this is with thee. The vulg. Sci•• quod universorum memineris. Expounded by Gre∣gory: Thou hast it I know in thy heart, to pardon and release me from these my sufferings, although thou hast not yet laid it open; for thou wilt in thy due time be mindful of all men, in all parts of the World, that shall

beleive in thee, and walk uprightly before thee; which is a thing, that thou yet concealest, but will in thy good time reveal: And hereby he thinketh, [Note.] that the vocation of the Gentiles, and not of the posterity of Abraham on∣ly is implyed. And he gathereth, that men may know the favour that God beareth towards them; howsoever for the present they be under greivous miseries, and that even by his afflicting them, when as in uprightness of heart they serve him and walk before him: For this is a certain sign of he fatherly love. But the new Translat. is word for word, according to the * 1.371 Hebrew; so that he being too much led by the Vulg. lat. fell upon this ex∣position without ground here: The meaning then is nothing else, but what I suffer, is by thy secret counsel and decree come to passe, thy love being never the lesser towards me: And the same is true touching all Gods faith∣ful Servants, that none may despair under their sufferings; but now ga∣ther more assuredly that God loveth them, and therefore the issue of them all, [Note.] shall be joyful and comfortable: And if it be so, what is to be thought of their Tenet that say, No man can know whether he be beloved of God, and shall be saved or not? when as Job knew it, and Paul, who therefore sayth, I have fought a good fight, now remaineth the Crown of righteousness: Which * 1.372 the righteous Judge will bestow upon me, And John. We know that we are the Sonnes of God, &c. But by the way, God dealeth with his Servants, as Jo∣seph * 1.373 with his Brethren, who concealed his brotherly affection for a time, and dealt roughly with them, but in the end, he could contain no longer, but shewed it to their exceeding great comfort and joy.

If I sin, thou markest me, and wilt not acquit me from mine iniquity. The vulg. If I have sinned, and thou hast spared me for an hour: Why dost not th•••• * 1.374 suffer me to be clean from mine iniquity? Hebr. If I have sinned, and thou hast, marked me, and if thou hast not cleansed me from mine iniquity; If I be wicked woe is to me. And the sense is plain: If thou proceedest against me with these thy judgments, as against a wicked man for his wickedness, then woe * 1.375 is to me; I am in a sinful and miserable condition indeed: And hereby two things are intimated, First, That the righteousness of the best man, standeth in this, that God hath cleansed him from his sinnes, justifying him by faith in Christ, and so forgiving them all unto him; and not in this, that he is without sin, or that God marketh not his sinnes. Secondly, He that suffereth as an evil doer, asinner, and so accounted before God, is in a most miserable case, woe is unto him; for he both suffereth in present, and shall [Note.] suffer in future for ever. And such are all they, that murmure against God in their sufferings; as if they were not worthy to be so dealt withall: But on the contrary side afflictions suffered, which have this effect to cleanse from sin, wherein a man hath formerly lived; or if he hath not so lived, yet to make him know, that he is not without sin; and therefore to justi∣fie God in all his doings towards him, blessed and happy is he; that we may take heed, that we bring not this woe upon us, either by living licentiously, or by setting our mouths or hearts against Heaven, whatsoever we suffer; or not being cleansed hereby from our sinnes, because this is a certain sign that God cleanseth thee not, if by his rod thou bee••t not cleansed, to live in his feare for all times to come. If I be righteous, yet will I not lift up my head, I am full of confusion, therefore see thou mine affliction. The vulg. Saturatus afflictione, & miseria Heb. Being ful of confusion, and the sight, of my misery, or see my misery, that is, See thou o Lord: Here Job fal∣leth again to complayning of his misery, seeing this to be the case, that whether a man be wicked or righteous, he must suffer much misery: The wicked by the woe, that shall further be to him, besides his miseries here: And the righteous by abundance of miseries in this life, for which he saith, that he will not lift up his head, that is, By being conceited well of him∣self, which were intolerable pride, and would be a meanes to make the Lord to increase them yet more: As followeth, V. 16. It increaseth, thou * 1.376

huntest me as a fierce Lion, and again: Thou shewest thy self marvelous * 1.377 upon me. The vulg. And for pride thou wilt take me as it were a Lion, and returning thou dost marvelously torment me. The word rendred increaseth, or for pride is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either to be proud, or to increase: But be∣cause it is a Verb and not a Noun, it is best rendred Increaseth: And the next words shew how, viz. God persuing him, as a fierce Lion, against whom what can a poor weak man do? The Sept. Whom many Greek wri∣ters follow, hath it: I am taken as a fierce Lion, whom the hunters persue, with many woundes, till they have destroyed him: For the last words of the verse, Hebr. It is, Thou shalt make thy self wonderfull upon me. Whereby Gods various dealing towards him, is set forth, as indeed it was, in that after tearing him like a Lion with his judgments, he turned his captivity so wonderfully, as he did, chap. 42. and therefore the Vulg. mistook the matter rendring it, mirabiliter me crucias. For in these words, Job shew∣eth rather again, what a confidence he had, that God returning to him in mercy, would do wonderfully for him in the end; the word turning here, and the turning of his captivity, there so aptly answering the one to the o∣ther, to approve this exposition. * 1.378

Thou renewest thy witnesses against me, and renewest thine indignation up∣on me; changes and war are against me. A great difference is here amongst Expositors, who the witnesses be, that he here speaketh of: Some saying, That the Divil is meant, who first stood against Job, chap 1. and 2. Some these his friends, who came to visit him, who came not without Gods pro∣vidence to lay such things to his charge as they did, and some his dolorous sufferings from whence, as from witnesses men gather, that he was wick∣ed, because that otherwise he should not have had them laid upon him, for stupendous judgments declare oft times, as witnesses, that the man whom they be fall is some way notorious: Thus Augustine whom most follow, and indeed he speaketh most probably: Yet the friends of Job would not be * 1.379 excluded from bearing a part in this Testimony, for they together with his judgments made war, as it were upon him, per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by word fighting with him, as immediatly followeth: And in speaking thus he allu deth, to the manner in Courts; wherein the Judge examineth witnesses against prisoners, and then proceedeth to denounce judgment, and to execute them accordingly, by the hands of his Executioners, who are as his Souldiers to slay them. Verse 18. 19. are to the same effect, that he spake, chap. 3. 11. Thus, Job like a man almost distracted by sufferings, sometime turneth himselfe one way and sometime another; seeking by all meanes some ease to his greived mind. For the verses following, to the end of the chapter, V. 20. 21. 22. There is nothing in them, but a repetition of speeches be∣fore * 1.380 uttered by him, of the shortness of his daies, craving therefore to be spared a little before his going hence, and no more returning, into a Land of darkness, and confusion; that is, The dark places of the Earth, where his body must lye and become wormes-meat and dust, promiscuously mingled with other bodies: for that he speaketh only of his body, is declared, chap. 19. 26.

CHAP. XI.

HHere Zophar the Naamathite, the other two friends of Job being an∣swered, taketh his turn to vex him further by his speeches also: Naa∣mah * 1.381 was a City in the Land of Ʋz, eighteen miles from Jobs pyramis, saith Adricomius, from thence he was called the Naamathite, because the Prince thereof: It signifyeth faire, and Zophar. speculator, a watcher: He first * 1.382 beginneth with a bitter exordium, V. 2. Should not a multitude of words * 1.383 be answered, and V. 3. Sould thy lyes make men hold their peace &c. V. 4.

Thou hast said, my doctrine is pure, I am clean in thine eyes. In which three verses, he layeth threefold sinnes to his charge, as Ferus noteth. First, Vain multiplying of words, which is such a sin, that Salomon saith: Who * 1.384 so useth many words, there is more hope of a fool then of him. It implyeth self∣conceitedness, in regard of a mans own wisdome; as if he alone could speak [Note.] to the purpose, and all others were bound in silence to heare him: This is to sin with the tongue, and to be unruly herein, as is said Jam. 3. And therefore by all men to be taken heed of, the greater prater being the most fool, contrary to which it is said, That man is wise, that speaketh few words. But Job is unjustly accused for this, because his words were not multiplyed * 1.385 out of an affection to speake much, but out of his anguish and greife of spi∣rit, for his long continued intolerable sufferings, in which to utter many words, if they be true, and tend to the easing of his own mind, and the in∣struction of others, as Jobs did, are not vain or sinful. Secondly he charg∣eth him with lyes, and blasphemies against God, which is another most a∣bominable sin, as of which the Devil is the father; and of lyers it is said: That they shall be shut out of the new Hierusalem, with dogs and witches. Thirdly, With pride and arrogancy, for justifying of himself, because he * 1.386 spake, as if he thought himself more hardly dealt withall, then he was wor∣thy: For this is intolerable pride in any man, sith whatsoever judgments God layeth upon the most just man that is, are laid upon him deservedly, for somuch as he is not without sin, as Job confessed of himself, both, chap. 7. and 10. Only it is to be understood, that although he be worthy in himself considered, yet being considered as faithfull, and so in Christ and [Note.] Christ in him, he is not worthy of such sufferings: wherefore it is to be held, that they are not punishments of his sinnes, so that it cannot hence be gathered, that he is a great sinner and an hypocrite, but tryals of his faith and patience, working a far more surpassing weight of glory unto him. Zophar then was the lyer, and not Job, in any thing that he had spoken: But * 1.387 this is the condition of the best in this World; yea of Christ himself, to be thus evill spoken of by wicked detractors: And therefore no faithful person ought to be dismaied at it, but comforted, according to that of our Lord. Blessed are yee, when all men speak all manner of evil of you fasly, great is your reward in Heaven, for so they persecuted the Prophets that were before * 1.388 you: And Paul was called a babler.

Oh! That God would speak, and open his lips against thee.

That he would show thee the secrets of wisdome; and that they are double * 1.389 to that which is: Know therefore that God exacteth less of thee, then thine ini∣quity deserveth. Having charged him with the foule faults before spoken of: Now he insinuateth another way into him, to perswade him to change his minde, and to assent to him and his fellowes; and to confesse, that he was so great a sinner under the vayl of hypocrisie, as his fellowes and he had charged him to be: And this is a notable cunning of wicked Hereticks to mention God, as approving of their errors, if by speaking he would from [Note.] Heaven declare himself plainly, that we may heed of those that labour this way to work upon us, when by right reason they are able to evince nothing, which they say: The vulg. For these words, Double to that which is, hath Quod multiplex est lex ejus, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doubles to the being, that is, manifold more, then is by thee apprehended: As is further intima∣ted, V. 7 Canst thou by searching sinde out God? That is, in his waies; as if he had said, no man can: And therefore as being ignorant of his doing, he ought to think that just which he doth, although he cannot tell, how * 1.390 it should be: And how obscured his waies are, and beyond mans capacity to comprehend, he further declareth, V. 8, 9, And therefore whatsoever he doth unto him, it were best for him to be silent: For to oppose his do∣ings in word or deed, is most vain, V. 10. If a man knoweth not his own

sinnes, God knoweth them, and findeth him out to punish him. For vain man would be wise, although he be born like a wild Ass colt. The vulg. He thinks himself to be born as a wild Ass colt, Expounded very well by * 1.391 Gregory thus. As a wilde Ass colt not used to the yoak, runneth up and down the large feilds and Woods at his pleasure, and when he is weary lyeth * 1.392 down, and thus doth form day to day: So man by nature is licentious, running as his lusts cary him, to all manner of sin; and giveth not over running till he is weary, he will not be held in by any reines, or kept to do the work he should by any yoake, which the Lord by teaching seekes to put upon him: But against this Job is exhorted, V. 13. Many promises being pro∣pounded to move him, and who so will not, is threatned V. 20. Some great judgment or sickness shall come upon him, to tame him; whereby he shall be made even like unto one dying for feare, and ready to give up the Ghost: As that feirce persecutor Saul was delt with, when the posted from one place to another, persecuting the Church of Christ: But being smit down and terrifyed, he was calmefyed, and said: Lord what wouldest thou have * 1.393 me to doe?

Thus Gregory, and the reading followed by him, best giveth the sense, although by the New Translat. the words are best rendred, according to the Hebrew word: And this is a good admonition to all men, that are swayed by the corruption of their nature, although misapplyed to this holy man Iob; let libertines then that will do what they lust, and be bound [Note.] by none of Gods bands, but break all them asunder, think upon this, what a wilde and asse-like race they run; and what greivous judgments hange over their heades, therefore in this World to tame them, and if they be not so brought into better order, what greater judgments shall seise up∣on them for ever in the life to come, or rather the second death.

To come now to the Exhortation made, to such as are in the case afore∣said, V. 13. If thou wilt prepare thy heart, stretch out thy hands unto him, * 1.394 &c. But all that he saith, in exhorting him to prayer, and propounding the blessings, that should ensue hereupon, is but to the same effect, with that of Eliphaz, chap. 5. 8. 9. 10. &c. But Gregory following the Vulg. Lat. Thou hast hardened thy heart, Tu firmasti cor tuum, Expounds this verse, as a continuation of his reprehension, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth first and cheifly to prepare, although it signifyeth to hold on stifly and stout∣ly also, and the conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is if, not but, as there it is rendred: So that he plainly tometh in these words, to instruct him, what is best in the case in which he was to be done, that he might come out of it, viz. To prepare his heart and to pray unto God: And withall, because God heareth not sin∣ners, to put the iniquity in him far away by confessing it, and not suffer∣ing it to dwel in his Tabernacles; that is, renewing it any more: Four ex∣cellent * 1.395 things, as Ferus noteth, To be commended to all men, that it may [Note.] be well with them, to get a sanctifyed heart, to pray with stretched out * 1.396 hands, to confesse and be sorry for their sinnes, and to hate them so, as not to give them entertainment any more, or in their Tabernacles, that is, houses, to tolerate sin: And then he subjoyneth double the number of blessings that shall be upon him, that doth thus: First Thou shalt lift up thy face without spot. Secondly, Be stedfast and not feare; without spot, * 1.397 none of thy lesser sinnes, which through humane fraielty thou fallest into, being imputed unto thee, but perfect righteousnesse: And the feare of damnation and Gods wrath shall be taken away, there being now no wavering through unbeleife, as it is said of Abraham: Where note, that the wicked, who through faith make themselves sure of Gods acceptation, * 1.398 notwithstanding their going on in sin, have no true faith indeed, but their [Note.] stedfast beleeving is carnal presumption, because their beleeving follow∣eth, upon the putting away of iniquity, as was aforesaid, not only in them∣selves, but their families also; they therefore that do such things, and fa∣vour

them that do, are rather then faithfull, given over to a reprobate sense, which makes them yet without feare of death. * 1.399

3. Thou shalt forget thy misery, or if not, remember it, but as waters that passe away. There shall be no sense of sorrow for bodily sufferings, but being by faith look'd upon as tryals, and tokens of Gods love, there shall be more joy then sorrow; and when thou art set free from them again, thou shalt look upon them, but as Noah upon the Floud, when it was past, with thank∣fulnesse * 1.400 to God, who hath brought thee out of so great dangers, offering sa∣crifice therefore as he did. * 1.401

4. Thine age shall be clearer then the noon day, thou shalt shine forth as the morning.

Hereupon Gregory, who upon the words before going, Like waters pas∣sed away, saith, that such are all the miseries of this life to the faithfull, * 1.402 whose hearts are already in heaven, they count them as already past, because they are sure even when they suffer, they are but as waters, soone flowing away, and after a while, no new supply of any such shall come upon them a∣ny more. He I say, upon these saith, that although the faithfull servants of God look upon afflictions as waters passed away, yet they work something upon them whilst they suffer them, being made stiffe, as it were, as a man lying in Winter, or in the night in the cold water. Therefore to comfort here-against, it is further added, Thine age shall be clearer then the noon day, &c. That is, as after the night, the shining light of the Sun soon followeth, at the least at noon day, which is towards the evening, and after the next night followeth another bright shining morning: so after the night of affli∣ction shall come, although it be some time long first, the light of consolation: and as miseries come on again, more timely comfort, till that bright shining morning shall come at the last, after which it shall be all day, and no night more for ever.

5. Thou shalt be secure because there is hope, thou shalt dig about thee, and * 1.403 take thy rest in safety. Vulg. Thou shalt have confidence, hope being set before thee. That is, saith the same Gregory, by temptations thy confidence shall be increased in hope of greater joy to come; for the more a man suffereth that is in Gods favour, the greater shall be his reward in the world to come, accor∣ding to that of our Lord; Great is your reward in heaven. And the Psalmist setteth forth the joy to come after sorrow, saying, They that goe forth weep∣ing, * 1.404 and sow their seed, shall come rejoycing, and bring their sheaves with them. But what is meant by saying, Thou shalt dig about thee, and then rest in safe∣ty? Either being resolved to dye, and that in dying, a Crown shall be attained, as Paul saith, Now remaineth the crown of righteousnesse, &c. Thou art al∣ready digged into the ground, as it were, and so sleepest securely in respect of * 1.405 bodily dangers; or else thou shalt dig and rest securely, is, as much as if he had said, as they that dig cast out the earth in the inner parts of the earth▪ so thou digging by labouring about it to expell the love of earthly things and worldly cares out of thy mind, having once done this, shalt rest securely, there being nothing to trouble or wake thee, as there is in the minds of the worldly minded, especially if they be in danger of susteining any great losse. For the former of these Expositions, it is made upon the Vulg. rendring the words thus, Defessus dormies secure: The Heb. word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth also, thou hast digged, or explorasti, thou hast tryed. Junius renders it, exploratus es, Thou art tryed. And if we take it so, the sense will be plain, doing the * 1.406 things before spoken of, thou shalt have sure confidence in God, which shall not deceive thee, thou art found to be right, or thou hast tryed; thou art as sure that it shall be thus with thee, as if thou hadst already found it by ex∣perience. Divers other Expositions are brought, 1. Cajetan reading it, * 1.407 Thou shalt dig, that is, thy servants shall work abroad in the fields, digging, or otherwise labouring without being in danger of violence by enemies com∣ing upon them.

2. Eugubinus, Thou shalt dig, as it were, by searching to find out how * 1.408 to do all things for the best, and shalt in all prosper.

3. Dyonisius, and Thomas Aquinas, When thou art laid in the ground, * 1.409 being dead, thou shalt by none be disturbed.

4. Tygur, interpretation, Thou shalt be secure, as they that lye within trenches made round about them.

5. Rabby David: Thou shalt dig onely about the City, and not need to make any wals about it for thy security. If it be rendred by digging, that of the Tygurine Interpreters is to be preferred for the literall sense, and that of Gregory is a good Allegory; but I take it to be best to render it by explorati∣on or tryall, as the sense hath been given before. Hitherto five great blessings, and this fifth may be distinguished into three.

1. Thou shalt be confident. 2. Thou hast tryed, or digged. 3. Thou shalt [ 6. 7.] * 1.410 rest in safety, and when thou lyest down, none shall make thee afraid. So that here are seven benefits.

8. Many shall make suite to thee. In such high and honourable place shalt thou be, that many others shall seek unto thee to have thy countenance and favour. And these eight may be reduced all to four, according to the foure vertues before going: 1. A good name, and unblemished. 2. Secure and safe living, to which that of vers. 18. and 19. may be also referred. 3. For sufferings, to look upon them as shortly past and gone. 4. Exceeding great comfort, as the noon day light shining most brightly, and after this a morning of endlesse comfort.

But the eyes of the wicked shall faile, and they shall not escape, but their hope * 1.411 shall be as of one giving up the ghost. That is, their light and comfort shall be darknesse and misery, and their dangers shall be great, and take effect against them: and if they have any hope to be delivered, it shall be but like the hope of a dying man, who although he hopeth that he shall live, yet hee shall surely dye: So what hope soever such have, when they are ready to depart, of living eternally, it shall be frustrated. The Vulg. hath for the last words, Their hope is an abomination to the soule. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifying, exsufflatio animae, the breathing out of the soule, or the giving up of the ghost, as in the N. Tr. Gregory by the eyes understandeth the intention of the * 1.412 mind, according to which our Lord saith, The light of the body is the eye. And what is the intention of the wicked worldlings, but to get worldly things in a∣bundance, and to enjoy them alwayes? but of this he shall be disappointed, although here for a time he hath plenty, and denyeth nothing that is plea∣sant to himselfe, against poverty he getteth riches, against contempt he [Note.] getteth honours, against sadnesse, sports and delights, against appetite to his meate failing, variety of dainties, for all things he findeth a refuge. But whilst he is thus doing, this life runneth away, and death cometh, and then he hath no refuge more against the wrathfull countenance of the strict Judge, there he is alone before the Judg to have the sentence of everlasting * 1.413 damnation denounced against him: and where is his hope now? it utterly fail∣eth, and his soule perisheth for ever. Then upon the sudden pleasure is with∣drawn, the sin run into for pleasures sake remaineth, and they learn by pe∣rishing miserably that they held perishing things; yet while they lived corpo∣rally, they ceased not to seek those hurtfull things, or these things that should do them so much hurt in the end.

CHAP. XII.

ZOphar having spoken, as he thought, most wisely, and as one able to in∣struct Job, now he answereth him by deriding him and his fellows for their selfe-conceitednesse, when as they had spoken nothing, but what he knew very well before, as he sheweth by speaking much more, in setting forth the power and wisdome of God, then he had done. For his deriding of them V. 2.

No doubt but yee are the people, and Wisdome shall abide with you. It is com∣monly * 1.414 reproved in Scripture, as a great sinn, to deride and to despise others, as in Ishmaell mocking at Isaack, Michal at David, the Children of Be∣thel at Elisha, and Sennacherib at Hezekiah, The Jews at Christ upon the Cross, and at his Apostles, Act. 2. and many others: But the mocking of Job was not such, but as that of Elijah mocking at Baals prophets, and of Michai∣ah at Ahab, saying, Go up to Ramoth Gilead, and prosper, and of Isay at Idolaters to make them ashamed of their sinns, and repent: so Job, that these men instead of glorying in their wisdome wherein they thought they excelled much, a∣shamed that they had no more wisdome to decline so gross an error, as wher∣in they were held touching him, judging him wicked for his bodily sufferings and the speeches that he used to defend his innocency against them; Despi∣sers then, and mockers in generall, are not hereby justified, but only the godly-wise that do it out of zeale for Gods glory and against sinn, and upon just cause, that they, who do, or speake evill, may being thus made ashamed, repent: As for other mockers at piety in any they are as Sennacherib, whom Esaiah challenged saying, whom hast thou despised or mocked, and [Note.] therfore threatneth him with curbing and destruction; or at misery in any of * 1.415 Gods people, as the Babilonians and Edomites are sayd to have done, and therefore they are pronounced blessed that shall pay them with their own coyne, destroying them and aggravating their misery with the greatest cruelty. For the pride of these men and theire selfe-conceitednesse, Gre∣gory saith well, that it put them on to teach one more learned then them∣selves, * 1.416 and they were like men lighting upon a vessell full of liquor, poure [Note.] in more, which because it is full already, is all lost; for such speake not that others hearing them may learn of them, but as a man that hath plenty of those worldly things giveth to such as have no want, that they may bee thought greatly to abound, & so be more magnified, so these men ••o purchase to themselves the reputation of the teachers of Job, bestow largely upon him that of which hee was full already. Pride then makes men teach those that are able to teach them, but hereof they shall reape nothing but shame al∣though for a time they please themselves by thus their own magnifying; therefore all who are humble, if they know more then others, teach such as know lesse, but not presume to take upon them over the more learned, but bee silent before them sitting to heare and learne yet more of them. This because proud hereticks forget, they commonly set themselves to detract from the Orthodoxe, as ignorant, or superstitious, that they might be counted the only men of knowledg & their errours imbraced: but they are like these false friends of Job, and false prophet of Baal, Zedekiah, that insulted over the true prophet Michaiah, and shal be judged accordingly, as hee was, and these men * 1.417 had a sharp check from God in the end, so shal they if comming to themselves they make such their friendes againe as they have calumniated, otherwise their rebuke will be farr worse, and unexpiable even by Jobs sacrificing for them; For Jobs saying, that he had wisdome as well as they, herein he shewed no pride, for that he made himselfe not superiour, but equal to them, not to magnifie himselfe, but to pull downe their pride.

I am as one mocked of his neighbour, who calleth upon God, and he answereth * 1.418 me: The just upright man is laughed to scorn. The vulg. He that is deri∣ded of his friend as I, shall call upon God, and he will heare him: The simpli∣city of the just is derided. Hebr. Derided of his neighbour, I am calling up∣on God. To which N. Tran. cometh nerest, but only in the last words. For he heareth me, It is, Heareth him. But both this and the vulg. come to one; Job compareth himselfe to a man derided, who careth not for their speeches, that deride him, but turneth him to God; as with whom inno∣cency and uprightnesse is regarded, whereas by such it is mocked at, when a man is in misery, an I brought most low.

He that is ready to slip with his feet, is like a Lamp despised by them that live at ease. The vulg. A lamp despised in the thoughts of the rich, prepared * 1.419 for an appointed time. and Hebr. word for word the same, but only for rich 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quiet, free from trouble, injoying prosperity, as they that have and hold their wealth, not being robbed thereof do: But the word quiet or at ease, best expresseth the meaning, because this implyeth both wealth and health, which Jobs friends had, but he now wanted: And whereas N. Tran. hath it. He that is ready to slip with his foot, is a despised lamp. There is no word in the verse more but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foot, therefore if it be rendred accordingly, no more can be made of it but thus, A lamp despised in the thoughts of the quiet, set up for a time, a foot. Of which words what else can be the meaning, if we look back to V. 4. but this? the righteous man shining in virtue, and esteemed of accordingly, is now despised as a lamp that is out; and accounted not as an head and honourable, for his virtue any more: But as a foot despisable, his wealth being gone, and his body soare smitten, as Jobs was; but they be blind worldlings, that think thus of him, who measure men, and estimate them only according to their present worldly possessions.

Gregory saith, That the poor just man, is here compared to a Lamp ex∣tinct. Because he shineth inwardly, by the virtue of an upright heart, but * 1.420 outwardly is, as it were extinct, because there is nothing outward to com∣mend him, No glorious apparel, no goodly houses, no wealth, costly fare, or attendans as the rich have: And therefore think vilely of such, as have not about them, as they have: But such a Lamp he saith, is set for an ap∣poynted time, That is, the day of Judgment, when he shall shine most bright∣ly, even as the Sun, as the Lord speaketh: And sit upon a Throne with him as a Judge, the rich wicked, that have shined in Worldly glory for a lit∣tle time, having all their glory put out for ever, and thrust into utter darknesse.

The tabernacles of robbers prosper, and they that provoke God are secure, into whose hand God bringeth abundantly. Here Job passeth from speaking * 1.421 of Lamps shining by virtue to dark and black Soules, notorious for oppres∣sions and robberies: But sith they provoke God, how is it that they are full, and how is God said to bring in abundantly into their hands: Sol. He bring∣eth not this abundance in, as a blessing to them, but in way of judgment against others, from whom their goods be taken: Yet sometimes they have the better of it, who are robbed, and the robbers the worser, because the sinnes of these are thus punished, but the sinnes of those increased, these being stript of their worldly goods, having occasion given them the more to distrust worldly thinsg, and to lift their hearts up to Heaven to get them a treasure there. But those by their prevayling, being hardned to go on in their sinnes till far greater judgments befal them: A consideration truly for all oppressors, that be in place and authority, for they are no better then Theeves and Robers, and so they are called by the Prophet, saying: Thy * 1.422 Princes are companions of Theeves. It is no arguing, God bringeth these in∣to [Note.] our hands, therefore he approveth of our doings; no no: For so he hdotitn. o the hands of robbers, who are said yet to provoke him.

But ask now the Beasts, and they shall teach thee: And the fowles of the Aire and they shall tell thee, &c. Job having hetherto answered to the nip * 1.423 given him by Zophar, for his many words, as though he only were wise and something to the common argument against him, to prove him a wick∣ed man; because he suffered such grievous things: Now he proceedeth to speak to that, wherein he thought to shew himself most wise; that is: In his discourse about the power and wisdome of God: And herein he so vilifyeth him, as if in speaking hereof, he had shewed no more wisdome, then the dumb Beast hath, or the Birds of the Aire, or the Earth, or Fishes, because all these in their several shapes, and formes, representing them∣selves unto us, do in effect tell us: That God by his almighty power and wisdome, made them, and therefore that his power is so great, as Zophar said. For whence had they their beings? for they made not themselves, therefore the very sight of them, is a silent teaching of this almighty power. Doth not the eare try words? And the mouth tast his meat? Here Job pro∣ceedeth * 1.424 further in vilifying that which Zophar had said, for although he knew how to speak things touching God, that were right; because he had heard thus much of him, whereby he had this knowledge, swimming as it * 1.425 were in his brain, but he tasted it not with the palate of his Soule; be∣cause he made no good use hereof, to love and feare God, as he ought, and as they that are taught of God do: And the same is the case of all that heare the words of God, but are not hereby sanctified; they heare of good and [Note.] nourishing meat, but they tast it not, although they can speak of it to o∣thers; but such as heare and lay to heart what they heare, to be reformed there after, they heare with their eares and tast, and feed hereupon with the mouth of the soule, to their everlasting comfort. Chrysost and Olym∣piod. give this for the sense, the eare by hearing words, can as easily know * 1.426 all that thou hast said, as the mouth by tasting meat, what is the tast there∣of: and therefore little is the understanding of him, that knoweth to speak thus: Some will have this spoken of God, as if he had meant; that God could much more easily heare, and tast that which is spoken, to re∣ject the evil and approve the good, then the eare of man, words spoken in his hearing, and his mouth tast his meat. For men that are ancient, have by long experience attained to such wisdome, as followeth, V. 12. that they can discern other men by their speeches: Much more God then can do it, who hath made the eare, and giveth men wisdome, for which he ad∣deth by way of aplication, With him is wisdome and strength. V. 13. Let the Reader follow which he pleaseth: For my part I prefer that of Gregory, as most useful, and an exposition well agreeing with the words: And for the next words, V. 12. He maketh them thus to cohere, this tast in such spiritual food is not sufficiently confirmed to be in a man, when he hath for a little time thus relished it, but when as he hath gone on so to do, till his old age, then he hath this wisdome and true understanding indeed: But least it should be thought, that hereby he averred wisdome to be in * 1.427 all the ancient, which is not; for some such are still as children for wisdome, He addeth, V. 13. With him is wisdome and strength, He hath counsel and understanding. That is, God who is the ancient of daies, wherein he both confirmeth that which was spoken before by Zophar, and wherein he had spoken a little, he speaketh much more, and more profoundly to shew his shallownesse, and how unadvisedly through his pride he had been, to un∣dertake to teach him. Gregory by him in this verse, understandeth the Son of God: From hence to the end of the chap. The mighty acts of God are set forth, whereby his power and wisdome are proved to be infinite, which Zophar had only spoken of without proving.

He breaketh down and cannot be built up again, he shutteth up a man, and there can be no opening. Gregory here by breaking down, understands * 1.428 destroying everlastingly, and to this end, the breaking down of Gods Image

in a man, which is in righteousnesse and holinesse: Now God doth not this any other way, but by leaving a wicked man to himself, not giving him grace: For to such a man, no Preacher can do any thing to build him up, every mouth being dumbe, that speaketh to him, whose eares God open∣eth not: That is, the eares of his heart; he also shutteth up a man as it were in Prison; when he leaveth him to the accusation and condemnation of his own evil conscience, wherein the wicked lye, as it were, imprisoned, till that being brought forth at the last day: They be by the just Judge condemned and sent into the everlasting flames of Hell fire; which should make every man to have a great care to keep a clear conscience towards God [Note.] and men: As the Apostle Paul saith, that he did, that he may never be thus shut up, or broken down; for then woe will be unto him, and they are none but men of an evil conscience, that are thus served: As Pharoah and Judas, whose conscience condemned and forced him, to do execution upon himself, and so he sinned more then he had done before, in betraying his Lord: And the like may be said of Esau, having spoken so contempteously of his birth-right, he was shut up from coming in for the blessing, even against his Fathers will; and when he came, he could not be opened, that he might receive it, although he sought it with strong cries and bitter. * 1.429 Ferus going according to the later, expoundeth it of works set up by men, but by God broken down, as the Tower of Babel and the Wals of Jericho: and of Babilon afterwards ruined by Cyrus: And the shutting up of man, of his giving him into the enemies hands, to be taken and carried away cap∣tive and imprisoned, as the Jews were by the Caldees; and Manasseth that most wicked King: And as Ferus so Engubin. Tilloman, &c. But although it be thus understood according to the letters, any man may easily give the sense of it so without an interpreter. Gregory therefore who findeth more herein for further instruction and edification, is not to be slighted, but much to be esteemed of, for his opening greater mysteries that ly hid herein.

He withholdeth the waters, and they dry up; he sendeth them out, and they overturn the Earth. Here is another argument of his infinite power, when * 1.430 he withholdeth rain, a great drought is caused, and when rain falleth in abundance, which is also at his will, a sloud is made, which galleth and washeth away the earth in many places; and sometime the floud was so great, that all buildings erected out of the earth, were overturned hereby and drowned, as in the time of Noah. But of this also, Gregory makes an allegory; saying, The waters here set forth, either the word preached, or * 1.431 the spirit, which is often set forth hereby: If there be no teaching, as there is not, when God taketh it away for sin: Or if there be teaching, and not the spitit working herewith, men that came out of the earth, dry and wi∣ther in grace; but contrariwise these waters being made to flow, the Earth is overturned, that is: Earth-lives in mens minds, Heaven-lives of mind succeeding: According to which our Lord sayth. That which is born * 1.432 of the earth is earthly, that which is born of the spirit is heavenly. Therefore [Note.] pray we against this judgment of a famine, of hearing the word of God, * 1.433 of which Amos speaketh, and for the water of the spirit, that it may come to∣gether with this heavenly dew falling, as Moses calleth his doctrine, say∣ing, My doctrine shall drop as the rain, and my speech distil as the dew.

The deceived and the deceiver are his. The vulg. He knoweth the deceiver * 1.434 and the deceived. But Hebr. It is as hath been sayd, and the meaning is, that they are both in his hands, the deceiver to have revenge taken upon him, and the deceived, who revengeth not himselfe, to have his cause righted; so it is threatned, 1 Thes. 4. 6. And this argueth both the wis∣dome and power of God spoken of, in the beginning of the verse, his wis∣dome to finde our the deceiver, how cunningly and closely soever he goeth to work, as hee did Achan, Gehezi, and Annanias, and his power to be re∣venged upon such, which should both terrifie deceivers, and comfort the

deceived and wronged in any matter, and make them patiently to commit the wrong to God, and not to revenge themselves, which to do were to take their deceivers out of Gods hands, and to put themselves in to be pu∣nished for this their precipitant hast.

Hee leadeth Counsellours away spoiled, and maketh Judges fooles. That is, his wisdome is so great, that Counsellours and Judges, who be the wi∣sest men, * 1.435 are but fools in comparison of him, yea when they thinke to doe wisely, he infatuareth them, and they do foolishly, as men spoiled of their greatest treasure, their wisdome, as Achitaphells wisdome was turned into foolishnesse. A warning to Judges and Counsellors not to take ill causes [Note.] in hand, to justifie them for a reward, as many do, thus deceiving him that hath a good cause by their cunning, of his right, it is just with God, when they improve their wits to so evill an end, to infatuate their causes, and to make them as despicable as before they were honourable.

He looseth the bond of Kings, and girdeth their loines with a girdle, V. 19. * 1.436

He leadeth Princes away spoiled, &c. The vulg. Contrariwise he looseth the girdle of Princes and girdeth their loines with a rope. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is put last, signifieth a girdle, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 put first, a girdle or bond, Vinculum, and therefore it is meant that sometime he looseth the bonds, into which Princes are brought, and advanceth them again to Kingly dignity, the ensigne whereof was of old, a pretious girdle, as it is at this day a signe of honour, so Manasseth was dealt by when hee repented; And Ieremiah having been long in prison, in the time of the raign of Evilmerodach, was again honoured and set up as a King: But as hee doth this sometime, so on the other side, he sometimes giveth Princes and most mighty men into the hands of their enemies, to be spoiled and abused, as Sampson was.

He removeth away the speech of the trusty, and taketh away the understanding of the aged. Here by the speech of the trusty, by Vulg. rendred Veracium: of * 1.437 true speakers, some understand the comfortable promises made by the Pro∣phets, which are removed; for when no comfort is by them spoken any more but all terrible things for the sinnes of them to whom they spake good for∣merly. Some, the teaching of men wise and learned, and formerly make∣ing conscience to teach nothing but the truth; but being drawn by men more then by God, and by the feare or favour of them, they have this faculty of speaking the truth taken away from them, & now it's common with them, for truths, to utter lies, as it was with the Scribes and Pharisees, whom our Lord often disgraceth, by calling them fools and blind for their foolish teaching. * 1.438 And such are Popish Priests, who formerly were Ministers of Christ; but to please the Pope, or for fear of him, they now and long have taught lying [Note.] legends and fables for Gods word, which only is truth. And even among our selves in these dayes, some are greatly degenerated, who well performed the office of Evangelists before, but now worse then Balaam, speak other words for a reward, then God putteth into their mouths, for which they may just∣ly feare to perish more then he did, and undergoe the ignomy of the name of foolish Prophets, although they think that herein they doe most wisely, getting by this means countenance and preserment, which others that will not be changed from Truth-speakers, want, yea meet with hard measure although there be nothing else against them.

He poureth out contempt upon Princes, &c. The Vulg. in these words a∣greeing, for the next have words divers from the Heb. and New Tr. which * 1.439 are, And weakneth the strength of the mighty. But in vulg. Releiveth them that are oppressed. But this is thus salved by the Jesuite, it is thus rendred by the Sept. and so best answereth, as opposite to the first clause, and it is to the same effect, The weakning of the mighty, that oppressed others, being the relie∣ving of the oppressed. Then for his wisdome he saith, He discovereth darke things. Vers. 22. And for his power, He inlargeth the nations, and streight∣neth them, Vers. 23.

And he taketh away the heart of the chiefe of the people, and maketh to wan∣der * 1.440 in the wildernesse where there is no way. That is, as he hath all wisdome, so when he pleaseth, he maketh Kings and Judges fooles, having in their troubles no heart to understand what to do, or which way to take for the best, so that they wander, as it were in a wildernesse, in their consultations, finding no way out, although they groap for it by beating their baines a∣bout it, but all in vain. * 1.441

CHAP. XIII.

I Have seen all this. Here Job concluding first his discourse touching God, * 1.442 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 * 1.443 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 * 1.444 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 * 1.445 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 * 1.446 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, * 1.447 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 * 1.448

so it is said, A foole when he holdeth his peace seemeth to be wise. As when the * 1.449 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. * 1.450 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 * 1.451 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? * 1.452 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 * 1.453 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 * 1.454 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 * 1.455 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. * 1.456 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. * 1.457 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 * 1.458 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 * 1.459 our selves, we should not be judged.

He also shall be my salvation, for an hypocrite shall not come before him. * 1.460 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. * 1.461

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 * 1.462 teacheth.

Who is he that will plead with me? For now I know, if I hold my tongue, I * 1.463 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 * 1.464 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 * 1.465 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 * 1.466 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 * 1.467 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 * 1.468

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 * 1.469 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 * 1.470 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 * 1.471 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 * 1.472 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 * 1.473 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 * 1.474 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 * 1.475 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. * 1.476

CHAP. XIIII.

HEre Job having spoken of a mans being consumed by sin, Chap. 13. 28. proceedeth to speake more at large of the frailty of his life, first caused by sinne, saying.

Man that is borne of a woman, is of few days, and full of trouble, &c. Of which * 1.477 the sense is plain. And because he is so fraile, and as was sayd before, like unto a leafe and dry stubble, he saith,

Why dost thou open thine eyes upon such an one, and bringest me into judgment with thee? As if he thought it an unworthy thing for the divine majesty to * 1.478 looke so narrowly into his wayes, and finding any thing amisse in him, to proceed to the executing of his judgements upon him, and the rather be∣cause he is borne in uncleannesse and sinne, and hath no power to make him∣selfe clean, as followeth, V. 4.

Who can draw a clean thing out of that which is unclean? not one. Of being borne in sin, David speaketh, and of all Adams posterity, Paul, so that * 1.479 hereby the Anabaptist is convinced, that an infant is polluted by sinne, and needeth washing by the water of baptisme so soon as may be, and it is not in the power of any unclean person to sanctifie himselfe or another, onely Christ, who was born without sinne, and who so would be cleansed must be cleansed by him, for he is the Lord our righteousnesse, and his bloud cleanseth us from all sinne, but neither can we come to him for this, unlesse * 1.480 the Father draweth us,

Seeing his dayes are with thee, and the number of his moneths are determined; thou hast appointed his bounds that he cannot passe: By dayes here, Grego∣ry understandeth the few dayes of a mans life by nature, by months larger spaces of time, to which notwithstanding he of his mercy prolonged his life: But whether a man liveth a shorter or a longer time, this is before by God appointed, he hath set the bounds of every mans time, which he

cannot go beyond: And as of his life, so of his prosperity, and adversity, how long he shall injoy the one, or be under the other: Here then we see the cause, why some likely to live long be short lived, and others more in∣firme live longer: God hath set the boundary of each ones life to the very day. Whereas Hezekiah passe this boundary fifteen yeares, it is answer∣ed, the time of his living set by God, was these fifteen yeares also: But the Prophet Esay was sent to him, to threaten him with death of the sicknesse, which then he had, because he merited it by his sin, that he might humble himself as he did. and so be released again from that dangerous sicknesse: or else it may be conceived, that the time set by the Lord, was then come, which although he could not pass, yet God could prolong his life still, at his pleasure, because it is only said, the bounds set him can no man pass.

Turn from him that he may rest, til he shall accomplish as an hireling his * 1.481 day. Having laid a ground for a plea, to be released from his present misery, now he prayeth for it, as if he had said: For somuch as my time, of all men is very short, but a day, as an hirelings time is; give me some rest a∣gain, during this my short time, and then let the time of my departure come when thou pleasest.

For there is hope of a tree if it be cut down, that it will sprout again, &c. * 1.482 Of man returning no more, after that he is dead, see before chap. 7. 9, 10. Which is set forth by divers comparisons there; Here a contrary compari∣son from a tree is brought to illustrate it further, because man is often set forth by a tree in the holy Scriptures: For the literal sense, all things saith Gregory, are so plain here, that there is no need to say any more upon * 1.483 that: But we may by this tree reviving again after cutting down, under∣stand a just man, and by the man, betwixt whom and him the comparison is made, the wicked man: the just although he be cut down by death, suf∣fering martyrdome in his younger time, and waxing old, dyeth his natural death, or otherwise, yet he shall live again, yea although being dead, he lyeth in the dust: And as the tree through the sent of water liveth again and brancheth, so he by divine virtue, coming from above, shall have his dead body raised up to live gloriously in heaven.

But man dyeth and wasteth away, he giveth up the ghost, and where is he? And to make this allegory good, the just man is compared to a tree. Ps. 1. * 1.484 And ••esse the Father of David is likened to a tree cut down, the stump on∣ly being left, but afterwards branching again:J And to waters is the spirit of God often compared, as hath been before said: And if this place be thus understood, Iob sheweth here the same faith touching the resurrecti∣on to glory, that he doth plainly speak of Chap. 19. 25. Although in this place obscurely and enigmatically.

As the waters fall from the Sea, and the floud decayeth and dryeth up: So man lyeth down, and riseth not till the heavens be no more, they shall not awake * 1.485 nor be raysed out of their sleep. Here mans minde is compared to waters flowing from the Sea, and to floods of water, the one salt, the other sweet, because he is unstable in his waies, sometime having lustful thoughts in his minde, and sometime wrathful, and sometime covetous, yet his minde is sometime also as sweet water, for his thoughts of love and joy: And he is said when he dyeth, to lye down, and then in speaking of his reviving, he saith: He awaketh no more til the heavens fayl, to shew that he beleived, that the death of man, is but as a sleep, from which he shall at the end of the World awake, it being as easy for God then to raise him up, restoring to him his own body, as to wake one out of his sleep: Some because there is no word in the Hebrew signifying As, take it not for a similitude, but a dissimilitude, as that of a tree before going, as if he had said: Waters fal∣ling from the Sea, and floods be dryed up, but going into vapors that ascend up in time, they dissolve again into rain; whereby these waters are renew∣ed

again: but with man lying down, that is dying, it is not so; thus Chrysost * 1.486 and August. And to waters dryed up, are men aptly compared in death because then the Humidum radicale, the moysture, the prop of life, is drye•…•… up, but no more renewed til the last day, when yet it shall hot be restore•…•… to the same state of heat and moysture; but instead of natural, rise spiri∣tual, as is taught, 1. Cor 15. And this exposition is most probable these two verses being spoken, like unto these before going of trees, the words ren∣dred there, But man, being Hebr. And man, as here And man lyet•…•… down. If it be understood as a similitude, it holdeth not, because waters be∣ing dryed up are renewed again, as hath been said, and the places where they were, continue not alwaies dry, but if they be dry now, flow again with waters, time after time, to the end of the World: So doth not man, al∣though there be one certain time appointed wherein he shall rise.

O! That thou wouldst hide me in the grave, and keep me secret, til thy wrath be past; that thou wouldst appoint me a set time, and remember me. The * 1.487 Vulg For Grave hath In inferno: Whence Gregory gathereth undoubted∣ly, that the faithful under the old Testament dying, went to a place below neare Hel, where they rested til Christ coming, and then were delivered and this he saith Job sheweth here, that he knew very well, which made him pray so, and that God at his set time would remember him, coming then to take him thence, up to his heavenly Kingdome. For man being shut out of Paradise, the way was so kept; that he could not of himself ever enter in again any more, therefore Christ must first come and take him thence up with him to the Paradise of God aboue. But from this exposition, even they that follow the Vulg. Lat. goe except Lyra and Dionysius some say∣ing, that nothing else is ment but that he desired to rest in the grave amongst the dead, provided that God would remember him in the time by him ap∣pointed, for all men to rise to life again, and thus he prayed, because in living here he had no comfort, by reason of the tokens of Gods wrath now upon him: He therefore desireth rather to dye, and lyein the grave, til the whole time of Gods anger against his faithful servants should be past and the time come of making them to rejoyce for ever, which is not til the day of Judgment: Touching the place imagined where the faithful dy∣ing before Christs coming, rested below neare to Hel, there is no ground in holy Scripture for it, and therefore it is not probably so meant: For we read only of Heaven and Hel, and therefore this by them called Limbus patrum is non ens as well as Purgatory.

If a man dyeth, shall he live again? All mine appointed time I will wait * 1.488 til my change cometh. This is added as a most comfortable conclusion upon the premises, as if he had said, is thus, when a faithful person dyeth, shall he rise again at the appoynted time before spoken of, then will I wait all the time appoynted me to live here, comforting my self in the expectation of that most happy change to come, when corruption shall be changed in∣to incorruption, and mortality into immortality: And as Job, so every faithful person should be comforted herewith, in the midst of all worldly sufferings. The vulg. For appoynted time, hath the time of my warfare, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifyeth warfare, as was before shewed, chap. 7. 1. And this life is a warfare for suffering hardship, but our comfort lyeth in our hope of that blessed change, for then saith he. Thou shalt call, and I will * 1.489 answer thee, thou wilt have a desire to the work of thy hands. Taht is, I shall answer thee by the similitude of thy holinesse and glory, that shall be in me; but this I shall not have of my self, but thy hands shall work me to this: According to which it is said. We shall be like unto him, for we shall see him, as he is.

My transgresslon is sealed up in a bag, thou sowest up mine iniquity. This * 1.490 and V. 16. are not much unlike to chap. 13. 26. 27. Shew how God mar∣keth and writeth and sealeth or soweth up, as it were, every mans sinns, keep∣ping

a memoriall of them to be opened at the day of judgment unlesse they be seriously repented of: The vulgar for these words V. 16. Dost not thou watch over my sinne, hath, Parce peccat is meis, spare my sinnes, and if it be read without an interrogation Do not watch my sinnes, It comes all to one. He meaneth that God observed all his doings, but he prayeth not to deal strictly with him therefore by increasing his paine, as yet he did: And for the words V. 17. Thou sealest up my faults as in a sack, and cured mine iniquity, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Conjungere or applicare, whereby yet may be meant joy∣ning together the gaping wounds made in me by iniquity after the manner of a Chirurgeon, that healeth them. And then it is meant, that although the Lord tracketh his Servants, as it were, in their sinnfull steps and recor∣deth them here to punish them, but by so doing he healeth them, and thus these words aptly follow those. V. 15. Thou wilt desire to the work of thy hands.

Surely the mountaine falling cometh to nought, and the rock is removed out of his place: The waters weare the stones, thou washest away the things that * 1.491 grow out of the dust of the earth, and thou destroyest the hope of man. Having in the former words spoken of Gods sealing up and yet healing his sinnes, now hee sheweth by what meanes even the best are tempted and drawn to sinn, whereby they come to destruction. And here are two sorts of temp∣tations spoken of by way of similitude. The one more violent, and sudden, as the falling of a mounntain and the removing of a rock: The other of lon∣ger continuance and more gentle, yet having its effect also, as the water which is continually falling, although it bee soft, pierceth into and hol∣loweth the hard stone, and waters running wash away things growing out of the earth, as trees growing by the rivers side, the ground about their rootes being gulled, and so they made to fall and carryed away. For thus even righteous men, some that stand as mountaines or rockes by the sudden shaking of an earthquake fall, some as it were into the Sea vanishing, some from virtue to vice, as David standing as a mountaine or rock through the spirit of grace and prophesie, which hee had, being suddenly assaulted by the sight of Bathshebahs beauty fell into most grosse sinnes, and Salomon standing as a mighty tree, or being impenetrable as a stone through the so∣lidity of grace to his old age, then was pierced by the continuall allurements of his idolatrous wifes, and had the fat earth of grace in which hee stood and grew, washed away, whereby hee fell to be an idolater also; and thus God destroyeth the hope of miserable man, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth: Thus Gregory who also rendreth the next verse thus.

Thou hast strengthned him with a little that he might passe on for ever. Ac∣cording * 1.492 to the vulg latine expounding it thus, when hee thus falleth, where∣by he incurreth the danger of destruction, thou strengthnest him by thy grace again for the little time, that he hath to live here, and by this meanes when he passeth hence he goeth to that life which shall never have end.

N. Translat. Thou prevailest for ever against and hee passeth, thou changest his countenance and sendest him away Hebr. It is as well thou strengthnest him to overcome, and he shall walk changing his face, thou sen∣dest him. And therefore I see not but that it may be expounded according to Gregory, As if he had sayd, thus it is with the best man, but when by temptation he is brought into so great danger, he recovereth strength by thy grace to overcome these his spirituall enemies again, and when age and death commeth, changing his countenance thou sendest him out of this mi∣serable and sinfull life, and so out of the danger of temptations for ever hereafter, to live securely for evermore.

Some, although in the reading they follow the vulgar, yet give this sense, thou strengthnest him to live here a while, but as other earthly things, he is soone changed, his face growing old and wrinckled, and his haire white, and so thou sendest him out of this world. But then they expound

the words of v. 18. 19. thus. Great mountains, and hard rocks, stones, and tree•…•… growing are worne out in time, therefore man much more; when t〈…〉〈…〉 by sufferings consumest him, and if he hath strength to live and come out of such miseries, yet so weak and fraile is his nature, that he changeth eftsoo〈…〉〈…〉 againe and dyeth.

His sonns come to honour and he knoweth it not, &c. His flesh upon him shal•…•… * 1.493 have paine, and his Soul within him shall mourn. Man being gone out of this life, knoweth not how it falleth out to his children here, whether they live in honour or dishonour, because the dead know not the things of the li∣ving in this world. Thus Gregory, and hitherto well; but then hee distin∣guisheth without ground only upon mans imagination, that this is the case * 1.494 of the carnall, but, not of the spirituall, for they being in the clearnesse of God, see all things done here. And he further addeth, that by children here, works done by men are mystically meant, as 1 Tim. 2. in speaking of women, that through child-breaing they shall be saved, it is not literally meant; for then such as beare no children, but serve the Lord alwayes in cha∣stity should not be saved. But good works are the children, whereby faith∣full women are saved. And whereas it is said, man knoweth not whether they be in honour or not, it is meant, that hee knoweth not whether the good works that he doth be accepted before God, or not: and then return∣ing to man yet living, again he speaks of the pain of their flesh, and sorrow of heart: But I prefer, following the literall sense only here, and like not of his attributing to works the honour to come, or the uncertainty of being accep∣ted in our well doing: this is Gregories dirt, which I reject, although I make use of his gold.

For the last words, vers. 22. the Vulg. to make the sense more full, inser∣teth these words, Whilst he liveth: His flesh whilst he liveth shall have paine. The meaning is, although being dead and gone, he is not troubled, as Pa∣rents be here at that which befalleth their children, yet in his going out of this world his flesh shall have paine, and his soule sorrow, he being in the pangs of death, wholly taken herewith, which should make every man in the time of his life and health to prepare himselfe for God, and not to put off the [Note.] care of this till these pangs seize upon him, and his mind being hereby distra∣cted, he be most unfit.

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 * 1.495 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 * 1.496 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? * 1.497 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? * 1.498 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 * 1.499 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 * 1.500 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 * 1.501 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, * 1.502 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 * 1.503 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 * 1.504 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 * 1.505 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 * 1.506 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 * 1.507 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 * 1.508 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. * 1.509

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 * 1.510 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 * 1.511 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 * 1.512 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 * 1.513 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 * 1.514 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 * 1.515 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. * 1.516 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 * 1.517 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 * 1.518 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 * 1.519 of by David, see Ps. 7. 14. And my exposition thereupon.

CAAP. XVI.

MIserable comforters are yee all. Here Job, first teacheth, that a man * 1.520 ought not in the misery of his neighbour, sharply to reprove him, as by his sinnes deserving to suffer so, when he knoweth no wickednesse in him, for whosoever doth thus, is a miserable comforter, or overous or burthen∣some, as the Vulg. rendreth it, adding weight to the burthen, which he al∣ready beareth to make him sinke under it, which is against the love, that we ought to beare one to another.

I also could speak as yee do, if your Soule were in my Soules stead, I could heap up words against you, and shake my head at you. He speaketh not thus, * 1.521 saith Grogory, as cursing them, for he only intimateth a wish of that which might do their soules good, and keeping them from sinning, as now they * 1.522 did by their proud insulting over him, whom they ought, if they had any [Note.] true love in them, to have comforted him, and sympathized with him in his misery: For this is one good thing, that cometh of suffering, to learn hereby to succour others being in misery, according to the saying, Sepius ipse miser miseris succurrere disce. Being often in misery thy self, thou learnest to succour the miserable. And our Lord himself by his sufferings, is commended unto us by this, that he knew, how to compassionate those that suffer: And it is to be noted, that he saith not, My Soule, in your * 1.523 Soules stead, but yours in mine. For then both he and they, should have been in an evil case, but thus it would have been for their good, as hath been said.

But I would strengthen you with my mouth, and the moving of my lips should asswage your greife. The vulg. I would move my lips as sparing you. Where∣upon * 1.524 Gregory, Great wisdome is required in a Preacher, in his speaking a∣gainst the sinnes of his hearers, for some are gentle and easy to be wrought upon by reproofe, these may be freely reproved, and being thus dealt with∣all, they will repent: But others are stout and proud, and if they be re∣proved take indignation at it, and are made worse: That the Teacher then [Note.] may in moving his lips, spare and provide for the good of either, what must he do, but freely reprove the one sort in particular, but not the other, but only by generally speaking against such a sin, as he knoweth him to be guilty of, and in thus doing he shall spare them both: The first sort by not sparing to speak unto him, because he will be reformed, and so shall be spared, and not by God be punished for his sin: And the other by spa∣ring to speak in particular to him, and only against his sin in generall, for thus he happily may apply it to himself, and be ashamed, and turn. Hebr. the word rendred, Asswage your greife, or spare you, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fying Prohibere, to withhold, or forbeare, and this is the same in effect, with the word Spare, so that he meaneth, he would have spared to speak so, as whereby they should have been stirred up against him, and made uncapable of good by his speaking, and contrariwise frame his speech, so as that they might have been hereby benefited and comforted.

Though I speak, my greife is not asswaged; and though I forbeare, what am I eased? That is, I have spoken wishing, that your soules were in my soules * 1.525 stead, thus to ease my minde, or as I could otherwise think fit, but this cannot be, neither am I any thing eased hereby, or if I hold my peace, I ••••all give you occasion to think yee have prevailed, and that I am such a wicked man, as yee imagine me to be.

But now he hath made me weary, thou hast made desolate all my company: As it he had said, I am not only, not eased whether I speak or be silent, but * 1.526 more oppressed in regard of Gods being against me, which most perplex∣eth my minde of all other things: And because he is against me, he makes

my companions and friends against me also, for thus a man that hath no hope, but despaireth of Gods favour, or wanteth all sense hereof, takes God now to be his enemy, and is hereby utterly discomforted: And to shew that his apprehensions were such, touching God at this time; he goeth on V. 8. 9. Saying in the bitternesse of his Soul, Thou hast filled me with * 1.527 wrinkles, which is a witnesse against me. &c. He teareth me with his wrath, who hateth me and gnasheth upon me with his teeth, mine enemy sharpeneth his eyes upon me. Whereby saith Ferus, we may see, in what a perplex∣ed [Note.] estate wicked reprobates shall be at the last day, when God shall declare * 1.528 himself to be such an enemy unto them indeed; for so much as one of his elect, and a most rare man, but conceiving him to be against him, because he had no present sense of his favour, was thus extremly troubled.

They have gaped upon me with their mouth, they have smitten me upon the check reproachfully, &c. Having spoken of his trouble inwardly, for Gods * 1.529 seeming barah dealing towards him, now he turneth himself to speak of these his false friends, and there enemy-like carriage towards him: For then they gaped upon him with their mouths, and smote him upon the cheek, when they spake so reproachfully to him, charging him as an oppressor and tyrant, that had entered into battel against God, as it were, as Eliphaz had spoken with ful mouth, chap. 15.

I was at ease, but he hath broken me asunder, &c. That is, God by his * 1.530 judgments upon me and mine; and so he proceedeth in shewing the great∣nesse of his sufferings, to Vers. 17. Wherein he pleadeth for himself, * 1.531 saying, Not for any injustice in my hands, also my prayer is pure. Here Job justifieth not himself, as clear from all sin; but from the sin where∣with they charged him, that is, rapine, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signi∣fieth, and hence one fowle with crooked clawes, viz. The night O••le, is so called, for thus sometime Jerome rendreth the word, therefore he hereby meaneth close and covert seeking, or make a prey of other men with his hands, as the night-owle doth with his clawes of other living creatures in the dark: And he saith, that his prayers were pure, because his hands were pure and clean from bloud, as theirs be not, who get goods by rapine and injustice, as Isa. 1. 15. Where for this it is said, Your hands are ful of bloud: and * 1.532 lift up pure hands.

O earth cover not thou my bloud, and let my cry have no place. That is, if I have de▪filed my hands with bloud, by doing violence to my subjects, in any thing through oppressions, inriching my selfe, O earth open thou thy mouth against me, as sometime against Cain shedding his brother Abells bloud, and declare, as by crying aloud, this my wickedness, that God may take revenge upon me, and let not my cry in praying have any place, but let God stop his eares against it. A most patheticall speech, able to move the hearts of his friends to relent to heare it, and streightway to alter their opinion of him; It is as if he had sayd, I perceive that I have hitherto spo∣ken to men obstructed in their eares by a prejudicate opinion against me, now therefore (O earth) I speak to thee who wilt be more ready to heare then they, do thy office as the creature of the righteous Judge, by crying out against me for any blood, that ever hath fallen from my hand upon thee, and spare mee not; And thou (O God) if it be so, as they accuse mee, let my prayers have no place, nor ever prevaile with thee for mercy, of which I stand in so great need. Gregory making all things here allegoricall, without cause applyeth this to the bloud of Christ, which is not hidden, but every where made known by the preaching of the Gospel to have bee•••• shed for our sinnes, as also his crying out when hee suffered.

Also behold now my witnesse is in heaven. Having called upon the earth, * 1.533 as the manner of Gods Prophets hath sometime beene, as of Moses and Isai∣ah in particular, against a stubborn and hard hearted people, now hee turneth himselfe to God, of whom hee had spoken before, as his enemy,

yet having the testimony of a good conscience, hee was bold to appeal to him, and to oppose him as a witnesse against their approbrious calumniations. From which, and that before going, V. 17. not what an evill case they are in, that by oppression and tyranny gather worldly goods, the very earth is a [Note.] witnesse against them, and ceaseth not to cry out for revenge, and for their cryes and prayers they be of none availe with God. But contrariwise, they that do keepe a good conscience, flee all injustice and wrong, are hap∣py in the midst of all worldly miseries, for God in Heaven is a witnesse for them, and so it will appeare to the terrour of their traducers, and to their own everlasting comfort, as is declared, Psal. 50. 1, 2, 3.

O that one might plead for a man with God, as a man pleadeth with his neigh∣bour. Having sayd, v. 18. that his witnesse was in heaven, now againe he * 1.534 yet setteth forth the majesty and super-excellency of God above all men. If hee were as a man, hee might be summoned to come in for a witnesse and clear him from the foule aspersions layd upon him. But for so much as hee was not, hee must even be content and go now away out of this word, * 1.535 into which hee should never return again, in the account of these men wic∣ked, & worthily thus brought to his end, unto which he saith, there was but a short time; And in the next Chapter hee correcteth himselfe, having sayd here, A few yeares, and I go from whence I shall no more return: Say∣ing;

CHAP. XVII.

MY breath it corrupt, my dayes are extinct, the grave is ready for mee. The * 1.536 neerer a righteous man cometh to his death, the more is hee stricken with terrour in respect of the Judge being at hand, and the more narrowly doth hee looke into his wayes, and bethinkes himselfe, if in any thing hee hath sinned, whereas on the contrary side, the wicked towards their end, al∣though they bee troubled at the approach of death, yet they are sensible only of their misery; but for their sinnes, they never call themselves in que∣stion about them, and so either dye and must abide the severity of this Judge, or if they escape they are no whit amended hereby: But how is it * 1.537 that Job having before sayd, that he had sinned, now sayth, I have not sinned. For so it is in vulg lat. But Hebr. it is, If not illusions, or illuders with me: Which they that follow the Vulg. seek to reconcile thus, if by these de∣ceivers I had not such sinnes laid to my charge, as I am not guilty of, I would not stand so much upon my own justification, as now I do; by them there∣fore I am forced to speak so, as if I had not sinned; or if it be rendred, Illusions are not with me. This they say is the same in effect, with saying, sinnes are not with me, I have not sinned, and by deceit sought to hide it. N. Tran. Are there not mockers with me? as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had the force of an interrogation Junius, Quando quidem not sunt Ludificationes apud me. That is, criminations, by which they mock him, in all which there is not much difference, but the sum of all is this; if we put both the verses toge∣ther, I am consumed and dying, when as I have not deceived the World by making a shew of piety openly, but practising injustice and wrong secretly, as I am charged; but have walked uprightly in all things, as God knoweth, in whose testimony I said before; I trusted against all the unjust calumnies of these men, and thus the doubt is also resolved, and Iobs say∣ing before that he had sinned, and here in effect that he had not sinned reconciled, he cleares himself only from the sin of dissimulation, as God al∣so did at the first, saying of him that he was a just man, none being like him upon Earth. And doth not mine eye continue in their provocation. The vulg.

In bitterness, as the word also signifieth: And he saith, his eye continueth or lodgeth all night, as the word signifieth, in bitterness, because he could not sleep with his eyes, whereby to have any ease, when others commonly tooke their rest, that were toyled in the day: Some refer it to these his friends, whom as long as he saw about him, deriding and calumniating him, he saw objects of bitternesse; and some to the eye of his minde, lifted up * 1.538 to God in prayer, but yet no sweetning comming from him, either inter∣nally or externally; the first is rather to be followed.

Lay down now, put me in a surety with thee, who is it that will strike hands with me? The vulg. Deliver me, set me by thee, and let any mans hand * 1.539 fight against me. But N. Tran Is word forword, according to the Heb. The vulg. looketh more at the sense, then at the signification of the words; the meaning whereof is, Cease to persecute me with thy judgments (O Lord) lay down the peircing weapons of thy wrath, which thou hast taken up against me, and what is this, but deliver me; put me in a pledge of thy favour, by thus reconciling thy self again unto me, and what is this in effect but, set me by thee, who seemest now to put me far away from thee, for the last words they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who is he, he shall strike hands with me. That is, if God would do thus for me, what man is there that would be so hardy stil to oppose me, yea be would rather be in league with me, but if he durst, let him lift up his hand and fight against me.

For thou hast hid their heart from understanding, therefore shalt thou not ex∣alt * 1.540 them. This is by some understood, as spoken of the Caldeans and Sa∣beans, by some of the Devil, but it is plainly meant of these his friends, from whose hearts, understanding aright the cause of Jobs sufferings was taken away, as appeared by their bitter invectives against him: There∣fore howsoever they magnified themselves against Job, as if they had more understanding then he, God he saith, would not finally so magnifie, but abase them before him, wherein he even prophesied of that, which was at the last done, when God said, they had not spoken so right things as Job.

He that speaketh slattery to his friend, the eyes of his Children shall fayl. Vulg. He promiseth a prey to his fellowes. Hebr. He appointed his fellowes * 1.541 to a part, or sheweth them a part, as the word properly signifieth. The meaning is, whereas he hath objected rapine to me, he that is Eliphaz, hath given himself a nip indeed, who together with his fellowes, Zophar and Bildad, knowing none other happinesse but that, which standeth in having worldly wealth, have mutually with joy, shewed one another goods to be gotten by rapine and wrong, of which they speak so much, but their childrens eyes in looking to be inriched hereby, shall fayl; the expected goods so to be gotten, not coming in, or not continuing as they hoped, but melting away again, as the dew against the Sun.

He hath also made me a by word of the people, and aforetime I was as a Tabret. * 1.542 The vulg. For these last words, hath, And I am an example before them. Hebr. I am Tophet. The meaning is, the Lord by executing his judgments so soarely upon me, hath made me such an example of misery; that when any man will speak proverbially of one extremely miserable, he will say, As miserable as Job: Yea and this makes my misery the greater, that it is as a sport to the prophane, to see or heare of a godly man thus afflicted and brought down, as the malicious Jewes looked upon Christ hanging up∣on the Cross, nodding their heads and laughing at him: The word Tophet was afterwards used to set forth Hel, as Isa. 30. Whereupon some think, that he meaneth, I am accounted by them, as one almost in Hel already, so wicked am I thought to be: But because Tophet was not spoken of in this sense, til long after Jobs time, this exposition falleth, for these words afore time in N. Tran. Hebr. it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before them, and therefore I see no reason why that herein, the translation is altered, if it be asked, why

he should say, I am Tophet before them, If he meant a sport: The word signifieth a Tabret, it playing upon which they are merry and rejoyce, to be a Tabret therefore, is to be matter of mirth.

Ʋpright men shall be astonied at this, and the innocent shall stir up himself * 1.543 against the hypocrite. Having shewed what the wicked did upon occasion of his miseries; now he sheweth the effects hereof in the righteous, they are aston••shed, as being put to seek, what should be the cause, why a man so just as Job was thus handled, for they resolve, that it is not for his sinnes, from which he lived so free, therefore they conclude, that it is for his tryal, but then it amazeth them again, that others who are sinful, and no way in virtue comparable to him, are suffered both to live in pros∣perity, and thus to insult over him in paine; and hereupon they stir up them∣selves against such hypocrites, that rejoyce in their own worldly happi∣nesse, thinking none in misery here, comparable to them, for the favour wherein they are with God, they yet stir up themselves against them, be∣ing perswaded, that whatsoever they suffer in this World, they are in a better estate to Godward then they, and that they, who thus judge the just for their sufferings, are but hypocrites, howsoever they flourish outwardly, overlooking therefore all their worldly pompe, and contemning it, they spare not to cry them down with dsidainful speeches, as they are worthy for their insolencies, as Iob spared not to do by these, when he was in the lowest ebb of misery, and they were in the height of worldly prospe∣rity: And hereby a wicked hypocrite may be known, and a right godly man, the one dareth not to condemne any innocent and unblamable liver, [Note.] under what crosses soever he seeth him, but is offended, and stirreth up himself against those that do, the other measuring the favour of God to∣wards men only by outward things, vilifie and censure, as worse then nought such as suffer extremity, whatsoever their conversations and dealings have been in all the time o•• their prosperity.

The just also shall bold on his way, and he that hath clean bands shall grow stronger and ••tronger. That is, if he seeth other just men to suffer, or suf∣fereth * 1.544 himself, he will constantly go on stil in the way of righteousnesse, and shall be strengthened more and more, even by sufferings, as knowing, that they work a surpassing weight of glory, that shall be revealed. * 1.545

My dayes are past, my purposes are broken off, even the thoughts of my heart. For the words or V. 10. Return and come. He herein challengeth them, as it were, to unite their forces, and to come together again into lists against them, presuming, as he saith, that he should be one amongst them, wise enough to answer rightly to that, which he had said to clear themselves of the imputation, that he had laid upon them, or to make good that where∣with they had charged him: But whilst he was thus speaking, his pangs oppressing him, maketh him to interrupt his speech, as if not likely to live, or if he did live, to have another brunt with them, in way of argumentati∣on, for the distractions of his thoughts and meditations, making him not himself as it were, through the extremity of his pangs, as it is with a∣ny man, though never so able, when he is so much oppressed in his body, and terrours of minde together, that he cannot take his natural rest, night after night, as it was now with this poor man Iob: And that this is his meaning, the next words, V. 12. shew, They turn my night into day, my light is short, &c. That is, these distracting pangs take all sleep away from * 1.546 mine eyes; and so do greatly distemper me.

If I wait, the grave is my house, &c. That is if I hope to have any bet∣ter * 1.547 rest, my grave must be my house, where I shall take it: Here I live but in common with others, and so as it were in a throng of troubles, where I look for no quiet, but my grave is my proper house, where none else shall come to trouble me, but I shall lye as in a sweet sleep, without disturbance.

I have said to corruption thou art my Father, and to the worme thou an my Mother and Sister. Because he had spoken of the grave as his house * 1.548 now he mentioneth the family dwelling there with him, corruption and worms; o•• going thither, amongst which he sheweth, how desirous he was, and that with hope of finding more comfort there then here: He sheweth by calling the one his Father, and the other his Mother and Sisters: For whither do men in misery, in a strange country desire rather to go, then to the house of their Parents; wherefore Job in saying thus, sheweth, how willing, yea desirous he was to dye: And of corruption indeed man cometh, for what else is the seed and bloud of generation? [Note.] And therefore to dye, and to be put into the grave, should cause such hor∣rour in us; for we thus go, but to our mother earth, out of which we were first taken and made.

And where is now my hope, who shall see it? That is, what hope have * 1.549 I more of living and injoying prosperity here, or who shall see it? All the hope then that I have, is in death, and not in this life; wherein the righteous are contrary to the wicked, with whom, if the things of this life be gone, all hope is gone.

They shall go down to the bars of the pit, when our rest is together in the * 1.550 dust. This is commonly understood of Iob, and all his things, which he dying, should together with him be at an end, he, if he had never so much, not having any comfort of them more for ever, wherefore the faithful are not to be so much troubled at worldly crosses, but comfort themselves in this, that there is rest to come after death, what troubles soever they have indured in this World.

CHAP. XVIII.

HEre Bildad taketh his turn again to speak against Job. First Bidding ••o cease speaking, and to mark, V. 2. And then he beginneth thus, V. 3 Wherefore are we counted as Beasts, and reputed vile in your fight. He speaketh in the plural number, both here and V. 2. as some think, meaning * 1.551 both Job and Eliphaz, whose speeches were so long, that he was hereby, he thought, held too long from speaking; as also his fellow Zophar, where∣by he lacked the words of Eliphaz, as well as Jobs, as if he had not spoken home enough unto him, but that he could speak better. Some, that for reverence to Job, he spake in the plural, as men use to do to great persons, * 1.552 as Kings. Some that he thought Job to be possessed by an evil spirit, whereby he spake so presumptuously, as he thought, both to God and to them: But * 1.553 it is rather to be thought, that he spake thus, as bending himself both against Job, and such as he counted him to be, hypocrites, which made a great shew of piety: Because he had spoken of upright and righteous men, chap. 17. 8. 9. Who though they seeing him in such misery, would not judge of him as they did, to be discouraged from walking, in the like righteous waies that he had done; Bildad therefore putting him, and them now together, most probably speaketh thus in the plural number; and whereas he saith, Wherefore are we counted as Beasts? He hath reference herein to that which Job had spoken of, understanding being taken from their heart, chap. 17. 4. for what is a man void of understanding, but as a bruit beast? Gregory saith, that Bildad in objecting to Job, that he counted them as * 1.554 Beasts, that in him Hereticks are set forth, who stomake it much; that the faithful take upon them to reprove them, as carried away by errour, as if the knowledge of the truth resided in them only; and all they had no more understanding then Beasts: And in disdaining this they say, He teareth himself in his anger, shall the earth be forsaken for thee, and the rock be reme∣ved * 1.555

out of his place: that is, they who pretend that the Truth is with them only, being but a few, destroy their own souls, in this their mad mindedness, which they cal zeal for the truth, for so the vulg rendreth it, Why destroyest thou thy Soul in thy fury? shal the earth be forsaken for thee? That is, can it possibly be that God lea∣ving all other men destitute of the truth, which fill with their numbers so many nations of the earth, should reveal it to thee, and to such as thou art: shal the rock be removed out of his place. That is, the foundation of the truth, of which Christ sayth, Ʋpon this rock I will build my Church, and the gates of hell shall not prevaile against it; Shall this be removed and faile from being any more? if * 1.556 it be absurd to averr such things, then that which thou arrogatest to thy self, certainly is absurd: that is, to be the only one, that knowest the truth And if we upon this ground, thus layd by Gregory, the Roman Catholicks, that now are, be most aptly set forth by Bildad and his fellowes, and consequently they are the most notorious hereticks of these times: For all these things most aptly agree to them; they say that such as have reformed themselves from their errours destroy their own Soules, being carried as it were by the spirit of fury, under the pretence of zeale, to seperate from them, and to declaime against them, as antichristian. For they say that in so doing they are gone from the Catholick Church and cannot be saved. Secondly, They reason against them from their own universality, the faith imbraced by them, spread into all Countries of the earth, whereas they of the re∣formed religion are but few in comparison of them. 3. From this that Christ hath built their Church upon a rock, that cannot be removed, and this they say is Peter, and the succession of Bishops of Rome after him these 1600. yeares, by the judgment then of this their own most learned Bishop, they must needs be the arch Hereticks of these times, that do so aptly answer to their tipe, Bildad speaking in his words, and seeking by his reasons to con∣vince the true Church, and to justify themselves.

Yea the light of the wicked shal be put out, & the spark of his fire shall not shine. * 1.557 The vulger, Nonne lux impij, shall not the light of the wicked be put out. In this and V. 6. he having as he thought convinced Job to be as a mad man for his opposing of that, which he and his fellowes had most truly taught, for he spake of him as one that thought to remove the rock out of his place, and to make the earth to be forsaken, now he falleth upon him, as notori∣ously wicked, threatning Gods judgments against him, whereby his pros∣perity meant by the ••ight should be turned into adversity, and his life be ended by an untimely death, V. 7.

The steps of his strength shall be streightned, and his own counsell shall cast * 1.558 him down. That is, the ways wherein he hath walked, bearing himself upon his own power, which in this world he hath attained, shall be made so streight, that he cannot walk in them any more oppressing others, as he in times past did, because his wealth and might shall faile him, and the counsell which he followed before to overthrow others shall turn to his own overthrow and undoing, God thus justly punishing him in his kinde.

He is cast into a net by his own feet, this is spoken of a man that used to go * 1.559 to circumvent and catch others, as in a net or snare, when he is taken and destroyed, this is called the net of his own feet, because such a net as he went and layd for others, and caused thereby. For these Words, V. 9.

The robber shall prevaile against him. The Vulger, hath it, Sitis exardes∣cet, Thirst shall burn in him: Wherein it is alluded to a wild beast in dry * 1.560 places, taken and held in a Snare till he becometh extreamly thirsty, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either thirsty or robbers, by which last it is ra∣ther to be rendred, both because it is a plurall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and because the Calde∣an Robbers had robbed Job, at which he doubtlesse aimed.

Terrours shall make him afraid on every side, and shall drive him to his feet. The vulg. Shall involve his feet, Hebr. His feet shall disperse him. That is,

fear making him to flee, but uncertain whither, Vers. 13.

It shall devoure the strength of his skin, and the first born of death shall de∣vour his strength. The vulg. For strength hath armes, and for strength of his * 1.561 skin, the beauty of his skin, expounded by Gregory of his worldly glory, which when a wicked man being before in prosperity falleth, vanisheth away, and so doth his power and authority. By the first born of death sin is meant in gene∣rall, * 1.562 and pride in particular, because this was the first sin in the world, and hereby most rich men are overthrow, who might have stood, if together with their riches they had had humility joyned, v. 14.

His confidence shall be rooted out of his tabernacle, and bring him to the King of terrours: The vulg. rendreth both imparatively, Let his trust be roated * 1.563 out, and let the King of destruction trample him under foote; That is death, which as a King subdueth and bringeth under all men, be they never so proud. V. 15. 16. &c. He sheweth other horrible effects of wickedness in the house of the wicked, in his family and all things that belong unto him, making all men astonished at it, V. 20. as Job had before spoken, of the astonishment of the righteous at the sufferings of such, Chap. 17. 8.

CHAP. XIX.

TEn times have yee reproached mee, yee are not ashamed, that yee estrange your selves from me. They had spoken yet but five times against Job, * 1.564 sayth Gregory, how then calleth hee them ten times? and he answereth, that hee meaneth not only the vexation that he had by their speaking so of∣ten to him, but also by his own speakings in answering to their calumnies; because, as he once sayd, whether he spake or held his peace, he could have none ease: Some others will have a certain number put for an uncer∣tain, and the number of ten, because it is a number of perfection, and therefore in saying ten times he intimateth, that they had even spoken to the full whatsoever they could devise to aggravate his misery, so that now for shame they had need hold their peace, and not multiply words any more in that way; and this I think to be the best, for it standeth not with rea∣son to understand by the manifold reproaches of him, his own speeches in any part whereby he defended himself against them.

Be it known indeed that I have erred, mine errour remaineth with my self. * 1.565 If yee will magnify your selves against me, and plead against me my reproach. Here Job humbleth himselfe, not denying, but that he might have erred, but he sayth it was to himself, he did beare the shame and reproach thereof abundantly, and humbled himself, therefore, but they not like friends, nor like men that feared God, taking occasion from hence for the magnifying of themselves over him, to plead these his sufferings against him hereby, and herefrom to argue, that he was notoriously wicked as they did.

But when they saw another, no way inferiour to them, thus dejected, it should have stricken fear into them, and have made them thus to reason with themselves, we are as well worthy of these judgments as he, what need then have we to humble, and not lift up our selves against him, least God seeing it destroy us with a far greater destruction then him: For this use do the righteous make of Gods judgments upon others, but contrariwise to [Note.] take occasion hereupon to strout out themselves, as if they were better and to insult over the afflicted is the part of men farr gone in wickednesse, that may well expect, that their turne shall come next to drink of the cup of Gods wrath filled even up to the brim.

Know now that GOD hath overthrown me, and compassed me with his net * 1.566

This he spake in reference to that which Bildad had sayd of the wicked, be∣ing taken in a net and snare. The vulg. At the least now understand that God hath not afflicted me with an equal judgment, he that compassed me with his scourges: but the word rendred in New Translation overthrown is smitten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in the rest it agreeth wel•• with the Hebr. But they who defend the vul. say that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to smite so, as to oppres with his power which smiteth, which is in effect the same with the vul. But this being granted, what shall we say, can any man say, that God judgeth unjustly in any case, without the sin of blasphemy? It is answered, that Job meaneth nothing else, but that if he smote him thus, as they conceived, making him an example to others, for his notorious sinns, he proceeded not with equity against him, for he by Gods own testimony to Satan, after that he was first smitten in all that he had, suffered so much by Satans instigation without cause, and therefore if these judgments had come upon him for his sinnes and not for some other occult reason, known only to God, they had not been just or equall: But all Gods proceedings in judgment are just, therefore his meaning is such as hath been sayd, and that his friends ought not as they did, to looke at his sinns as the cause, but conceive that God had some other end in thus smiting him, and therefore it was their part and duty to forbeare calumniating him any more, and contrariwise to pitty and comiserate his case: Job saith Gregory sinned not herein, because he spake no more then God spake of him to the Devill, Chap. 2. concluding, In quo itaque peccavit, quias authoris sui sententia in nullo discrepavit.

Behold I cry out of wrong, but Iam not heard, I cry aloud but there is no judgment. Job having sayd, that he was not dealt justly withal, V. 6. Now * 1.567 beginneth to declare wherein: First, In respect of God, from hence to the end of V. 12. Secondly, In respect of men, V. 13. &c. to the end of V. 19. Thirdly, In respect of his sufferings in his Body, V. 20.

For the first, herein he sayth the same in effect that he did before, he was not equally dealt withall for this, that in his extreamity of sufferings his prayers were not heard, he had pleaded hereby, that the sufferings layd upon him, not for his sinnes, might be taken off, but he could have no audience: But it may be sayd, if they were layd upon him for his tryall, and the proofe of his patience, and consequently for his greater future good, how could he say without sin? that he could have no judgment, or justice, Sol. Sinn he did not in this or any other thing that he sayd, for if he did, as Gregory sayth well, the Devill had prevailed, and would have triumphed, and with joy have been ready to object unto God, that it had fallen out as he had sayd, and that he was deceived in the man, whom he had so much * 1.568 magnifyed. In saying therefore that he was not heard, neither could have justice done him, he meaneth nothing else but that his extreame suffering continued still, he not knowing wherefore, although God knew very well, and through Gods delaying to here him he was judged by men to be an ex∣traordinary sinner, which was in them a most unjust judgment, V. 8.

He hath fenced up my way that I cannot pass, he hath set darkness in my paths: This is the second thing in his Declaration, his way out of trouble was, as it were, fenced about, or guarded with such a strong guard to keep him in mi∣sery still, that he saw not how he should ever get out, as a man going in the dark cannot see his way, but is wildred, and by darkness also he meant the darkness of his understanding, because there might be somewhat in him at which GOD was offended, although he knew it not, and so he was of a perplexed mind, as being uncertain, what the issue of these his calamityes should be: For he had yet no inward comfort, but as sufferings without, so terrours within, as other faithful servants of God have also sometimes had? and Christ himself hanging upon the Cross, when he cryed out, My God my God, why hast thou forsaken me? But as he was heard, and had a way

made for him out of all his miseries, so Job at length had, and that with [Note.] great advantage; and so shall all the righteous have in Gods good time, though for the present they want all sense of this comfort, which should make them hope against hope, in all times of greatest temptations.

He hath stript me of my glory, and taken the Crown from my head. This * 1.569 is the third particular, at which he found himself greived, as being wronged, for the understanding of which, according to the letter, there needeth no exposition; for Job being so great a man before, lived in great glory, which was all now gone: But here is something further meant, viz. his righte∣ousnesse; for righteousnesse is as a glorious garment: For which the Psalmist saith, Let thy Preists be clothed with righteousness. Of this Job counted * 1.570 himself stript, when injustice and wrong was by these men laid to his charge, and God continued stil silent; not doing for him, so as they might be confuted: For the crown of his head, that was the reward of righte∣ousnesse in Heaven, which is given to those that overcome; but from him is this crown taken away; that lyeth down under sufferings, looking only at worldly things, and not at heavenly, hereby to be comforted against them: But he that sometime doth thus, may raise up himself again, and so recover it being almost lost: And the Garment of righteousnesse; which [Note.] righteousnesse may be well called in some, for their putting it on outward∣ly, but not being made hereby glorious within, as it is said, the Kings Daughter is: This I say a man may be stript off, and recover it again by re∣penting, after fading through infirmity under sufferings, and have it so fix∣ed in his heart, as never to be denuded hereof any more. * 1.571

He hath destroyed me on every side, and I am gone, and my hope hath he removed like a tree. Here is the fourth particular in his declaration, be * 1.572 was not only smitten, but on every side, if he turned him to the left hand or to the right, if he look before or behinde him, he saw nothing but destruction on the left hand, and behinde him were worldly things, be∣fore him and on the right hand were heavenly; for those of the World they were gone; of the great abundance which he had, there being nothing left, for those that pertained to salvation, the spirit comforting in all suffer∣ings; this also was now gone: Not only men, but God seeming also to be against him, and for the present his hope was no better, then of a dead tree plucked up by the roots, which cannot grow again.

He hath kindled his wrath against me, and counteth me as one of his enemies. This is a further amplyfication of that which he said, V. 10, shewing * 1.573 that the Lord in destroying him on every side, had set fire, as it were, round about him, as an enemy doth by a City which he beseigeth and over∣cometh, and burneth it in every part down to the ground: And that nothing might be wanting to make it evident, that God was set to destroy him, he addeth, V. 12. His troups come together, and raise up their way against me. &c. Wherein speaking of troupes, he may well be thought to relate * 1.574 to the bands of the Arabians and Sabeans, the fire and windes before spo∣ken of that destroyed his Children, Servants, and Cattel, in a very short time: All which being put together, O! How great were Jobs miseries: But this was not all, for V. 13. He proceedeth to his sufferings, in respect of other men, saying, first, He hath put my Brethren far from me, and mine acquaintance. In reckoning up these he nameth. First, His Brethren. * 1.575 Secondly, Acquaintance. Thirdly, Kinsfolk. Fourthly, Familiar friends. Fifthly, Maides. Sixtly, Men-servants. Seventhly, His own Wife. Eeight∣ly, Children. Ninthly, Inward friends.

Touching all which it is easily to be understood, according to the letter, what was meant hereby; he had no kinsman or friend abroad, or any in his house that regarded him, to minister to him in this his misery: But mystically here saith Gregory, Iob was a tipe of Christ, to whom the Jews were as all these Brethren and kinsfolk in the flesh; daily conversant * 1.576

with him, and such as even before his coming in the flesh, were familiarly acquainted with him, by reading the Prophets, out of whose prophesies they taught him to come: They are also called his maids & servants, because of their servile condition under the law: And yet some of them; as the Priest and Levites, served him more inwardly, as maides do, waiting in their Chamber upon them: They are also called his Wife, because he had joyned the Jew∣ish Church to him, as in marriage; but she abhoreth his breath, because he taught himself to be the Messiah, counting it an abomination, that any man should be the Son of God, and his equal: And these Brethren and kins∣folk, are said to have stood far from him, and to have estranged them∣selves; yea his most inward friends: B••cause the Scribes and Pharisees, and expounders of the Law, and so his privy Counsellors, as it were, received him not; but stood off a great distance in their affections from him, yea they were at defiance with him: And herein the children, that is, the com∣mon people, who are children in understanding; and therefore in Vulg. Tr. rendred Fools, followed them, when they had a little before cryed Hosanna, crying by their instigation, Crucifie him. And of the same being Servants he saith, that he called unto them and they would not heare, be∣cause when in his teaching he sought to draw them saying, Come to me * 1.577 all yee that are weary, &c. And again, If any man thirsteth let him come to me, &c. Yet none of them were moved to come; he prevailed no more then the charmer with the deafe Adder, yea though he intreated them with his mouth; whereby is intimated in what a manner he should be amongst them, not as a Master commanding, but a servant intreating: And it is to be no∣ted, that he imputeth all to God, that he had made all about him, thus [Note.] strange to him; and that he calleth the Troupes or robbers, that came a∣gainst him, Gods Troupes: For hereby he intimateth, that whosoever they be, by whom we suffer, we ought not to look so much at them, as by their own power doing any thing against us, as at God, by whose permission and providence, they do it for our punishment, which we most commonly by our sinnes deserve, or he causeth to come for our tryal. One question be∣fore I leave this catalogue of Friends, being now estranged, is moved a∣mongst Expositors, and diversly answered, what is meant by this saying, V. 17. I intreated her for the children of my body. Because Job was now without children. In vulg. rendred, I intreated the children. and Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the children, or being taken only for a note of the accusative Case, I intreated the children. And against this reading, I confesse, I have nothing to say: But then what children were these? It is not worth the while to mention some Expositors, as that these were children, which Job had after the destruction of his seven Sonnes and three Daughters: for there was no time for him to have more betwixt that time and this: The most probable is, that these were his Grand-children; for although all his Sonnes and Daughters dyed, yet they were first men and women grown, and it is not improbable, but that having each one his house, some of them had children; which were out of the dint of that fall: And these he might well call the children of his body, because they came from his body, al∣though not immediatly; and they commonly are as deare to Grand-Fathers as their own children, and love them as well: Again amongst others then of whom he sought comfort in his misery, but found none, he speakes of these also; in whose sight his visage was so altered, that they would not know him any more, then others of his house: Some say, that these child∣ren, were such as were born in his house, coming of his Servants; but then he would not have called them the children of his body. Some, that they were children which he had by Concubines, which it was not unlawful for a man then to have, for the increase of posterity; but because we read not before or after, that Iob had any, but only one Wife, and she was fruitful enough: So that by her he had ten children before this, and that

which first moved Abraham to go in to another besides Sarah, was her bar∣rennesse, and Iob was a faithful man like Abraham; I cannot agree with them, that hold, that Iob had any Concubine, or children by Concubines, but only by his Wife.

My bone cleaveth to my skin and my flesh, and I am escaped with the skin of * 1.578 my teeth. The vulg. My bone, the flesh being consumed, cleaveth to my skin, and only lips are left about my teeth. But herein the sense is more respected then the signification of the words, which is in N. Tran. For the meaning is, that he was nothing but skin and bones: so greatly was he pined away by his sufferings, and the words may be brought to this; my bone cleaveth to my skin, and my flesh, Sub intellige, is gone, and I have only remayning the skin of my teeth (or about my teeth) and what is that, but lips fallen away through leannesse to a skin. So that Job here setteth forth the poor and consumptuous estate of his body, through his continual pangs; and that it must be thus understood appeareth, because he, whose bones cleave to his skin, hath no flesh left, but it is all consumed away: Gregory, in applying this to Christ, that his flesh consumed, set∣teth * 1.579 forth his Apostles, who were as the flesh, nearest to the bone, who were nearest unto him, but at the time of his passion, they all fled from him; but the women that ministred of their goods unto him, were as his skin cleaving constantly to him, following him to the cross, and afterwards to the grave, to imbalme his body with spices, which they had provided: For his lips left him about his teeth, they were the Apostles, who although they fled from him, yet they talked of him; for two of them travelling to∣wards Emmaus, when he joyned himself with them, spake stil of him, but yet beleived not in him, neither had they the courage to do any thing more pertayning to their ministry; they were as teeth indeed, being bid∣den by him in the person of Peter, kil and eate, that is, by reproving mens * 1.580 sinnes, to mortifie them hereunto, and to leave them, as it were, with their teeth, that they might by being converted, be incorporated into them, by being made one with them in faith, and consequently with Christ, who is the head of all beleivers, and they altogether his body.

Have pitty upon me (O yee my friends) For the hand of God hath * 1.581 touched me. Although they have been his friends, yet now they were turned enemies; why then doth he call them friends? To this Gregory saith, that even persecutors are by the faithful to be looked upon as friends, because their sufferings by them are turned to good unto them, as the rail∣ing of Shimei upon David, God turning his cursing into blessing, by restrayn∣ing David, and bringing him in all humility to submit himself unto him, as he also did by Job, bidding these men at last to crave of Job, that he would offer sacrifice for them, that their lives might be spared. The hand of God hath touched me: It was Satan that did him the mischief, yet he imputeth it to God, because done not without his permission, Vers: 22. Why do yee persecute me us God, and are not satisfied with my flesh? God is said to * 1.582 persecute his servants, when he inflicteth greivous punishments upon them, for their sinnes; which he knoweth to be in them, although men do not, neither do they know it by themselves: As Paul saith of himself, 1. Cor. 4. 4. So David saith, that he persecuted the detractors from their neigh∣bours; but what meaneth he by saying, Why do yee persecute me as God? * 1.583 For if they did it as God, what reason had he to complain of their doings? Sol. They are said to persecute as God, who by word or deed oppresse o∣ther men, and vex them externally; but because they have another inten∣tion [Note.] in persecuting, doing it out of malice or envy, God out of love; and they being sinners also, as well as he whom they persecute, but God with∣out sin, they are most unlike unto God, yea wicked for their so doing, not only in regard of the corrupt minde, from whence their persecutions come, but for their pride, in that being sinful men, they take upon them

as God, and for their unmercifulnesse, persecuting him, whom God hath smitten, whereas they ought rather to comfort him in this case, as they would be dealt withall, if they should fall into the like misery: And this is further intimated, in the next words, And are not satisfied with my flesh. As if he had said, yee do as if yee thought it not suffering enough for me, that my flesh is consumed, and I am brought to skin and bones. The vulg. rendreth it affirmitively. Yee are satisfied with my flesh. According to which Gregory saith, that detractors feed as it were upon the flesh of those, whom they calumniate and speak against, like savage Canibals; or beasts: But the speech is negative, Hebr. Although this may be also thus made the sense.

Oh that my words were now written, O that they were printed in a book. * 1.584 Job seeing, that nothing else would prevail with his cruel friends, who so greatly vexed him, but to remember them of the resurrection, and of the judgment to come, falleth now to the speaking of it; but because it is a matter most weighty, and worthy the serious consideration of all men; he speaketh not of it without a preamble, expressing his desire, that it might be published in writing, never to be obliterated or blotted out, but to stand as an everlasting monument of his faith, all men learning of him to hold the same, to the worlds end, wherein he had his desire, not only this, but his whole book, so ful of divine instruction, preparatory to that day, being committed to writing, and put amongst the Canonical books of Scriptures; over which Gods providence so vigllently watcheth, that although Hea∣ven * 1.585 and Earth passe away, yet not one jot or tittle hereof shall passe, but all that is written herein shall be fulfilled, and therefore this prophesied of by this holy man so long before, of the resurrection of the dead: And what Job said here, Christ said also, The dead shall heare the voice of the son of man * 1.586 and come forth, they that have done good to everlasting life, they that have done evil to everlasting condemnation. After the preamble Job cometh to the memorable words which he had to speak. I know that my Redeemer liveth. That is, Christ Jesus shall come, and although he shall suffer death to ran∣some * 1.587 us from our sinnes, yet he shall live again, and live eternally, and come at the last day to judge all men. And I shall behold him not with other, but with these same eyes, &c. Whereby he sheweth, that the true faith * 1.588 is to beleive, that as Christ liveth again after death, so shall all the faith∣ful, and that in the same bodies, in which they lived before in this World: neither shall their being consumed in the grave with worms hinder it, where∣in Gregory saith, Euticius the Bishop of Constantinople opposed him, decla∣ring in his book of the resurrection, that men rising again should have ayrean bodies and not fleshly, yea more subtle then the aire, abusing hereunto that place of the Apostle, It is sown a natural body, but shall rise again a spiritual, and as the grain cast into the ground, riseth not again the same * 1.589 body that was sown, so is the resurrection of the body: But all this is not spoken to teach, that the body rising again shall not be the same, to every soule it is one body of flesh being reunited, but being then more excellent, as the grain coming up hath somewhat added unto it, nothing taken from it; for which it is said, not to be barely the same, but a new body given it of God at his pleasure; in like manner our bodies shall rise the same, but with an addition, making them more excellent, as without blemish or deformity, lamenesse, or blindnesse, or other imperfection, which here they had, as spirits not carried now by the weight of the flesh downward, but upward, and not needing meat, or drink, or sleep, as now they do; yet visible with bodily eyes and palpable, as was the body of Christ after his resurrection; and he saith, that Tiberius Constantinus calling him to him in secret, and hearing the difference betwixt them, and reasons, con∣demned his book to be burnt as heretical, and within a short time after both he and the said Euticius fel sick, and Euticius shortly after dyed.

But yee should say, why persecute we him, seeing the root of the matter is * 1.590 found in me. The vulg. Why say yee, let us persecute him▪ seeing the root of the word is found in him. As if it were their speech, stirring up one ano∣ther to proceed in persecuting him stil, as if there were matter enough to be found in him or his speeches, if they were wel looked into, so to do; but the Hebr. will not bare that reading, but as in N. Tran. and his meaning is, that by what he had said, they might perceive such a root of the feare of God to be in him, that if they would consider it, in stead of proceeding to persecute him with their virulent tongues any more, they would check themselves for that which they had said, saying, Why doe we speak thus against him? And he calleth the feare of God, and the faith, of which he made this famous Declaration, the root of the word, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also sig∣nifieth, because growing of that word, which he declared, the word, that was God, Christ Jesus, who had thus inlightned him; For what man that * 1.591 speakes for God, durst speak against him; that hath Christ the Son of God in him by faith: And so the reproaches cast upon him, redound to Christ himself, with whom the true Beleiver is one.

Be yee afraid of the sword, for wrath bringeth the punishment of the sword, * 1.592 that yee may know that there is a judgment. The vulg. For the sword is the revenger of iniquities, and know yee, that there is a judgment. Hebr. it is. The wrath of iniquity is the sword: That is, iniquity causeth wrath to come from God, in way of revenge therefore; which is all one with the Vulg. Tran. And therefore it is herein to be preferred, and so likewise in the last clause: It is then, as if he had said, if nothing else will move you to cease persecuting me, let this move you; the wrath of God is rea∣dy, as a sharp sword to be unsheathed against you, for this your wicked∣nesse; flee therefore from it, by ceasing thus to persecute me any more, and let not this my warning, which I give you to flee from the wrath to come, seem as a vain talking unto you, but know assuredly, that there shall be a judgment at the day of the resurrection, which no man that per∣sisteth in his wickednesse, shall be able to indure.

CHAP. XX.

THerefore do my thoughts cause me to answer thee, and for this I make hast. * 1.593 I have heard the check of my reproach, and the spirit of understanding causeth me to answer.

Zophar who speaketh here, being moved at the day of Judgment spoken of, seemeth to have been much troubled at it, as not being able to say, but that Job spake rightly: For which he saith, that his thoughts, into which he entred, upon consideration thereof, caused him to make hast to answer, be∣ing the more put on for the reproach of his reproofs before going, Chap. 12, 13. And he would not be thought but to understand well, both what Job had said, and how to answer him, and make him ashamed, notwithstanding all the eloquent speeches that came from him, which he thought so excellent. And what is it, that he saith by way of answer, but a repetition of the same things often objected against Job before, and of the judgements of God in this life against the wicked, of whom he took Job to be now detected for one, and that most notorious, as his punishments were the greatest that ever yet had been laid upon any man. But herein Zophar seemeth to wave the last speech of Job, touching the last day of Judgment, as if he regarded not that so much, but were wholly intent to present judgments; as if it might hence be gathered assuredly, that he who is thus soarly punished, is not righteous, but wicked, whatsoever shew of faith and piety he maketh.

Knowest thou not this of old, ever since man was placed upon earth, That the

triumphing of the wicked is short, and the joy of an hypocrite for a moment. If one man could have lived ever since the Creation till this time, yet it being past, it is now nothing; therefore no man living so long, but in a far shorter time being cut off for his sinnes, the time of his joy and proud lifting up him∣selfe for his present prosperity is meer, vanity, and this specially pertaineth to the wicked hypocrite, who taxeth other mens sins, and for this seemeth to be godly and zealous, of which he rejoyceth, as if he were now lifted up above the condition of others, even to heaven, as it were; as followeth, vers. 6. Though his excellency reach up to the heavens, &c. He shall be but as dung, stinking and filthy, and that in a moment, a point of time, as the Vulg. hath * 1.594 it, which is the shortest that may be, even whilst a man toucheth the paper with his pen, and immediately taketh it off again, not staying so long as the drawing of a line, or the writing of one letter.

His children shall seeke to please the poore, and his hands shall restore their * 1.595 goods. Vulg. His children shall be worn with poverty, and his hands shall ren∣der to him his sorrow. The reason of this diversity in the first clause is, be∣cause the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to please, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to teare in pieces: But because there is more sense in this then in the other, this is to be preferred, his children shall teare the poor, or rather being poor shall teare; or through vexation weare out, and be macerated, and pine away, and he seeing this shall be filled with sorrow and griefe, not onely being brought down himself to extream poverty and misery; but his sorrow being hereby increased, that he is forced to see so sad a spectacle in his children also. And his hands are said to cause this, because it is a punishment that commeth upon him for the evill works his, the rapine and wrong that he hath done to others: And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifieth his sorrow or mourning, although in N. Tr. it be drawn to their goods, the very meaning is then, the wicked Extortioner shall be repayed in his kind, as he hath by his oppressions made other men and their children poor, so it shall come to him and his chil∣dren, [Note.] according to that of our Lord, What measure you mete unto others, shall * 1.596 be measured to you againe.

His bones are full of the sin of his youth, which shall lye downe with him in the dust. Here by bones Gregory understandeth such things as are by the * 1.597 wicked done, wherein there is some strength of vertue, because the bones are firme and strong; but the marrow filling these bones, being sins, wherein he began betimes, even in his youth, and continueth still in his older age, the good that he doth or saith is nothing acceptable to God, but as hee lived in sin, so he dyeth, and so shall he be found at the last day, and be condemned therefore for ever. A thing worth the noting to stir us all up to break off [Note.] from the sinnes that have grown up together with us, and not to trust to any good things that we do or speak of, without turning and throughly reform∣ing * 1.598 from our evill wayes.

Though wickedness be sweet in his mouth, though he hideth it under his tongue. * 1.599 Wickednesse is sweet in the Hypocrites mouth, and is hidden under his tongue, when the evill which he hath in his heart is hidden under good and godly speeches, and flattering smooth words, whereby he seeketh to circum∣vent, and to deceive his neighbour, or to seem godly.

Though he spare it, and forsake it not, but keepeth it still within his mouth. * 1.600 That is, he will by no meanes part with this his hypocrisie by turning sin∣cere and upright-hearted, but continueth to take pleasure in the evill in his heart, thus palliated over by feigned words.

Yet his meate in his bowels is turned, it is the gall of Aspes within him. Hee * 1.601 hath swallowed downe riches, he shall vomit them up again, &c. That is, the e∣vill thoughts and devices in his heart, which he seeketh to hide under the covert of good words, whereupon he fed in his mind, as upon delicious meat, shall prove poyson in him, and he shall cast it all up, that is, all the worldly goods which he hath thus gotten, and God shall in his just judgment make

him to do this, when all that he hath thus gotten shall againe be taken from him. Oh that all such as get their goods by oppression, injustice, and deceit, would consider this. For the present such gain may be sweet unto them, but [Note.] it shall be turned, when for a while with delight it hath lyen, as it were, i•• their belly, into dead poyson, causing them to vomit it up again, and their vitall blood and spirits withall, and so to dye miserably. The faithfull also, as Gregory noteth, are said to have honey and milk under their tongue, that * 1.602 is, sweetnesse, but this is, when having a love to their Brethren in their hearts, they yet shew it not, but smite them with reproofs for their sins, being rea∣dy notwithstanding, when the time is, to speak comfortably againe to them that they may not despair; as Peter, having pricked the Jewes in their hearts * 1.603 by his Sermon, when he perceived this, spake comfort unto them, telling them what they should do to be saved.

He shall sucke the poyson of aspes, the vipers tongue shall slay him. The poy∣son * 1.604 of Aspes sets forth inward temptations, for which it is said to be within him, vers. 14. which at the first are pleasant unto him as meat; but when Satan by his alluring temptations hath prevailed to draw to sin, he turneth to a Vi∣per unto him, bringing inevitable destruction: He rageth in his belly, where he hath held him, like meat, til that he violently breaketh out; and he, in whom he was, is destroyed: As it is said, that the young Vipers, do by their dam, gnawing their way out through her belly, whereby shepe∣risheth: So the evil conceptions in the mindes of the wicked, at length slay them.

Gregory also applyeth this meat in his belly, turned to the poyson of * 1.605 Aspes, to the word of God, in the minde and memory of wicked hypo∣crites; who beare it in their inward parts, but to their greater condemna∣tion, it lying here as a witnesse against them, and they shall be made to cast it up, by him that saith, What hast thou to do, to take my word into * 1.606 thy mouth; and hatest to be reformed. And again, Thou hatest instruction, and casteth my words behind thee. There is no praise then in this, that such [Note.] a man hath a good memory to beare away the Sermon, which he hath heard; seeing he beareth away his bane, which is meat to the godly, but rank poyson to him.

He shall not see the Rivers, the flouds, the Brookes of honey and butter. * 1.607 By these three, Gregory understandeth the three graces of Faith, Hope, and Charity, which come from the spirit of God; that is, compared to a River of water, flowing out of the belly of him, that hath Christs water given unto him: The wicked hypocrite shall never see these Rivers, Floudes, or Brooks, as they are, viz. Brooks of honey and milk. But what is Honey? It is a thing coming from above, milk out of the flesh by the dugges here below; [Note.] by honey then we may understand, Christs divinity; by milk, the comfort of his Incarnation; of neither of both which, shall such a man have any comfort, but the truly faithful have abundance: As he that findeth a River or Brook may have his fil of water, to his exceeding great refreshing, in an hot and dry Wildernesse, such as this world is: They may have eyes indeed to see, but because they perceive not; they do only think they see them and take comfort herein, but they do not truly see or taste of them, to injoy any induring comfort hereby: Thus for the allegorical sense, for the literal nothing else is meant hereby, but that the oppressor may ga∣ther Goods in abundance, but shall have no joy of them; for this is not to see these Rivers of wealth: Thus shall he be punished, that is covetous and teareth from others, either he shall be only a slave to them, to keep them, having no use thereof, or when he hath heaped them up together, the Enemy shall come and take them away from him, he never seeing them more.

That which he laboured for shall he restore, he shall not swallow it down, * 1.608 according to his substance shall the restitution be, and he shall not rejoyce there∣in.

This further confirmeth the literal sense, of seventeen before given: For when a man hath gathered Goods, and they be taken from him, and he injoyeth them not long, what is this, but as is there said, a compulsory restitution made of them, yea even of them all; for which it is said, Ac∣cording to his substance, and that which he laboured for; that is, beating his brain, and working by his power to attain it. The vulg. He shall smart for all that he hath done, yet he shall not be consumed, according to the mul∣titude of his inventions, so he shall suffer. But here the sense is altogether respected, and not the words in the Originals; that the worst which shall come to such, might be expressed not only in this World, but in the World to come: And he is compelled to restore, that is punished, as hath been said, or made to smart, and he swalloweth not down his rapines, in whose throat they ever stick, even stick alwaies, he being not yet so consumed hereby, but living to beare the punishment of this his wickednesse for ever and ever; as they do, that lye burning in the tormenting flames of Hel fire, but yet are not consumed as other fewell, to have an end put to these hideous sufferings. Lastly, In saying he shall not rejoyce, he meaneth, that he shall have everlasting sorrow, as hath been already said.

Surely he shall not feel quietness in his belly, nor save of that which he de∣sired. * 1.609 The vulg. His belly is not filled, and when he hath what he desired, he shall not be able to possess it. Whereupon, what is the belly, saith Gregory, * 1.610 but covetousnesse, which by having the greatest abundance, is not satisfied, but as the fire, the more wood is laid upon it, although it seemeth to be at a stay for a time, yet kindling in, is this also, the slame is made greater and extendeth further: But whilst he thus coveting more, death cutteth him off, and then all his possessions go from him: And this is the same in effect, with not having quietnesse in his belly, because the belly that is stil crav∣ing and unquiet til more meat cometh into it, is not filled; and what doth the covetous man desire, but to hold and to keep his Possessions, and to be increasing them alwaies? and this is added as a further punishment, when a covetous wretch hath his desire granted him, he being made to abound in wealth, hath it soon taken from him again, by death coming in the in∣stant and cutting him off, as these Israelites in the Wildernesse: Who asking flesh had it given them, but when it was between their teeth, they dyed: Or as the Fool in the Gospel, who when as his grounds had but even now brought forth abundance, and he was meditating upon living * 1.611 plentifully thereupon, was the same night taken away.

There shall none of his meat be left, therefore shall no man look for his Goods. * 1.612 The vulg. Nothing shall remain of his Goods. By his meat and goods the same is meant, but they are called his meat: Zophar going on stil in the allegory of the belly, of these nothing is left him, because he is by death stript of all, and must goe as naked before the just Judge, as the poorest man that is, for all his wealth finding no favour.

In fulness of sufficiency, he shall be in straites, every hand of the wicked shall * 1.613 come upon him. The vulg. All greife shall rush in upon him. For he is by his covetous getting of worldly Goods from others, in continual danger to have them taken away again by the hands or power of some mighter then he, or by Theeves and Robbers, or he being cut off, his Goods may come into the hands of such as he hath oppressed, every one coming to catch and take away a part again, and this is in effect, the rushing in of all greife upon him, for the 23. V. it is the same in effect that was said be∣fore, V. 24. He shall flee from the iron weapon, and the bow of steel shall * 1.614 strike him through. What is the iron weapon here spoken of, saith Gregory, but the want of temporal things, which is strong as iron, breaking through even stone wales, and what the bow, by the Vulg. rendred, The brazen bow, But judgment suddenly coming upon him, for this his sin of stealing; although by his necessity forced to it, for the Arrow striking through

and slaying, which cometh from the bow, is not seen till it stricketh, and therefore it is thus compared, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either brass, iron or steel: The poor man therefore, that is by his poverty tempted to steal, to avoid a bodily want, incurreth the danger of the destruction of his Soul, which although he neither seeth coming, nor feareth, yet it shall suddenly [Note.] come upon him, and he shall not escape it, coming like an arrow out of a bow, and to intimate this sudden coming of Judgment upon him, the word signi∣fying steely, or brasen, is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifieth suddenly. For the literall sense, it is although the wicked escape one judgment, so that now he thinketh himself, out of danger, and so hardneth his heart to go on in his sinns, and another shall come upon him before he is aware of it, and slay him.

It is drawn and cometh out of his body, yea the glistering sword cometh out of * 1.615 his gall, terrours are upon him. The vulg. It is drawn out and cometh out of his sheath, lightening in his bitterness. Whereupon Gregory, it is sayd to be drawn out, because he is drawn to sin by Sataus Temptations, but be∣cause * 1.616 he that sinneth doth evill voluntarily; It is sayd also to come out, the wickedness that he doth, and the evill which he suffereth therefore come from himself, as out of a sheath, out of which a Sword cometh, whereupon the Psalmist sayth, The evill which the wicked hath done shall slay * 1.617 him. And it is added, Lightening in his bitterness, in alluding to his shining in worldly glory, as the rich man, Luke 16. For which Gods wrath shall come suddenly as lightning upon him, making him to be in great bitterness and sorrow: And this may be taken as spoken against the rich oppressing and increasing their wealth by their might; that before of the poor stealing for his necessity. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, signifieth, Body, as N. Translat. hath it, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lightning or glittering, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bitterness, from which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying the gall cometh.

All darkness shall be hid in his secret places, a fire not blown shall consume him, &c. * 1.618

By darkness here understand the works of darkness, of which though many break forth in every wicked man, yet the hipocrite hideth them a long time, seeming to the world an Angell of light: But he shall not therefore go unpunished, for a fire not blown shall burn him; that is, hell fire sayd not to be blown or kindled, because it differeth herein from other fires made by men, that they must be renewed from time to time, or else they will [Note.] go out, but this is a fire created by God, and being once kindled by his breath, that is, his word, it burneth everlastingly: And it shall go ill with him that is left in his tabernacle; What is his tabernacle but his flesh? He that is then in the flesh, that is, in a naturall Estate, and so continueth un∣converted, * 1.619 when he dyeth it shall go ill with him, because his place shall be in the everlasting burning fire, that burneth without blowing: For of those that are in the flesh it is sayd, that they minde the things of the flesh, and to be fleshly minded is death, but the converted and believing are in Christ, and no condemnation is to them. * 1.620

The heaven shall reveal his iniquity, and the earth shall rise up against him▪ By the earth sinners are meant, because when Adam had sinned it was sayd to * 1.621 him, Earth thou art and to earth shalt thou return, and he that is of the earth is earthy. On the contrary side then by heaven the righteous are to be understood, who are often spoken of as heavenly, and are sayd to have their conversation in * 1.622 heaven. In saying then, that Heaven shall reval his iniquity, &c. It is meant, that as he hath wronged all sorts of men, so they shall all cry out against him at the day of judgment, and his oppressing of the righteous shall cry more terrible against him, then the oppressing of the wicked, although that shall cry against him also: But Heaven and Earth, may also properly be understood, for although they be dumb creatures, yet they have a voice to accuse and to testify against the wicked, for which it is sayd, He shall call the heaven and

the earth to judge his people: and heare O heavens and harken O earth: inti∣mating * 1.623 that they have ears to hear God speaking, and if so, they have a voice also to cry out against his enemies, such as all the wicked are, and the earth is sayd to have opened her mouth to receive Abells bloud at Cains hands. The wicked then cannot look to heaven above, or to the earth beneath, without * 1.624 horrour to think, even these, if other witnesses fail, shall come in to give te∣stimony [Note.] against them before the great Judge at the last day.

The increase of his house shall depart, and his goods shall flow away in the day of his wrath: vulg. of his house the end shall be opened, it shall be drawn a∣way * 1.625 in the day of the fury of God; Expounded by Gregory, the intention of his heart, which was hidden before, no more appearing but only what he spake and did before others shal be discovered; that is, his thoughts, which were evil or good accusing or excusing him at the day of judgment. But because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.626 Jagal, doth not signify to discover or lay open, but to roule or remove away, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the bough of a tree, which is the increase thereof, I rather under∣stand his bundance of wealth, of all which he shall be stript in the day that God executeth his wrath upon him.

CHAP. XXI.

HEre Job answering to Zophar, consenteth that all is true which he had sayd against the wicked, but many times they prosper wonderfully in this world, so that by prosperity or adversity here, it cannot be judged in what estate a man is to God-ward, but this shall appear when the day com∣eth, that all men shall be judged by God, till which time many wicked men are spared, living in all wealth and pleasure, but others better then they ta∣sting much bitternesse, are by a corporeall death at length seized upon, as they be, so that in their end yet there appeareth no difference. V. 2. Heare diligently my speech, and let this be your consolations. The vulg. heare I pray * 1.627 you my speech, and repent, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth consolation, and the meaning is, by being silent and hearing me ye shall comfort me, who now by your galling speeches do greatly trouble and disquiet me.

Is my complaint to man? and if it were so, why should not my spirit be troubled? * 1.628 The vulg. That I ought not worthily to be affected with greife, of which the sense is easy to be given, thus had I to do only with you, although yee lade▪ me with many calumnies, yet I would not thinke all this of force to make me sad, for ye cannot justly charge me with, the sinnes that yee object unto me, but I feare that I have spoken something that I have cause to be troubled at, in regard of God, before whom I may sinn unwittingly: And this ren∣dring is the same in effect with the N. Translat. and Hebr. if it be not to God but to man, there is no cause why I should be troubled, but seeing it is with God and not with man, that I have communed, and complainingly ar∣gued, there is cause.

Mark me and be astonished, and lay your hand upon your mouth. When I re∣member I am afraid, &c. Some inquiring what it is, that Job would have * 1.629 them to mark and be astonisht at, resolve, that it is at the words of the last judgment spoken by him, Chapt. 19. Some that it is at the things which he was now about to speake, but it was at both of them, wherein hee sheweth the great prosperity of the wicked, and at his stupendeous sufferings; into the causes whereof because men cannot dive, they may sit still in silence and and admire them, it being too great a secret for man to finde out, why the devout servants of God are oftentimes in extreame misery, and licentious proud wicked men injoy all worldly felicity, and herein he seekes to stirr, them to do no more then he himself did, for he was greatly affected with fear, and astonishment at it. He beginneth and goeth on much like unto David, Ps. 73. unto which the Reader may have recourse to see the exposition: Ha∣ving

thus prepared to heare and to be astonished at that which he was about to say, now speaketh it out, V. 7. 8. 9. 10. 11. 12. 13. David in Ps. 73. is more bref in describing their prosperity, but larger in declaring the evill ef∣fects hereof in them, about which Job speaketh only, Vers. 14. 15. whereas V. 13. he saith, In a moment they go down to the grave: This saith * 1.630 Gregory, is not spoken of as their punishment, their sudden departing out of this life, for so may some Godly man depart also; but that without in∣during hard sufferings. First they go out of this world, this being a part of their worldly felicity, whereas the righteous many times indure much misery and pain first, so that if one could judge of them hereby, they would be counted more miserable, both in life and death. But yet a sudden death to a wicked man is a great Judgment, because he lamented not his sinnes before, but always took delight in them, and now being suddenly snatcht away, he hath no time to humble himself and to sorrow for them, and there∣fore he must needs go to the place of everlasting weeping and gnashing of teeth.

Therefore they say to God, depart from us, we care not for the knowledge of thy wayes. What are the wayes of God, sayth Gregory, but Humility and * 1.631 Peace, and therefore our Lord Jesus humbled himself, and patiently suffe∣red all indignities, and taught us to do likewise, that by humbling our selves, and patiently suffering with him, and for him, we might come to peace, that peace of which the Apostle sayth, Being justified by faith we have peace with God: And finally that peace of God, which the Psalmist spea∣keth, * 1.632 Mark the just man, the end of that man is peace: But the wicked through their prosperity are so proud, that they despise to walk in these wayes, and so for temporall things which last but a moment, they despise and loose e∣ternall.

What is the Almighty that we should serve him? And what profit should we have if we pray unto him? Because they see not God with their bodily eyes, * 1.633 they think that there is no God, as the Psalmist saith, The Fool hath sayd in his heart that there is no God. They are therfore led only by such things, as they see, and sleight him whom they see not, yet some there are who though * 1.634 they see him with the eye of the mind, are not lead by him, because they see no profit coming in here, by praying unto him, or serving him. Their bodily eyes therefore bear more sway with them, to draw them more after things which they herewith see, then the eyes of the minde to the things which they see not.

Loe their good is not in their hand, the counsell of the wicked is far from me. Vulg. Let the counsell of the wicked be far from me. That is, they have * 1.635 not their worldly good under their power, but these goods have dominion over them: as it is not with the righteous, of whom many have been, and are rich, but they are not hereby kept under as servants to their wealth, but make it to serve them, when they take hereof to serve God, as David, who sayd, I will not sacrifices to God of that which cost me nothing. And of * 1.636 the Gentiles, brought into the faith by the preaching of the Gospel, The rich∣es of the Gentiles shall come in hither: For then hath a man these worldly goods under, both when his heart is not oppressed by them through world∣ly cares, but if they be increased, he keepeth that still above them, not counting his happiness to ly herein: and also when he giveth freely hereof to God again, who gave them all unto him, by a right dispencing of part, [Note.] to the maintenance of his service, and a part to his poore members, and here∣in * 1.637 in is not sparing but liberall. And such are far from the counsell of the wic∣ked, who think that they do most according to wise counsell, when they do herewith all good to themselves in this life, by living hereupon, as the rich glutton, as was before sayd.

How often is the candle of the wicked put out? how oft cometh their destructi∣on * 1.638 upon them? The vulg. An in undation or overflowing shall come upon them,

For these words, How oft cometh their destruction upon them? Heb. And their Affliction, Contrition, Want, Ruine, and Vastity, shall come. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth all these, for which it may well be rendred, inunda∣tion of all sorts of miseries: It is as if hee had sayd, although some of these wicked ones live in all worldly felicity to the end of this mortall life, yet all of them do not, but they have their light often put out. For some loose their children, whom they love most dearly, and this is their light; some their honour, and some their riches, which are as a light unto them, for the great joy that they take herein, as a man in darknesse, to whom a light is brought. Neither is this all which they suffer, for God even over∣floweth them here and hereafter, as it were, with a floud of sorrowes; And of these hee sayth, God distributeth sorrowes to them, whereby hee inti∣mateth that in the losse of all before spoken of, and whatsoever else they suffer in this world, lyeth not all their sorrow, but part onely, a grea∣ter part by farr being still to come in another world. Sorrowes are sayd to be distributed to the wicked, because their sufferings in this life are no Super∣sedeas to their sufferings in Hell, but now they receive onely a smal portion, or part of their punishments, there they shall be payd to the full; for which the Psalmist saith, God shall raine upon them snares, fire, and brimstone, storm and tempest, this shall be the portion of their cup: It is not sayd, all their cup, * 1.639 but a portion thereof, implying more sufferings yet to come, as to the old world, destroyed by the floud, and to Sodom and Gomorrah, by fire and brimstone.

They are us stuble before the fire, and as the chaffe which the Winde carrieth a∣way. The wicked oppressour, that increaseth in worldly wealth, seemeth to * 1.640 stand firmly and unmoveable, but before the great Judge, hee is but as a dry stubble, easily consumed, and as light chaffe carried away by the winde into the fire, that never goeth out, least any man hearing of the Judgements before threatned, should say, how can this be to them that are so firmly and strongly built.

God layeth up his iniquity for his Children, and rewardeth him, and hee shall know it. The vulg. When he shall reward; Exod. 20. Visiteth the sinnes of the * 1.641 Fathers upon the children: But Ezek. 18. The son shall not dye for the sin of his Father. These places are easily reconciled thus, Children, that when children are threatned with judgments for their Parents sinnes, it is meant, if they imitate them in sinning, as is also expressed, Ezek. 18. Whereunto it may be further added, according to Gregory, his iniquity is derived from him to his children by propagation, till that by baptisme it is done a∣way, but if growing up to yeares of discretion, he after this, treadeth in his Fathers steps, he shall suffer, both for his own sinns and for his Fathers also. He shall reward or render it, hee shall know it; so it is Hebr. the mean∣ing is, if he liveth long as some sinners do, to a hundred years, and seeth the children comming of him, to the third and fourth generation, whilst he liv∣eth, this threatning shall take effect, to the making of him to pine away with sorrow in seeing it. And it is to be noted, that hee sayth after Gods ren∣dring, he shall know it, his eyes were shut before the comming of this judg∣ment, [Note.] but by the coming hereof they are opened, and he knoweth now, what a dangerous thing it was to live, and go on in sinn, which then he would not know, whereas the righteous see and know it now, and repent, but Fooles such as all the Wicked are, are wise too late, these know it now and avoyd it, they know it not till then, and must, notwithstan∣ding indure it.

What pleasure hath hee in his house after him, when the number of his moneths is cut off in the midst? After the recompence of his iniquity made to his Children, which he, if he lived long, should see, now because many * 1.642 wicked men are cut off sooner, he threatneth them with destruction in their own persons, v. 20. So that be it as is here sayd, that he careth not for his

house after him, that is, his Posterity when hee is dead and gone, what becometh of them, as some wicked men do not, yet his own life is sweet unto him, and he would faine live as long as may be, therefore by threat∣ning cutting off his life, so as that he shall not live past the midst of his months he seeketh to move him to repentance hereby, but speaks of him as despe∣ratly set upon following his own wicked wayes, whatsoever cometh of it, ei∣ther to his Children or to himselfe. It dampeth him haply a little for a time, when he seeth evill coming upon him or them, but it is soon forgotten, and nothing can so far prevail with him, as to make him amend his life: Where∣as that may seem to make against this, that Dives being in hell had a care of his house, for he craved that one might be sent to his five brethren to warn them, that they might not come into that place of torment. I answer, The care of the wicked to prevent evill from their children and house haply may be in some of them; when they see and know what cometh of sinning, but be∣fore that, whilst they live in this world, they care not.

Shall any teach God knowledge, seeing he judgeth those that are high? * 1.643 Having hitherto spoken of the blindnesse of the minds of wicked reprobates, which maketh them to go on obstinately in sinn, come what will come of it to them or their houses, now least any man should object and say, is it just with the Lord to leave any of his creatures thus in blindnesse, when hee gi∣veth sight to others, so that they escape these dangers, and why doth he not open their eyes also, that they seeing may prevent them? to this he saith, Shall any teach God knowledge, &c. As if he had sayd, it becometh not any man to take so much upon him, as to reason thus, for it is as if he thought that God knew not what to do for the best. For he judgeth the excellentest or high ones, that is, the very Angells, making some to stand in everlasting glory, but suffering others to fall, and shutting them up in chains of darkness; for if he doth thus by those pure spirits, how dareth any man to challenge him for his dealing towards men made out of the earth, and that must return to the dust?

One dyeth in his full strength, being wholly at ease, &c. In this and v. 24. * 1.644 25. Hereafter reasoning from Gods judging of high ones, he proceedeth to reason from that which is done amongst lower ones, that is, men, of whom some dy full and abounding with wealth, wherewith they have long fed and fatted up themselves, some again desiring to get wealth also as wel as they, but cannot, in regard of which they live and dy in much bitterness of spirit, being vexed at their poverty: And whence cometh this diversity of their living and dying, is it not from God? and who then shall be so bold as to say to him, Why dost thou thus? For he best knoweth how to deal with every man. But mark what followeth, they live and dy indeed diversly, but being dead they are all a like in the grave, for both sorts, Lye down alike in * 1.645 the dust, and the wormes cover them: So that although there be a disparity be∣twixt worldly men in their life, which they live, and out of which they de∣part by a Corporeall-Death, yet being dead, it is not better with one then with another of them; which sheweth, that the difference is yet to come in another world, when if they that have lived in misery here, or any of them who are Righteous and holy, shall be in joy, and the Wicked living at so great ease in Torment, as it was with Lazarus and Dives. V. 27. Behold, I know your thoughts, and the devises which yee wrongfully imagine * 1.646 against me; saying, Where is the house of the Prince and the dwelling places of the Wicked. Aske any of them that go by, and they will tell you. All which is as if he had sayd, now that I speak of some dying rich and full, * 1.647 and of others in poverty and want, but yet after death being alike in the Grave, I know that ye imagine somewhat against me, as if I were one of those wicked worldlings, that would have kept my Goods if I could, and am now in bitterness of spirit, because I have lost them, and as being ready to

say, where is my house now, and the dwellings of my children, whom yee count wicked because they dyed so as they did, but indeed yee judge amiss. For aske any of those that pass by the way, that is, who count themselves but passengers in this world, and therefore set not their hearts upon the Goods hereof, and of any of them ye shall learn, that this is a thing that imbittereth my Spirit, or the spirits of any that pass on as Pilgrims and stran∣gers towards heaven, which only they count their country, and upon the good things whereof only their minds are set. For thus do all for whom Heaven is prepared, and therefore come prosperity or adversity, they stand firm and unmoveable: That the truly Godly are as passengers, Gregory * 1.648 sheweth from the saying of David, speaking of the wicked in prosperity, I passed by and his place was no where to be found: Passing he saw this, that worldly prosperity is nothing, because it fadeth away, and so is as nothing, whereas if he had not passed from beholding things temporall to look up to things eternall, hee could not have so sayd. Hebr. Have ye not asked them that passe by the way, and have ye not known their tokens? Calvin saith, that the Exposition before going is too much strained, and will have the meaning * 1.649 to be, any stranger that goeth by, if he were to spend his Judgment of the things, which I have sayd, would say, they are true, Viz. That by bo∣dily sufferings there is no judging of men, because the wicked may injoy great prosperity here, and yet be severely judged in the end, when the time cometh, to which they are reserved, as followeth, V. 29. Graeca Catena * 1.650 sayth, that this is spoken by way of similitude, as travellers by marks know the way wherein they are to go and so miss not, but go right; in like man∣ner when one seeth an Oppressour in great prosperity a long time, he may easily know to what he shall come in the end, even as Job sayd before, but the like judgment cannot be given of a just man in adversity, unless it be by the prejudice of those that judge, as these friends of Job most wickedly judged of him. Some others by passengers understand the Hebrews who are Hebr. called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying such as passe, they by experience could tell that men greatly oppressed may yet be favoured of God, and at length be delivered, as they were out of Egypt, Pharaoh and his Egyptians being de∣stroyed. This indeed agreeth very well, but the Hebrews passed not out of Egypt, till long after Jobs time, unlesse the Experience that Jacob had of this he alluded, who after many sufferings in Padan Aram returned to Ca∣naan in the end greatly blessed. This seemeth to be further fetcht, but I take that before going to be literall meaning, and the allegory of Gregory is not to be rejected, being of good use, and a further improving this pas∣sage to spirit-instruction. That the wicked is reserved to the day of judgment, * 1.651 &c. Who shall declare his way to his face? who shall repay him what he hath done? This is by Gregory referred to Antichrist, that was to come, but it is not only true touching him, but verified in all great Tyrants; They are reserved for the day of Judgment; but in the meas season such is their power and cruelty, that he is a rare man, that to their face durst tell them of their sins, yea he must be indued with extraordinary courage and zeale, as Elijah, that * 1.652 dareth to do it. But reproved they ought to be by Gods Ministers at their own perill, as the Lord sayd to Jeremiah. But this is verified in Antichrist above all, that no man dareth to reprove him, yea his Parasites teach, that al∣though the Pope leadeth innumerable Soules to hell, yet no man may, say unto him, Lord Pope, why dost thou so? As there was a law amongst the Egyptians, that none should dare to say, that Serapis was a man, upon pain of death; for which at the entrance of his Temple there stood an Image, laying his finger upon his mouth, to shew that all men must keep * 1.653 silence in this respect, as Augustine relateth.

Yet he shall be brought to the grave, &c. That is, he shall dye that is thus stern and terrible and ly in his tomb rotting and unable now to do any thing, yea being contemptible to all men.

The clods of the valley shall be sweet unto him, and every man shall d〈…〉〈…〉 after him, as there are inumerable before him. The vulg. Dulcis fui•• glareis cocyti. Expounded by some of the River, whereby the Poets fain∣ed, that the Soules of the wicked were carried down to Hel by the River Stix in Charons boat, where being arived his coming is sweet to the damned, that were there before: But the words are according to the Hebrew a•• hath been said, and seem plainly to meane thus much. The wicked being dead and buried; the clods of the grave, under which he lieth, are so sweet unto him, and so well pleased would he be, if he might for ever lye hid∣den there, and never rise up again to come to the judgment before spokes of. And as it is with one wicked man departed, so it is with all others; whether they dyed before or shall dye after: Thus also Catena Graeca * 1.654 although some expound it of the pompous burial of rich wicked men, who are accompanied with many going before and after them, to bring him to the Grave with more state.

Gregory makes an allegory of the clods, that are sweet unto him, thus, They be the sinnes wherein he hath delighted, and to which by his evil * 1.655 example he hath drawn many more, as many, who were before, him have also done: But forsomuch as this spoken of him after death, not before; it is not here shewed what he did in the time of his life, but in what a case he shall be afterwards.

CHAP. XXII.

CAn a man be profitable to God, as he that is wise may be profitable * 1.656 unto himself? From hence Solomon seemeth to have taken that, which he saith, Prov. 3. 12. Where see the exposition, on V. 3. Psal. 16. Be∣cause also no man is so foolish, that he can think he is able to stand is judgment with God; betwixt whom and man there is no comparison, he * 1.657 saith, V. 4. Will he reprove thee for feare of thee? Or will he enter into judgment with thee? All which is spoken in regard of the words before used by Job to justifie himself, as not worthy such soare punishments; as if he had said, If it be so, thou must conceive thy self to have merrited some∣what at his hand by thy righteousnesse, and that there is some higher per∣son then he, to whom he may feare, least thou shouldst complain, and so he should be brought to a judicial tryal; but if to imagine thus be ab∣surd, all which thou hast said of thy innocency is vain, and there be in thee great wickednesse, for which the Lord is so severe towards thee, as follow∣eth, * 1.658 Vers. 5. Is not thy wickedness great, and thine iniquityes infinite? Here Eliphaz falleth more foule upon Job, then he or any of his fellows did yet, charging him directly with many grosse sinnes, from all which he could not but in his own conscience know him to be free, whereas be∣fore he spake only of the wicked in general, and this doth Vers. 6. 7. 8. 9. whereas Vers. 8. he saith, The mighty man had the earth, and the honour∣able dwell in it. He meaneth Iob, that by his power had so oppressed wherefore the Vulg. to make this plain, hath it, In the strength of thy arm•…•… thou didst possess the earth, and being most mighty obtaynest it. * 1.659

Therefore snares are round about thee, and sudden feare troubleth the That is, thou art for all those wickednesses so intangled with miseries,〈…〉〈…〉 that thou canst not get out of them, no more then one taken in a snare, and the sudden newes of one loss after another, hath stricken feare into thee: Or darkness that thou canst not see, or abundance of waters cover thee. The * 1.660 vulg. And thou thoughtest that thou shouldst not see darknes, or be oppresse•…•… with the force of waters overflowing. Hebr. Or darkness thou shalt not se•…•…

Whereby to omit other expositions, is meant miseries, yet further to come, but not seen or perceived, til they come: That is, the torments to be suf∣fered in utter darknesse by all the wicked; which also because they shall come as the flood in Noahs time, which drowned the old World, when they were most secure; are metaphorically called an inundation of waters covering him: All which is true touching hard hearted and wicked op∣pressors, but wonderfully misapplyed to so just a man as Iob was. But for [Note.] so much as he had such heynous crimes laid to his charge, let us beare it patiently, if knowing our selves to be innocent, we be likewise charged by the wicked instruments of Satan, who is the accuser of the Brethren.

Is not God in the height of Heaven sayest thou? And how doth God know, &c. Here besides all the wickednesses before spoken of, he addeth another * 1.661 most odious one to Jobs charge, and that is such ignorance, as is scarce to be found in any, but most bruitish men, who beleive nothing, but what they see by their bodily eyes, and so that God seeth not the sinnes which they commit, to bring them to judgment therefore: For who so is not thus bruitish, cannot but see God in his judgments from time to time, shewing that he seeth the wickednesses that be committed upon Earth: A speech much like unto this, touching the wicked blinded with sin; see Zeph. 1. 12. Ps. 10. 11.

Hast thou marked the old way, which wicked men have troden? Which * 1.662 were cut down out of time, whose foundation was overthrown with a flood. Here by the old way, wherein the wicked walked; understand the way of violence and oppression, which was the way of the old World, but the flood then came and drowned them all: But how is it said, that they were cut off before their time; for if there be a time set to every man, how long he shall live, and God who setteth this time, cannot be deceived: How is any man said to be cut off before his time? To this Gregory answer∣eth * 1.663 well; Wicked men being in prosperity, promise to themselves long to live herein, but by Gods judgment coming upon them, they are cut off be∣fore that time; moreover God foreknowing the wickednesse of every one to come, appoynteth the time of each ones life: To some a longer, and to some a shorter; and he that sooner fulfilleth the measure of his wicked∣nesse, is cut off sooner then the other, that he may do no more hurt, and for this he is said to be cut off before his time: And because he setled himself, as it were, in his thoughts in this World, it is said, his foundation is overflown with a flood. Vers. 17. 18. Which said unto God, Depart from * 1.664 us, what can the Almighty do for them? Yet he filled their houses with good things, &c. Here Eliphaz turneth the speech, used by Job, Chap. 21. 15. 16. Against him, of the sense whereof see there.

The righteous see it and are glad, and the innocent laugh them to scorn. But in what sense is this spoken, for he that makes a mock of the errours of * 1.665 the wicked, and mourneth not for them, saith Gregory, is not righteous; as neither is he, that seeing judgment executed upon them rejoyceth, for * 1.666 the Pharisee, that seeing the Publicans errours and other wicked mens, in∣sulted over them, was condemned as proud; and he that rejoyceth at their destruction, seeing he also is a sinner, is secure: We must therefore distin∣guish the times, when this may not, or may be done, during this mortal life we may not; but having by the grace of God obtayned everlasting life, we may rejoyce and deride them, being condemned for their security and vain hopes, that they should never have come to so miserable an end, and their esteeming of themselves, the only happy men in the World for their prosperity: Here whilst we live together with the wicked in this World, we must not rejoyce, but greive for their evil doings and sufferings, as David, who lamented Sauls death, and said, that his eyes gushed out Rivers of water, because men kept not Gods Commandements, and Lots righteous Soule was vexed at the uncleannesse of the Sodomites,: If it be

said Elijah mocked at Baals Priests for their idolitry. I answer, he did not so out of joy, but to make them ashamed of so grosse wickednesse, to call upon a dumb Idol.

Whereas our substance is not cut down, but the remnant of them the fire consumeth. Vulg. Is not their erection cut down. But Hebr. it is not their, but * 1.667 our, and for whereas, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifying [if] and it may be rendred, as an interrogative, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 commonly is, Is not our substance cut down, Calvin, Surely our substance is hidden. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either to hide or to cut off, but for these words, Our substance is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 our rising. And the meaning then is; it is true, our rising, who be the righteous, to that life and glory, wherein we shall laugh, the wicked being condemned to Hell to scorn, is yet hidden, as the Apostle also saith, Our life is bidden with Christ in God, but when Christ shall appeare, we shall appeare with him i•…•… * 1.668 glory. But to be sure, when this shall be, the remnant of them; that is, so many as shall remain alive, til the day of judgment, shall be sent away into the everlasting fire of Hel.

Gregory following the Vulg. expounds all of the wicked; who though * 1.669 they lift up themselves, and rise to never so great an height of honour and wealth in this World, yet they shall be cut down by death, coming sudden∣ly upon them; whereby the bodily life and all their worldly glory comes to an end, and their bodies, here called their remnant, shall then being joyned to their Soules, be cast into the fire, to lye their consuming and dy∣ing, but never quite consumed. Some others reser it to the men of the old World, and of Sodom, the one having their pride pulled down, who were * 1.670 called men of renowne, by the flood, and the other by fire from Heaven consumed. But the words being ours not theirs, neither of these can stand.

Acquaint now thy self with him, and be at peace with him, and thereby good * 1.671 shall come unto thee. Receive the Law from his mouth, and lay up his words in thine heart. Here and V. 23. Are good instructions laid down to be followed by all men in misery, and by all others also: Gregory taking Eli∣phaz * 1.672 and his fellowes in all their sayings, for tipes of Hereticks, saith, that he indeavoured cunningly to bring Job to agree to their opinion, con∣fessing, that in his dissenting from them, he could have no peace with God, nor deliverance from his miseries, but in consenting he should undoubted∣ly: And to perswade men the more to their opinions, and to harken to their sayings, they say, that they be the words of God, which they speak, pretending also Scriptures for them. Lastly, To shew how they take advantage of mens sufferings, he saith, If thou returnest to the Almighty * 1.673 thou shalt be built up, &c. As if they should plainly say, all which thou sufferest, is for thy going from us in thy waies, but return, and whereas thou art destroyed in thy house, thou shalt be built up again, if thou put∣test this iniquity from the Tabernacle of thy heart, to be of a divers minde from us: And these indeed are the devices of wicked Hereticks in all times and ages, which it is necessary for all the faithful to take notice of; and [Note.] not hand over head, to take their sayings to be Gospel, but to try them, that they may finde them to be such, as say they are Jewes, but are not; * 1.674 but of the Synagogue of Satan, and not be drawn away by them: Only take we these instructions in general, as directions to the afflicted, and in doing accordingly, we shall be sure to recover Gods favour.

Then shalt thou lay up gold as the dust, and the gold of Ophir as the stones * 1.675 of the Brook. Yea the Almighty shall be thy defence, and thou shalt have plenty of silver. Here by gold Gregory understandeth, clarity of doctrine, and by flint stones, strength to walk aright, rendring the words first ac∣cording * 1.676 to the Vulg. Lat. thus, He shall give for each slint, and for slint gold∣en Rivers. The reason of the difference is, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 twice used here, signifieth a Stone or Gold, and what is the dust but earth, yet the

rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dust, is better then to render it earth: It may then be thus rendred most agreeable to the Hebrew, And there is put, or turned dust into gold, and in a stone rivers of Ophir, or in a rock And because O∣phir is a place where fine gold lieth in the veines of the earth, it may be said, Golden Rivers. The meaning is, for dust or earth; wherein there is no solidity, shall be strength like unto that of a Rock, and where such strength of grace is to live well, there shall be a shining light, shining as the finest gold, for that a good life and doing good workes shine, our Lord teacheth, where he saith, Let your light so shine before men, that they may see your good workes. And to such as doth thus, the Lord shall be a defence. He shall have plenty of silver, that is, abound in the knowledge of his word, * 1.677 which is by the Psalmist compared to silver, and is the beginning of the ful knowledge of God, wherein standeth perfect blessednesse. R. Moses and R. Mordecai, for these words, Put upon dust gold, have it; Thou shalt set upon a Tower gold. That is, thou shalt be both strongly defended, and greatly inriched, and if it be taken according to the letter, this passage is prophetical touching Job, in whom it was thus fulfilled, after his sufferings and poverty, being raised to so great wealth, and then he had joy in the Almighty taking his part, as Vers. 26. and it appeared, that his prayers were acceptable above other mens; because he must pray for these men, or * 1.678 else they should have been destroyed, as Vers. 27 Vers. 28. Thou shalt also decree a thing, and it shall be established unto thee, and the light shall shine upon thy waies. According to this the Psalmist saith of righeeous, Whatsoever he doth shall prosper, and this is to have the light shine upon his waies, and is commonly done to the just, that others seeing the good * 1.679 successe which they have, might be allnred to do likewise, yet sometimes they are again crossed to try their patience, and to shew that this not all the benefit by them to be expected, but their cheif and most induring good is to come after death.

••hen men are cast down, thou shall say there is a lifting up; he shall save * 1.680 the humble person. Vulg. He that shall be humbled shall be in glory, and he that boweth down his eyes shall be saved. Hebr. Because they are humbled, thou shalt say; exaltation, and saving of him, that boweth his eyes down. And the meaning is plain, that Job attaining to such a blessed change, shall be able out of his own experience to comfort others in misery, who like∣wise humble themselves.

He shall deliver the Island of the innocent, and it is delivered by the pure∣ness of thine hand. Vulg. The innocent shall be saved, but he shall be saved by * 1.681 the cleanness of his own hands. But what cleannesse is therein man to be sa∣ved for that? Sol. There is none, but what is by God given unto him, and yet because he that hath this given unto him, worketh together herewith by his own free will, it is said, He shall be saved by the cleanness of his hands. This is plainly intimated by Paul, who saith, By the grace of God I am that * 1.682 I am, yet not I, but the grace of God with me. Here grace striketh the first stroke by it; I am, saith he, that I am, and then here is a second or subsequent grace, with which man in his willingness is joyned, The grace of God, in or with me; God then makes us clean, and by his grace when we are clean, we do good with our hands, the good will that is in us, putting us on hereunto, and yet the reward is finally bestowed upon us, as if we were worthy of it for our works; because it is said, He will reward every one ac∣cording to his works, so Gregory; but in the Vulg. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is altogether omitted, signifying Island, the meaning being, he shall not only save * 1.683 himself, but by him all his neighbours shall be saved, as Israel by Moses.

CHAP. XXIII.

EVen to day is my complaint bitter, and my stroake heavier then my groan∣ing. This he speaketh, in regard of Eliphaz, his aggravating of his sor∣rowes * 1.684 by his unjust calumnies, although in the end he flattered with him, that he might overcome him, and draw him to hold the errour which he did, That bodily and temporal suffering are alwaies a signe of a notorious wicked man; for when as Job expected by the comming and speaking of his friends un to him to be comforted, they by their virulent tongues peir∣ced his heart with more sorrowes: Vers. 3. Oh that I knew where I might * 1.685 finde him, that I might come even to his seat. Here Job having a clear con∣science towards God, whatsoever Eliphaz with his foule mouth had ob∣jected against him, desireth to come before Gods judgment Seat, that he would appeare and speak in his cause, for so he knew, that he should be justified from all the evils by Eliphaz imputed unto him, as in part is ex∣pressed, Vers. 4. 5 6 7. Whereas it is said, Vers. 4. I would fil my mouth with * 1.686 arguments, The vulg. hath it better, with interpretations. for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, and he meaneth, that he would lay all the blame that he could upon himselfe, judging and condemning himself, being assured, that so he should not be condemned, but justified, as the Apostle also teacheth. For * 1.687 they that call their sinnes to minde, to lament them with teares, casting themselves down as vile in their own eyes, are washed and made white in [Note.] the sight of God, and so may with confidence stand before him: But such as do not thus, may well feare and tremble, as not knowing what thing shall be laid to their charge, to their condemnation.

Will he plead with me in his great power? No, but he would put strength in∣to * 1.688 me. There may the righteous dispute with him, so shall I be delivered from my Judge for ever. Vulg. I would not have him to contend with me, with much strength, neither let him press me with the weight of his greatness, but let him propound equity against me, and my judgment shall come to victory. Upon which a good exposition is made by Gregory, thus: When I desire to come before his Throne to be judged, my meaning is not, that he should shew * 1.689 himself in his majesty, for this were enough to confound me instantly, or the most righteous man that is; but let him set equity betwixt me and him, that is, Christ the Mediator betwixt God and man, and then I doubt not, but he will judge on my side. But N. Tran. is word for word, accor∣ding to the Hebrew, and the meaning is, as if Job had said; yea tel me of the great power of God hereby, to defer me from desiring to be by him judged, but in appealing to him I know well what I do, he will not, how mighty soever he is, oppresse me with his power, but being the just Judge of all the World, seeing me by you to be most unjustly accused, he will strengthen me that I shall be able to stand, and so take my part, as that I shall be acquitted, as one that hath served him in sincerity; and then yee that judge me for an hypocrite shall be put to silence, and I shall be delivered from such unjust Judges for ever, none daring after this to lay [Note.] such sinnes to my charge any more: Whence note, what boldness and con∣fidence the upright-hearted have in God, from which all the malice of the Devil and his instruments cannot remove them, neither shall they be here∣in deceived, as Job was not; to incourage to do as Abraham was bidden, that is, to walke before God and to be upright. * 1.690

Behold I goe forward and he is not there, and backward but I cannot per∣ceive him. On my left hand where he doth work, but I connot behold him, he * 1.691 hideth himself on the right hand, that I cannot see him. But he knoweth the way that I take, when he hath tryed me, I shall come forth as gold. Having expressed his desire before, to come, even to the Seat or Throne of God, to be tryed, he here complayneth, that which way soever he turned him∣self

to finde him, he could not yet do it, but stil he hid himselfe from him; that is, he could finde no comfort from him, whereby he might be eased of his troubles outwardly in body, or inwardly in minde: And thus [Note.] it is with the deare Servants of God in time of temptation, as David also complained, and Christ upon the Cross. To this effect Ferus, and that right∣ly, * 1.692 if we look only at the thing here set forth in general; only add we more out of Gregory in general also, that he meant that God was invisible in any * 1.693 part of the World; because he is not in a part, but filleth all the parts there∣of, yet unseen by mortal eyes: And albeit we see not him, he seeth us, as being about all our paths and waies; as David more largely setteth forth the same, which should make us continually to feare to do evil, as we feare * 1.694 an enemy, that lieth secretly in wait to take advantage against us to destroy us, we feare him in all places, both where he is not, and where he is; much [Note.] more therefore God, of whom we cannot say in any place, he is not here, although we see him not, and he is certainly an enemy to such as do evil: And more particularly he saith, to seek him before, by the Vulg. rendred, In the east, or behinde, In the west, is to seek him out by study and contem∣plation, what he is from everlasting to everlasting: I can finde no beginning or ending that he hath, or to the ful know him, as he is; but here from the beginning of the World to the end we know him but in part, on the left * 1.695 hand I am sure, that I shall not see him, that is, living in sin, nor on the right living virtuously, and attributing some merit to my self therefore, for which cause they that would finde God and comfort in him, must walk in the way of his commandements without declining to the left hand or to the right. Some by the foure parts of the World here spoken of under∣stand, that his meaning is, that if he should travel alwaies to finde out the * 1.696 cause of his judgments, and of all meanes, that the World can afford, yet he could not finde it out. Some, that he speakes thus, least any should con∣ceive, that he thought God fixed to any place, because he had spoken be∣fore of his feat▪ and coming to it: But what meaneth he in speaking of the left hand to say, Where he worketh. Some by the left understand the North, as by the right hand, the South: Saying his working in the North is spoken of, because that in the North part of the Heaven are more signs and of more remarkable influence, then in the South; but if we understand by the left sin, and wickedness, as was before said, the meaning is, that up∣on notorious sinners God worketh by way of judgment, so as that all men must needs take notice hereof, as upon the Egyptians and Canaanites, &c. for the words of Vers. 10. He knoweth the way that I take. That is, al∣though I cannot see him, yet he seeth me, and my uprightness; and not withstanding these my great sufferings whereby he trieth me, if he cometh once to give sentence I shall come off as most precious before him, how vilely soever yee think of me.

My foot hath held his stepts, his way have I kept and not declined. That is, * 1.697 I have lived in obedience to him and followed him, going stept by stept in the way, which he hath commanded me to walk in, and have not decli∣ned here from, to the right hand or to the left, and therefore I am far from being such an one, as thou Eliphaz layest to my charge: And to explain this further, he addeth. I have not gone back from the commandement of his lips, I have esteemed the wordes of his mouth, more then my necessary food. * 1.698 Hebr. I have hidden the wordes of his mouth, more then my statute. The word also signifieth any thing appointed, or which a man is accustomed to, or hath right unto it, his Portion: And because treasures that be most deare unto us, we lay up and hide with all carefulness; it is rendred in N. Tran. I esteemed. And because a mans portion for his maintenance in this life, is his food, it is rendred by food that is necessary: But the Vulg. I have hid in my heart. To express the same, but no regard being had to the sig∣nification of the words, to hold then to the Hebrew, the meaning is,

I have hidden in my heart the words, as more deare unto me, then any portion of worldly Goods, set out by the divine providence unto me; be it Wealth, Honour, Food, Rayment, or any other worldly thing. Where∣in Job teacheth us both how to carry our selves towards the word of God, that it may profit us, we must not heare it only, but lay it up in our hearts, [Note.] by thinking seriously upon it, to reform our lives thereafter, and in what account to have it, even more then any worldly Goods, which are most necessary for this life, or any thing that tendeth to glory or delight here; all which must seem vile unto us, in regard of this word: Yea as Paul saith, As dross or dung. * 1.699

But he is in one minde and who can turn him, and what his Soule desireth that he will do. The vulg. But he is all one. Hebr. In one. That is, immutable in his decrees, what judgments he decreeth to bring upon men none can prevent, as is explained in the latter part of the Vers. Gregory following the Vulg. saith, Seeing there be Angels, the Heavens and the earth, and o∣ther * 1.700 things inumerable, how can he be said to be one alone? And answereth: That he alone is principally and of himself, others of him; and again he is immutable, and others mutable and waxing old, is said, Ps. 102. But he can alwaies say of himself, as he sometime said to Moses, I am: Thus he, and that rightly; yet for his decrees of judgment, against a People or Nation, they are also immutable, but upon repentance and prayer, they may be reversed, as is expresly taught by Jeremiah. * 1.701

For he performeth the thing that is appointed for me, and many such things are with him. That is, in these my sullerings I look at Gods decree, ac∣cording to which they have befallen me; yea there may be more sufferings yet decreed to come upon me, in his secret counsel, of which I know not, in regard of which he saith, When I consider, I am afrait of him: For God maketh my heart soft, &c. That is, by his judgments he peirced it, as it is * 1.702 not with an hard heart that is impenetrable, so that this way afflictions are turned to good to the faithful, their hearts are hereby mollified, and made to feare and tremble; whereby they come to have God nearer to them, according to that saying of the Prophet, To whom am I neare, even to him that is of a contrite heart, and trembleth at my word. Vers. 17. Because, * 1.703 I was not cut off before the darkness, neither hath darkness been covered from my face. Vulg. I have not perished for the eminent darkness, neither hath dark∣ness covered my face. Expounded by Gregory thus, I have not, neither do I suffer for my works of darknesse, and although I have sinned, yet the * 1.704 darkness of sin hath not hidden the light from me, as from them that are blinded by the God of this World, that is, wicked reprobates; so that I should go on with a ful swinge in sinning, but have had that light and sense of good and evil, as to abhor from this, and to ensue that, although * 1.705 through the infirmity of my flesh, I be not perfect. Heb. it is. I have not been cut off before the darkness, and darkness hath been covered from my face. But the word And, is commonly rendred Neither, but needlesly; for the meaning may well be this: My heart is softened, and I was troubled, as was said, Vers. 16. because I dyed not before I came into this dark re∣gion of so great miseries, which I desired rather; and because the darkness of so greivous sufferings hath covered me, bringing me almost into the dis∣pairing condition of those that are in utter darkness for ever. For he wish∣ed before, that he had dyed long before, Chap. 3. And spake of terrours both without and within, making his estate most uncomfortable, Chap. 6. * 1.706 4. Some others expound it thus, These evils came not upon me unawares, neither was I covered with this darkness, having no thoughts of it before: For the evil that I feared came upon me: Some expounding the latter * 1.707 clause, neither did death cover my face from these sufferings, before they came; consent with me in the former: Some again, I am not of so ob∣ject a mind, as to be thus troubled, meerly for my bodily sufferings, but

for the terrour of the Almighty, of whose further proceedings against me, and casting me into pitchy darknesse, I am afraid, as if he had sayd, that darknesse to come is not hidden from my face, but I see and fear that: For although he had faith to be saved herefrom, yet in temptation he feared utter rejection, as of an enemy from Gods presence for ever. All which I have propounded, that the judicious Reader may consider and follow the best.

CHAP. XXIV.

WHy, seeing times are not hidden from the Almighty, do they that know * 1.708 him not see his dayes? vulg. The times are hidden from the Almighty; but Hebr. it is interrogatively, Are they not hidden? So that in the vulg. inter∣pr. there is a manifest presumption in that, e••lea••veth out the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 why although it be done, least Job should be thought to have spoken atheisti∣cally, an interrogation having the force of an affirmation, if it be affirma∣tive, or of a negation if negative, and therefore if it be read, Are not the times hidden from God? it had been, as if he had sayd, They are. But there is no need of this shift, the sense of the words, as they go in Hebrew being manifestly this: Why, or what reason can be given by these, that boast so much of the knowledge of God (that he knowing to distinguish times, and to deale with men accordingly, suffering the wicked in their greatest wickedness oftentimes here, but appointing a time to judge them thereafter) they should be so ignorant as not to know this, but run headily on in condemning the righteous that suffer here, as if this were a certain sign of Gods Wrath against them, and the prosperity of others a sign of his fa∣vour: The N. Tr. then interlacing the word seeing for the making of the sentence more full, is rather to be followed, and Cajetan also hath it so. In these words then Eliphaz and his fellowes are derided, as professing them∣selves to be such as know, and yet were ignorant of this distinction of time, which all know, that have the true knowledge of God and of his wayes: And all others are hereby convinced not to know God aright, who do as if [Note.] they knew not this, but if they prosper in this world, blesse themselves, as Gods favorites, and looke upon the faithfull that are under great crosses, as hated by him, and hereby discovered to be hypocrites: For the true know∣ledge of God is to know and consider, that he hath two times, the one wherein all things fall out alike unto all; and the other when the goats shall be seperated from the sheepe; that is, the wicked from the righteous, and then these shall weepe no more, but have everlasting joy, and those that laugh now shall waile and weepe.

Some remove the Land marks, they violently take away the flocks and feed * 1.709 thereof. Now Job beginneth to reckon up the horrible sinnes of the wicked, which are so plain, that they need no explication, according to the Letter. But as nototious wicked men and oppressours, do some of them one of these things and some another, so heretickes do them being spiritually under∣stood. * 1.710 They remove the Land Marks by teaching, that of the Church there are other markes then hee hath set downe in his holy word, viz. hearing Christs voice, and obeying and teaching that only to others, and what hee * 1.711 revealed to his Apostles for them to teach. Thus then Euthusiasts re∣move the land markes, who pretend Revelations and new lights, and they that follow the traditions of the Elders, without examining them by the word, that is, the Canons of the Apostles, the Decrees of Counsells, and De∣cretalls of Popes: And as the Removers of Land markes literally under∣stood, are accursed, so and much more are these. Wherefore Anabaptists, and all of the reformed religion, that seperate from the Churches reformed, be∣ing but some Phantasticall particular persons, that out of an affectation

of singularity, take into these wayes, are manifestly Hereticks and accursed: And so are Papists that obtrude other markes of antiquity, visibility, and universality, in all which yet their Church of Rome saileth, as I have shewed in my Catechisme and Antidote against Popery. For the next par∣ticular sin, they take away the Flocks: This is done by seducing Christians out of the right way, by persecution raised up against those that they cannot seduce, and offering violence to them in their Goods or persons, or both, thus making a prey of them, whereupon they feed and fill them∣selves.

They drive away the Asse of the Fatherlesse, and take the widdowes Oxe to * 1.712 pledge: By the Fatherlesse here understand also the true Christian, who is sayd to be fatherlesse, because, as it were, without a Father, in this world, because he is not yet come to his Fathers house Heaven, whilst he liveth here; and in like manner we may understand the Widdow to whom the Law, her first Husband as it were, is dead, that shee might be marryed to ano∣ther, even Christ, to whom shee is here espoused indeed by beleiving, and * 1.713 prepared against the day of marriage, that is, the last day, but is like a widdow alone in this world till then, and so lyeth open to the violence of these persecutors; to set forth more sorts of the Goods of such taken away by whom, unto the flocks he here addeth their asses, and Oxen, of the vio∣lent taking away of all, which Job had wofull experience.

They turn the needy out of the way, the poor of the earth hide themselves * 1.714 together. vulg. They subvert the way of the weak, and oppresse the poor toge∣ther. The first clause in N. Tr. is according to the Hebrew. The other, The poor of the Earth are hidden together: That is, such Christians as are meek by nature and lowly, they work upon through their deceit, who thinke them to know more then they do, and therefore are the more apt to be lead by their examples and perswasions, but they be but earthly, that are seduced by them, and are lead as it were blindfolded, for which he sayd, That they are hidden together under a black vaile, as it were, being blindly lead, as the Apostle sayth of the Gentiles, before their Conversion. * 1.715

Behold as wild Asses in the Wildernesse, they go forth to their work, rising * 1.716 betimes for a prey, the desert yeildeth food to them and their Children. Here he plainly pointeth at the Arabian Robbers, living, In Arabia deserta, and maintaining themselves and their Children by Robberyes, which they commit, partly upon passengers, and partly upon Neighbouring places, which are more fruitfull, from whence they coming in com∣panies take cattell, and live thereupon. And this also doth Gregory expound mystically of arch Hereticks, who that they may procure the more reverence to themselves for their austerity of life, live not amongst o∣thers, but go alone into solitary places, to which others being drawn by the admiration of them, they take their opportunity to work upon them, and to draw them to their own superstitious wayes. A very right description truly of the Popish Eremites, who go this way to worke, and perswade others to do the like; and these are, as it were their Children, for whom, and themselves even in such barren places they get food enough of such silly people as come unto them from time to time, V. 6.

They reap every one his corn in the feild, and gather the vintage of the wic∣ked: the vulg. They reape the feild which is not their own, and cut down the * 1.717 vintage of them whom they have oppressed: But in the first clause the word Not, is not in Hebr. but is inserted in vulg. to make the sense to hold the better. For what evill imputation is it for a man to reap his own Corn: therefore it is rendred, Agrum non suum, his own, because by violence made his own, and such as these Robbers made account of as their own, although the corn feild of another. Whereas also the vulgar hath it, They reape the feild, this is all one with the corne in the feild, for the next clause, of them whom they have oppressed, herein although the vulg. go∣eth

also from the Hebr. Yet in the sense there is no difference, if by the wicked we understand the oppressed by them, whom they count their wic∣ked Enemies, and therefore worthy to be thus dealt withall; or if by the wicked we understand, such as they were, their impartiality in getting booties is hereby set forth, like hungry dogs they ranged about, and were so greedy of making a prey of other mens goods, that they spared not the vine∣tage of another, but served all mens Yards alike that came in their way. Some because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The later Raine, understand it, as if it had been sayd, they keep all men so in awe, that none dare to gather the vinetage of their wicked Companions, but let * 1.718 their Grapes hang till they be full ripe by the later rain, and they note, that this word is opposed to that which went before of cutting down Corn feilds, for that cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to streighten, and implyeth an hasty cutting of them down, even before the Corn was full ripe, for fear of being preven∣ted by the owners cutting, and carrying it away before them. Some will have the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wicked a Numinative, rendring it thus, and the wicked gather the vintage, that is, not Corne alone will suffice these Robbers, but they steal away the Grapes also, and whereas the Verb being a Plurall seem∣eth to make against this reading, the Noun being a singular, they say by the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be understood the multitude of the wicked, that do thus, they being all as one, and therefore are accordingly spoken of; For my part I think it is best to read it, The vintage of the wicked; and that is so called because they gathered it, that were wicked Robbers, and being thus taken away it was theirs, as the Corn feilds before spoken of were theirs, that is entred into and taken as their own, but woe to them, that thus take and make other mens Goods their own, for they shall be judged [Note.] for it another day, which God hath set, although they be merry herewith for the present.

They cause the naked to lodge without cloathing, that they have no covering * 1.719 in the cold. That is, they exercise not their rapine only against men that have feilds and vineyards, but even against them that have nothing but clothes on their backs, and to cover them with, when they sleep in the night, the highest degree of savage cruelty that can be, especially that being also ad∣ded which followeth, v. 8.

They are wet with the showers of the mountaines, and imbrace the rock for want of a shelter. That is, being thus denuded, they are driven also from * 1.720 house and home, being forced to live in the mountaines and desert places in extream misery, ver. 9. 10. Greater cruelty in them is yet spoken of, their rage against Orphans, and against the naked before spoken of, who having nothing but a few Ears of Corn, upon which to feed, by rubbing them in their hands, having them also pluckt away from their mouthes, being thus fami∣shed.

Which make wine within their walls, and tread winepresses and suffer thirst. * 1.721 The vulg. Inter acernos corum meridiatisum, Commonly expounded of these robbers made rich by Rapine, and dining merrily herewith in the midst of abundance, the poor that tread their winepresses having yet so little for their labour, that they have not enough of the sayd wine which they make to quench their thirst: but N. Translat. goeth so, as if all this were spo∣ken of their poor Servants only, whom they have taken away from the Widdowes, their Mothers making them to work in making their wine, but keeping them most Poorly. For the Words here used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Walls, that is of a City, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to shine, whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cometh signi∣fying Oyle, light, or noon day, for which Jerom rendreth it, Meridiati sunt, by a word taken from noon day, which is commonly put for dining plenti∣fully and then resting; but I rather prefer making oyle for these Robbers of the Olives taken away by them, and then treading their Wine presses with great labour, but kept short in respect of necessary food, because it

followeth immediatly after the description of men, brought to misery by them, Vers. 9. 10. as pertayning to the same.

Men groaned from out of the City, and the Soule of the wounded cryeth out, yet God layeth not folly to their charge. Vulg. God suffereth him not to go unrevenged. Hebr. God putteth not an insulse, or unsavoury thing. For * 1.722 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth In sulsum, aut insipidum, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cometh, signifieth either to put, or dispose; and so the meaning is, These horrible wickednesses are committed, God permitting it to be done so, and yet it shall appeare in the end, that nothing is unsavoury or corrupt, a•• meat without salt, in all his doings; the punishment and revenge to be ta∣ken upon such, being deferred til the day of judgment: At which sense the Vulg. looking with regard to the proper signification of the words, ren∣dred it, as was said before, but even so, it should be: Will not suffer him to go unrevenged: Because the word is a future, for our N. Tran. it is al∣together from the sense, and it would be read thus; God disposeth not, or will not dispose of any thing unjustly; Although for the present it be thus: and all this is spoken to shew, that the ground whereupon Eliphaz and his fellowes meant, was false, Viz. That God laieth not so great sufferings as he did upon Job, upon any just man, for if by his permission wicked men come so much to abound with worldly wealth, on the contrary side, righte∣ous men may be here impoverished, and suster greivously: The one having his judgment deferred, and the other the reward of his righte∣ousness til the last day: For the thing here spoken of, the violence of wicked robbers is shewed to be so great, that they not only do the out∣rages before spoken of, in feilds and Vineyards, and to such as dwell soli∣tarily; but also sometimes invade and kil, and wound in the greatest fre∣quency of people, causing lamentation and sorrow amongst them.

They are of those that rebel against the light. Here by light some understand the light of nature and reason, contrary to which they do in sinning, as was before said; sith that it is against conscience, placed in every natural * 1.723 man thus to do: Some understand God who is light, and in him is no darkness, whereby he should be hindred from seeing any thing done by men, and some light properly taken for the light of the day, which they decline and go in the dark, to do these works of darkness: But this last is too much feared, forsomuch as it is one thing to decline the light, and an∣other to rebel against it: But it may be taken either of the other two waies; for they that wrong the poorest and weakest of Gods Servants rebel against God, and shall be proceeded against accordingly by God, yea take the poorest and most impotent in general, such as poor fatherless child∣ren and widdows be; and what wrong or oppression is done to them, God taketh as done to himself: And for that light called Conscience, against this, wicked doers rebel, because it telleth them that they ought not so to * 1.724 do; and when they presume yet to go against the dictate hereof, it judg∣eth and condemneth and troubleth them many times so, that they can have no quiet, although they want no worldly thing: But when I looke up∣on Vers. 14. The murtherer riseth with the light and killeth. And V. 15. * 1.725 is, having spoken of that, which they do in the night, he concludeth, tha•…•… They know not the light. I conceive that by their rebelling against the light * 1.726 is principally meant, their doing of such horrible wickednesses, even in the day time, when one would think, that the light arising, should awe then and make them afraid, they yet in dispite hereof, as rebels against their Soveraign, whom all other men feare, feare it not, and against the command thereof, break out into the most crying sinnes of all others, murther: But be∣cause they cannot come to commit the foule sin of adultry, but in the dark; nor break through into some houses, but when all in the house are asleep, he saith, they observe the darkness of the night for these.

For the morning is to them as the shaddow of death, if one knoweth them * 1.727 they are in the terrours of the shaddow of death. Heb. For together, or all one to them, is the morning the shaddow of death. That is, The morning and the shaddow of death are all one to these Night-Owles that go about, and their wickednesses in the night: And for the next words, they be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because he is known, the light morning coming on, is as the Terrours of the shaddow of death, a true description of a Theef that breaketh into an house and stealeth in the night, but the light of the morning coming, where∣by he is found out, he is stricken with feare through the guiltiness of his conscience, because he must dye for it, as all breakers into houses must, so that he is even already as a dead man.

He is swift as the waters, their portion is cursed in the earth, and he be∣holdeth * 1.728 not the way of the vineyards. Heb. He is light upon the face of the wa∣ter. And thus it is rendred in Vulg. Lat. The meaning is, they are as a light thing upon the streames of water running swiftly and carrying it away with speed, for so doth the foule adulterer and theef, so soon as the light appeareth, that none can overtake or lay hold upon them: Some, that it is spoken in respect of their swift passing on, from one wickedness to an∣other, or their never being setled after such wickedness committed, but al∣waies ready to be overturned, as a ship that is unballanced, and so to be drowned in the Sea, which seemeth to be the best; and this may be taken as spoken of Pirates that rob at Sea, and the next passage of robbers by Land, whose portion is said to be cursed upon earth, for they that get Goods unjustly, get the curse of God together withall: He beholdeth not the way of the Vineyards. That is say some, to run away by them, which were common waies to Cityes, but by some other obscure by-way, that he may not be found: Some because Vineyards were planted in most tempo∣rate and comfortable places; he shall not have any comfort at length of his stolen Goods: Some, he shall not possess Vineyards, but in his own or his childrens time, if he hath gotten great wealth, come to great poverty: Gregory will have the walking in the way of the Vineyards, for so the * 1.729 Vulg. rendreth it, to be in the way of the Church; which is often compared to a Vineyard, in the right faith and doing good, as therein is continually faith taught, this way the wicked, whom the God of this World hath blinded, see not, because they see it not to walk herein to be * 1.730 saved, and therefore perish everlastingly: And as he applieth it, Here∣ticks see not, because they are blinded with errour, and so are in the num∣ber of those that are cursed also: This allegory is good, but for the lite∣ral sense, because hee in the words before going said; His portion is cursed upon earth, This I conceive, is added to shew, that he hath no portion of the Vineyards, that is, wheresoever he dwelleth and hath his possession upon earth, it shall not be like a Vineyard yeilding sweet fruites, of which he shall have any true comfort, and which is fenced about by Gods pro∣vidence and carefully kept, as Vineyards are; but cursed ground, as the earth was to Cain, that fel into the like sin; and therefore when he filled * 1.731 the ground, it yeilded no increase, but Briars and Thornes, whose end is to be burned, and ground left to be troden under foot, and destroyed * 1.732 by wilde Beasts, as it is threatned to Judah, bringing forth for sweet grapes, * 1.733 soure and wilde grapes.

Drought and heat consume the snow waters, so doth the grave those that * 1.734 have sinned. Hebr. Heat, yea drought consume snow waters, Hell his sin. The vulg. His sin passeth from snow waters to overmuch heat, and even to Hell. Whereupon many of the Fathers have taught, that the wicked are torment∣ed in Hel with extream cold, as well as with extream heat; applying al∣so to this, that saying of our Lord, There shall be weeping and gnashing of teeth, which is an effect of cold. But I see nothing in this text, for which to take occasion to enter into this dispute; for the comparison is made betwixt

heat and drought and Hell, and snow and sin; sin therefore is as snow, and Hell, wherein the sinner shall be punished, as drought and heat, whereby the snow water, that is cooling and refreshing in the time of Summer, to those that live in places where it is even then to be had, is consumed by heat coming, and no drop thereof any more appeareth: So shall it be with wicked robbers and murtherers, here they may have somewhat to cool them, when in travelling about such abominable wickednesses they have heat themselves, but there is not a drop of water to cool them, being tormented in those slames; as appeareth by Dives craving it, but having it unto him * 1.735 denyed: Here by their wicked courses they have gotten wherewith all to live for a moment in pleasure, for to drink wine or water, as their necessity required at their pleasure, but there must indure extream drought and heat, and have no remedy against it any more, their sin being now quite consumed; that is, The things of this life, in getting which they so fowly sinned, and wherewith they refreshed themselves: For so is the golden Calfe, which the children of Israell worshipped, is called their sin; and for the like reason, the comfortable things of this life gotten by rapine, may be called his sin, that thus getteth them. Junius will have this compari∣son * 1.736 to hold thus, When death cometh, the name and memory of the wicked vanish, as snow waters, which are the lightest waters, before the heat of the Sun in a dry time. Calvin, they persist in these their sinnes, wherein they * 1.737 have been nuzzelled up, even to their graves. Gregory reading it, Let him passe from snow water to heat, or let his sin passe, and even to Hell. Saith, That by snow water, which is extreamly cold, is meant a wicked life, where∣in appeared no heat of vertue; for to be extreamly cold is to live in sin, without all sense of piety, or feare of God; in which sense it is said of the Angel of the Church of Laodicea. I would, that thou wert either hot or cold. * 1.738 And by heat, an evil heat, as in those that are hotly set upon errour, before they were frozen as it were, and had no motions in them towards goodness, but being intoxicated with errour, they are carried on madly in the wor∣ship and service of God; shewing the greatest heat of zeal that can be: But all things are done according to their erronious conceptions, and in this way they go in unreclaimably, even til they come in Hel: For he ap∣plieth all things as allegorically spoken, in alluding to Hereticks, under the persons of these wicked ones: And although I see not, how this can well be gathered hence, yet it is true, that he saith, There are such, that first are [Note.] most wicked, then taken with errour, wax most fervent in that way, and from this they never turn, til they come in Hel; that some such at the least may be moved to consider of it, and repent.

The womb shall forget him, the worm shall feed sweetly on him, and he shall be no more remembred, and wickednesse shall be broken as a tree. That is, For his * 1.739 name upon earth, when he is thus dead and gone into torment, that shall be nothing, but as a Tree that is fallen down by tempest, and rent up by the roots, is burnt in the fire, and then no more thought upon, so shall it be with the wicked: And to the same effect, Jude speakes of wicked He∣reticks, as of Trees twice dead and plucked up by the rootes. And he speaks * 1.740 of the womb forgetting him, taking his whole life together, from the first to the last, and what he hath done, whereby he thought to purchase to himself an honourable remembrance amongst posterity, shall all be buried in oblivion: And for this body, that he hath fatted up, it shall be but meat for the wormes.

He evil intreateth the barren, that beareth not, and hath not done good to the Widdow. Vulg. He hath fed the barren, whereupon some expound it of * 1.741 wicked mens feeding Whores, and maintaining them for their pleasure. Gregory of feeding the flesh, which is barren in respect of goodness, but neither of them speak here to the purpose: For the word here used, signi∣fieth, not to feed, but to do evil, and although there be another word

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like unto it, signifying to feed, yet it is a word signifying also to teare and to break, wherefore it is such a feeding, as whereby that which she hath is fed and lickt up, and she is made yet more miserable, who was afflicted before in that she had no Children: The meaning then is, according to Vatablus, the Wicked before spoken of, have also this Wickedness in them * 1.742 which is against nature, that he who hath a wife that is barren, whom he had need to comfort, useth her the more unkindly therefore, and not like Elkana, that loved Hannah, or Jacob more loving Rachel, or following the proper signifycation of the word, their cruelty in oppressing is so great, that it extendeth even to women most afflicted, that have no Children to comfort them, or Husband living to provide for them.

He draweth also the mighty with his power, he riseth up and no man is sure of life. vulg. Detraxit fortes in fortitudine sua, Expounded of his Tyran∣ny, * 1.743 exercised not only over silly weak women, but as his authority and pow∣er is, he useth it against the greatest, whom he hath brought under him: For this is the manner of Tyrants, to have a care that none live in their do∣minion that be mighty, unlesse they will live in all servile subjection to them. If any dare do otherwise, when such rise by coming to have power, or wrath ariseth in them, his life shall immediatly be in great danger, as Naboths was who durst deny to Ahab, what he desired; And this is to be considered by men of might, as a most wicked thing, making them consorts with these [Note.] notorious wicked men before spoken of, both in sinn and punishment, that shall come: In the translations there is no difference in respect of the sense, and the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth to draw, or to draw forth.

Though it be given him to be in safety, whereupon he resteth▪ yet his eyes be upon their wayes: vulg. God hath given him place for repentance, and he abu∣seth * 1.744 it to pride, but his eyes be in his wayes. Hebr. It is given to him to be safe, and he leanes upon it, so that the vulgar too much differeth herein, neither doth it attain the sense in any measure, which is, he that is the tyrant before spoken of, having drawn other mighty men to his part, secu∣reth them by his promises, and unto this they lean, but still he is mistrust∣full, and hath an eye to their wayes, that if he can take any of them tripping, he may hereupon pick a quarrell, and cut them off, when he hath made them most confident; so Iunius, whose rendring the Hebr. may well bear the word Though, only being prefixed, Though he giveth him security where∣upon he leaneth, For Tyrants and Userpers have guilty consciences, and here∣by they are made always suspitious.

They are exalted for a little while, but are gone, and brought low, &c. They * 1.745 are cut off as the tops of the eares of Corn.

For the former part of this verse it needs none Exposition: For the later it may be understood of the like violence, whereby Tyrants shall be cut off, by which they have cut off other mighty and great men; for many write of Tarquinius, that he sent one to his Sonn, who should have raigned af∣ter him, that might draw him into his Garden to talk with him about the Establishing of his Kingdome, and he, when he was come thither struck off with his staff, the heads of many Poppyes, hereby giving him to under∣stand, that he must deal so with his Nobles, and then should sit sure. Thus also Trasibulus the King of the Milesians is sayd to have done, to make the like Demonstration, by striking off with his staffe certain Eares of Corne.

CHAP. XXV.

DOminion and fear are with him, and he maketh peace in his high places: * 1.746 Is there any number of his Armies, and upon whom doth not his light arise? These words of Bildad seem to have reference to that which Iob had sayd, Ch. 23. desiring that he might come to the seat of God, to argue about his case, provided that God would not oppresse him with his Majesty, and greatnesse, To this Bildad here sayth; this was an audacious provoking of God into the lists indeed, for a man to spealt thus, for why, with him are Dominion and fear; or as the Vulg. hath it, Terrour more aptly, as if he had sayd, he is the Ruler of the whole world, and of such dreadfull ma∣jesty, that it is enough to strike any man dead, that shall approach neare unto it, and this Majesty he will not lay aside for any mans pleasure; but what meaneth he by saying, he maketh peace in his high places: Vulgar, In sublimibus suis; it may be referred either to places or persons, and there∣fore by some the Heavens are understood, which move always orderly one by another, there being no jarring amongst them; by some, Tempests com∣ing from above, which are soon appeased again by his power: Some un∣derstand the Angells of Heaven, amongst whom there is Unity and Concord, and never any varience, so that there should be any need of keeping a Court, as it were, to heare and determine cases, as Iob desired, that it might be about his case. For they all unanimously submit to the Will of God, neither is there any of them that makes complaint before him. Therefore Job did ill to of∣fer to make a disturbance there, where there was all peace; and this seemeth to be the best: Is there any number of his Armies, as if be had sayd, yet of Angells he hath Armies innumerable, so that it is the more to be admired, that he needeth such constant, and continual peace amongst them, for it is not so with men, the mightiest among whom yet is of little strength, and his forces are as nothing in comparison; but amongst these peace can hard∣ly be kept: And this is spoken to shew the dreadfull power of God, as the next words to shew his wisdome and omniscience and beneficence: And upon whom doth not his light arise? For hereby is meant, that he both seeth and knoweth all things in Heaven and in Earth, and is beneficiall to all making his Sun, which is his light, to shine upon all parts of this world, whereby all things are made to grow that spring out of the earth and have life in them, to the use and benefit of Men both Good and Evill: He then that is so Mighty, so Wise, and so Good, how can any man tax him for any hard measure offered unto him, or provoke him to come into judgment as if he had any thing to say against his most severe proceedings, for the mighty, good, and wise God can do nothing but justly and righteously. And if it be so it is vain for any man, suffering misery, to seek to justify him∣self, there being cause enough in him, or in any man that is borne of a wo∣man to suffer in all extreamity, as he sheweth, Vers. 4. See the same, Chapt 4. 17.

Behold even the Moone and it shineth not, and the stars are not pure in h•…•… * 1.747 sight. See a passage touching the Angells, like unto this, Chapt. 4. 18. The meaning is, that the very shining of the Moon and the Stars, is nothing in com¦parison of his shining in purity and holiness; and therefore the purity of the most righteous man is nothing for him to bear himself upon, as Job seemed t•…•… him to do, which sense is made up thus full, V. 6. wherein man is called〈…〉〈…〉 Worm, as Ps. 22. In comparison of the Heavenly Lights. * 1.748

CHAP. XXVI.

HOw hast thou helped him, that hath no power? How hast thou the arme * 1.749 that hath no strength? Because Bildad had so magnified the power and wisdome of God, hereby to defer Job from entring into the lists with him, to contend with him by argument, Job now derideth him for his so doing; because God needed none of his help, to keep Job from grapling this way with him: For simply to assert and defend, and predicate the Power, Wis∣dome, and Goodness of God, is not evil but good, and the duty of eve∣ry man; but for one to do it out of pride, or contentiousness, or in way of ostentation of his wisdome or eloquence, is worthy of blame, yea of deri∣sion; or hereby to infer, that a just man is wicked and worthily under so * 1.750 great sufferings as Job was. Some say, that Job derided him thus for stand∣ing up in the defence of God, as if he feared that if Job should come to ar∣gue with him, he might get the better of it, and therefore he sought to * 1.751 strike such terrour into him, as that he should not dare thus to challenge God any more, but this is as ridiculous, as Bildads speech, which Job so much derided. For Bildad was not so ignorant, but that he knew God and his Wisdome better then so, as to fear any mans prevailing against him.

To whom hast thou uttered words? and whose Spirit came from thee? vulg. * 1.752 Whom wouldst thou teach, not him, that made Spiramentum: as if it were meant that Bildad in saying so, went about to teach God, as if he knew not, that every man hath that spirit of Understanding, which is in him from God. But the words are Hebr. as in N. Tranasla. the meaning not differing from the vulg. For to bring forth words to teach, what is it but to teach, and in saying, Whose spirit came from thee? he meaneth nothing else, but who gi∣veth thee understanding to conceive and speak thus but God, and what an absurd thing then is it for thee to speak thus of him, as if he could not speak enough for himself, whithout whom thou couldst have sayd nothing: The word here used for spirit is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there be two other words, that sig∣nifie the same, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 betwixt which R. Ezra distinguisheth thus, * 1.753 The first setteth forth Reason being seated in the brain: The second the irascible faculty, being seated in the heart, and it is the beginning of life. The third the Concupiscible, and is seated in the liver.

Dead things are formed from under the waters, and the Inhabitants thereof: * 1.754 Vulg. The Giants mourn under the waters, and they that dwell with them, The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Sanution, but another word coming from the same root, Giants, or dead, and the word rendred, art formed, or mourn, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bring forth, or to sorrow as one wounded. For the meaning, Iob here beginneth to speak parabolically and darkly, that is, so as is not easy to be understood, as appeareth by the words, Chapt. 27. 1. and Chap. 29. 1. where it is sayd, Job continued his parable, and to speak in parables is to speak so as not to be understood without interpretation, as is taught by our Lord, saying; I speak to them in parables, that hearing they may hear and * 1.755 not understand. So this saying of Job is misticall, being well rendred either dead or Giants, according to Gregory, who sayth, that by them are meant proud Tyrants of this world, who are as the Gyants full of cruelty; and * 1.756 dead they may be sayd to be, because dead in sins and trespasses, these mourn [Note.] under the waters, when for their Tyranny they are oppressed and pulled down by those over whom they raigned, for unto waters be People compared, Rev. 17. 15. & they that dwel with them are such as under their authority Tyrannize over the people also, for they shal all be oppressed with troubles arising from the People, as by a floud of waters overflowing and bearing

down great Trees: And this is good for the allegorical sense, for the li∣teral, by Gyants under the water, may be understood Whales, which are of a monstrous greatness, and bring forth under the waters, as the word signifieth: For what are Gyants but men of monstrous and great bodies, and such, and more vast are these in the waters, some having been seen, as Pliny saith, so great that they have equalled in breadth and length, four acres of Ground: And of these Iob speaketh, to shew the almighty power of God, that made them; taking occasion to speak hereof, from the speech of Bildad. And he beginneth here with Fishes, as wherein the power of God multiplying them and preserving them, appeareth more then in earth∣ly things: for none upon Earth are so great as Whales, neither do any earthly creatures multiply as Fishes do: And which is most observable in * 1.757 the Hystory of the Creation; God is said to have made great Whales in particular, and to have blessed the fishes, bidding them increase and mul∣tiply: As he did not to the creatures, brought forth by the earth; so that they both multiply faster, and when the time was, that earthly creatures were destroyed, none of them perished: For those that dwell with them they are other fishes in general, which are in the Seas where they be, and in particular little fishes, that are noted alwaies to swim with them, as guides of their way, that they may not unawares, coming into sluddy pla∣ces, be miered there. Aristotle calleth them Muscles, Pliny Musticets.

Hel is naked before him, and destruction hath no covering. Here he speaketh of Gods wisdome and omniscience, taking occasion from Bildads speech, * 1.758 saying, Ʋpon what doth not his light arise? It is true saith Job, for Hel the darkest place of all others, is not hidden from him, as also Prov. 15. 11. and Ps. 139. And it is not covered saith Ferus, but open for him to whom he will cast thereinto.

He stretcheth out the North over the empty place, and hangeth the earth upon nothing. Here Iob proceedeth to other wonderful works of God, de∣claring * 1.759 his almighty power, beginneth with the North, as he had before spoken of the South, Chap. 9. 9. But what is meant by the empty place, over which the North part of the Heaven is spread? Answ. The aire un∣der it, which seemeth for the rarity and thinness thereof to be an empty place, and for this it is so called: And the North, saith Iunius, is put for the whole Heaven, Pars pro toto, and this is a great wonder, the Heavens and Earth to be founded upon nothing. Gregory because it is parobolical, which is here said, expoundeth it thus, By the North understand the De∣vil, * 1.760 who freizeth up mens affections towards good, as the cold coming out of the North the waters, for which he is said, to place his Throne in * 1.761 the sides of the North: He is stretched out over emptiness, when he pos∣sesseth that heart, which is void and empty of all grace; as the unclean spirit returneth to the house swept and empty: But whereas by the earth hanging upon nothing, he understandeth the Church, which as good * 1.762 ground, is made fruitful by the preaching of the word: I see no reason hereof, unless it be added, supported by nothing, but by his Almighty pow∣er against the Devil and all his cursed instruments.

He bindeth up the waters in his thick cloudes, and the cloudes are not rent * 1.763 under them. This is another act of divine power, and Solomon saith the same in effect, although varying the word, He bindeth up the waters in a * 1.764 Garment. For the mystery, by the waters, saith Gregory, understand di∣vine knowledge, for so Solomon saith, The fountain of wisdome is as deep wa∣ter * 1.765 out of the mouth of a man: And by the cloudes, wherein this water is bound, the Apostles, of whom Isaiah spake by the spirit, saying, Who are these that flee like clouds? For as from the clouds rain distilleth moderate∣ly, * 1.766 and watereth and maketh the earth fruitful, but all the waters therein are not powred out together; for if they were, they would in stead of making the earth fruitful, oppress it and destroy the fruits thereof: So

the Preachers of the Gospel, distil knowledge by moderate showers, as it were, having abundance bound up in them, so as they see it most likely to avail for the good of their hearers, ministring milk to Babes, but holding [Note.] in that which is as strong meat, til men be grown to more strength: Prea∣chers * 1.767 that want knowledge are as cloudes without any waters bound up, having no more then what they soon distil to the little profit of their hea∣rers: Against whom Iude inveigheth in his Epistle, saying, Cloudes they are without water, carried about of the windes. Whereby he taxeth their un∣profitableness: For the Preacher must abound in knowledge, in all points of divinity, both for doctrine and interpretation of the Scriptures; and therefore read, and meditate, and preach, and give himself wholy to these things, as Paul required Timothy to do; that he might both save himself, and those that heard him.

He holdeth back the face of his Throne, and spreadeth his cloude upon it. * 1.768 What is the Throne here spoken of, but Heaven? According to that of our Lord: He that sweareth by Heaven, sweareth by the throne of God, and * 1.769 by him that sitteth thereon. And Heaven, saith the Lord, is my thron, and the Earth my footstool. How he holdeth the face of Heaven, the next words shew, he covereth it with cloudes many times, that we cannot see it. Mysti∣cally by the face of his Thron, we may understand the knowledge of his glory: For this is held from us so in this World, that we cannot perfectly * 1.770 know him as he is, but in the life to come we shall; but now through a cloud of ignorance our understanding is so darkned that we cannot: To which effect also the Psalmist saith, He came fleeing upon the Cherubims, &c. And under his feet was darknesse. In Heaven where Cherubims and Sera∣phims * 1.771 are, there is fulness of knowledge, whereof the Cherubims are a type, but upon earth beneath, where we are, there is darkness invincible, in many things, which shall not be done away til we depart from hence thither; which should make us willing to be dissolved, that our comfort and happiness this way may be perfected.

He hath compassed the waters with bounds, til the day and night come to an * 1.772 end. This is plainly spoken of the Sea, by the power of God, kept within bounds continually to the Worlds end, and not suffered to go any further to drown the Earth: But whereas an opinion hath taken place amongst ma∣ny learned men of great antiquity, that the waters of the Sea are higher then the Earth; and therefore, that this is not done without a miracle, the truth is, That they are lower, and therefore it is said, Com. 2. The waters under the Earth: And Philosophers generally hold the same, those parts into which God gathered the waters, being hollowed and made lower to containe them; only there is a kinde of order of ebbing and flowing set to the Seas, according to which by course they flow further into the earth, yet no further then God hath set their bounds, as is also declared, Job 38. 11. And if at any time it gaineth ground in one place, it looseth as much in an∣other.

The pillars of Heaven tremble, and are astonished at his reproof. Some by * 1.773 pillars of Heaven, understand the glorious Angels, who are as glorious Pil∣lars, standing there for ornament: As the Temple built by Solomon of brass, were not set up to beare any part of the Temple, but for an ornament to it, of stability and firmness: For the good Angels are likewise established here for ever, and are much more for glory to it then the Sun, Moon, and Stars. Yet they, if God should reprove them, being nothing to God their Creator, must needs tremble out of a conscience of their own imperfecti∣ons, compared with his perfection. Some understand the Firmament of Heaven it self: According to which the Lord saith, The powers of Heaven * 1.774 shall be shaken. And the Prophet; I will shake the Heavens and the earth, and the desire of all Nations shall come. Of which see my exposition upon the place. Some understand the Mountaines, which are so high, that they

seem to be pillars of Heaven, supporting it; these are shaken by earth∣quakes, and sometimes with great astonishment, removed out of their pla∣ces; of either of which if we take it to be spoken, of of all, the speech ten∣deth, to the setting forth of Gods dreadful power, that all men might feare and tremble before him. Gregory is so for the Angels meant here by * 1.775 pillars; that he is also and cheifly for men of eminency in the Church which is often set forth by the name of the Kingdome of Heaven: Be∣cause Peter, James and John, are so called: And of seven pillars, where∣upon * 1.776 Wisedome buildeth her house; Solomon speaketh, and of one of the seven Churches in Asia, to which it is there alluded in the number of se∣ven, that is, The Angel of the Church of Philadelphia is promised to be made * 1.777 a pillar in the house of God, not to be removed any more; yet if any of these be reproved by God, they are made to tremble; yea they all tremble at his word, and so doth every one to whom God is neare, and with whom * 1.778 he dwelleth: For Paul himself saith, That he had sufferings without, and terrours within, in respect of his sinnes, from which he could not get to be free. Rom. 7. 2 Cor. 12.

He divideth the Sea by his power, and by his understanding he smiteth * 1.779 through the proud. He divideth the Sea, the Sept. hath, He quieteth the Sea And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either: But it is most commonly expoun∣ded of dividing the waters from the dry land, at the first placing some a∣bove and some beneath, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth waters, there∣fore it may be read, He devideth the waters, and then it plainly hath re∣ference, * 1.780 to the dividing of the waters at the first: But because the word signifieth the Sea also, and Job hath been all this time speaking of the won∣derful things, which God daily doth by his power, and can do; the other signification would rather be followed, To make quiet. For the Sea is most raging, and it must be an Almighty power, whereby it can be quieted, when stormes arise therein, and therefore this may well be spoken of, as arguing Gods infinite power: But then what is meant by the proud one whom he is said to smite through? Some say, the Devil, some, the Whale, which by tempests is sometimes driven against a Rock, and dieth; or dri∣ven to shore, from whence he cannot go again, and so is taken and dieth: Some, Pharaoh, who with his Egyptians, was drowned in the red Sea. And they will have the dividing of the Sea, to be understood, of the divi∣ding of that Sea, but if Iob lived long before that, as he did at the least; when he uttered these words, it cannot stand, and yet the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if it be so understood, agreeth very well: Because when the destruction of the Egyptians is spoken of, and of the Babilonians together, it is said, That he smote Rahab and Babylon. Lastly, Some understand by the proud one the Sea it self; which is stricken through as it were, by Gods rebuke, when he saith to the proud Waves thereof, be stil, they all being hereby so strick∣en, * 1.781 that they dare go no further: I prefer that of the Whale, because the Sea is no where called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the Whale is, and the rendring by qui∣eting, or making whist and stil, as having the Sea in as great awe, as a Gyant hath a Pigmee.

By his spirit he hath garnished the Heavens, his hands have formed the crooked Serpent. For the Lords garnishing the Heavens, with the Sun, Moon, * 1.782 and Stars; I shall not need to speak, but why is the forming or creating of the crooked Serpent spoken of together? It is most probably thought, that by the Serpent, here a sign or constellation in Heaven, called the Dra∣gon, is meant; and it is so called for the crooked appearance thereof, in * 1.783 the forme of this Serpent: For he spake before of the North part of Heaven; set upon an empty place, and before, that of Arcturus and Orion, and the Pleiades, other constellations amongst Astronomers so called in the South. Now therefore coming to speak of the Heavens again, He setteth their garnishing forth in general, to shew the wisdome of God, who made these

curious works therein, and in particular, in that constellation: But some say, that he joyneth the works of God in Heaven above, and in the waters, which are lowest, where Dragons or Whales are, as meaning, That if a man looketh over all the World, to Heaven above, or these parts that be lowest, Gods power and wisedome shineth every where in the creatures, which he hath made in one place or another. The Reader may choose whether of these he pleaseth: For the allegory, Gregory following the * 1.784 Vulger Lat. Obstet ricante manu ejus eductus est coluber fortuosus, He play∣ing the Mid-Wife, as it were, with his hand, the crooked Serpent was brought, or drawn out. Saith, That as before in speaking of the proud one peirced through, he meaneth the Devil, and by the waters, peoples; who were gathered together and brought into one by the preaching of the Gospel: and thus put into a condition of rest and peace, who could have none be∣fore, * 1.785 whilst they were under the Prince of the Aire; and then when they came to this pacifick estate, the envious Serpent was peirced and slain, as it were, his power now ceasing, for which he is said by the death of Christ, * 1.786 to have been destroyed: So now the Heavens were garnished; that is, The Church with Preachers, as light shining as the Stars of Heaven in all parts; and the Devil, that old crooked Serpent, lurking before in the hearts of unbeleivers, is drawn out or cast out, as an abortive birth, by the hand of a mid-wife: By the power of Christ Gospel working faith, to which purpose he saith, When the strong man armed keepeth the house, all is quiet; but a stronger then he cometh, he casteth him out and divideth the spoiles. For the reading of the Hebrew, may well beare it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coletahjado, His hand hath tormented, for the word signifieth Cruciari to torment, or Parturire, to bring forth with pain; so that Gods making of the Serpent, is not here meant, but his making him with sorrow to come forth, and let them go free, whom he formerly possessed: And this is his putting of the childes hand upon the hole of the Aspe, to bring him forth that he may har∣bour no more in any heart appointed to life. A notable place setting forth * 1.787 the glory of the Church of Christ, after that he had overcome and destroy∣ed the Devil by his death, she is garnished in her ministers, as the Heavens with Stars, shining by preaching holiness and miracles in all parts; and [Note.] the people of whom the Church consisteth, being before as holes for the crooked Serpent the devil to winde into; are set free from this foule feind to serve God in holiness and righteousness, that we may adorn our christi∣an Profession, by so doing all our daies; they that do not, having no part in this happiness.

Lo these are parts of his wayes, but how little a portion is heard of him, but the thunder of his power who can understand? Job having hitherto * 1.788 spoken most magnifically of God, as man is able, to supply the desects in Bildads speech, now concludeth with this Epiphonema to his greater praise, that all these things are but particles, or small parcels of his powerful works; there are more works yet by him done, and to be done, shewing his power and glory; that if these be compared to them, they are but as a drop of wa∣ter, or a few drops to a great shower of rain, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the least part that is; being therefore rendred by the Vulg. Parnam stillam, a little drop: But what meaneth the next words? The thunder of his might who can understand? Gregory, who referreth that which Job spake hither∣to, * 1.789 to the things done by Christ, coming and suffering in the flesh; saith, That it is as if he had said, These be great matters, which have been heard by us to be done, but the thunder which is the voice, that he being Almigh∣ty God shall utter at his second coming, who can tel, how terrifical it will be? For the thunder is called the voice of God, Ps. 29. And because it is of all things, whereby God uttereth himself, the most terrifying and sud∣denly striking, he compareth the terrour of his second coming hereunto, or taking a comparison from hence, which we know how terrible it is,

and saying, The Thunder of his mighty, coming then who can understand or know what it will be, he meaneth, that meaneth, that no heart can con∣ceive, how terrible that will be, it will be terrifying; passing all the un∣derstanding of man▪ For if his voice when he came in humility strook those through fear to the ground, who came to apprehend him, what will that voice of his when he cometh in Majesty do, that we may all tremble now in thinking upon our sins, that we may then have comfort from him to sup∣port us in the midst of these Terrours, as his Apostles, to whom he sayth [Note.] Then lift ye up your Heads with joy, for the time of your Redemption draweth nigh.

CHAP. XXVII.

AS God liveth, who hath taken away my judgment, and the Almighty who hath vexed my Soule. All the while that my breath is in me, and the spirit * 1.790 of God in my nostrills; My Lips shall not speak wickednesse, nor my tongue de∣ceit. Here saith Gregory, it is plain, that Jobs speeches are to be under∣stood as parabolicall; that is, as spoken by way of similitude, and therefore admit of such a kind of interpretation, and not only according to the Let∣ter, because it is sayd, v. 1. Job continued his Parable. Wherefore it is to be held, that as he spake thus of himself, so he spake of the Church of God: And it is to be noted, that whereas Atheists and wicked men, when they [Note.] suffer, look not up to God; but account it to come thus to them by for∣tune, yea when they see others suffer, that may seem to be better, and the worse to prosper; they think either that there is no God, or that God regardeth not humane affairs, whereby they are hardned to go on in their sins; but the Faithfull contrariwise look up to God in all these things, and if for sin they suffer, or not having done so wickedly; they consider that in the one case God hath done justly by them, to be stirred up to repentance: And in the other, that although the judgments, whereby they suffer, so that they are punished, as if they had traded in sinn; and lived without the fear of God, yet that the Devill, by whom, or by whose instigation they suffer such things, hath no power of himself to deal thus by them, but being by God permitted: And therefore he sayth not the Devil, but the living God took away his judgment and vexed him; these last words being added to explain the former, as if he had sayd, although he was judged not as a just, but a most wicked man, suffering extreamly, yet even these his sufferings were moderated by Gods providence, and came not without his will upon him, wherefore he resolved, that all his sufferings and the extreamity of them, notwithstanding he would not whilst he lived speake as the wicked, that God takes no care of things hapning here below, nor a they his Enemies would have him, that these judgments came justly upon him for his wicked practises: And this is the Resolution of the Church, and of every faithfull member thereof, against the indeavours of Hereticks, to hold them constantly to the truth in all things, and not to yeild to any one of their errours, wherewith they seek with all their power to infect them for thus when Errours spring up, they that are approved are known, as the Apostle speaketh, and the unsound are discovered. And touching this last he speaketh more particularly, V. 5.

God forbid that I should justify you, till I dy I will not remove mine integri∣ty: For to consent to a ly is to justify it, and them that speak it, and to justify such * 1.791 is to justify the wicked which is an abomination, as wel as to speak or do wicked∣ly according to that Woe to them that justify the Wicked, and condemn the Righteous. And the ground wherupon he went in thus speaking, was, that he had a clear con∣science, * 1.792 not making a shew through Hypocrisy, but being upright-hearted,

and so resolved by Gods Grace to continue to the end of his life, whatsoever he suffered or should suffer, for which he addeth, v. 6.

My Righteousness I hold fast and will not let it go, my heart shall not re∣proach * 1.793 me as long as I live. For his Heart reproacheth or reproveth him that doth evill, whatsoever good shew he maketh before men, only, If our Hearts condemn us not, as John sayth, we have confidence towards God, * 1.794 and whatsoever we aske he will give unto us: And then our Heart condem∣neth us not, when in integrity of Heart we do good, and not doing good outwardly have deceit in our hearts inwardly; which still are unclean, and wicked through the evill thoughts that be therein. Therefore Jeremiah saith, Let us throughly search our hearts, and return, and seek the Lord: Let us lift up * 1.795 our Hearts and hands: To search our Hearts is to search the internall things of the Heart, to cleanse out all evill from thence, and to lift up our hands and Hearts is to do out of a pure heart only that which is good, he lifteth up his Heart and not his Hands that prayeth, but liveth in sin, and he lif∣teth up both Heart and Hands that prayeth, and liveth well, thinking good Thoughts, and doing good Actions of Righteousnesse, and mercy.

Let mine Enemy be as the wicked, and he that riseth up against me as the unrighteous. Here Gregory distinguisheth betwixt the Wicked and the * 1.796 unrighteous, saying, every wicked man is unrighteous, but not every unrighteous man wicked. For Wickedness or impiety lyeth in this, that a man is an Enemy to the true faith, and to the Faithfull, but unrighteous∣ness or iniquity in this, that he who holdeth the true faith, is yet unequall and unjust in his doings, as the word signifieth; of which sort of men it is sayd, that they confesse Christ with their mouths, but in their Deeds they de∣ny * 1.797 him. And in saying, Mine Enemies are as the Wicked, for so the vulg. rendreth it, and not let them be; the word As is not a note of similitude, but as if he had sayd, they are both very wicked and unjust, as Iohn saith of Christ, We saw his Glory as the Glory of the only begotten son of God: * 1.798 where (As) is no note of similitude, but hereby the same is set forth. For the word Let them be, it is so Hebr. And therefore it is not to be varied, he prayeth God that he would declare them to be such, and that they might not be spared any longer, thus unjustly to insult over him, wherein God heard him, as is shewed, Chap. 38.

For what is the Hope of a Hypocrite, though he hath gained, when God ta∣keth * 1.799 away his soul. That is, if an Hypocrite by dissembling getteth much, when God cometh to require his Soul away, what good hath he of this? for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to ask or to require, and it is notably ex∣ampled in that belly-God, who got so much, that now he meditated upon * 1.800 nothing but eating and drinking and making merry.

VVill God heare his cry when trouble cometh upon him? VVill he delight * 1.801 himself in the Almighty, will he alwaies call upon God? He prosecuteth the argument in hand, the hope of the Hypocrite at that day; when his Soule shall be taken away, shall be nothing; for although he crieth to God, he will not heare him: And the reason is plain, he that turneth away his eares from hearing the Law, he shall cry to the Lord, that gave the Law, and he will not heare him: As is threatned also, Prov. 1. and fulfilled Math. 25. Where the foolish virgins come and cry, Lord open to us, but are bidden, Depart yee workers of iniquity, I know yee not. Then follow two properties of the Hypocrite.

1. He delighteth not in the Almighty.

2. He calleth not alwaies upon God. For the first, The hypocrite howso∣ever he maketh a shew of great piety towards God, yet it is not for any [Note.] true delight that he taketh in him, but his delight is in Worldly things; God and his word, being made but a stale to gain these; or that he may the more unsuspectedly take his sensuall pleasure: For the minde of man cannot be without its delight; if it delighteth in earthly things, the de∣lights

in Heavenly languisheth, as contrariwise if it delighteth in heavenly, * 1.802 those are look'd at, but as dross and dung, there cannot be an equal delight in both: For which John saith, Love not the World, nor the things of the * 1.803 World; for he that loveth the World, hath not the love of the Father in him, For the second, The hypocrite, although he praieth in time of danger or trouble, yea before men also, that he may have their praise, yet he pray∣eth not alwaies, as we are bidden to do, and as every faithful person doth: According to that of the Apostle, Pray continually, and in all things give thanks. That is, Both in distress, in the publick place of Gods worship; in * 1.804 thy Closet, in thy bed, and walking abroad: As Isack is said to have gone out into the feilds, to meditate and to pray: And as it is said to Timothy, Let men lift up pure hands in every place without wrath or doubting. * 1.805

I will teach you by the hand of God, that which is with the Almighty will I not conceal. Here Job representing the Church; saying, I will hide no∣thing from you, but teach you all; for so the true Church of God doth, as we may see in Paul; saying, I have hidden nothing from you, but have * 1.806 declared unto you the whol counsel of God. And therefore this must needs according to the judgment of Gregory, convince the present Church of Rome, to be no true Church; because they conceal the commandement against Images, expounding it out of their Catechismes, and what else they lust out of the word of God, by forbidding the people to read it, and take only so much of it, as their Priest think good to teach them; whereas he saith, I will teach you by the hand of God. This is spoken to shew, That what the Church of God teacheth, is done by his guidance and direction, because she is herein led by the spirit: As our Lord said, He shall lead you into all truth. And therefore the word preached, and written by the * 1.807 Apostles, is called, The word, Not of man but of God.

All yee your selves have seen it, why then are yee altogether vain? He saith, That he will teach them, and yet he granteth that they knew it, * 1.808 although they improved not their knowledge, but spake vainly, and vilely notwithstanding; whereby he attributeth nothing to them yet, but ag∣gravateth their sin, as indeed every mans sin is aggravated by this, that knowing the wisdome of God he doth it not, but contrary things. * 1.809

This is the portion of a wicked man with God, and the heritage of oppres∣sors, &c. Job having made a preparative to his parobolical speech, now * 1.810 uttereth it, whereby if nothing else had been meant, but the judgments of God to come upon hypocrites and wicked oppressors; how had it been parobolical? By oppressors therefore, or the violent, as it is rendred in Vulg. Hereticks, saith Gregory, are to be understood, Who are called * 1.811 violent, because the violent turn the Scriptures, to maintain their er∣rours.

If his children be multiplyed, it is for the sword: and his of spring, &c. in Vulg. * 1.812 Nephewes shall not be satisfied with bread. Who be his children, but such as are drawn by him into errour? For they are thus as it were, begotten by him, and they are said not to be satisfied with bread, whereby to live; because the true word of God is bread, wherewith they are not sed, but with errour, which is as poyson to the Soule; and so be their childrens children, that is, Such as are afterwards drawn likewise by their fol∣lowers: But they fall by the sword; that is, The sharp sentence of the just Judge at the last day, whereby they shall be cut off, as by a sword, for which it is said, The sword of God shall be drunken with the blood of the * 1.813 slain.

Those that remain of him shall be buried in death, and his widows shall not * 1.814 weep. That is, He also, that is the author of heresie, shall be cut off, Gods judgment coming upon him, and then if there be any stil of his sect re∣maining, they dying, shall be buried in perpetual oblivion, there being none left now to uphold such damnable errours; and for the weaker sort,

which in their life time followed them, they shall not be forty for their cut∣ting off; for by this means they are reduced to the unity of the true saith, they being dead and gone that held them from it, to whom they were mar∣ryed or wedded, as it were, as long as they lived, for which they are set forth by the name of their Widdows, or else they weep not, because through a false hope they beleeve, that it goeth well with them, and so they persist still in errour.

Though he heapeth up Silver as the dust, and prepareth Rayments as the * 1.815 clay. Yet the just shall put it on, and the innocent shall divide the silver. By silver here understand the words and sayings of God; many of which He∣reticks gather together, to defend their errours, but they are of no more force for their ends then the dust, which the winde easily bloweth away: And by Garments Armour, wherewith to go forth to fight, but they are herewith no better clad, then if daubed over with clay: for of false Pro∣phets such as Hereticks, are abusing the words of God, we read, as of daubing with clay, or untempered morter, which shall not hold. They then, that * 1.816 is, Hereticks prepare them; but the just, that is, They that stand for the true faith put them on, not as they, as brittle clay ready to be washed off again with rain, is put on upon a Wall, but as solid and substantiall Armour indeed, which is done, when any one of them taketh the same word, brought by Hereticks, and hereby consuteth and confoundeth them: For this is Da∣vid like to kill Goliah or to cut off his Head with his own sword; And the same being also called the innocent divide these spoils of silver taken from them, when they rightly expound to the People the words brought by them for their confirmation and edification in the true faith, as it is sayd of Ti∣mothy, that he should shew himself a work-man that needeth not to be asha∣med, dividing the word of Truth aright, and of the word set forth by the name of spoile, see Psal. 119. Where David sayth; that rejoyced in the word as in grear spoiles, as the Hebrews robbed the Egypts, and with spoiles of silver and Gold taken from them, Built and inriched the San∣ctuary.

He buildeth his house as a moth, and as a booth which the Keeper maketh: Hereby is shewed that Oppressors may get them great Estates, but not * 1.817 continuing any more then a Garment eaten with Moths, or the House which the moath makes it in a Garment that is soon fading, or a sleight booth or bower made of boughs for shadow by the Keepers of vineyards, that is soon pulled down again: Thus also Hereticks and they that are led by them hope to have an enduring house in Heaven, but this their hope being sounded upon corruption, when death cometh, fadeth instead of coming to an house there, they being cast into the bottomless pit.

The rich man shall lye down, and shall not be gathered, he openeth his eyes and he is not. From the Goods of wicked Oppressours he here passeth to their * 1.818 persons; such an one shall dy, but not be gathered; that is, to the souls of the Faithfull, as contrariwise it is sayd of Abraham, Isaack, and Iacob: and such like, that they were gathered to their Fathers, and at the time of the Resurrection after the long sleep of death, he awaking again shall find that he is none of the Congregation of the Saints, but to his everlasting confusion seperated from them, as the Goats from the sheep, to hear that * 1.819 dreadfull judgment denounced against him and such as he was, Go ye cur∣sed into hell fire, &c. And herein also Hereticks shall be like unto them, and the rich, as Gregory noteth, who have been deceived by them, and ministred unto them liberally of their Goods, and by their countenance and * 1.820 power supported them, thinking that in so doing and with drawing them∣selves, and means from Christs own Ministers, they acquitted themselves most worthily. A thing worth the considering by such as are carryed away by the Garherers of new Churches in these our times; so full of Schisme and Faction.

Terrours take hold on him as waters, and tempest stealeth him away in the night. The vulg. Inopia, for terrours, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, after the ta∣king * 1.821 away of the wicked by death before spoken of, now it is shewed, in what misery he shall be after death, Viz. He shall be overwhelmed with miseries in exceeding great abundance, as he that is cast into a deep pit ful of water: But the similitude is not taken from waters, because there shall be no such plenty of waters there: For Dives begged for one drop to cool him, when he was there and could not obtain it; as he had denyed the least releife to Lazarus, the very crumbs that fel from his Table, but because there shall be as great abundance of fire, into which he shall be cast to torment him there, as there be of waters in a great and deep pit: For which it is said of Tophet, that the breath of the Lord as a River of brimstone kindleth it; Tempests steal him away in the night. Hereby tem∣pest, * 1.822 that tempest is to be understood, of which the Psalmist speaketh; say∣ing. A devouring fire shall go before him, and a mighty tempest round about * 1.823 him. And hereby he is said to be stolen away in the night, because as men in the night sleep securely, and then the Theef cometh and stealeth away their Goods, so their Soules are taken away unexpectedly to these tor∣ments, when they feare them least: As is shewed in the parable of the * 1.824 rich Glutton, and by the like comparison from a Theef breaking through and stealing in the night; made both by Christ and his Apostle Peter▪ * 1.825 So that Job, who wrote the first of all others, was inlightned to teach the same, touching the Lords proceedings against the wicked, in death and the day of judgment, that is written in the New Testament.

The east winde carrieth him away and he deparieth, and as a storm hur∣leth * 1.826 him out of his place. Having in the former verse said, that he should be stolen away by a tempest, now in amplifying this he addeth, An cast winde, Vulg. A burning winde. As Exod. 30. 13. An east winde is said to have brought the Locusts upon Egypt, to consume the good things there∣of, as if it had been seinged by a fire; and the East winde is commonly no∣ted to have a blasting quallity in Corn, as in those seven eares of com which Pharaoh saw in his dream, blasted with the east winde; the mea∣ning is then, That the tempest before spoken of, stealing away in the night, * 1.827 shall be a most peircing tempest, as the east winde, there being nothing by meanes hereof now left him; that is, Of substance, wherewith he before abounded, but as all chaffe now, he shall go into the fire, when as the good corn shall be carried into the barn; and as a strong tempest hurleth a Tree out of his place, rending it up by the roots, so that it groweth no more▪ but starveth and becometh fewel for the fire, so shall the wicked be carried from worldly felicity to hellish misery, therein to remain for ever.

For God shall cast upon him, and shall not spare, he would sain escape ou•…•… of his hand. Men shall clap their hands at him, and hiss him out of his place. * 1.828 When God scourgeth here, saith Gregory, He doth it to spare the perso•…•… scourged, if by his judgments he be reformed; but when he striketh by death, and by his finall judgment casting into Hel, then he casteth upon the wicked and spareth him not, but laieth on load upon him importable for ever, giving him no ease▪ Of this Jeremiah saith, I have stricken thee will the stroak of an enemy, with a cruell castigation, why criest thou, thy greif is * 1.829 incurable? For the next words, the Vulg. hath it, He that fleeth shall f•…•… out of his hand. That is, He that at Gods striking in this life feareth, an•…•… so fleeth sin, shall not be thus proceeded against, but escape the judgment to come; but others that are not reformed, to them the judgments smi∣ting [Note.] them here, shall be but the beginning of these endless torments here after: For the next words the Vulg. hath, Stringet super eum manus suas, h•…•… shall binde up his hands upon him. Which is the same in effect with th•…•… of the Apostle, Lift up your hands that hange down. And intimateth the * 1.830

sinners, applying himself after correction to do better, his hands that be∣fore were feeble towards the doing of good, being now strengthened to do good, for this is as it were, a binding of them up from acts of injustice, that they may be used to acts of justice and mercy: Thus some profit by the judgments of God, and so are spared, although smitten here: And not only so, but seeing Gods judgments upon others, this makes them to flee sin, and thus to binde up their hands, as the Psalmist saith, That * 1.831 the just shall rejoyce, when he shall see the revenge of the wicked, he shall wash his hands in their blood; that is, He shall take occasion by see∣ing to what a terrible end they come, to wash his hands from guiltiness by sin∣ning likewise: And shall hiss at him beholding his place, that is, Whereas be∣fore he admired the wicked man for his prosperity, not beleiving that which was taught and threatned against him, now seeing his fall, he shall by hissing shew, in what derision and detestation he hath his waies; pub∣lishing now every where the praises of God, who is so just in executing judgments according to his word, to which he therefore now giveth more heed; thus Gregory according to that reading: and indeed these words, Fleeing he shall flee, are according to the Hebrew, but the next are not, He shall binde, but clap his hands at him, and hiss him from his place. Of which yet the sense may be the same, the man that fleeing sin upon the sight of the irrevocable sentence of judgment upon the wicked, escapeth out of this danger; now having his eyes opened to see into his vanity, that de∣lighted himself so much in having abundance, for indignation he clapeth his hands and hisseth at him, and such like; as being men not so excel∣lent before in his esteem, as now vile and base; and this is the improve∣ment of Gods judgments, which all that are appointed to life make: And this is the shameful end of reprobates, who are of so wicked a condition, as [Note.] was before said; that all they that take such courses, may in time feare and be ashamed, and all that heare of their judgments, may not be taken with their present prosperity, to admire and applaud them, but looking at their end, be admonished to flee doing likewise, and if they have; now to repent and turn from such waies.

CHAP. XXVIII.

SƲrely there is a veine for Silver, and a place for Gold, where they finde * 1.832 it. Iron is taken out of the earth, and brasse is moulten out of the stone. He setteth an end to darknesse and searcheth, out all perfection. That is, As sil∣ver and gold appeare not at the first, but the veines, where they lye be∣ing opened, yet they come not to their bright shining, but by the heat of a fervent fire: So men are put into the fire of adversity, that being tryed, they might shine in grace here, and in glory hereafter; but yet such are not, but in the true Church, as silver and gold lye not, but in their proper veines: And this most probably he speaketh against these his enemy like friends, who judged him wicked, because he suffered in the fire of adversity and misery; for he had before said, That he should come out of his tryal as gold; although he lay long in obscurity, to this effect Gregory: But Chrysostome saith, That in these words Job sheweth * 1.833 that the reason of Gods dealings towards his faithful Servants, in laying great sufferings upon them, is occult and hidden from men, til he is plea∣sed to lay it open, as is silver and gold lying hid in the earth til that by dig∣ing men finde them out: And so men come to finde out these and other mettals lying hid in the ground; but the cause why the saithful suffer so much in this World, is so hidden, that men cannot see into this, til that God sheweth it; so that hereby he proveth it to be temerity and rash∣ness

in them to judge of him, that some foule sinnes wherein he lived, were the cause, why he was under so great judgments: And herein he seemeth to have reference to that, which he had said of himself, Chap. 27. 5. 6. That he would not cease to justifie himself in respect of his in∣tegrity, although he suffered even unto the death; because the reason of his so great sufferings was unknown and could not be found out by men, although they could by their skil pry into things lying hid in the bowels of the earth; this being a far more mystical and inscrutable thing then those: And what hath been said of silver and gold is true, touching other mettals also, Iron and Brass, for all lye hidden in the ground, til that being found out they are by the fire and art of man made useful for him; and then their excellency and usefulness for several purposes appeareth, the basest of them being for some things more usefull, then the most precious, as Iron to make weapons to fight withal in time of War, and instruments to cut and til the earth at all times, to make it the more fruitful; where∣as he further saith, He setteth an end to darknesse, and searcheth out all per∣fection. * 1.834 The meaning is, that as these mettals lying in darkness a long time, yet are at length by Gods providence brought to light, who giveth to men the understanding to finde them out, and to try them, and to per∣fect them by bringing them into such formes, as that they may be most useful for men: So shall his faithful Servants in whom there is abundance of grace and virtue, although they seem not to be such, when they lye in the darkness of misery in this World; yet they shall be brought forth out of all their troubles, and made to appeare precious, and of great use in his Church, being the riches and glory hereof, as gold and silver, through their faith and understanding in the word, and the strength and defence thereof by their teaching, sounding out the truth aloude in all places, as Bels made of brass and steel, and peircing the enemies as with weapons of Iron, Swords, Spares, and Darts, making them to fall down, and to become worshippers of God and his Son Christ: And when this done, all perfection is found out; that is, The waies of God are more perfect∣ly known, and men are not suffered any longer to err so fouly in their judg∣ments touching the Godly, as before whilst they lay in misery they did, but they shall see as in the light, and acknowledge, that God dealt not so by them out of wrath for their sinnes, but for their tryal and greater good: And therefore whosoever hath judged otherwise of any unblama∣ble liver for his sufferings, let him now confess his errour and repent, and [Note.] do no more so, but wait to see the end both of them, which shall be peace; and of the wicked, who for a time are in prosperity, but their end shall be misery and horrible destruction, as in the Chapter before going, The stones of darknesse and the shaddow of death. This is added, because he had spoken before of brass moulten out of the stone, which lay in the greatest darkness, til it was found out; as a further amplification of that before going, touching the occult and hidden proceedings of the Lord in the cases before spoken of.

The flood breaketh out from the inhabitant, even the waters forgotten of * 1.835 the foot; they are dryed up, they are gone away from men. Ferus, who ex∣poundeth all that went before as comparative, wherein Job compareth wisedome, and the finding out thereof, with the finding out of o∣ther things; to speak whereof he cometh, Ver. 12. and saith, That by diverse comparisons he sheweth, how hard it is to finde out true wisedome, which is to salvation; for men by searching finde out Silver and Gold lying deep in the earth, so likewise Iron and Brass, for which they peirce into most dark and hidden places of the earth, to such earth, which is meant by the words before going: Here he cometh to another comparison, to set forth the discovering to men other things lying hid from them in the earth; as namely, springs of water, coming from high mountaines not troden upon

with the foot of man, yet these breaking forth from the bowels of the earth, make Rivers and great floods, of which men have the use and be∣nefit; and these waters are said to have broken out from the inhabitant, that is, from Mountaines and Rocks, being placed here and there, as in∣habitants constantly dwelling in their places; and to be forgotten of the foot; that is, lying hid in those parts of the earth, that men travel not not tread upon, or to dig out which, as they do mettals, they labour not, but they flow forth of their own accord, yet these are dryed up by the la∣bour of man, as Junius hath it, and go away; that is, Sometimes are drawn out by men, who make deep wels into the ground to come by them, and * 1.836 so draw them out as fast as they spring out of the earth.

As for the earth out of it cometh out bread; and under it is turned up as it * 1.837 were fire. Here is another thing, that cometh out of the earth, which is most necessary for the sustentation of man, and that is Corn, which he by tilling the ground, and husbanding it attaineth to, for the making of bread: For the fire under it, some will have it to be brimstone, and some the flint, out of which fire is smitten: But Cajetan best, the precious * 1.838 stone found in Persia, called therefore Pyrites persicus, of which Pliny writeth, that being held hard in a mans hand, it burneth: So likewise Isi∣dorus; for from grain growing out of the earth for mans use, he proceed∣eth to another marvellous thing lying hid therefore, but by mans ingenu∣ity found out; Viz. Precious stones, for of these he speaketh expresly in the next words; The place of it are Saphir stones, of which they write, that * 1.839 being smitten with the Sun beames they fire, and it is admirable that is written of Agates, that are precious stones in the bottome of some Rivers, which being taken out, burn by the casting on of water, and by oyle are again extinguished, and Carbuncles give light like fire in the dark night.

There is a path which no fowle knoweth, and the Vultueres eye hath not seen. Having spoken, Vers. 6. of the dust of the earth being gold, now he descri∣beth * 1.840 the parts, where this gold lieth; they are so barren, as they bring forth nothing else but gold, nothing for Fowles to feed upon, no not dis∣cernable by the eye of the Vulture, which excelleth in seeing a far of, but turneth not his eye thitherwards, as wherein nothing is to be found, for the sustentation even of fowles, and so they have no way, as it were in such places: Of this sort it is said, there be some very barren mountainous places in Spaine, thus Albertus, Thomas Aquinas, Dionisius: But men * 1.841 make their waies even here to dig and finde out gold, being in this more perspicatious, then the very vultures.

The Lions whelps have not troden it. For Lions whelps, Hebr. The sons * 1.842 of pride, or of strength, and so the Septuag. rendreth it, but what are these amongst the Beasts, to which he now cometh, but Lions? He goeth on further to shew, how occult treasures in the earth are from other li∣ving creatures, but only men; But as for man, He putteth forth his hand to the rocks, he overturneth them by the roots. Which is, when he diggeth * 1.843 them down to finde out this treasure.

He cutteth out Rivers amongst the rocks, and his eye seeth every preci∣ous * 1.844 thing. That is, by his labour and wisedome to finde out treasures in the bowels of the Mountaines, he cutteth them through, so that he draw∣eth Rivers through them by opening channels, wherein they may run and wash the inner parts of the earth, so as that by this meanes they may see if there be any gold lying hid there.

He bindeth the flouds from overflowing, &c. That is, As he maketh the * 1.845 waters to run through mountaines, so he drieth, by thus doing, the chan∣nels wherein they used to run, that he might see if any treasure lay at the bottome hereof: But to what tend all these comparisons, but to shew, that wisedome which is more precious then gold, or precious stones, or

other metralls is so hidden that without great study and labour it is much lesse to be found out and attained unto, as is expressed, v. 12.

But where is wisdome to be found, and where is the place of understanding? * 1.846 Man knoweth not the price thereof, neither is it found in the Land of the living. And because it is not to be found by humane Wit and Labour as other met∣talls and precious things hid in the Earth are, man not prising it according to the worth, leaveth the searching for this, and is wholly intent to the other, and so he is a rare one living upon Earth, that findeth it out; for which it is sayd; Neither is it found in the Land of the Living. For he that * 1.847 will get Wisdome must seek for her more then for Gold, and therefore most men seeking mucke for their Land, and drosse more then her, are never like∣ly [Note.] to obtain her, and thus doth every one that toyleth for worldly gain, but takes little or no pains for Wisdome.

Gregory by Wisedome here, as Proverb. 9. understandeth Christ * 1.848 the wisedome of God. And about this Wisedome Iob moveth two Questi∣ons.

• 1. Where is Wisedome to be found?
• 2. What may a man give for it? and answereth them both only negatively: To the first, V. 14.

The Depth saith it is not me. And to the second, V. 15. It is not to be gotten for Gold, or silver. Whereby it appeareth, that Christ through whom we may be worthy of life and Salvation, is not to be bought by any thing that we can do, but is freely given to those that shall be saved, and life by him, whereby the absurdity of those men appeareth, that ascribe unto man the doing of some works for which he is worthy, and so obtaineth Christ and Salvation; for salvation implyeth one in a miserable and sinfull case before, and therefore one that can do nothing meritorious of salvation; for what is salvation, but a being saved out of misery and sin, from which how can the sinner do any thing to redeem himself? And that these passages are thus mystically to be understood, he proveth, because it is sayd, The Gold and Christall cannot equall it. For what reason else can be given, why Gold and Glasse should be joyned together as most precious, when the one * 1.849 is far inferiour to the other, yea of no value in comparison of it: Touching Ratification and Salvation not coming of mans merit, but of Gods Grace, he saith excellently, Grace found not any merit in man for which it should * 1.850 come, but makes it after it comes: And God coming to a minde unwor∣thy makes it worthy by coming thereunto, and makes merit there which he might renumerate, who found only that which he might punish.

For these words, Not found in the Land of the living upon Earth, he fol∣lowing the Vulgar, hath it, In such as live sweetly upon the Earth. That is, in pleasures which take up their Hearts; For in such Wisedome is not found, because he that increaseth knowledge, increaseth greif, as Ecclesi∣astes sayth, therefore he that liveth in pleasure, and greiveth not, for his sinnes is a Fool, and wants this Wisedome: Wherefore of Mourners it is said, * 1.851 They shall be comforted. But of Laughers, that they shall wail and weep: For the Depth saying, It is not in me, Hereby understand wicked dissem∣blers, that dig deep to hide their evil Counsells, for although they think them∣selves wise, yet their wisdome shal prove Foolishness, The sea saith, it is not in me, What doth the Sea set forth, but such as are ful of worldly bitter cares and troubles, being never quiet, but raging and tempestious. In such true wisdome is not found, For the VVisedome which is from above is pure and peaceable, * 1.852 but where strife and contention is, this is carnall, sensuall, and Devilish. And this was figured out in the Egyptians and the Hebrews, they were full of trouble through the swarms of flies, these had the Sabboth, that is, Rest and quiet.

It cannot be gotten for gold, neither shall silver be weighed for the price there * 1.853 of. Having shewed where Wisedome is not, now he cometh to shew for

what it cannot be gotten, and by Gold here understand the Holy Angells, who cannot be the price of our Redemption, but Christ, the Son of God only, for they are pure like fine Gold, without all impurity of sin, as the best of men in this world are not yet, being but Creatures, and finite, they cannot do this great work which is proper to the Creatour only. By sil∣ver understand also inspired men, who wrote the Word and unerringly set * 1.854 it forth, which is likened to silver tryed seven times in the fire, as the Pro∣phets and Apostles. Yet neither they nor Angells can be our Wise∣dome and Righteousness; and it is denyed to be in them to make us thus wise, least for their glorious ministring unto us in things pertaining to salvation, we should look at them as Authors hereof unto us, which Christ only is: A thing to be noted against the present Papists that rely so much, and attribute so much to the Saints departed, as having merited for them by their works of supererogation, for this is an opinion started up amongst them since the time of this Gregory, being by him unknown, and the merits of Christ only predicated. [Note.]

It cannot be valued with the Gold of Ophir, with the precious Onix, and the Saphir, The vulg. For gold of Ophir, hath the Colour of India, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both Gold, and sometime, Nota aut macula, and so Gregory ta∣king * 1.855 it for Coulours made by painting upon the black bodies of the Indians, saith, that hereby painted words of Eloquence, whereby the wise men * 1.856 of this world paint over their black Errours and Superstions, and so seek to commend them, is set forth; this is nothing to the plain truth of Christ, which his Ministers set not forth in any such manner, but in the plain evi∣dence of the spirit: Here then Iob passeth from the price of our Redempti∣on, and shewing what that is not, to comparisons betwixt other things * 1.857 most precious, and it shewing that none of them all is comparable hereun∣to; For the Onix stone and the Saphir, he also saith, that they are not so precious as some other precious stones: why then omitting others, doth he first speak of these? Sol. For their Colours, the Onix being red and the Saphir of the Colour of the Sky, and hereby man in his Creation, be∣ing made of red Earth is set forth, and the Holy Angells pure as the Sky and Heavenly, neither, of these are comparable to Christ our Wisedome. Then going on in this Comparison, further he saith, The gold and the Chri∣stall cannot equall it. In which words, he putteth two things together, one far inferiour to the other, but by the Gold holy men are set forth, being pre∣cious * 1.858 for virtue, and shining through faith and patience like gold, and by chri∣stal glass they being changed in heaven, as it were into christal for their trans∣parency, the glory that is within appearing as it is, as well as that without, which it doth not here no more then it is seen through a golden cup what is within it, but in a Christall Glasse that which is within sheweth it self in the proper colour thereof; to demonstrate which it is sayd, that before the Throne of God was a Sea of Glass like Christall, so that one Saint shall * 1.859 then be seen and known to another in his very inward parts, which he cannot now so clearly be, there being so many Hypocrits that seem holy.

And the exchange of it shall not be for jewells of fine gold. Vulg. Vessells of fine gold, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vessells, Armes, Instruments, or Ornaments of fine gold. These, saith he, were the Holy Fathers, the Prophets, and Apo∣stles, who were most excellent amongst men, but yet not comparable to Christ, as the light inlightned is not to the light inlightning, nor the Ju∣stice justified to the Justice justifying Such a vessell of Gold was Moses and Elias, Peter and Paul, but when they come to be spoken of in compa∣rison of Christ, they are nothing, V. 18.

The Topaz of Ethiopia shall not equall it, neither shall it be valued with pure gold. The Topaz is a precious stone of diverse glorious colours, and E∣thiopia, * 1.860 a Country of black men, hereby then may be understood, the faithful of the Gentiles who were black before by sin, and their Conversion prophe∣sied

of by the name of Ethiopia, The land of Ethiopia shall stretch out her hands to thee. Amongst these there were some shining by variety of gra∣ces, but none comparable to Christ, seeing he was born most holy, they but adopted to be holy, but born in sin. For the next words, the vulgar hath it, Neither shall it be compared to the cleanest tincture: the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being used that went before, V. 16. only here, the word Clean is ad∣ded, which was before wanting; and hereby the same faithfull persons are to be understord, who count not themselves clean but by dipping in the water of Baptisme, being of themselves foul and unclean, and so not comparable to Christ. I have here omitted, V. 18. touching which yet something would be sayd, it being in vulg. High and eminent things shal not be remembred in comparison of her, but wisdome is drawn out of secret places, N. Tr. No mention shall be made of Corrall or of Pearl, for her price is above rubies: * 1.861 And the two first words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify precious stones, but none other names hereof do I find, and therefore the vulgar without specifying them hath it high and excellent, as if he had sayd, if there be any things else yet more precious, they are nothing to Wisedome; For the last words the vulg. is to be preferred, the Hebr. being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 VVisdome is drawn out of corners, whereby must needs be meant hidden places, where∣by the incarnation of Christ is set forth, God being in him hidden under the appearance and form of a man, a servant, but drawn forth and manife∣sted by signs, and wondrous works which he did.

Whence cometh wisedome? where is the place of understanding? Seeing it is hidden, &c. * 1.862

Here Job not having yet found out the place where Wisdome is, renew∣eth his inquiry after it; VVhence cometh it? this is hidden, because he is the only begotten Son of the Father, and his begetting is so latent, that the Pro∣phet Isay saith, Who can declare his generation? And for the place where he is, it being the minde of man, and this being hidden from all other men, * 1.863 and unknown in whose heart and minde he dwelleth, it might well be ad∣ded; And where is the place of understanding? But it may trouble the Reader, most which followeth, It is hidden from the eyes of all men living. For Moses saw the Lord, and spake with him face to face; and Jacob saw him, and he appeared to Abraham, and was seen by Isaiah: And yet John saith, no man hath seen God at any time, and no man shall see God and live; how shall these contradictions be reconciled? Sol. When Mo∣ses is said to have seen and talked with God, yet it is manifest, that he saw * 1.864 him not as he is to be seen, because that after this he desired to see his face, and had it not granted unto him: If he had seen, and did often see and talk with him, according to that seeing; why did he desire after this to have his face shewed unto him? He saw him then only by some repre∣sentation ful of glory, but he saw not as he was seen; that is, God in his essence, no more did any other of the Prophets: And therefore accord∣ing to it, he is said to be seen by the eyes of men living, but not by some Idea or representation. Or by the living we may understand, such as live in sin, for so soon as God cometh to be seen of man, he dieth to sin: In which sense also it may be said, No man shall see God and live: For he that seeth God by faith, liveth no more in sin, but saith with the Apostle, If we be dead to sin, how should we live any longer therein? Whereas it is added, And kept close from the fowles of the aire. There are saith Gregory, some fowles are spoken of in holy Scripture, whereby Devils are meant, as where it is said, The fowles of the aire devoured the seed cast in the way. * 1.865 And where Christ saith, The Foxes have holes, and the fowles of the aire have nests, but the Son of man hath not whereupon to lay his head. For here by Foxes are meant, cunning and subtle Devils, and proud Devils flee∣ing * 1.866 aloft, these have harbour in mens hearts, but Christ not: Again by some fowles the faithful are meant, as where it is said, that mustard seed

groweth to a great Tree, and the Fowls of the Aire come and make their Neasts therein, that is, in Christ, who is hereby set forth, for even from these is Christ hidden in his divine Essence, although ceasing to live in sin, as was sayd before, they attaining to be above the condition of other men, and more high elevated, they see him so, as others do not.

Destruction and Death say, We have heard the fame thereof, &c. Ha∣ving * 1.867 shewed that naturall men see not where wisedome is, neither do the faithfull see it with their Bodily eyes, to which it is invisible, but by their spirituall they do; Now he cometh to Devills and damned spirits, meant by Death and Destruction, these he saith hear the Fame thereof, because that by the Preaching of the Gospel Christ is published every where, so that the Worst cannot say, but that they have heard of him, but they * 1.868 see him not, because their Eyes be blinded, and herein lyeth their Mise∣ry.

But God knoweth the place thereof, he understandeth the way thereof: * 1.869 That is, although it be hidden from the eyes of men and Devills, yet he knoweth the place thereof, because it is in him, for the Father and Son are one; he in the Son and the Son in him, but how this is unknown to us, that live here, and he knoweth the way, that is, this his wisedomes taking flesh, both how it was, and before it came to pass when it should be: Or otherwise God knoweth the place thereof in man, in whose heart it is, and in whose not, and the way of coming thereof into mens Hearts; but touch∣ing those, in whose Hearts this wisedome hath place, it is not so to be held, that God only knoweth this as that they in whom it is, are ignorant of * 1.870 it, for they have a white stone, and hereon a new name written, which no man knoweth but he that hath it; And what is this new name but the name of himself taken notice of, to have Christ the wisedome of God in him to his Salvation?

For he looketh to the Ends of the Earth, and seeth under the whole Heaven: * 1.871 That God knoweth in what heart Wisedome is, he hereby sheweth, that he beholdeth all things, and men in all parts of the World. All things are naked and manifest in his sight. And if all things be known unto him, * 1.872 then in what heart wisdome is, so Nicetas: but Cajetan, he knoweth all things, so as that he giveth wisedome to such as have it, and therefore knoweth where it is: From hence he proceedeth to particulars, Vers. 25. Whereby his knowing and ordering all things by wisedome, is pro∣ved.

To make the weight for the winds, and he waieth the waters by measure; * 1.873 When he made a decree for the rain, &c. For that weigheth and keepeth down the windes at his pleasure, and appointeth them where and when to blow, and stinteth the waters of the Sea, setling them bounds, how far they shall go, and no further; and likewise the rain and thunder without doubt knoweth the secrets of all these: And therefore all things under the Heavens, and in ordering all things so as he hath done, he shew∣ed. That he did see and declare wisedome, prepared it and searched it out, as followeth, V. 27. That is, That he not only saw and knew it, as was said * 1.874 before, but in his doing thus declared it to man, so that he might in his works see it: As the Apostle saith, Rom. 1. and be affected with feare, love, and reverence, towards God; and beleive in, and serve him all his daies: And to the same end he addeth two words more, his preparing and searching it out for man by this meanes, who could not of himself come to know it or how to attain unto it.

And to man he said, The feare of the Lord is wisedome, and to depart from evil is understanding. Here by his saying to man, Vatablus under∣stands, * 1.875 that he said, by his ordering all things so, as hath been declared, that men by fearing him, and learning this from his works, and beleiving and worshipping him, and obeying him, as he seeth all things do, night

be made truly wise; and by sleeing disobedience and sin, intelligent: But why is this said to be wisdome, which is an act of the will; sith wisedome lieth in the intellectual part of man? To this Ambrose saith, because the * 1.876 end of knowing is willingly to live and do accordingly; therefore he that doth not so, whatsoever understanding he hath, is a fool, because he attaineth not the end hereof, which then only is wisedome, when from understanding it cometh into act through a good will ready to do accord∣ingly in all things: As he that hath learned any art or science, but will not exercise it, makes all his knowledge therein frustrate and nothing worth. To conclude then, this declaration what wisedome is, tendeth to [Note.] call men off from their indefatigable labouring and earnest indeavouring after Gold and other mettals hidden in the ground, which when by dig∣ing they have peirced most deep, yet they are no whit the nearer to the inestimable treasure of wisedome, to get the feare of God, and an heart to depart from all evil, which who so doth, hath Christ the wisedome of the Father in him: But he that hath not, although he may seem to be wise by this wisedome, yet indeed he is not, for he hath only a Lamp, but no oyle therein.

CHAP. XXIX.

OH that I were as in months past, and as in the dayes when God pre∣served * 1.877 me; when his candle shined upon my head, and by his light I walk∣ed through darknesse. In this Chapter Job maketh a commemoration of the great favour which God shewed unto him in times past, not out of often∣tation or vain-glory, for being now in misery he could not record these things, but to the aggravation of his greif: Therefore he was by these men, who laid foule sinnes to his charge, forced to speak, as here he doth; that their mouths might be stopped, sith that if he had been so wicked, as they charged him to be, God would never have blessed him so greatly as he did, making men by this meanes so highly to honour him, as is here declared: And because these blessings are common to the righteous and to the wicked, and whatsoever man he be, that hath wealth and authori∣ty in this World, may be honoured by other men through adulation and flattery, to curry favour with him, for their own advantage: He further proveth, that the honour which he had, was upon good ground, Viz. his Justice, Charity, and Wisedome; wherewith God had indued him, as appeareth; Vers. 12. 13. 14. &c. to Vers. 17. For although wicked men being very wealthy, and preferred to places of rule and authority, may be had in great honour therefore, yet when the loving, charitable, and [Note.] just, are so honoured and esteemed of; it is a certain sign of singular fa∣vour, wherein they are with God: Howsoever it is not alwaies their lot, to be thus respected here, but the best are sometimes in greatest mi∣sery in this World, and therefore accounted worst, yea although their outward estate be prosperous, and the worst are accounted best by the wicked; such as the far greater part of men is. Neither is it to be thought, [Note.] to have been spoken out of vain-glory, in what honour and prosperity he had been; as neither by any other true faithful Servant of God, al∣though they that commonly do so, are justly ju••ged to do it in a vanting way and in pride: For as the Apostle saith in the like case; all such may truly say, Yee have constrained us to this seeming boasting: As Samuell also did in the like case. Thus much in general upon this Chapter: More particularly Job doth first here describe his felicity in respect of world∣ly things past. First, In what God preserved him; Vers. 2. Secondly, In that his light shone upon him; that is, He kept him from losses, and

made his estate prosperous, Vers. 3. Thirdly, The secret of God was in my tabernacle. V. 4. And this he saith, was in his youth: Whence it * 1.878 may be noted, that Job was sanctified betimes, and even from his youth walked with God, as Enoch did: For what else can be meant by the se∣cret of God being in his Tabernacle, but that even there, where he was hidden from all mortal eyes, he had soliloquies with God by meditation and prayer, and most probably God in token of his acceptation, some times spake unto him to comfort and incourage him in the good way, where∣in he was; as he did to Abraham and Jacob, and some other holy men, frequently of old. Job then was a rare and extraordinary man for sanctity, in that he feared God even in his youth, in which age others commonly are given to eating and drinking; robbing their Parents of their money, hunting whore-houses, and dicing, and other heinous sinnes, for which it is meet, that juvenile breaking out should be bound and brideled by accu∣rate * 1.879 reasons; as Plutarch speaketh: But the example of Job, should be the invitation of other young men; to every of whom it is said, Remember [Note.] thy Creator in the daies of thy youth. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either, * 1.880 My childe-hood, youth, or winter. Because that age commonly is frozen as it were in vice, no virtue then springing or shewing it self: For Jobs wishing himself to be, as then he was: Chrisost. saith, That he wished * 1.881 and prayed for this; that they, who now despised him, as most wicked, might see their errour and repent, and his praying for this, was not with∣out effect, as by the sequell was proved, when he far exceeded that, which he had formerly been; yea he had more then his wish granted him, for he had twice so much, and in that prosperity he lived a very long time; whereas he spake but of months and daies, that is, some short time: So God giveth more to his faithful Servants oft times in this World, then [Note.] they ask or desire; for they ask but for bread, and he sometimes giveth them abundance: And good reason he had to wish thus, because these men measure mans righteousness by his prosperity or adversity, would not otherwise beleive, but that this rare Saint of God, was a most wicked man: But what is meant by his walking in Gods light, in his darkness? Olympi∣odorus saith, The keeping away of all adversity and losses from him: But * 1.882 Cajetan better, Whereas he himself at that time specially, that he speak∣eth of, Viz. In his youth was in the darkness of understanding, and so unable to walk or speak, or do wisely, through Gods inlightning him he was able. Fourthly When the Almighty was with me, and my children round about me. Here he calleth him Almighty, whom he had called God before when he was young, whereby some think, is intimated, that when * 1.883 he grew to mans estate, and had Wife and Children, Gods almighty power yet appeared more in wonderfully increasing his substance, and working in the hearts of his Children and Servants so, that they were about him, as circles about a point, or cen••••••; all looking at, and observing him, to do as he directed them, for both may well be understood by the word Child∣ren. A notable description of a family rightly ordered, wherein the Al∣mightly is with his blessing, that Children and Servants may all labour [Note.] to be such, and Parents and Masters indeavour by all good meanes to make them such.

When I washed my steps with butter, and the Rock powred me out Rivers * 1.884 of oyle. Here fifthly, he setteth forth Gods beneficence towards him in the abundance of Butter and Oyle, and he speaketh of his feet, as wash∣ed herewith, according to the manner of the wealthy, dwelling in hot countries, who used to have their feet washed, and annoynted often with oyle, and of oyle out of Rocks, in great plenty, because Olive Trees grew upon Rocks and Mountaines, and so no part of his ground was unfruitfull, and if the Rocks which were barrennest, yeilded commonly little Olives to him, they yeilded it plenteously. See the like in the blessing, Deut. 33. 24.

O The blessings that be upon godly and well ordered samilies. And hitherto of Jobs prosperity, now for the honour which he had amongst men for this and other blessings by God bestowed upon him.

When I went out to the gate in the City. &c. The young men saw me, and his * 1.885 themselves, and the old rose up and stood. The gate was commonly a place of Judicature, where Judges and Kings used to go and sit to judge causes, that were brought before them, and by the way if there were any young ones playing, or ill occupied, or idle, they, for fear of so wise and severe a Judge against Evill durst not be seen, and the ancient stood up to give him Honour, as it should be done to men most excellent, for Reverence sake.

2. Princes were silent, and layd their hands upon their mouths, and so * 1.886 did Captains also for reverence to him, whereby we may see in what Esti∣mation he was had for his wisdome; his speeches in comparison of other mens being counted so worthy, that they were ashamed to speak, when he was in presence, as who thought, that they should but disgarce them∣selves if they spake. And so indeed should all that be of weaker parts do in the presence of those, that are far superiour in wisedome and Elecution un∣to them.

3. The Eare that heard blessed me, and the Eye that saw me gave witness •••• * 1.887 me. As the Queen sayd of Solomon, that she heard much of Solomon in her own Country; but coming and seeing him, she pronounced his servants blessed that stood continually in his presence; so Job here describeth himself as somewhat like Solomon, Wisedome and utterance, such as heard of him, saying, that he was greatly blessed of God in this, but much more they that were present to behold his carriage, and wise demeanure in all things.

Because I delivered the poor that cryed, and the fatherless. Here after spea∣king * 1.888 of Gods and mans blessing him, he cometh to speak of the cause, whereby he approveth his righteous and charitable dealing with all men against the foul calumnies of these his vexing freinds: he delivered the poor whose cause was good, but against whom men of might setting themselves, thought by their purses to carry it, and to winn the day: And this was no small praise unto him, or to any Judge that useth so to do: For this Theo∣doric••s a King is praised by Cassiodore, that he coming to the Throne, sayd; * 1.889 Amongst the religious cares of the Common-wealth, which God helping, we meditate upon, one is the easing of the low, which we take to heart, that we may erect the obstacle of our piety against the power of the proud, that audaciousness may do nothing with us, whose purpose is to tread un∣der foot proud things. And by thus doing, Job saith, that he cheared the * 1.890 Widdows heart, and the blessing of him that was ready to perish came up∣on him. This is the second thing whereby he is commended, viz. his great clemency, when some that in the rigor of t•••• Law for Treason against him, should have been put to death; he was so mercifull, that he pardoned them: So Chrisost. saith of Theadosins a godly Emperour, that he having spared some * 1.891 that were thus guilty, and being praised for it, sayd; I would to God I could revoke those back again to life, that have dyed for their Treasons against me: Then Job upon the premises concludeth, that he put on Righteous∣nesse as a Garment, and as a Diadem, whereby we may gather, that Kings * 1.892 then fate in their Robes and Crowns in their own persons, to judge their peo∣ple; and that Moses sate to judge in his own person, who is sayd to be King in Jeshurun, his Hystory declareth; and it is sayd likewise of Augustus Ca∣sar, and of many other Emperours: Now Job, because he did as was before sayd, sayth, that he sate clad with better garments then Kingly Robes and Diadems, viz. With Justice and Judgment, because as upon a mans Body nothing can be seen but the Garments which he weareth, so nothing could be seen in him but Righteousness in all his proceedings betwixt man and

man, and judgment and mercy towards Offenders, that were capable of mercy.

I was eyes to the blind, and feet to the Lame: A Father to the poor, the cause that I knew not I searched out: Here a third good property of a Judge, to be * 1.893 Eyes to the blind; that is, to see for them that they may suffer no wrong, who are simple and of little understanding, and know not how to speak for themselves, and such like also are to be understood by the lame; they are such as are not able to go by their own strength to this Warfare of contending in Law, as wanting wealth wherewithall to go against their mighty Adver∣saries, to withstand them in their violent proceedings against them. Here∣in then Job acquited himself most worthily, in that he by this wisdome and care, that all should have justice done unto them, took their causes upon himself, seeing and going for them by providing, that they might in no∣thing be wronged: And thus he was not only a freind, but a Father to the poor; For what Father can do more for his Children, then that Prince, who provideth thus for the poorest and meanest of his Subjects; And in any case that was difficult, or when sin, that was secretly committed, was hard to be found out; he sifted and searched out the matter most diligent∣ly and wisely, as Solomon is sayd to have done in the case of the two Harlots that strove before him.

I brake the jaws of the Wicked, and pluckt the spoile out of his Teeth: Here * 1.894 is a fourth excellent property in a Judge, as to shew mercy and to judge for the oppressed and Poor, so to use severity towards wrong doers, making them to restore the things which they have wrongfully taken away, for this is to pluck the spoil out of their Teeth, wherefore such as contrari∣wise have teeth like spears and knifes to make a prey of the poor, under their Dominion, are monsters and not men, and must much more look to be [Note.] proceeded against, in greatest severity; by the great Judge of all the * 1.895 world.

Then I sayd I shall dy in my nest, and multiply my dayes as the Sand. The * 1.896 Sept. for the Sand hath, the Palme tree, some the Phenix, but the word sig∣nifieth the sand, and so is every where taken, it is an Hyperbole, it being meant very long and comfortably: Having abounded so in the Acts of Ju∣stice and Charity, for so much as God maketh all good promises to such, he was perswaded, that without being exercised with such brunts of extream sufferings, he should after long injoyment of peace and prosperity here, have finally departed out of this life full of riches, dayes, and Honour, as it is sayd of David, that he did; and Job himselfe at length is also sayd to have dyed thus, Chap. 4. and of men rich and in prosperity, it is else where spo∣ken, as making their nests on high, and this word Nest implyeth the Phe∣nix, * 1.897 to be meant by the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred the same, for the Phenix is said to live many years, even five hundred, and then in her nest to dy by the heat of the Sun kindling a fire therein, wherewith she is burnt to ashes, and out of her ashes a long time after cometh another Phenix.

My root was spread by the waters, and the Dew lay all night upon my bran∣ches. Here Job doth further set forth his prosperity, by a similitude taken * 1.898 from a Tree planted by the Waters side which groweth and fructifieth abun∣dantly, as the Righteous are described, Ps. 1.

My glory was fresh in me, and my bow was renewed in my hand: That is, having lived many years in honour and prosperity, there was no fading or * 1.899 decay hereof, but I was herein like a bay Tree that is always green. And my bow was renewed, That is, my Warlike forces were strong, and rather increasing then decreasing, because a bow is an Instrument of Warr, so it is sayd of Josephs bow, that it abode in strength. * 1.900

To me men gave eare, and waited; and kept silence at my Counsell: That is, such a gift I had in Oratory, as that my Auditors were held, as it were by the Eares, in great attention to my words, whensoever I spake; as Luci∣an

saith of Alchides magnus, and my Counsell was attended to in all silence, as an Oracle: And this is a great gift in Kings; gaining them great love and Honour, and therefore so laboured for by them all, V. 22. 23. The same thing of the Estimation, wherein he was for his Eloquence is further amplyfi∣ed by a comparison taken from the rain, the speeches uttered by him being as greatefull to his Auditors, as the rain to the dry and thirsty ground, so Moses, Deut. 32. 2.

If I laughed on them, they beleived it not, and the light of my countenance * 1.901 they cast not down. Here Job further sheweth, that all his carriage was so grave and reverent, able to a we all his Subjects about him, as that if at any time he laughed upon them, they feared, that it was not because he was well pleased with them, but rather in way of derision, as being offended at their doings, as zealous Elijah laughed at the Prophets of Baal, who was wont always to speak terribly against sinners: For the next words, The light of my countenance they cast not down, The Vulgar hath it. Fell not down to the ground; But against the Heb. verity, and the meaning is, if I di•• at any time laugh, such an awfull reverence was wrought in them by my seventy and gravity, that they did even then carry themselves reveren••ly towards me, so Vatablus: Others, they were very carefull, that nothing might be done, * 1.902 whereby of merry I might be made sad, but sought by all means to cherish this signe of complacency in men, as men joying in it, and never accounting it any point of folly in me, as it is in many, according to the saying, By much laughter thou mayst know a Fooles. V. 25. I choose out their way, and * 1.903 sate cheife, and dwelt as a King in the Army, and as one that comforteth the mourners. Thus also Hebrew: But Vulg. If I would goe amongst them, I sate first. But the meaning is not of his going to them, but appointing them the way wherein they should goe, by giving them good Laws, according to which they should live; for of a Law giver and Judge is the cheife seate in all Countreys; thus he sheweth in times of peace, how he ha•• the honour to teach, direct, and rule, then he further addeth that he dwelt as a King in the Army, in time of Warr, ordering all martiall affaires, as he did the ci∣vill in time of peace, and how that as a Leader he went before them in e∣very good way, being an example to them, whom they following might doe well. Lastly, he sheweth to what end or issue he did drive all his doings and sayings, Viz. To the comforting of the mourners; and this should be the ayme or every Magistrate, not to preferr and make proud ill deserving fa∣vourites, [Note.] or to fill his owne Coffers, but comfort such as are sad and heavy hearted, for the many sufferings under which they are, by doing them all right, and taking off all their greivances, and hitherto of the literall sense; now because all this is sayd to be spoken by way of Parable, Vers. 1. It seemeth, that some further matter is herein aimed at, and that saith Gre∣gory, * 1.904 is to set forth the state of the Church of Christ, under the New Te∣stament, first honourable and much attended to, and abounding with all sorts of spirituall Riches, but afterwards becoming despicable by means of Hereticks corrupting the Faith divers wayes, and making it odious and ridi∣culous, as Iob sets himself forth to have been, Chap. 3. To shew that Job in this Chap. setteth forth in his own person the prosperity of the Church; at the first he saith, As I was in the dayes of my youth, when the secret of God was in my Tabernacle; that is, His Law in my heart to doe it; for in the * 1.905 Tabernacle was the Arke in the secret most holy place, and in the Arke the Testimony, or two Tables of the Law: For then the Church or any faith∣full soule is in an happy case, when shee thus hath the Law within her heart and not in her mouth onely, to walke exactly according to it in all things: [Note.] But contrariwise it is a misery to have the Word of God in open view, but not in secret, as it is with Hypocrites, none talke more of it, then they, but how doe they set their hearts to live according to it? O what an emptinesse is there in them in respect of this secret, even in their secret thoughts.

When I washed my steps, or feet with butter. If this be understood of * 1.906 the feet of Christ, as Job was a tipe of Christ, as was shewed at the begin∣ning of this Book, the Preachers of the word are to be understood by his feet; because as upon feet he is carried all about the World by them, for which their sound, is said to have gone into all the earth: And how beau∣tiful * 1.907 are the feet of those, that bring glad tidings of peace, &c. Their feet he washeth with butter, when he moveth the hearts of their hearers to offer liberally to their sustenance of their worldly goods: For when due [Note.] stipends are given by hearers to their Preachers, as men after weary la∣bour are refreshed by washing of their feet, so after weariness by the la∣bour of preaching injoyned, this beneficence of their hearers refresheth them: Not that they should preach for this end, to be thus refreshed and nourished, but that being refreshed they may preach, not that the action of preaching should pass to the intention of feeding; but that the Ministries of sustentation, may serve to the profit of preaching: So Paul saith, That he looked not at the gift, but at the fruit; that is, The grace wrought in the hearers hearts by preaching, making them to yeild so fat fruits, and the washing of their foot-steps thus in butter, then was most re∣markable; for they brought even all and laid it there in token of their super-abundant grace, and where they set footing, there were daily more and more converted, so that in all places they tread, as it were, upon fatnesse, contrary to the manner of these times, wherein they are this way far enough from fatnesse, all places where they come being lean and barren. But if by the feet the hearers be understood, as the Apostle speaketh both of head and feet, and other members of Christs body, the * 1.908 Church then the feet of this body are washed in butter, when the Prea∣cher hath respect to their weakness of understanding; and the wounds of their Soules by sin, that he carefully applieth himself to the inlightning and converting of them, as that being turned they are made to abound in all fruitfulnesse to the great comfort of their Soules, for the Rock flowing out Rivers of oyle, hereby the annointing with the gifts and gra∣ces of Christ by his spirit, is set forth: For the Rock saith Paul was Christ.

When I went out to the Gate, &c. The seat which Job saith here, that * 1.909 he prepared, setteth forth the Pulpit, wherein the Preacher teacheth; the young men hiding themselves, light and vain persons, that feare reproof for their vanities, who will therefore be as seldome seen in the Congregati∣on as they can, lying hid in some other places, wherein they take more delight, the old men rising up, and doing reverence are grave and sober, discreet and holy pious persons, for men are not thus spoken of alwaies, [Note.] that be old, but such as in whom there is wisedome and gravity, as in the ancient, others although old in yeares, are children; for which we some∣time read of children an hundred yeares old: And to prove this, God said to Moses, when he did bid him choose such as he knew to be Elders, in which saying he implyed, that they were not such only in respect of * 1.910 their old age, for then he needed not to have inserted those words, for every one knew, who were Elders thus, and it should not have been said; Such as thou knowest to be Elders. By the young men also we may under∣stand, Hereticks newly sprung up in the Church of God; by the old, such as persevered in the true faith alwaies, the one sort hid themselves, not daring to appear, after they were confuted, and a ruling power was in the Church to suppresse all such, which when it is wanting, every one is bold to stand forth and vent his errours; the other stood up and did [Note.] reverence, applanding and resting in the determinations of the Church: A thing to be considered in these our daies, wherein the frame of such government being pulled down, there is no end of the multiplying of er∣rours: For their being silent and laying their hand upon their mouth,

this also is a further explication of the same, Hereticks that are bold to speak and publish their errours, when there is no Government, have their mouths stopped by the authority hereof, so that although for a time they utter heresies, and stand to the maintaining of them: As Arrius who held three persons and three Gods; and Sabellius one God and one Person, Mannicheus, because he found virginity praised in the Scripture, con∣demned marriage, and Jovinion findeth marriage allowed to all, despised virginity; yet these their errours being condemned by the Church, they were afterwards silent, and they that held with them, durst speak no more: But it is said only, they laid their hands upon their mouths, their hearts haply being stil the same, that they were before; but none durst now any more utter them: And he speakes of Captaines and Nobles, that were made silent, because that even arch Hereticks were put to si∣lence, and durst not speak any more, so as they did before.

The eare that heard me blessed me, and the eye that saw me beare me wit∣nesse; * 1.911 That is, The Preacher speaking and teaching the truth, such as be∣leive speak all good of him, and he ordering his conversation in all things accordingly; they that see the unblamablenesse of his life, and are here∣by [Note.] turned to live likewise, give him witnesse, by becoming such as they see him to be; the unbeleivers and wicked stil neither blesse nor give testimony to him, but carry themselves as enemies both in word and deed; As it is said, Phil. 3. 18. That they are enemies to Christ, and therefore must needs be enemies to his faithful Ministers; and although they ut∣ter not themselves in words, but herewith blesse, yet if their deeds be evil, they are convinced hereby to deny him, and not to give testimony * 1.912 to him; and consequently to deny God, and to be unbeleivers and un∣der damnation: Wherefore let evil speakers of their Preachers, be asham∣ed and feare, whatsoever their lives be, and likewise evil livers, how seem∣ingly good soever their speeches be.

Because I delivered the poor that cryed, and the fatherlesse. This also the * 1.913 Church doth, when the Preacher absolveth the poor penitent sinner seek∣ing to him, from his sinnes, according to the authority given him by Christ, that said, Whose sinnes yee forgive, they shall be forgiven. And * 1.914 the fatherlesse are delivered, when the same having before gone with the Prodigal from their heavenly Father, and so for the time were as fatherlesse and helplesse children, are now by the preaching of the word, converted and brought home and reconciled unto him: In which termes the Apostle speaketh of conversion, for such before were with∣out * 1.915 God, but now of his houshould.

The blessing of him that was ready to perish came upon me. Here he still * 1.916 goeth on in the same allegory, for who so liveth in sin, til he is converted, is ready to perish; there is but a stept betwixt him and death for ever∣more: For every Tree that bringeth not forth good fruit, hath now * 1.917 the Axe laid to the roots thereof, to cut it down, that it may be cast in∣to the fire: But he that converteth him, delivereth him from death, for He saveth a Soule, and hideth a multitude of sinnes; and I made the wid∣dows * 1.918 heart to sing for joy. Hereby the Widdow, the faithful may be un∣derstood, who live in this World, as it were in widdow-hood, for what is a widdow but Relicta, a woman left behinde of her Husband, when he dieth? So the faithful are said to be left by Christs going away from them, * 1.919 when he died, but by preaching his resurrection and ascention, and com∣ing again to take them to himself, to be alwaies where he is; their hearts are made to rejoyce.

I put on righteousnesse and it clothed me. That is, All manner of righte∣ousnesse, * 1.920 for sin maketh naked, but righteousness clotheth, so that a man, who is righteous in some thing, but unrighteous in some other, is cove∣red on one part, but naked on the other; and so lieth open to the peire∣ing

weapons of his spiritual enemies, as if he had no covering on him at all: Thus James saith, He that keepeth all the Commandements, and fail∣ethone * 1.921 poynt, is guilty of all. As if a City be well fenced with wales and gates; but one little door stands open, all the sencing profiteth not to de∣fend it, because the subtle enemy seeing this, entereth it here and destroy∣eth it: As the Pharisee, that fasted and paied tithes duly was well sen∣ced, * 1.922 but only one door stood stil open to the ruine of his Soule, and that was elation of minde; when he said, I am not as other men, or as this Publican. By abstinence he overcame gluttony and drunkennesse, by freely paying tithes of all avarice, but in that he did not herein, Milita∣re authori, sed elationi. That is, Fight for God the author of all good, but that when he had done so he might vaunt himself, this was his de∣struction, and the ruine of his City. And judgment as a diadem. The righ∣teous Governour putteth on judgment, as a Diadem or Crown, when he keepeth Court in his own heart, and considereth of the judgment, that he is to give in any case by the law of God, which is, As yee would that * 1.923 men should do to you, so do yee to them. And proceedeth accordingly, not looking herein at any reward upon earth, but in Heaven, as the Crown is for the head, the highest part of the body, and not any part downward; of such Solomon saith, All his cogitations are judgments. Things being in * 1.924 his own heart examined, as was before said, before that he proceedeth to give judgment.

I was eies to the blinde and feet to the lame, &c. Of Jobs speaking thus * 1.925 of his own good deeds without pride; enough hath been said before, and a famous Preacher of the Gospel set forth by him, did speak also of the good things in himself, but not out of ostentation, but for the edi∣fication of others; who might learn of him, being thus revealed, which they could not do, if his Goodnesse had been concealed: Wherefore our Lord saith, Let your light so shine before men, that they may see your * 1.926 good works, and glorifie your Father which is in Heaven. Now the order whereby Job proceedeth in publishing the good which he did, is to be noted; 1. He put on righteousnesse, then he was eies to the blinde, &c.

1. He was good himself, and then he did good to others: For whosoever is not just in his dealings, is not accepted of whatsoever he doth by his worldly Goods to others: For a man is more then his Goods; and there∣fore if he doth not give himself to God, what is his giving of his Goods unto him in releiving the poor? How can he be pious in giving to another, that is, By living wickedly impious to himself: For it is written; Thou shalt love thy Neighbour as thy self. And therefore he first pittieth him∣self that pittieth his neighbour, as the unjust dealer doth not; for how can he be good to him, that is naught to himself? Two things must ne∣cessary [Note.] concur, that we may be accepted of in doing good; the man that giveth and the thing given, both must be good; but specially the man, who is much more look'd upon, then the thing given by him: Therefore he that giveth to the needy, but refreineth not from unjust dealing, gi∣veth but his worldly Goods to God, and himself to sin, then are the bran∣ches and fruits of charity, rightly put out, when they spring from the root of justice: But what is meant by this; I was eies to the blinde, and feet to the lame. The blinde are such, as by reason of their ignorance see not which way to go; the lame such as see the way, but are not able to go in it: Wherefore the Preacher is eies to the blinde, when by his teach∣ing he is inlightened, and feet to the lame; when they that haulted through their natural weaknesse, are strengthened by being made spiritu∣al: For the flesh is said to be weak, and the Law impossible to be kept * 1.927 hereby, because weak: And of the Jews haulting, the Apostle speaketh in his Epistle to them: Least that which is lame be turned out of the way. He doth then allegorically denote two sorts of people here, the Gentile

that was blind, and the Jew that was lame; to the one of which the Church is Eyes, when they be inlightned, to the other feet, when by her teaching, they are made to come into the unity of the same true faith, and whereas the Jew went before, but as it were upon one foot only, viz. The Law and old Te∣stament, now the other is added also, viz. The Gospel, that going upon both, he might be lame no more.

I was a Father to the poor, He sayth not a Benefactor or a freind, but a Father; to intimate, that he looked upon them with a paternall affection as upon his own Children: For some give to the poor, but are not as Fathers [Note.] to them in love; but fearing the censure of the great Judge at the last, they are moved to excercise charity towards them, but is he as he ought to be, that releiveth the poor, when he doth it more out of love then out of fear: For if this love be wanting, if I give all my Goods to the poor it is nothing: To apply this to the Church or Preacher, he is a Father to the poor in spirit, when he comforteth them out of greatest good will by telling them, that theirs is the Kingdome of Heaven, as Christ teacheth. And the cause * 1.928 that I understood not, I diligently searched out: Here is another point of goodness, viz. for a Judge to inquire diligently, to inquire into ca∣ses before that he judgeth, that his proceeding may not be temerity but Justice; for to what end else did the great Judge say, that he would go down and see whether the wickedness of Sodom were so great, as he had heard, when as all things as well far of as neer are naked, and manifest in his sight; but to teach Kings and Judges to take pains, to finde out the truth in all things, so that here are al good things to be done towards men put together. 1. Justice. 2. Judgment. 3. Charity. 4. Paternall affection. 5. Pains taking to judge and determine aright, which must be in every Ruler. The last of which, viz. Searching out matters which he understandeth not, the [Note.] Rulers of these times had need to think upon, who have undertaken to judge and determine about Church Government, which is a thing not to be understood by them, but by inquiring of the Preist, whereby not one or * 1.929 some few whom they think good to choose are meant, but the whole body of the Ministry, of which all that desire to dispute about this point, are to be licensed to come, that upon hearing of the most eminent for learning, the Rulers may be able to determine, and settle this business aright, and this would be both a discharge of Conscience, and well satisfying to all good men, whereas the way that is now gone is unsatisfying to thousands.

I brake the jaws of the Wicked, and pluckt the spoile out of his Teeth: This * 1.930 the Preacher doth when he converteth Souls, for the jawes of the Devill are now, as it were broken; and the Souls that were his prey, pluckt away, as the Lamb pluckt by David out of the mouth of the Lion, for to a Lion is the Devill compared: Who goeth about like a roaring Lion, seeking whom he * 1.931 may devour.

Then I said, I shall dye in my nest, &c. The nest is a place of Rest, where * 1.932 young birds are fed and brooded by their Dammes, and therefore by it may be set forth the state of the Faithfull; who although they have trouble in the world, yet they have peace with God, and rest through Faith, and * 1.933 Joy in tribulation; as knowing, that they are under the feathers of the Al∣mighty; and Christ, who as an head is ready to brood all those under his Wings, whom he gathereth to him, by converting them to his Faith.

My root was spread out by the Waters, &c. The Root is an occult and * 1.934 hidden thing, and therefore denoteth the Heart, the waters are instructi∣ons coming as Waters from Heaven, when the Heart then secretly receiveth and meditateth upon these instructions, the Root is spread out by the Wa∣ters, And the dew fell upon my Harvest: So the vulgar, the Dew is Gods Grace, the Harvest the good corn growing ripe that it may be cut down, and brought into Gods Barn, the Kingdome of Heaven. For by Grace, saith

Paul, I am that I am, and his grace was not in vain in me, for I laboured more * 1.935 then they all, The Dew then is upon the Corn to be reaped in harvest, when by Grace the seed sown in the Heart groweth dayly and cometh up in labou∣ring in the work of God abundantly: For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, it signifieth both Messis and Ramus.

My glory was fresh or renewed in me, and my bow was renewed in my hand. * 1.936 Then is the Glory of the Faithfull renewed, when the old man being put off, the new is put on, which is righteousness and holiness, and by the bow here may be understood the word of God in the hand of the Preacher, * 1.937 whereby he shooteth and peirceth the Hearts of his Hearers with sorrow for their sinnes. For according to this it is sayd, He hath bent his bow and prepared his arrowes, in the misticall sense; and again, with bow and arrows * 1.938 they shall go up thither.

To me men gave care, &c. Here the attention of the faithfull, not of He∣reticks, * 1.939 to the preacher of the truth is set forth.

After my words they spake not again: For this is the property of good * 1.940 hearers to rest in the truth taught, and not to carp or cavill at it, And my speech dropped upon them, That is, was so moderated, as that it flowed not down faster then they were capable of it to profit thereby, but herein re∣spect was had to the Edification to the weakest in understanding, both for the matter and manner of speaking: A thing to be noted by all Preachers that speak either in so high a strain or of such deep matters, or in such a running manner, and stand so long, that they weary their auditors, and edi∣fy [Note.] them little or nothing.

They waited for my words as for rain, &c. An excellent and necessary pro∣perty * 1.941 of an hearer, to be even as the thirsty ground, coming with a longing desire after the word preached, through the need that he ••••ndeth himself to have thereof, and the delight which he taketh therein.

If I laughed on them they beleeved it not, and the light of my countenance * 1.942 they cast not down. The Preacher is sayd to laugh or smile upon the people, when he is not alwayes severely reprooving them for their sinnes, but toge∣ther with severity mingleth lenity, for if he be all lenity and pleasantness amongst them he shal be despised, if all severity he shall be hated: he must therefore so laugh that he may not be despised, but feared, and be so severe that he may not be hated but loved, and therefore all his carriage must be moderate and grave, which if it be so, when he is gentle and merry amongst them, they wi••l not think it to come from lenity or vanity to despise, but reverence him still, and so they shall not cast down the light of his coun∣tenance by counting him ridiculous and vain, which if he be profusely given to laughter, they will be ready to do.

I chose out their way and sate cheife, and as a King in the Army as one that * 1.943 comforteth the Mourners▪ Here both the severity and lenity of a Ruler in the Church are further set forth; severity, in that he saith, As King in the Ar∣my. and Lenity in that he comforted the mourners: To shew both which in the Church, there was in the Ark a rod, and a pot of Manna; a Rod to chastife sinners, and Manna to refresh the penitent, and the good Samari∣tane ministred to him that was wounded, Wine and Oyl, wine to wash and with smart to cleanse out the Corrupt bloud, and Oyle to heal, and Moses ••oth expresse abundance of love to the people of Israel, having sin∣ned by Idolatry, when he stood before God to plead for them; when he sayd, pardon them; if not, blot me out of thy book, and yet when he came amongst them, the severity of a King in an Army stirring up the Levites to slay the Idolaters: And to this tendeth the saying of David: Thy Rod and * 1.944 thy staffe comfort me. Whereunto we may add Samuel calling for thunder, and then praying for the people: For that Preachers have their Armies, see 2 Cor. 10. 4. The weapons of our warfare are mighty.

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 * 1.945 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 * 1.946 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 * 1.947 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, * 1.948 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 * 1.949 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 * 1.950 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 * 1.951 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 * 1.952 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 * 1.953 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 * 1.954 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 * 1.955 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 * 1.956 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 * 1.957 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 * 1.958 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 * 1.959 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 * 1.960 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 * 1.961 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 * 1.962 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 * 1.963 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; * 1.964 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. * 1.965 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 * 1.966 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: * 1.967 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 * 1.968 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 * 1.969

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; * 1.970 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 * 1.971 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. * 1.972 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 * 1.973 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 * 1.974 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 * 1.975 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 * 1.976 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 * 1.977 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, * 1.978 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 * 1.979 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 * 1.980 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 * 1.981 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 * 1.982 is pulled down, Vers. 15. He hath another similitude taken [Note.] from the winde, whereby his safty passeth away as a cloud: For all * 1.983 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 * 1.984 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, * 1.985 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, * 1.986 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 * 1.987 the faith to Judaisme or Idolitry, and their Teachers almost throtled by their enemies indeavouring to keep them from speaking any more in the * 1.988 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, * 1.989 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, * 1.990 and the ofscouring of all things.

Thou art cruell to me, &c. Here he speaketh of God as cruel, because * 1.991 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 * 1.992 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 * 1.993 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 * 1.994 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, * 1.995 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 * 1.996 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; * 1.997 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 * 1.998 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 * 1.999 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 * 1.1000 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 * 1.1001 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 * 1.1002 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.

CHAP. XXXI.

I Have made a Covenant with mine eies, why then should I look upon a maid? Then beginning of fleshly concupiscence is in the eyes, and the * 1.1003 seeing thereof, and other outward senses; for hereby as by windows, evil concupiscence of all sorts is let into the minde: And therefore Jeremy saith, Death hath come up by the windowes, and entred into our houses. And of lusting coming by looking with the eyes, our Lord speaketh saying, * 1.1004 He that looketh upon a woman to lust after her, hath committed adultery already with her in his heart. And Peter speaketh of eyes full of adultery, * 1.1005 and John of the lust of the eyes; which is, When the World is by the eyes let in to be beloved in the heart: It was by looking upon the for∣bidden Fruit, that Evah sinned, and David saw Bathshebah, whereby lust was kindled; and Achan the wedge of Gold, and coveted it: There∣fore to prevent evill lust in the minde, these windowes must be shut, and men must not look upon that, which they may not lust after: And thus the beginnings of evill are resisted, wherefore Job was extraordinarily care∣full to keep his Vessel in holinesse, in that he exceeded the Law of Moses, which saith, Thou shalt not commit adultery. And fulfilled the Law of Christ, by resolving against looking upon a woman to lust after her: And for any man not to do thus, is dangerous; as the next words declare, V. 2. For what portion of God is there from above, and what inheritance of the Al∣mighty * 1.1006 from an high? As if he had said, If I should have done other∣wise, and by looking have been carried to lusting, I should have had no part or portion in God, or in his heavenly inheritance, into which no unclean thing shall enter: Yet it is to be understood, that it is one thing * 1.1007 to be assaulted by fleshly motious in the minde, and another thing to con∣sent by delighting herein, in the one case, a man only suffereth by an onset, but giveth the repulse; in the other he is subdued and bound: Wherefore the Apostle comforteth us in the one case, saying, No tenta∣tion hath befallen you, but humane. Hereby intimating, that whilst we * 1.1008 live here by reason of the corruption of our nature, we cannot but be tempted, yet if then we resist, it is but humane, if we consent it is devilish; and in stead of having any part in the inheritance on high. De∣struction shall be to the wicked, and a strange punishment to the workers * 1.1009

of iniquity. Vulg. Alienation to the workers of iniquity. And Hebr. it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying estranging, according to which it is said of the wicked, That they be strangers from the common-wealth of Israell. And this ought * 1.1010 to be a comfort to the righteous in their sufferings, the wicked in the mean season injoying their pleasure, for they are but as Oxen, put into the best pastures, to be fatted against the day of slaughter, these like to Ox∣en kept under the yoake which shall live: To them is given whatsoever they desire here, because they are as persons desperately sick, to these the Physitian is more strict, and denied things desired, that they may be heal∣ed and live, there being no hope of them, but that they must dye: They go through green and pleasant waies to the pit, these through rough waies to their heavenly country; and because the wicked shall have no∣thing to do here, but as strangers be shut out, they are spoken of accord∣ingly: Alienation shall be to them. That Inheritance shall be as a thing alienated from them.

Doth not he see my waies, and count all my steps? According to thin David speaketh, Psal. 139. And by waies, saith Gregory, Mens doings * 1.1011 are to be understood, by steps all particular passages in the course of their lives, the most minuite of which God keeps account of, as may be ga∣thered from that saying of our Lord; Who so is angry with his Brother unadvisedly, shall be in danger of judgment; he that saith Racha, of a coun∣cell, [Note.] but he that saith thou fool, of Hell fire. So that not only the soulest * 1.1012 reproaching in wrath is set upon the scoare, but the thought of the minde: And in this the sight of God in looking into our waies, exceedeth the see∣ing of all others, in that he seeth those evils in us, that we cannot see, to punish them, and to the comfort of the righteous he seeth every good * 1.1013 thing by them done in secret to reward them.

If I have walked with vanity, or my foot hath hasted to deceit; Let me be * 1.1014 weighed in an even ballance, that God may know my integrity: God is sayd to know what is in man, when he maketh him to know it, for he doth not come to know any thing in time, but all things from Eternity: Thus he said to Abraham, now I know that thou fearest me, when he went to offer up his Son Isaack at his command, that is, now be it known to thee that I take no∣tice of thy obedient mind, and declare the same unto thee, that thou mayst know it to thy comfort, and confirmation of thy faith: So Job desireth, that he might be dealt withall, that God by appearing and speaking in his behalf, might make it known to him, that notwithstanding all his sufferings he favoured him, and there should be a good Issue of them: And because herein he desired but to be dealt with according to the uprightness of his heart, he prayed that he might be weighed in Gods ballance, which he knew was just and equall, and not in the unequall ballance of men. Gregory by the ballance here understandeth Christ in whom a man is weighed when he li∣veth * 1.1015 according to the Example which he hath given him, according to that of Peter; Christ hath suffered for us, leaving us an example, that ••e should * 1.1016 follow in his steps. And at him Paul saith, as at the Authour and finisher of our faith, we are to look, that as he looked at the glory and despised or set light by the shame, so we should do in all our sufferings; Job then in wish∣ing that he were weighed in the ballance, desireth that his life might be ex∣amined according to this pattern, either for his doing good or patiently suffering evil, or fleeing all sin so far forth, as a man yet having flesh in him as well as spirit, could do: For it is not with the best man living here as with Christ, in whom was no sin••, but in every man is sin, only in the Righteous * 1.1017 such as Job was, it raigneth not, that the lusts of it should be by them full∣filled: It is, but it is resisted, cut off as it were to the root, but not suf∣fered to spring up, according to that Exhortation, Let no root of bitterness spring * 1.1018 up to trouble you.

If my step hath turned out of the way, if my heart hath walked after mine * 1.1019

eyes, if any blot hath cleaved to my hands. After declaring his innocent and upright living, now Job cometh to purge himself by imprecation, and because he had disclaimed all going out of the way with his foot, the let∣ting in of lust into his Heart by his Eyes, and threatned the workers of ini∣quity with destruction, he mentioneth these three in his conditionall cursing of himself.

First, If my step hath turned out of the way, Because a man steppeth with his feet, but then doth his step turn out of the way, when an evill Cogitation arising in his mind, he consenteth to it, his Heart goeth after his Eyes, when as unawares by looking upon a mayd, as was before sayd; his heart is inflamed with concupisence; and a blot cleaveth to his hands, when he worketh any evill by doing any injustice or wrong, or not with his hands & goods gotten herewith help others in their necessities, for upon both these he dilateth himself further in the verses following: For both he and every good man hath evill thoughts arising in his mind, and their eyes in things, whereby the heart is tempted; but neither doth the heart follow the eyes nor the feet nor hands, when such motions are valiantly resisted. The meaning is, that Job went as far in fighting and conquering sin, as humane infirmity possibly could, and so must every one do that would have a part in God, as was before sayd.

Then let me sow, and another eat, yea let my off-spring be rooted out. There * 1.1020 is no difficulty in the understanding of this according to the Letter, to this judgment he layeth himself open, that is, wicked in his Heart or works, if he laboureth in tilling the ground whereof increase cometh, to have it taken a∣way and devoured by others; as it was with the wicked Jews, of whom the Prophet in setting forth their judgments, saith, Your land strangers devour * 1.1021 it in your presence; and as the fruits of the Earth shall not stand by him, so shall not his posterity, but be rooted out also, to make whom rich he fear∣ed not to commit so great wickedness, as they are in the Psalms often cursed in themselves and in their Children also. Allegorically this is applyed to wic∣ked Pastors and Teachers, for every Teacher is a sower of the seed of the * 1.1022 word; but if he doth not according to that which he teacheth others, he soweth and eateth not, but others eat, into whose hearts this good seed falling moveth them to bring forth fruit, of which they have comfort, as one that is hungry of his eating good bread: For to eat is to do according to teaching, therefore he not doing, but teaching only, eateth not of that which he soweth and so is starved in his own Soul. And because they who are moved to do after a while seeing his evill Example fall from doing good a∣gain to evill as he doth, they are like to the posterity of a man accursed, which are rooted out, because they fall away again from the Grace whereby they stood, being now as trees plucked up by the roots, as Jude speaketh of [Note.] degenerating brethren. Such a Teacher is like unto the woman that was the * 1.1023 Mother of the dead Childe, which she had killed by overlaying it in her sleep, so he falling asleep in sin, contrary to his teaching, whereby he had brought forth some Children, overlayeth them as it were by the weight of his wickedness and killeth them again: But as this Mother strove with the Mother of the living Child to have it, so Preachers, that be of a wicked life strive to get such as are converted by faithfull Teachers to themselves, that they may have the glory of them, but Solomon called for a Sword, and then it was soon discerned, who was the true Mother; so the strict Judge of all the World by the Sword of his Judgment at the last shall determine of this matter, rightly, the godly Preacher going away with the Glory of Children converted and living constantly, the life of Grace by his good tea∣ching and Example, and such ambitious Teachers that live wickedly with shame and confusion for ever: How aptly this of Gregory written above a 1000. years ago, agreeth to our Gatherers of Churches sprung up of late dais let any unpartiall Reader judge, and therefore not be seduced by them,

and let them he ashamed of this their ambitious way now; that they may not be finally put to shame for ever.

If my heart hath been deceived by a woman, if I have laid wait at my neigh∣bours * 1.1024 door, Let my wife grind to another, vulg. Let my wife be an whore to a∣nother. For this is an hainous crime; an iniquity to be punished by the judges. V. 12. It is a fire that consumeth to destruction, &c. Here Job purgeth himself from the most hainous sin of Adultery, as he had before professed his chastity in his very thoughts: For this is a far more foul sin, although very loo∣king upon a woman to lust after her be adultery in heart, and therefore he calleth it a crime which is much more then that which is called a sin, sith that no man liveth and sinneth, but the Righteous man committeth no crime; For then he is faln from his Righteousness, as is taught, Ezek. 18. And is condemned for a Child of the Devill: For these words, An ini∣quity * 1.1025 to be judged by the Iudges. Vulg. Iniquitas maxima, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of judgments; That is, such a crime judgments, that is, alone making a man guil∣ty of many great sinnes, and therefore subjecting him to many judgments: The Adulterer, saith Chrisost. is both a covetous person and a Theif; for which Adultery being spoken against by the Apostle, he addeth also theft and covetousness: And Solomon comparing an Adulterer with a Theif that * 1.1026 stealeth for his necessity, sheweth him to be more abominable, but I shal add no more here because I have more fully set forth the odiousness of this sin in my Catechisme upon Com. 7.

If I did despise the cause of man servant or maid servant, when they did con∣tend with me. Job being so admirable for continency, and other virtues that shone in him, and so blessed of God and advanced, as was sayd, Chap. 29. 8. * 1.1027 9. 10. least he should be thought yet to have been proud; especially because he spake so disdainfully of some poor men, Chap. 30. 1. 2. 3. Now he purg∣eth himself from this sin of pride, which is most incident to those, that are rich and in authority, especially being also eminent for other virtues: For what greater humility then to be willing to come to plead and contend in judgment with his own poor Servants, as not making account of himself to be any other by nature but as they are, and one that shall come naked before the great Judge at the last day as well as they, no difference being put between Princes and Beggers then, but all without any respect of persons, proceeded alike against, as they shall be found to have done good or evill; and that these were Jobs considerations which made him humble, appeareth, V. 14. 15.

What shall I do then when God riseth up? and when he visiteth, what shall I an∣swer him? The vulg. to express it more, hath it, When God riseth up to judge; implying that at the day of judgment he that hath been proud and lifted * 1.1028 up in his minde for any virtue wherewith he was indued, or for any wealth or authority that he had over other men in this world, shall not be able to answer it, but must speechless be cast as low down then as he had by pride lifted up himself on high in this world.

Did not he that made me in the womb, make him? By nature all men are alike, for the same God made all, as Solomon also saith, The rich and the * 1.1029 poor meet together, and God is the maker of them both. Which he seemeth to have taken from this place; God did not at the first give one man dominion over another, but he bad man rule over the Beasts of the field, the Fowles of the aire, and the Fishes of the Sea. But by divine providence, in regard of the sinnes of men, some have since been set up to rule, to * 1.1030 whom others must be obedient, that sin might be the more suppressed, [Note.] and all things amongst men the better ordered; yet even they that are * 1.1031 in authority, must ever remember, that it is not for themselves, that they are thus advanced, to swell in pride and to despise those over whom they rule, but for their profit and good; they being at their first coming into the World in all things like unto them, and the time shall come, when

they shall again be deposed and made like the poorest, together with them to stand before Gods judgment Seat: And therefore walk humbly, al∣though by taking gravity and austerity upon them towards sinners, as necessity requireth, they bare themselves on high to the terrifying of all such, that they may be in their places reverenced, as Job had been; yet in humility of minde, making themselves equal to the lowest, not dis∣daining them in their just pleadings against them, or addresses to them in the way of equity and right; both then in all men must go together, continency and humility, integrity and humility, and charity and humi∣lity: For whatsoever light of virtue shineth in thee, if it be not joyn∣ed with humility, it is darknesse and no light, as humility without virtue, is but hypocrisie and base flattery.

If I have withheld the poor from their desire, or have caused the Widdows * 1.1032 eyes to fail, &c. Having spoken of his pleading the cause of the poor, Chap. 29. Now next to his humility, he purgeth himself from all asper∣sion of unmercifulnesse, declaring, to the stopping of his calumniators mouths, his charity: And here be two poynts of charity. 1. Giving to the poor. 2. Doing this readily and without delay; for he made not the eyes of poor widdows to fail, by long waiting for that, which they ho••ed to have given them: And herein every good Christian must be like unto Job, to give, and to give readily to those that be in necessity, accord∣ing to his ability.

Or have eaten my morsel alone, and the fatherlesse hath not eaten thereof; * 1.1033 For from my youth he was brought up with me, and I have guided her, &c. Having spoken of his charity, and ready giving to the poor, and in par∣ticular to the widdow, he here addeth, which was before omitted, the fatherlesse, repeating his mercy to the widdow again in saying, Guided her: For towards fatherlesse and widdowes especially must mercy be shewed, and charity exercised, and in what love he did this, he sheweth by saying, He was brought up with me as a Father. Of which title see Chap. 29. 16.

If I have seen any perish for want of cloathing, &c. Of feeding the hungry he spake, Vers. 17. 18. Now of cloathing the naked, which is * 1.1034 another act of charity, Math. 25.

If I have lift up my hand against the fatherlesse, when I saw my help in * 1.1035 the gate. Let mine arme fall from my shoulder-blade. The vulg. When I saw my self superior in the gate. That is, If any poor fatherlesse person, contended with me in Law, and the right was judged to be on my side, yet I took not the advantage against him, that I might have done; but considering the judgment to come, wherein if God should lift up his hand against me, and deale with me as he might in justice; I dealt by him in mercy, as I desire then to be dealt with: A notable lesson for all men that go to Law, if they have overcome, not to be extream, to take all [Note.] the advantage by the Law given unto them; the contrary to which is most commonly practised: And for the Gate here spoken of, where causes are judged at the enterance of Cityes, Gregory noteth well, that it was to good purpose thus ordered, that men at difference should here be judged, * 1.1036 and censured, to teach such as come to live in the City that they should live together in concord: And excellent are his motions about charity, to the poor, upon Vers. 17. 18. Following the Vulg. Wherein it is: If I despised him that passed by, because he had no cloathing. And the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth as to look or see, so to see with contempt: Accord∣ing to Jobs example, let the rich man, who giveth clothing or food to the hungry or naked, take heed, that he overthroweth not his charity by doing it with disdain, in regard of his poor and miserable estate: For the poor to whom thou givest, are not to be looked upon only as they now are, but as they shall hereafter be in Heaven, rich and heirs of that King∣dome,

and therefore, for whom thou shouldst do a little here, that when thou shalt be turned out from all thy worldly Wealth naked and poor, * 1.1037 and from thy house here, they may be thy freinds and receive thee into heavenly habitations hereafter, as the Debters to whom the unjust Steward was beneficiall did him being turned out of his stewardship: They are then to be lookt upon not as base despicable persons, but as Patrons, which * 1.1038 shall be one day able to do more for thee by far, then thou dost for them, thy giving to them being as a sowing of seed upon a faithfull ground, that w••ll yeild an hundred fold increase, and what is it that thou sowest, but things temporall; and what the things be reaped but eternall? Led thus being turned into Silver, and Copper into Gold. But this is not to be un∣derstood of all that be naked and hungry and poor, but with whose poverty is joyned poverty of spitit, and Hunger and thirst after Righteousness, * 1.1039 whose is the Kingdome of Heaven; and who shall have to do there, they of whom Christ saith, whereas ye did it to my poor members ye did it to me, who these poor be I have shewed elsewhere.

For destruction from God was a terrour to me, and by reason of his highnesse I could not indure. Having spoken of many good things that were in him, * 1.1040 Continency, humility, Charity, and Equity, now Job cometh to shew that all these came not from himself, but from the fear of God and his grace keeping him in continuall awe, even in his prosperity, so that he durst not do any otherwise, least destruction should befall him, and the high Majesty of God, when he should appear to judge him, should prove terrible to him. For the fear of God which maketh one to flee sin and to do good, is not sla∣vish, but filiall, and a great grace of God, and the very same with love, ac∣cording to that of the Psalmist, Ye that love the Lord, hate the thing that is * 1.1041 evill.

If I have made gold my hope, &c. Here Job purgeth himself from another * 1.1042 evill; viz. Of the Idolatry of covetousness, as the Apostle calleth it. For he that trusteth in worldly riches cannot trust in God or have him for his God, but turneth to an Idol or false God, for which it is given us in incharge, If riches increase set not thy heart thereon, And he that doth so, fixeth his * 1.1043 hope upon the waters, which flow away, or upon that which is winged, as an Eagle that slyeth away suddenly.

If I beheld the Sun when it shined, and the Moon walling in brightnesse: * 1.1044 Many have been notorious Idolaters for their worshipping of the Sun, Moon, and Stars; therefore Job having purged himself from the Idolatry of Covetousness, now purgeth himself also from all guilt in respect of this Idolatry committing with the hoast of Heaven, but because there seemed to be no need that he should thus purge himself, seeing there was not in any the least suspition of his running into so grosse a Crime, he being so devout a worshipper of God as he was, there must needs sayth, Gregory, * 1.1045 somewhat else be meant hereby, and that is, his not delighting in the glorious lights of this world in comparison of the everlasting light of Hea∣ven: Although then he looked at these lights, and was hereby comforted, yet his delight herein was nothing to that, which he took in the light of Gods countenance, and his favour clearly shining upon him, and yet this is not all, which is here meant, but allegorically by the Sun shining his good works are meant, for of such it is sayd, Let the light of your good works so * 1.1046 shine before men, &c. Now at this shining light the faithfull with Job look not when they are not in their hearts lifted up for them, but referr all to the Glory of God. By the Moon in the brightness thereof the praise of men which the faithfull have for wisdome or excellent gifts, or their good deeds, and at this they look not neither, who are not hereby lifted up by pride but are still of an humble heart. Or because the light of the Sun shineth by day, and the Moon by night, it may be also understood of the praises of the Righteous and the praises of the Wicked, for the Faithfull look not at the

praises of the one or of the other, to be puffed up hereby, but rather are humbled and sorry, remembring him that hath said: Woe to you when all * 1.1047 men speak well of you, &c. For thus Phermio an Orator, that was but an Heathen man, having made an Oration, and therefore praised of all men, wept, saying, That he feared he had not well spoken, because it was applaud∣ed by all: For his kissing of his hand with his mouth, this he saith, he did not, as some, who having done well applaud the works of their hands with their own mouths, there being nothing to move them so to do, but their own vain glory: But according to the letter, if by the looking at the Sun or Moon, idolatry be understood, and looking at them to wor∣ship them; by his hand kissed by his mouth, the kissing of the hand is meant, which is done with a congee, by way of reverence: For these words: If my heart hath been secretly inticed. Hereby he meant not only that he was not puffed up to carry himself proudly at any thing that was * 1.1048 good in him, nor at mens praises, or praised himself with his mouth, but that he did not so much as entertain an high thought of himself in his heart; for not only the waies before spoken of are heinous, and shall be judged, and all that walk therein, as followeth, Vers. 28. but even proud and high thoughts of a mans self, although they never break out into Action.

This were an iniquity to be punished by the Judg, for I should have denyed the * 1.1049 God that is above. Of iniquity to be judged, see before, Vers. 11. Whereas he saith, I should have denyed God, the meaning is, whosoever taketh praise to himselfe for any good in him, or done by him, carryeth himselfe as the Au∣thor hereof, and so in effect denyeth the true Author, God, from whom he received strength so to doe. For that of the Apostle is true touching every man: What hast thou that thou hast not received: and if thou hast received it, * 1.1050 why boastest thou thy self as if thou hadst not received it?

If I rejoyced at the destruction of him that hated me, or lifted up my self when * 1.1051 evill found him, neither have I suffered my mouth to sin by wishing a curse to his soul. Now hee cometh to another singular vertue in him, love to his very Enemies, touching which a man would wonder, how hee came to know, that hee ought thus to do, having not yet heard that place, Love * 1.1052 your enemies, and those that hate you. But the Spirit of God instructed him herein, and not to curse, but blesse, as the Apostle teacheth: So that Job was as one living in the time of the Gospel, long before either Law or Gospel, whereby it appeareth that the will of God, and the teaching of his Spirit was alwayes the same, the new commandement being none other but the old, as St. John speaketh. But how may that of the Psalmist then be justified, The * 1.1053 righteous shall rejoyce at the vengeance. Gregory answereth, we must distin∣guish betwxit an Enemy and a wicked man; for every one that is our Enemy is not wicked, neither is every wicked man our Enemy. Moreover it is one thing to rejoyce at destruction coming to a wicked man, who if he had con∣tinued would have oppressed the faithfull, and upon whose fall better men are advanced to rule and authority, and another to rejoyce hereat, because he is my Enemy in particular, and therefore hated by me: For this is a wic∣kednesse, but to rejoyce when wicked men fall for the sake of others righte∣ous, that were oppressed by him, is no sin; but it is a thing whereat we ought to be effected with joy, and generally at the rooting out of the wick∣ed, because the state of the Church is thus bettered, but we must take heed that it be not for any private enmity betwixt them and us.

If the men of my tabernacle said not, Oh that we had of his flesh wee cannot be satisfied. * 1.1054

These words are added to the former, Vers. 29, 30. further to commend his love towards those that hated him; for although he were put on by his do∣mesticks, who seeing their Master despitefully used, would have been reven∣ged, by tearing the flesh of such his Enemies; yet he was not moved hereby,

but contained and kept them in from violence using against them, as David did Joab from doing execution upon Shimei, that railed upon him; and Christ his Disciples that would have had fire cal'd for from heaven to destroy the Samaritans that would not receive him offering to come into their City. * 1.1055 Thus Isidor. also & Cajetan. Gregor. expoundeth it of the malignity of his own servants towards whom notwithstanding he was patient; as he shewed love to∣wards Enemies abroad, so he did towards these that were malevolous against him in his own house: wherein he saith, that Job was a type of Christ, the Jews * 1.1056 whom he calleth his own, amongst whom he came, persecuted him, and sought his life, and could not be satisfied without crucifying him in the flesh: But others who were converted to the faith, both of Jews and Gen∣tiles, loved and longed for that flesh of his, of which he said, My flesh is meat indeed. And in saying, When shall we be satisfied with his flesh, is intimated, that the truly faithfull should think, that they had never eaten enough thereof, but still desire it from time to 〈◊〉〈◊〉

The stranger did not long in t•••• str••••ts, but I opened my doors to the travellers. Here Job sets forth his hospitality to strangers, doing herein like unto Lot, * 1.1057 and as the Apostle exhorteth, and the Prophet Isaiah likewise. But as Grego∣rie * 1.1058 saith, it is to he noted, that u••••peaketh first of his pacifick disposition to∣wards his Enemies, and then of h•••• ••••spitality, because the heart must first be made clean from malice and w••a••••, and then charity is to be exercised, that we may be accepted; the person must first please God, and then he will be pleased with his doings, but not otherwise, as it is to be noted in Cain and Abell, God had respect to Abell and his Sacrifice, &c.

If I covered my trangressious, as Adam. Here another virtue in Job is set forth for our learning, not conceal or hide, but to confesse our * 1.1059 sinnes before men: According to that of James; Confesse your sinnes one to another, and pray one for another. * 1.1060

Did I feare a great multitude, or did the contempt of families ter••ifie me? * 1.1061 That I kept silence and went not out of the door. That is, In confessing my sinnes, I regarded not the shame and contempt, that I exposed my self un∣to, by reason of the multitude standing by to heare it; In saying which he intimateth, that such as had sinned, then used to confesse their sinnes in the Congregation, as it is said, That they who came to Johns baptisme, * 1.1062 were with him confessing their sinnes, and they that had sinned by cun∣ous arts in Ephesus, came and confessed their sinnes before all men, and burnt their Books: From whence yet cannot be inferred auricular con∣fession * 1.1063 to a Priest; but penitent confession of a mans sinnes, whereby o∣thers [Note.] have been scandalized in the Congregation, that the bond in sin may be loosed: For his going out of the door, it is another phrase to expresse the same confessing with his mouth, which is as it were a door of utterance, and then doth a man go out of his door, when he either refraineth not * 1.1064 for shame to confesse his sinnes openly, or to confesse and stand to the truth beleived; he that hideth them, doth like Adam, when he brought himself and us all into misery, and nothing is more natural to men to do likewise: But if we would be forgiven, we must not hide them either * 1.1065 from God or man, it being better to be put to shame here for a time, then to confusion hereafter for ever.

That mine adversary had written a Book. Many times before Job desired * 1.1066 that he might come before God, and that he might have answer from him, and the like he doth now again? And here he beginneth to draw to a con∣clusion of his speech, so continuing it, Vers. 36. 37. Wherein he desireth nothing else in effect, but that his adversaries, and he might be judged by God speaking from Heaven, all that he had said being written in a Book, and what they had said in way of calumniating him: For so he doubted not but his adversaries themselves being the writers, if they would set down all, that he had said truly; he should be justified and they con∣demned:

Then should he weare their calumnies as a Crown, being not disgraced, but rather honoured thereby, God taking his part against * 1.1067 them.

I would declare unto him the number of my steps, as a Prince would I go neare unto him. Vulg. Throughout all my steps I will declare it, and offer * 1.1068 it as to a Prince. The Hebrew may indifferently be rendred either way, but this last seemeth to have best sense, the meaning being, That he had such a confidence in the clearnesse of his conscience, to be by the Judge justified, that he would upon his appearing with all speed, offer it to that high and mighty Prince, being ready with all willingnesse to heare his sentence.

If my Land cry against me, or the furrows thereof complain. If I have * 1.1069 eaten the fruits thereof without money, or cansed the owners thereof to loose their life. Then let it bring forth Thistles in stead of Wheat, and Cookle in stead of Barley. This saith Gregory, is such a speech, as that it cannot be understood according to the letter, for whose land or furrows ever complained against him, for eating his own fruits growing thereupon, without laying out money for them: It must therefore be understood allegorically thus, By Job speaking this, a Rector of a Church is set forth, by this land and furrows, the People over whom he is set; some yeilding him lesse maintenance, and some more; as the furrow yeildeth lesse Corn then the redge: Against that Rector then, that taketh mainte∣nance and preacheth not diligently to his People, both rich and poor cry out as most unconscionable: For he eateth their fruits without paying money; that is, Exercising spiritual husbandry amongst them, which is the price, that as money he ought to give: And because for want of this agriculture, they from whom his maintenance cometh, loose the life of their Soule through ignorance, infidelity, and many wickednesses where∣in they are left for want of illumination and sanctification by the word; he saith further, and caused the owners thereof, to loose their life. Then let me have thistles for wheat, and thornes for barley. So the Vulg. that is, Let me both be roughly handled and put to smart and pain from men; and to be accursed from God for ever: And what Job here saith, shall be fulfilled, to all such Pastors as feed themselves, but labour not in this husbandry, the care whereof is committed unto them; and this Allegory from the ground to the people, is more confirmed by the parable of the * 1.1070 Sower: When some fell upon good ground, &c. Because the ground is there expounded to be the hearers of the word: But although Gregory could finde none but an allegorical sense in these words, yet other Expo∣sitors have; Job having made an end of speaking of his virtues, in all other things against the calumnies of these men, now because there might one thing more be objected against him, Viz. That he attained not to all his wealth so justly, but that there were poor labouring men, that til∣led his ground, whom he had not satisfied, by paying them for their la∣bour, as it is complained of cruel owners of Corn, Jam. 5. 1. That they who laboured in reaping their feilds, whose wages was kept back, cryed against them; he finally purgeth himself from this: And then the cry∣ing of the land and furrows, is to be taken, as spoken by a Prosopoeia, as the earth, upon which Abels bloud was spilt, cried against Cain there∣fore: And for the words following; Or caused the owners thereof to loose * 1.1071 their life. Vulg. Afflicted the Soule of the husband-men. Hebr. Made the Soule of the Owners, or Lords thereof to fail. The meaning is, If I have taken the fruits of other mens grounds, and hereupon lived deliciously, as is the manner of many Rulers to do, and it stands them all in hand diligent∣ly to consider, whether at this day they do so or no, to the pampering of * 1.1072 their own bodies, with their impoverishment; Then let the ground bring forth, &c. That is, let it be to me accursed so, as that I may never reap any

plentifull increase of it any more, but as Cain, When I expect wheat have Thistles, &c.

CHAP. XXXII.

BEING now to enter upon the long oration of Elihu, continued six Chapters together, because no mention hath yet been made of him amongst other of Jobs friends; it is necessary to inquire how he came to be one amongst them, and when and upon what occasion he came, and who he was: For his coming, it is conceived, that it was after that he heard of the going of the other three by consent to visit Job, they being all Kings and wise men; he thought, that he would also go to heare their conferences, not doubting, but that he should heare many wise senten∣ces uttered amongst them, whereby he might benefit his understanding: For his person, he is set forth by his name Elihu, signifying, He is my God: Olympiodorus saith, God hearing: But wherefore he interpreteth it so, * 1.1073 I know not, it may also be rendred, He is my strength. An excellent name, and therefore the name of many of the people of God, as of the Grand-Father of Samuel, of a certain Prince of the Tribe of Manasseth, of the Nephew of Obed-Edom, and of the brother of David: And not only his name is set down, but more then is said of any of the other three, his stock whereof he came. The Son of Barachel, a Buzite of the kindred of Ram. Whereby it seemeth, that he was by Original a Son of Nahor, the Bro∣ther of Abraham: For his Sons are said to be Hus and Buz; so Philip, * 1.1074 Necetas, Beda, but Gregory saith, That he is called a Buzite, from a Ci∣ty of the Ansitidan countrey, and this is more probable, because he is said after this, to be of the kindred of Ram therefore an Buzite, cal∣led from the City whereof haply he was Ruler: But some, and Jerom especially place the Ansitidan region in Idumea: Touching Ram, some think, that this was one name of Abraham, first called Ram, when he was in Ʋz of the Caldees, then Abram after he was come out, and God promised to exalt him, for Abram signifieth an high Father. Lastly, Abraham a Father of many Nations, for this maketh the Cald. Pha∣raph. which hath it, Of the kindred of Abraham. And this is followed * 1.1075 by Jerome, Beda, and Philippus: If the question be, whether he were not of the kindred of that Ram mentioned in the genealogy of David, who came of Pharez, it is answered, no; For that Ram lived long after Gregory•• upon the Name, Countrey, and Kindred of Elihu, allegorizeth thus, Elihu, signifying He is my God. Is the name of this arrogant man, * 1.1076 who had the knowledge of God indeed, and boasted not a little hereof, but by reason of his pride and self-conceitednesse, he was a type of all such as lift up themselves, and are proud of their knowledge; for which [Note.] he is also said to be of the kindred of Ram, Excelsus, or High, for high∣mindednesse, and therefore though he were the Son of Barachel, signi∣fying, Blessed of God, yet he is a Buzite, that is contemptible, for God despiseth the proud and giveth grace to the humble; and therefore it is * 1.1077 to be noted, That when Job was bidden to sacrifice for the other three, no sacrificing for Elihu is spoken of, but Who is this, saith the Lord, that darkeneth counsell by words without knowledge? Where in saying, Who is this? He speaketh as to reprobates at the last day: Depart yee workers * 1.1078 of iniquity, I know you not. A man of excellent parts then to speak, although he be herein the Son of blessing, for his eloquence and ready utterance of things pertaining to the knowledge of God, yet if he be proud, is con∣temptible and vile in Gods account, and one for whom there is no sacri∣fice, * 1.1079 as there is for those, that have gone astray through errour, but after∣wards

have been turned: For the words of v. 1. So these three men ceased to an∣swer Iob, because he was righteous in his own eys: It is not meant that he was so indeed, but in their opinion, for he confessed that he had sinned divers times: Touching Elihu it is sayd also, that he was angry with Job because he justi∣fied himself, and with his freinds because they found not what to say more * 1.1080 against Job, whom they had all condemned to make good their assertion, and herein he did after the manner of a man that is proud of his wit and pie∣ty, he is offended at Job as taking more holinesse upon him, and ascribed more to himself then he thought was fitting, in respect of all manner of vir∣tues, and at his freinds, as thought by him to be ignorant men in comparison of himself, so proud men think none so good or so wise as themselves, in [Note.] things pertaining to God and to religion, and who so doth thus is a follower of Elihu.

Then Elihu sayd, I am young and yee are very old, therefore I durst not shew mine opinion. Here he beginneth as if he had been full of humility, as * 1.1081 he was younger in years, so being willing rather to hear his Elders speak, then to speak himself, which is a thing commendable in young men, but un∣der this cloak of words lay hid much pride and vain glory, for he presently discovereth what he was, viz. one that thought himself wiser then they all, for he sayth, There is a spirit in man and the inspiration of the almighty gi∣veth understanding. * 1.1082

Great men are not alwaies wise, neither do the aged understand judgment: For of pride and vain glory saith Gregory, there be four sorts. * 1.1083

First, When a man thinketh that he hath the wisdome that is in him, from himself, as he, whom the Apostle put in mind, saying, What hast thou, * 1.1084 that thou hast not received? &c.

Secondly, when he acknowledgeth that it cometh from God; but that he was worthy of it; as the Pharisee that thanked God that he was not as the * 1.1085 Publican, contrary to whom, as Paul, who sayd, by the Grace of God I am that I am.

Thirdly, when he thinketh that he hath more in him then he hath, as the Angell of the Church of Laodicea, who sayd that he was rich and wanted nothing, yet he was poor, miserable, blind, and naked. * 1.1086

Fourthly, When he thinketh himself wiser then all other men, in two of which Elihu grosly faulted, for he ascribed more to himself then was in him, and despised the wisdome of others in comparison of his own, as the Pharisee also did, preferring himself: And this is to do like the Devill, who would as∣cend up on high above the other Angels, and set his throne besides the Throne of God, but he had a fearfull fall, and so shall all the Proud * 1.1087 have.

Least yee should say we have found out wisedome, God thrusteth him down * 1.1088 and not man. Vulg. Deus projecit eam, & non homo. But Hebr. it is him, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, hath reproached him; the meaning is, Elihu would now speak, and desireth to be heard by the other three, least they should think that it was not want of wisedome to answer Job that made them now silent, but they seeing that by no words of men he would have his mouth stopped, ceased therefore to speak any more, because they would leave him to God, who alone could cast him down: Thus Isidorus. * 1.1089

Now he hath not directed his words against me, neither will I answer him with your speeches. Herein saith Gregory, he rightly personeth a proud hea∣rer, who takes nothing as spoken to him, but all against the sins of other men. All the Preacher spareth not to speak against his pride, as well as against the Errours of others, for he will not beleive that he is proud, but humble, and thinks himself wiser then his Teacher: For his not answering in their words, it is meant, being applyed also to the arrogant in the Church, by maintaining such opinions as Hereticks who are without the Church do, and opposing the truths taught in the Church by words, but

by Deeds, wherein they go contrary to that which the Church teacheth from time to time.

Elihu makes a kind of rhetoricall flourish, wherein he sheweth Eloquence, * 1.1090 but little matter worth the speaking upon: Whereas N. Tr. hath these words, v. 17. I wil shew mine opinion, the vul. hath it, I will shew my knowledge▪ wherup∣on Greg. saith the arrogant love to speak, not for the benefit of the hearer, but shew to his knowledge, of which he is most proud: But for this he is like unto a vessell without a cover, touching which the Law saith, that it shall be counted unclean, so the man that putteth himself forth to speak, that he may shew all the knowledge that is in him, and keepeth not rather a cover hereupon, is judged for this to be proud, and so unclean, for it is our duty to be swift to hear, slow to speak, and not be many Masters for * 1.1091 fear of the greater condemnation: Thus He and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indeed sig∣nifieth my knowledge. But to utter a mans knowledge for the Edificati∣on of others, as the faithfull Pastors of the Church do, is not pride, but zeale; for so he that desireth to be a Byshop, desireth a worthy work, viz. For the diligent teaching that is in such an one required, and accordingly * 1.1092 Timothy is exhorted to preach the word, and to be instant in season and out of season.

For I am full of matter, the spirits within me constraineth me, my belly is like wine, that hath no vent, it is ready to burst like new bottles. A * 1.1093 most high degree of pride in a young man thus to arrogate to himself as if he were a Prophet like Jeremiah, who used some such words of himself or * 1.1094 an Apostle, for of the Apostles it is sayd, New Wine must be put in new vessells, otherwise they will burst: Whereas Gregory sayth, that all this came from pride in Elihu, Chrisost. contrariwise praiseth him that having so much matter to utter he could so long contain himself from speaking out o•• modesty * 1.1095 and reverence to his Elders: But Chrisost, was herein in an Errour, as may be gathered from the censure of GOD spoken of before; Only Vers. 21. 22. He saith well, that for respect of persons he would not use flattering titles, for so he should indanger himself to be by God cut off, who is offended at * 1.1096 it, when a man is to teach and to set forth his truth, and to call sin in whom∣soever.

CHAP. XXXIII.

HERE Elihu after the Exordium going before in generall to them all, pitcheth singularly upon Job, stirring him up with patience and atten∣tion to hear him, vers. 1. 2. 3. 4. 5. 6. 7. As he hath done before, Chap. 32. So he goeth on still, saith Gregory, in the loftinesse of his mind to speak * 1.1097 to Job in a magesteriall manner, as if he were far above him in Wisdome, and Job were not able to reason with him, whereas he saith, verse 2. My tongue hath spoken in my mouth, He meaneth that he would not speak cla∣mourously, but as it were whisperingly to his eare in secret, then commending him self he sayth, v. 3. My words shall be of the uprightnesse of my Heart, &c. V. 4. The spirit of the Lord hath made me, & the spirit of the Lord hath given me life. V. 6. I am formed out of the clay. In speaking which, he sheweth that he was not ignorant of the manner of Gods making man at the first, as it is set forth by Moses. * 1.1098

Thou hast said I am clean without transgression, neither is there iniquitie in me. Here he beginneth to object against Job that which he had in part spoken in way of Apology to clear himself from the evill imputations layd by his freinds, upon him, but not taking them in the sense wherein he spake, he vainly reproved him therefore: For Job spake thus only in regard of his great and greivous sufferings, which by doing injustice or wrong, or living

in any grosse sinnes, he had not deserved, as the Lord himself acknowledged, Chap. 2. ••elling the Devil that he had stirred him up against Job without cause, so that by his punishments it was no part of the Lords meaning to lay Iob open to be a notorious sinner under the vale of piety and holinesse, of which he made formerly so great a shew, but only to try his faith, and pati∣ence, that the Devill might finally be confounded, and Job again more ex∣alted.

Behold in this thou art not just, I will answer thee that God is greater then * 1.1099 man: That is, this cannot be righteously spoken, because all men are sinners before God, and therefore being lesse righteous and GOD greater in righ∣teousness, wisedome, and power, none can without sin, when they suffer, plead their innocency, or freedome from iniquity, and therefore the Righte∣ous being smitten, should rather in silence suffer being perswaded of the righteousness of that great Judge in all his proceedings, who judgeth no man but for reasons known to himself, although unknown to man, and not cry out as being too harshly dealt withall, which indeed is true, but misapplyed to Job, who cryed not out, as conceiving the contrary, but being necessi∣tated hereunto by the erronious surmises and inferences made upon his suffe∣rings, by these three men to render him odious to the world, as a notorious sinner.

Why strivest thou against him? for he giveth not account of his matters: For God speaketh once, yea twice, yet men perceive it not. Here Elihu sheweth, * 1.1100 how vain Job was in desiring to reason with God, as thinking if he could come to talk with him, he should soon bring him to say, that he had dealt too harshly with him, or that notwithstanding all these his Sufferings, he accounted him righteous, and would tell him the reason why he thus judged him; and so withdraw his hand from him again, and restore him to a pros∣perous estate. For God speaketh once, yea twice, yet men perceive it not. The vul. God speaketh once and wil not repeat it the second time, Heb. He will not Cantare, sing it twice, For it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the meaning is, he speaketh in his word, and what he hath sayd therein, we must in all cases look at and not think further to be particularly satisfied by extraordinary answers whensoever we desire, but by the answers that God hath made to others, we are to learn his will towards us: As when Paul having a prick in the flesh; the buffetings of Satan, touching which he sought unto the Lord, he had answer, My grace is sufficient for thee, for my strength is made perfect in weakness. At this he must look that is afflicted, who is a true servant of God as he was, and be herein comforted, and likewise in all other ca∣ses, we my find what God hath once spoken, and this is all the speaking for our satisfaction, that we must expect moreover, as Gregory sayth, Gods speaking is by his Son JESVS CHRIST: So that when he took flesh * 1.1101 his word came into the world, as he is by John called, and although he had formerly spoken divers ways, yet now this is his only speaking, or by his * 1.1102 speaking once we may understand the immutability of God, both in his word, and decree, and works, he reverseth nothing unlesse it be upon repen∣tance and turning from sin he spareth men from the judgments threatned, whilst they live in this world, but look what he shall speak in way of judg∣ing at the last day, shall never be reversed of Gods speaking once, yea twice, see Ps. 62. 11. whereas he saith, in the present Tence, God speaketh; If it be doubted how this can be understood of the word of God, which was not yet written; or of Christ or his sentencing of men at the last day: It is easily answered, with God there is difference of times; for all are present unto him, and therefore he speaketh in the present of things fu∣ture.

In a vision, in a dream, when deep sleep falleth vpon men; in slumbring upon the * 1.1103 bed. Having sayd, that God speaketh once, now he sheweth the divers ways

of his speaking, yet whatsoever he sayth any of these ways is but more ful∣ly to set forth the same things that he plainly speaketh for our instruction and learning in other places: Thus Abraham had Gods will revealed to him by vision, and other Prophets had visions, and Joseph had dreams, yea Pha∣roah had his dream also, and Nebuchadnezzar, and Belshazzar a vision, but things to come were herein set forth so darkly, that none but Joseph and Daniell could intepret them: but of speaking by Dreams and in the dark of the night a man being asleep in bed, the means of coming to have di∣vine Revelations made unto men, sayth Gregory, is set forth, and the dark * 1.1104 revealing of things unto them in this world: For as a man in sleep hath his senses bound up, so the senses must be a sleep, as it were, and the desire to earthly things in him; that would understand heavenly, the mind must [Note.] not be set on things below, but on things above, from the cares of the world he must be sequestred and at rest as a man in bed, as Moses went * 1.1105 from the Congregation up to the Mount, and being alone with God had his will revealed unto him, and he went likewise to the Ark, to consult with him thereabout from time to time. And when these ways or any other men know all that they can whilst they live here, they know but in part, and see but as in the night in comparison of that, which God knoweth touching the causes and ends of his doings in all things, and of the knowledge shall be in the life to come to all the faithfull.

Then he openeth the ears of men, and sealeth their instruction, That he may * 1.1106 withdraw man from his purpose, and hide pride from man: That is, when the mind is quiet from the noise of worldly tumults, which hindred them from hearing; then the Ears of their minds are opened, and they are reformed by his chastisements, as by most profitable discipline, that is, as in vulgar, Deliver him from pride. The meaning is; man being thus instructed by chastisement, is hereby withdrawn from the evill works, which he practised before, and consequently from pride, which what it is else, but for a man to lift up himself in disobedience against God in refusing to be subject to him by living according to his commandements.

He keepeth back his Soul from the pit, and his life from perishing by the * 1.1107 sword. Here is the benefit of divine discipline by chastisements, as followeth by way of explication.

He is chastned with pain upon his bed, &c. Where by Bed, Gregory under∣derstandeth, pleasures of sin wherein a man lyeth as upon a bed, but being * 1.1108 by chastisement healed of the corruption making him to do so, he riseth and taketh up his bed and walketh, as it is sayd to the disceased man whom Christ healed, which he doth, that in stead of living any more in sinfull plea∣sure, putteth his shoulders under the burthen of toilsome labour, in suffering * 1.1109 for his manfull resisting of sinn. So that his life abhorreth bread, and his Soul dainty meat: His flesh is consumed away that it cannot be seen, * 1.1110 And his bones stick out that were not seen his Soul draweth near to the Grave, &c. Here Elihu goeth on to shew the great afflictions, whereby God discipli∣neth some to bring them to his Kingdome. They are so si••k and weak that their stomack quite faileth them, and so their flesh is wasted, and they come even to the brink of the pit of death. From hence that of Ps. 107. 18. seemeth to be taken: Gregory sayth, that hereby the benefit com∣ing by afflictions is shewed, for thus they that before took delight in vain * 1.1111 pleasures of this world, were so mortified unto them, that they abhorred from them all, feeding upon Godly sorrow and pensivenesse in thinking upon them. For by bread Christ is sometime set forth, sometime the Do∣ctrine of the word, sometime the grace of spirituall gifts, satisfying and re∣freshing the Soul; as where the Prophet sayth, He that stops his Ears that that he may not hear bloud, and shutteth his eyes that he may not see evill, * 1.1112 he shall dwel in the high places, and bread shall be given to him. For what is it to

stop a mans eares from hearing blood, but from being lead by the temp∣tations of flesh and blood; and what is this bread, that shall be given to such a man, but the refreshing of spirituall grace? Sometime the doctrine of Hereticks, as the Harlot representing them, saith, Hidden Bread is sweet. Sometime any corporall food, so sometime by bread is set forth car∣nall * 1.1113 pleasure, as Lament. 1. A people sighing and mourning seeketh bread. That is, The delights of this life; by the flesh wasting, and bones not [Note.] seen before appearing, is also allegorically meant the same fleshly pleasure, which by affliction weareth away, and then the strength of grace set forth by bones, that could not before be seen, appeareth: For till sufferings come, it is unknown what grace is in a man, but then it is manifested, as in the Apostles being scourged and charged not to Preach any more in the name of Jesus, then their strength in grace shewed it self by their an∣swering; * 1.1114 We must rather obey God then you. And in that they went away rejoycing. Lastly he is said to draw neare to the Grave, because by afflicti∣ons men are humbled and see into their own wickednesses, which they did not before, and how worthy are to be proceeded against in all severity and rigour, so that if they were dealt withall according to their deserts, they must needs be destroyed.

If there be a messenger with him, an Interpreter, one of a thousand, to shew him his uprightnesse. Then he is gracious to him, and saith, Deliver him * 1.1115 from going into the pit, I have found a ransome. Vulg. If there be an Angel speaking for him, one of the like things, that he may declare the equity of man, he will have pity on him. By Gregory expounded of Christ thus, A poor man being brought so low, as hath been said, by the sight and sense * 1.1116 of his sinnes, if the Angel of the covenant, that is, Christ speakes for him, who is like unto man in one thing only altogether, and although he were also in other things alike, there was great difference betwixt him and other men: The one thing, wherein he was altogether like was, in that he was a very man, consisting of Soule and Body as man doth; borne of a woman and mortal, the things wherein he was not like, he was con∣ceived by the overshadowing of the holy Ghost, and without sin, most holy born of a Virgin, he laid down his life, and at his own will took it up again. And this Angel speakes for sinful man repenting and beleiving in him, both by his blood shed for him; which as the Apostle saith, speakes better things then the blood of Abell: And by his prayer, John. 17. for his declaring of the equity or righteousnesse of man, that was by becom∣ing * 1.1117 our Righteousnesse, for he was made of God unto us Wisedome, righ∣teousnesse, &c. For we have none of our own, but when we come by faith * 1.1118 to be made one with him, his righteousnesse is made ours, none of our sinnes being now imputed unto us: For the next words; Then he is gra∣cious to him, and saith, Deliver him that is going into the pit, &c. The difference in the Translations is little, and herein Christ is set forth, speak∣ing to the Father, deliver the wretched man before spoken of, being neer to the Grave, let him not dye eternally, that is so turned from all pleasure-taking in sin, that he mourneth and is sorry therefore, and confesseth him∣self worthy to dye, let not such an one dye eternally, but save him, for I have paid his ransome in dying for him.

Hitherto Gregory, and the Vulg. followed by him, but the Vulg. since goeth thus, If there be an Angel speaking for him, one of a thousand; That he may declare the equity of man. Wherein it agreeth well with the Hebrew, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both, one speaking and an Inter∣preter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 An Angel or messenger. But haply Gregories copy was false printed, Ʋnus de similibus, being put for, Ʋnus de mille. Whereby he was lead so to expound it; yet take we it rightly, a Speaker or Interpreter one of a thousand, it may be expounded of Christ, who is said by the * 1.1119 Preacher to be one of a thousand: For when a man afflicted is brought so

low in himself, as hath been said; he is to know that there is an Angel, a comforter above all Angels, said to be one of a thousand; wherein a certain number is put, for an uncertan, a very great number, as the Angels are said to be twenty times ten thousand; and who can this be but Christ often set forth by his name, as Mal. 4. The Angel of the Covenant; and Revel 12. 7. Michael and his Angels, and Judes Epistle, Michael the Archangel, or Prince of Angels: Neither can any meer Angel be so cal∣led, One as God. As Michael signifieth, and Prince of Angels. For although there be orders of Angels, some Archangels, some Angels, yet of the high∣est order, there is not any one above the rest of his order; so that of any such it cannot be said, one of a thousand▪ The Angell then here spoken of, is neither an Angel by nature, as the Jesuites now teach, grounding here∣upon the invocation of Angels, and consequently of Saints departed: For Gregory the great Bishop of Rome, as great in learning as he was, could not finde any other Angel here commended unto us, but Christ: Whence note by the way, how far the Church of Rome is degenerated now from that, which it was most anciently; that none may be deceived by the pretence of antiquity: And by the judgment of the same Gregory, the main Tenet of Papists, that the Bishop of Rome is Episcopus Episco∣porum, the head of the Church, and of all the Bishops thereof, and Christs Vicar, that cannot err, is a plain making of him Antichrist, or the forerunner of Antichrist: For so in his Epistle to John Arch-Bishop of Constantinople, he saith, That whosoever taketh upon him to be universal Bishop, and Bishop of Bishops, is either Antichrist for this his pride, or his forerunner: But to leave this, the Angel here spoken of is not a Minister of the Gospel; who because he is a messenger of God, for this his office is called an Angel of the Lord, Mal. 2. 7. and Revel. 1. 2. 3. For although such an one be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Interpreter, or Legate, or Embas∣sador, as the word signifieth, and so Philip was to the Eunuch, and we saith Paul, As the Embassadors of God. Yet that which is added, one of * 1.1120 a thousand, agreeth to none but Christ, he then is the Elocutor and In∣terlocutor and Interpreter, above all others speaking aloud for us miserable sinners, and speaking betwixt God and us, both by his blood and prayer, as was before said; and interpreting the will of God unto us, and his most hidden mysteries, according to that, No man hath seen God at any time, but his only begotten Son hath revealed him. But Calvin and Junius, * 1.1121 by the Interpreter here spoken of, understand a faithfull Preacher, who is a rare man, and therefore called one of a thousand, that applieth the pro∣mises of the Gospel, to the comforting of one that is brought so low, as is before said; whom so doing and declaring to him being troubled about his sinnes, his righteousnesse by Christ, he ought to believe and to be com∣forted herein, and then it shall be so unto him indeed, and Christs blood shall be his ransome: Again, this seemeth to make that of the Psalmist, saying, Great was the company of Preachers. And at the first there were twelve Apostles, and twelve more sent out to preach; yet admitting that touching Christ, as the principal thing intended here, his Ministers, which are as he for the comforting of a troubled Soule, are not to be exclud∣ed: And all this from, Vers. 19. to Vers. 24. seemeth to be spoken for the comfort of Job, if by confessing his sinnes and repenting in this low ebb of misery, he would take into the way of comfort: Whereby it appeareth, that Elihu, although conceited of himself and his own wise∣dome, spake by the spirit of God, and that about the greatest mystery of our Salvation: So that his speeches are to be thought none otherwise of, then as parcels of the holy Scriptures, from which as from other parts, excellent instructions may be gathered for our inlightening and com∣fort.

His flesh shall be fresher then the flesh of a child, he shall return to the daies * 1.1122

of his youth. That is, A poor distressed man being thus comforted by Christ is renewed, as it were, again in his age, through the grace of regeneration, * 1.1123 as the Eagle reneweth his age by casting his bill: For so is every one con∣verted to the faith of Christ, being born again of the incorruptible seed of the word to indure so for ever. * 1.1124

He shall pray to God, and he shall be favourable to him, and he shall see his face with joy, for he will render unto man his righteousness. That is, Be∣ing * 1.1125 renewed, as is afore said, he shall pray and be accepted, and finally see him as he is in everlasting glory; and that for the righteousnesse of the man Christ, the Intercessor before spoken of: Others may pray, that live still in sin, and not be accepted of, nor ever come to see his face, but be shut out from his presence; notwithstanding their making of many prayers unto him.

He looketh upon men, and if any man saith, I have sinned, and perverted * 1.1126 that which was right, and it profited me not: He will deliver his Soule from going into the pit, and his Soule shall see the light. This is the same in effect with that of the Apostle, If we confesse our sinnes, he is faithfull to forgive them. As the Prodigal also found it true, And David after that he had * 1.1127 sinned, and herein he looks back again to Vers. 18. He keepeth his Soule from the pit. The vulg. Looking at men he saith, I have sinned. And so it is Hebr. And the meaning according to Gregory is; The man that re∣penteth him of his sinnes, looketh at the examples of Godly men, living * 1.1128 before him, and finding how unlike his waies are to the waies of such men, he is humbled therefore, and confesseth his wickedness: And this argu∣eth one, that now beginneth to have his eyes opened, as they were not before, but blinde: For till that his eyes be opened, he seeth nothing in himself, of which he hath need to repent, but now he seeth the foulness of his sinnes, and therefore his heart is against them, and set to live righ∣teously: And this is the beginning of righteousnesse in him, that was [Note.] wicked before; but there are many who confesse, that they are sinners, but yet are not hereby proved to be righteous, because, if any man reprov∣eth them therefore, they are angry with him, for how doth he repent, although he confesse, that is not willing to heare wherein he hath sinned, by another in any particular, but defendeth and stiffely justifieth himself: Such then confesse their sinnes, but beleive not that they are sinners, they think by confessing there sinnes, to be adorned, not to be humble, * 1.1129 to seem penitent persons, not to be: For the next words, And it profited me not. The vulg. hath, I receivid not as I was worthy; the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To adequate: So that it may be rendred as well equally, as I deserved, as it profited not, as the word also signifieth, and the Vulg. is rather to be preferred, because the true penitent person doth not only confesse, that no profit cometh to him by sinning, but hurt, but also that the evil which he suffereth in this world, how great soever it be, is not so great yet as he deserveth: He that doth not so, is not truly penitent, although be∣fore he suffereth, he confesseth himself to be a sinner and worthy of all judgments; yet when he cometh to suffering, anl so is tried, he sheweth that he was never truly penitent, because he murmureth, and why doth [Note.] he murmure, but because he thinks himself punished, not lesse, but more then he deserveth, as none truly penitent do. Touching Vers. 28. The word is to be understood of the Convert, who delivers his Soule, when by his will he worketh with the grace of God in thus repenting.

Lee all these things worketh God oftentimes with man. To bring back his * 1.1130 Soule from the pit, to be inlightned with the light of the living. The vulg. For often times, hath it, Three times, and Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Three times. Whereupon Gregory excellently saith, that there be three degrees of perplexities and troubles, through which God bringeth such men as * 1.1131 shall be saved.

First, of leaving the sinnes wherein they have formerly so long lived, [ 1] which is at the time of the conversion of a sinner, for it must needs be grei∣vous to one that hath lived and delighted long in any sinn, to leave and loath it, as was noted upon v. 20. the man converted doth, it was as meat and drink unto him before, how hard therefore for him to part with it, and to make tears his meat for it, to mingle his drink with weeping, for when he thinks of turning the pleasure which he took in his former conversation comes to his mind, and the longer he hath lived therein, the faster it holdeth him. Here then ariseth greife and anxiety in the mind; the spirit calling him a∣way from these pleasures, the flesh calling back to them: on the one side the love of a new conversation inviteth him, on the other the use of the old perverse one impugneth it, on this side the love of the heavenly country bur∣theneth in him, on that the carnall concupisence in himself slayeth him: For the great pain and trouble that is in leaving sin, Christ compareth it to the cutting off of the right hand, or plucking out of the right eye, which on how great a smart and pain it is: Thus much for the first.

The second, is in time of temptation, that followeth sometime after conversion, before the strong man armed keeps the house in quiet, but now [ 2] being expelled, he laboureth by all means to enter again and repossess it; as it is sayd of the evill spirit gone out of a man he cometh with seven more * 1.1132 worse then himself to enter again: And now the Devill by his Assaults most greivously terrifieth and troubleth the Soul, and conscience of a man, to the making of him to pine away in his flesh, so that his bones stick out, as vers. 21. Which two degrees are notably figured out in the Children of Israel coming out of Egipt, and after that, wandring in the Wilderness: Their coming out of Egipt was full of trouble and anguish, because so soon, as Moses moved for it; they were by Pharaoh more harshly used, then ever before: After they were come out, for a time the Lord used them gently, and would not lead them that way; in which they should see war for a time, least they should be discouraged, but having brought them through the Red Sea, and making them to see the Egyptians drowned and cast up upon the shoare, soon after they were diversly assaulted and troub∣led, many things fell out that made them to murmure, and upon their mur∣muring they were macerated and consumed by divers judgments forty years together.

The third degree of perplexity is, when death draweth near; for then a [ 3] man considereth that he is near the time of giving account of all his doings before a most strict judge and if he knoweth any thing in himself, he is sure that God knoweth more, and if he knoweth nothing, yet God may know something; as Paul saith, that he knew nothing by himself, yet was he not * 1.1133 herein justified; for no man liveth so strictly, but, but he must needs ac∣knowledge, that he is not yet without all sinn, seeing James saith, In ma∣ny * 1.1134 things we sinn all: and John, If we say that we have no sin, we deceive our selves. And this perplexeth him greatly, he being not for this reason cer∣tain whether he shall be accepted or not, and this third is touched upon, vers. 22. but after this before a man departs out of this life, God cometh by his spirit and fully inlightneth him, so that he beginneth already to per∣take of the joyes of Heaven, as is concluded, Vers. 28. His life seeth light, when having prayed and humbled himself, again the light of Gods counte∣nance is lifted up upon him: And it is to be noted, that his life shall see light, not his death, for none dead in sin have this priviledge, but the li∣ving and before perplexed and troubled, as hath been sayd. For the words following, Vers. 32. &c. Elihu having hitherto spoken most divinely, sheweth himself again as he was, although inspired to speak thus for our * 1.1135 Good and Instruction, yet a palpable Brag-adochian, and full of pride and vain-glory.

CHAP. XXXIIII.

THe eare tasteth words as the palate meat: Of this see before in the * 1.1136 words of Job, Chapt. 12. 11. And this Elihu speaketh to prepare those that were willing enough to hear him, viz. Jobs three friends, whom he calleth wise men, v. 2. Desiring them to consider of what he was further about to say, and hereby to judge of Iob whether he did not from his own words justly accuse himself for wicked, or no, as they also before had done, but yet seemed since, by more words uttered by Iob, to have their mouthes stopped.

Let us choose to us judgment, let us know amongst our selves what is good: * 1.1137 Here the proud man, that he might seem to have some humility in him, joyn∣eth himself with the other three, and like other Teachers, that be proud, [Note.] do sometimes speak words of humility, although in their hearts they lift up themselves above all others, and therefore this acquitteth them not from pride and arrogancy; whereas he saith, vers. 5. Iob hath sayd, I am righteous, * 1.1138 God hath taken away my judgement: Should I lye against my right? my wounds are incurable without my transgression. What the words of Job were, see Chap. 13. 18. I know I shall be justified, Chapt. 23. 10. When he hath tryed me, I shall come forth as gold, Chap. 27. 2, As God liveth who hath removed my cause. Vers. 4. My lips shall not speak iniquity, nor my tongue deceit, &c. And in what sense they were spoken, and it will easily appear that Elihu fowly perverted them, and so goeth upon an imaginary ground in his in∣vectives against Job.

VVhat man is like Job, who drinketh up scorning like water? Which goeth in * 1.1139 company with the workers of iniquity, &c. Wherein he bewrayeth himself not to be humble or a true Teacher, like Paul, not desirous by his speaking, if Job had sayd any thing amiss, to bring him to repentance therefore, but one of a large conscience, that would lay more to his charge then he had spoken, and desirous rather to commend his own wit then to edify his hea∣rer: For Paul writing to the Corinthians, in whom he had some things to reprove; beginneth first with their high commendations, and then procee∣deth * 1.1140 to reproofe: But the proud Teacher omitting all the good things [Note.] that be in his Auditours, falleth upon some things only, that are amiss in them, taunting them most insolently hereby, which is the way rather to exasperate and harden them against his Reproofs, though just, then to bring them to amendment; Whereas commending that which is good in them. First maketh such away to reprove Evill, that their hearts being hereby now to love him, they can hardly do any other at his reproofes, but be ashamed and amend whatsoever is amisse in them: The like course also doth the same Apostle take, 1 Cor. 11. 2. When he would reprove some other abuses in them: For the vile taunt wherewith he taunted him, by the scorning wherein he was so ready as one that drinks in water, he mea∣neth his deriding of such as reproved him, and so walked with the wicked, as Psal. 1. the ungodly are noted to do.

For he saith, It profitetb a man nothing, if he should delight himself with * 1.1141 God:

This also was not any of Jobs speeches, but gathered herefrom falsly by Elihu, to make his case the more odious, upon these his speeches so wrested, he falleth to the vindicating of God from all unrighteousnesse, and sheweth it to be a grosse fault to impute any unto him, Verse 10, 11, &c. 18, 19. In saying, There is no iniquity in God; but he rendreth, the work of man to him, * 1.1142 and dealeth by every one according to his wayes: This is in part true, but if Gods dealing in this world be meant; the other part of his speech is false:

For there be righteous men, saith Solomon, to whom it falleth out as to * 1.1143 the wicked, and wicked men to whom it cometh as to the righteous, although in the World to come, indeed every one shall surely be re∣warded according to his works: If hee would herein have spoken truly, he should rather as Gregory noteth, have said; There is no iniquity in God, although he doth not render to every one according to his works in this * 1.1144 World. For that which is not by us understood, is not produced out of unjust ballances, his judgments are unsearchable, and his waies past find∣ing out.

God will not condemne without cause, nor subvert judgment. This is al∣so most true, but by Elihu misapplied, for it is one thing to condemne * 1.1145 and another to afflict, seeing we are afflicted, that we may not be con∣demned, but being corrected be saved; as both Solomon teacheth, * 1.1146 and Heb. 12. 9.

For who hath given him a charge over the Earth, and who hath disposed the whole World? That is, None hath thus done, but of his own will he * 1.1147 made all things in a most excellent manner, and therefore he doubtless ruleth and ordereth all things, touching men most righteously.

If he setteth his heart upon man, if he draweth his spirit and breath un∣to him. All flesh shall soon fail, and return to ashes together. God setteth his * 1.1148 heart upon man, saith Gregory, when he hath a minde to save him, then he draweth his spirit and breath unto him, by making him to look up on∣ly to God, and to the things of his Kingdome, and saith, Spirit and breath. Denoting hereby his inward cogitations and outward actions, because the breath is drawn by the organs of the body, which are outward; and so both in the thoughts of his heart and all his actions, he is wholy intent to him, to which when he is come, The flesh faileth. That is, Whosoever is fleshly is brought under, and the body of sin burnt, as it were, by the fire of the spirit into ashes, and so having no more strength: To expresse which Jeremiah saith, After that thou turnest me, I repented, and when thou shewedst me I smote upon my thigh. For what is it for a man to smite * 1.1149 upon his thigh, but to subdue carnal concupiscence: Some take these words as spoken to prove, that God doth not deal unjustly or harshly with men, because if he would set himself thus to do, and not rule rather according to mercy, then according to his power, his might is such, as that as he gave man breath and life at the first, so he can easily withdraw it again, and when he hath done so, what is any man, but one failing and ceasing any more to be a man, yea because now very dust; as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth: According to the other exposition, these words: If he setteth his heart upon him. Are understood of man, setting his heart up∣on God, according to this; if God setteth his heart upon it, that is, upon this thing without regard of mercy as well as justice to destroy man, his breath would soon be gone and he turned to dust: And this is to be pre∣ferred, as best agreeing with the words before going.

Shall he that hateth right, govern? Wilt thou condemn him that is most just? Vulg. Can he be healed that loveth not judgment, and how dost thou so greatly * 1.1150 condemne him that is just? The Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either Dominari, or alligare, to binde up. As the Chyrurgion bindeth up a wound to heal it, and the other words are, Hating judgment, So that it may either be understood of God, and as spoken to the same effect that he spake before, or of man suffering by the stroak of God, but because the next words are: Wilt thou condemne him that is most just? Hebr. Very just. I rather take it to be spoken of God to clear him from all aspersion of injustice: And then these words serve to convince him of too great arrogancy, that dareth thus to challenge God. And this is further proved, Vers. 18. Is is fit to say to a King, Thou art wicked, &c. By an argument, A minore ad majus, and if not to a King, much lesse to God, in justifying of a mans self, but * 1.1151

the Vulg. rendreth this also; Who saith to a King, an apostata. but Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not of an Interrogation, and cannot be rendred Who, but whether or no is any man so bold with a King to say, Thou art wicked. The word Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one without a yoake, Belial, or if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be taken for a particle demonstrative, denoting him that was spoken of be∣fore, it may be rendred after these words most just, he saith to the King wicked. It is he that thou censurest, for whom it is free to condemne the highest amongst men, even Kings and Princes, but for opening the mouth against him, it were extream madnesse in any man to do it, if he dareth to do it, he shall be sure to heare of it from him; and that there∣fore he is Belial, although he be a King, as thou Job hast been, if it be taken the other way, it is not true, for some men have been so bold, as to call a King so, and to tel him, Thou hast done foolishly: As Samuel did Saul, and Elijah Ahab.

How much lesse to him, that accepteth not the person of Prinees. Where * 1.1152 the former words are in a smaller print, intimating that they are not in Hebr. But supplied by the Translators, to make the sense good, according to the rendring of Vers. 18. But leave we them out as the Vulg. doth, and read it, That accepteth not, &c. And then it is a reason, why he is no lesse bold to charge Kings with wickednesse, then other men, being all his creatures, as well the highest as the lowest.

In a moment they shall dye, and the people shall be troubled at midnight, * 1.1153 and passe away: and the mighty shall be taken away without hand. that is, The highest are of so little strength, if God cometh to smite them, that they dye suddenly, At midnight, That is, in the darkness of ignorance and the dead sleep of sin, as it is with men commonly at midnight; so the foolish rich man in the Gospel, heard a voice saying to him; Thou fool, this night will they fetch away thy Soule from thee. And the Bridegrome cometh at * 1.1154 midnight, and in Egypt the first born were slain at midnight, and the hoast * 1.1155 of Sannacherib; and because the wicked are alwaies passing on in this way throughout all their lives, it is said not Transibunt, saith Gregory; That is, They shall passe, but Pertransibunt, They shall passe through, and the * 1.1156 mighty shall be taken away without hand. That is, Without seeing the hand that smiteth them; which is a divine force, invisibly cutting assunder the thred of their lives in a moment, as with their wicked hands to be seen, imbrued in blood, have through their power taken away and spoyled others. If any shall think that he may ly hid and so escape this severity, it is resolved no, the blackest darknesse of midnight shall not hide * 1.1157 him.

For he will not lay upon man more then right, that he should enter into judgment with God. Vulg. For it is no more in the power of man, that he * 1.1158 should come to God to judgment. Hebr. He will not put upon man any more, for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To come into judgment with God. In expounding this, Gre∣gory is very large, by mans coming into judgment with God, understanding * 1.1159 that judgment, of which the Apostle saith; If yee would judge your selves, yee should not be judged. And this is when a man keepeth court, as it * 1.1160 were, in his own conscience, examining his evil doings, acknowledging them and condemning himself therefore, and suffering by extream grife and sorrow in his minde for them; For in him that judgeth himself as he should, there is nothing wanting that is in a Court of justice; for the conscience accuseth, and heapeth up all the evils that a man hath done against himself, reason condemneth him, and feare bindeth him, and greife tormenteth him: If the words be thus understood, they must be taken as a prescription of a remedy against the miseries, that they shall be in, that dye in darkness, sleeping as at midnight securely in their sinnes. That man that would not have it fall out thus unto him, must prevent that judgment, when all men shall be brought before God to judgment,

by comming into judgment with him whilst he liveth here: And then this is as if he had sayd, whereas now man hath done evil; and no evil that he doth, lyeth hid from God: This is all that God putteth upon him therefore, or requireth at his hands, that he may escape Destruction, that will otherwise suddenly come, viz. To come speedily into judgment with God, by judg∣ing himself, as hath been sayd: For further illustration whereof he saith, that this tormenting of our selves by sorrow for our sinnes, was figured out by the fire which the Preists were commanded to kindle every morning in the Tabernacle, and to keep it continually burning; for so he that would [Note.] escape Hell fire, ought first in the morning to set himself awork about judg∣ing himself for his sinnes, and so mourn dayly for them: And as Jeremy be∣ing * 1.1161 in the Dungeon was bidden to put Ropes under his Arms, and old rags, that he might be lifted out and not perish there; so he that would be lifted out of the dark dungeon of sinns, must take the help of Gods Laws, binding them about him, rhat looking hereat be may be put to pain and sorrow, con∣sidering his miserable Estate through his breaking of them, which are so harsh, and so terribly threaten sinners, and be heaved up hereby out of this dungeon by having now more regard unto them, to live according to them; and that he may not be pained and peirced hereby unto desperation, look at old Examples of the Faithfull, and how many of them have faln and been judged and yet have had mercy again extended unto them, and so have been set in a salutiferous Estate: Thus Gregory by allegorizing, which because it is for mattr most true and usefull for us, I have thus largely set down. But for the literall meaning, it is, that wicked men are not to expect further warn∣ing, before that God cometh into judgment with them to cut them off; which as he sayd before, shall be done suddenly, and not after the man∣ner of men, that keep Courts of justice, apprehending, and committing and setting a day to judge Malefactors; then hearing Witnesses and pleadings, and so proceeding to judge them: And this Elihu speaketh, because Job had desired that he might come to the Throne of God, and plead his cause with him: And thus understood, we may note that now is all the time that God giveth unto man to repent; that he may escape his judgments, he will give [Note.] him no more warning by a judiciall proceeding in time: But if he expecteth this, and so delayeth; he shall be deceived, and feel his stroak to his everla∣sting destruction before he seeth it coming, and who then is so hard heart∣ed as not to be awakned hereby from his security to speedy repentance: Some will have the meaning to be, that God in judging men will lay no more to their charge then he justly can: Some that God hath not put it in∣to * 1.1162 the power of man to come and bear a part with him in judging what is fit for him to do.

He shall break in peices mighty men without number, and set others in their * 1.1163 stead: As at the day of judgment innumerable men shall be cast away and broaken with Gods just judgments, which shall be done openly and visibly, and others received into his Kingdome, so it is now dayly done, although we see it not so plainly; many that seem to be strong in Faith and Grace, either have it not in truth or fall away and perish, but others being before void of Grace, are converted, and so are set instead of them into the state of Grace and Salvation. As the Jews being rejected the Gentiles were taken into Gods favour in their stead, and Judas was broken in peices, but the theif upon the Crosse, was healed and saved.

Therefore he knoweth their works and overturneth them in the night, that * 1.1164 they are destroyed: Because God is sayd before to break multitudes in peices, and he is most just; it appeareth, that he knoweth their most secret evill works, and when they know not or are not aware of it, he overthroweth them therefore. And here Gregory noteth, that the might setteth forth sin, and that by sinning men are blinded, one sinn being by Gods judgment, made unto them the cause of another, whereof yet they have no percei∣vance

any more, then a man can see colours in a dark night; and by being filled with all manner of sin and wickedness, they come to be overthrown in regard of grace, and so are destroyed everlastingly: As the Gentiles being darkened first by idolatry, were after given over to a reprobate sense: And this is the case of Beleivers under the Gospel, even innume∣rable * 1.1165 Christians are broken in peices, according to the phrase used, Vers. 24. For even of them many be called, but few chosen, which was before by Jeremiah, saying; The daies come, that the City shall be built unto the Lord, by the Tower of Hananeel, to the gate of the corner: And the measuring * 1.1166 line shal go over against it by the hil Gareb: the vul. Tr. Ʋltra normam mensu∣rae. For what is the Lords city here spoken of, but the Church, which cometh from the Tower Hananeel, signifying the grace of God, to the gate of the corner joyning two walls, together, whereby Jews and Gentiles are set forth, who together make one Church, but the measure not staying here, goeth yet a great way further, beyond the measuring line, to shew that there should be very many in the Church, who should walk by no rule, and these be the innumerable to be broken to peices.

He striketh them as wicked men in the open sight of others: Because they turned back from him, and would not consider any of his waies, &c. For these * 1.1167 words, In the open sight of others. In vulg. is, In the place of the seeing. So likewise Hebr. that is, The true faithful Servants of God, who are not in darknesse but in the light, seeing and making use of these his judgments against the wicked, to feare him the more.

When he giveth quietnesse, who then can make trouble? And if he hideth his face, who can behold him? Whether it be against a Nation or a man only. * 1.1168 That is, Hereby it appeareth, that great men who are Tyrants, are smit∣ten by God, as was before said, at the cries of the poor coming up unto him against them, because as when a mans waies please God, he shall have peace and prosperity, let men work against him what they can; but con∣trariwise if he for his wickednesse absenteth himself, as it were, not look∣ing now any more with a favourable eye upon him, how can that Prince, yea or if it be a Nation, that turneth wicked, behold the light of his coun∣tenance; that is, His face turned towards him, or if any were to uphold him in such a prosperous condition; or although men be wicked, and GOD beareth with them for a time, during that time, none can overthrow their quiet: But this time being out, and their sinnes being full, as it was said * 1.1169 of the Amorites, they shall not now see GOD any more looking upon them in favour, but in wrath filling them with trouble.

That the hypocrite reign not, least the people be ensnared. Vulg. Who * 1.1170 makes a man an hypocrite to reigning for the sinnes of the people. Hebr. From the reign of an hypocrite, from the snares of the people, or from a man an hy∣pocrite reigning. Which words have reference to Gods hiding of himself, Vers. 29. They being here named, from whom he hideth himself for their wickednesse, Viz. The King that is an hypocrite so called, because when he was thus by the consent of the people preferred, they expected all good from him, but he proveth contrary, an Oppressor, and a ring∣leader in waies of vice and errour; and The snares of the people. That is, From the people being thus ensnared and subjected by one that proveth con∣trary to their expectation, but worthily because they deserve none better: As it is said of Phocas, when he was Emperour, a certain devout man plead∣ing with the Lord, and saying, Why dost thou make such a man Empe∣rour? Had an answer thus, Because I could not finde any worse to set o∣ver you being so wicked.

Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more, &c. Proud Elihu falleth to teaching of Job again, a man * 1.1171 wiser then himself, what he should have done upon his greivous suffer∣ings, and to have justified himself as unworthy hereof.

Should it be according to thy minde, he will recompence it, whether thou refuse or choose, and not I, therefore speak what thou knowest. The vulg. * 1.1172 Hath God required it, Eam, of thee, because it displeased thee; for thou begannest to speak, not I, and if thou knowest any better speak. Hebr. Shall it come from thee what he shall recompence, because thou hast refused, be∣cause thou hast chosen and not I, and what thou knowest speak. Gregory following the Vulg. saith, By these words, Hath God required it of thee, * 1.1173 &c. He meaneth, if I have spoken otherwise, then I ought to do, thou shalt not answer for it, neither is it his will, that thou shouldst judge me therefore, though thou beest offended at it, but God shall judge me; and for thee thou hast no cause, for not I but thou begannest to speak: But herein I can see no such good sense, as to rest in it: And o∣thers following divers Translations, satisfie not in any sense given by them; but keep we close to the Hebrew, and this will appear to be the meaning: Having in the former words shewed him, what he should say in all hu∣mility, now to presse him to it, he putteth it to his own conscience, to say, whether he thinketh that God will be directed by him, how to deal with him, because he seemed in his speeches beforegoing, to refuse his deal∣ings, by patiently bearing his sufferings; and to choose some other way of being dealt withall; which Elihu saith, that he would never do, nei∣ther thought he it lawful: contrary to which if Job knew any thing, he willeth them to speak out, as Junius rendreth it.

Let a man of understanding tell me, and a man of wisedome hearken to me. Job hath spoken without knowledge, &c. Here insolency breaketh * 1.1174 out again in Elihu against Job, after many things spoken by him very divinely, and all the arrogant likewise, although sometimes they speak very well, yet they soon shew themselves what they are, and the pride that is in them.

My desire is, that Job may be tried to the end, because of his answers * 1.1175 for wicked men: For he addeth rebellion to his sin, &c. The vulg. My Father, let Job be tried to the end, cease not from a man of iniquity, The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either, My Father or my will. But I rather take it, that Elihu now turneth himself to God, seeing that all which he or the other three had said, was but lost labour towards the making of Job to humble himself, and confesse his sinnes, he would not take of his pu∣nishments, but still hold him under, as he was well worthy: For the next words they are Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For the returns in men of wick∣ednesse. That is, His answers returned, which are common in wicked men: For although Job said nothing, it seemeth by Vers. 37. That he shewed signes of derision and disdain, at all that had been spoken, which made Elihu to rage now against him, and say, He addeth rebellion to his sinnes, and clapeth his hands, &c.

CHAP. XXXV.

THinkest thou that to be right, that thou saidest, My righteousnesse is more then Gods: For thou saidest, What profit shall I have, if I be cleansed from * 1.1176 my sin? This also Gregory noteth, was no where spoken by Job in these words, but whatsoever he spake neare unto it, could not justly be re∣proved, as hath been before shewed.

I will answer thee, and thy companions with thee. Look to the Heavens, &c. Elihu having laid a false foundation to himself, of another Oration, * 1.1177 though it be true, which he henceforth saith, yet herein he speaketh no∣thing that toucheth Job, but may afford profitable instruction to us: He proveth by the highest of the Heavens, then which God is higher, that man cannot profit or hinder God, if he be righteous or wicked: For how

should any thing done by him reach up to God, when as they cannot reach up to these visible Heavens: We may by that which we do, profit or hurt men like to our selves, and our selves also; because If thou beest wise, saith So∣lomon, thou art wise for thy self; and if thou scornest, thou alone shalt bear it: * 1.1178 And David, My goodnesse extendeth not to thee, but to the Saints upon Earth: If God speaketh at any time as being troubled at mens sinnes, as where it is said, it greived him at the Heart, that he had made man: this is but after the manner of men in stooping to their capacity, and not because indeed he, * 1.1179 is subject to any passion, as men are, that we might be the more affected with our sinnes, for our provoking of God, and repent and turn from our sins, because our greiving of him cannot be but to our great greif, for suffering by his taking revenge upon us, and to our confusion, as Jeremiah saith, Do * 1.1180 they provoke me to anger and not themselves to the confusion of their own fa∣ces?

By reason of the multitude of oppressions, they make the Oppressed to cry, * 1.1181 &c. Having shewed before that men may hurt or profit one another in ge∣nerall, now he proceedeth to declare the same more particularly. For the Oppressions here spoken of, they are not only to be understood in respect of worldly things, by taking away of which, poor men are made to cry out, * 1.1182 but in respect of spirituall Oppressions, whereby the Soul is made poor, and miserable, and blind, and naked, as the Lord saith of the Angel of the Church of Laodicea: For they oppresse others this way, that by their evill Examples corrupt their minds from the sincerity of the truth, drawing them to sin and Errour: For this is a more greivous Oppression then that, be∣cause [Note.] Oppressors in respect of our Goods, do but seek to invade, and deprive us of things without, wherein our happinesse lyeth not, these of Goodness within, in which our happiness lyeth: These rage through the love of thing〈…〉〈…〉e through the hatred of virtues, those envy that we have any thing, ••••e•••• that we live: Those study to take away outward things that please them, these to dispute inward things that displease them. By how much therefore the life of manners excelleth the substance of things, so much the more greivous is the oppressing evill livers that offer violence to our manners: And yet to shew, that there are not a few, but very many that do so, it is here sayd, Through the multitude of Oppressors, and for the Arme of the mighty they cry out: Which is added to shew, that wicked men if they have power, what they cannot effect by evill examples, they will compell to for fear of their power ready to be used against the uncorrupted virtuous: And whereas he that seeketh to corrupt by his evill example, useth only the voice of perswasion; he that for fear will make men yeild to that which is evill, speaketh by the Arm of Tyranny; whilst we see the examples of evil actions, we do but hear the noise of a Corrupter in our ears, but when by force we are compelled to sin, we feel a Tyrant in our hearts: But the minds of these that are unmoveably fixed in God, do as much contemn these things, as they know them to be against his will: For expecting the rewards of Eternity, they take strength from adversity, knowing that the harder fight they have, the more glorious Crown of victory they shall have: And therefore being pressed with Adversity, they increase in spiritual strength; as the fire which seemeth by blowing to be put out, hath the flame thereof increased, so they by that, through which it is thought they will be made to fall, are more strengthned.

But none saith, Where is God my Maker, who giveth songs in the night? * 1.1183 Having shewed how men cry out for oppressions, V. 9. now he toucheth upon the cause of such impatience, and crying out, it is for want of considera∣tion, that our sufferings come all from God; although men be the Instru∣ments, and if they that suffer consider this, and beleive in, and fear him, they shall in the night of Adversity have so great joy, that it shall make them instead of crying out to break out, into singing, as did Paul and Silas, who

had been sore scourged, and immediately at midnight in prison sung a Psalm. * 1.1184 And David having said, Thou art my refuge from the pressure that hath com∣passed me about, addeth, My Exultation. As to Ezek. a book was given wherein were written Lamentations, a song and woe. For what is this book, but * 1.1185 the book of God, wherein joyfull things are written, but withall heavy sufferings to be born, causing sorrow and lamentation first, and then shall follow singing for ioy. Now that we may be comforted in these things, we must look to God our Maker, which we do when we consider, that he, who made that which was not, leaveth it not without Government, being made: he who made man, never leaveth him to be unjustly tormented, nei∣ther doth he suffer through neglect that to perish, that is, who created that which was not, that it might be: And this seemeth by Elihu to be spoken in answer to the question made by Job, Chapt. 21. 7. Why do the wicked live, and Tyrants oppresse the poor? It is because no man looketh to his Ma∣ker, and if he would, he should have joy to alienate his sorrow that is op∣pressed.

VVho teacheth us more then the beasts of the Earth, and makes us wiser then the fowles of Heaevn. By the Beasts of the Earth sayth Gregory, we may un∣derstand * 1.1186 sensual men who set their minds upon the base things of this world, and by the Fowles of the Air, the proud, who are elevated in their own con∣ceits upon the wings of arrogancy, as birds that fly aloft in the aire. Of the first of these the Psalmist speaketh, saying, Be not so rude and ignorant, as the horse and mule: And the Apostle, There be some whose God is their belly, their * 1.1187 Glory their shame, that mind Earthly things. Of the other, Nebuchadnezzar, Herod, Pharoah, and Diotrephes, together with the Pharisee, are Examples: Or by the beasts understand the wicked, of whom it is sayd, Man being in honour, understandeth not, but is like to the beasts that perish, by the fowls, * 1.1188 Devills, who are called the Prince of the Aire, and are set forth by the fowls of the aire in the parable of the sower, that went out to sow. Now man who is one that knoweth God, as was before sayd, is taught more then these, that is, to be heavenly minded, when they are earthly, to be humble, when they are proud, to be righteous, when they are wicked, and to be godly wise, when the Devill is maliciously subtile like the Serpent: If by the beasts of the Earth, and fowles of Heaven we understand the creatures properly so called. The meaning is, although they have some understanding by the instinct of nature, for which some of them be admirable, especially the fowles of the Aire, whose cryes or singings are often ominous, and so be many of their doings, as of the Stork, the Crane, and the Swallow, that know to go out of cold Countries in Winter, and to come again in Summer, yet God hath put * 1.1189 more understanding into man, so that he should not do like them, one ma∣king a prey of another, as beasts and birds of prey do, and Oppressours of whom he spake before, do likewise: But this is horrible ingratitude to God, and an intollerable abuse of this his gift of understanding.

There they cry, but none giveth answer, because of the pride of evill men: * 1.1190 That is, just men, who know God that made them; being oppressed by the wicked in this World, cry out unto God to be delivered, but he answereth them not by delivering them, because evill men that oppresse them, are herein proud, to lift up their hands against God, in smiting of his Servants, and their successe in so doing puffeth them up more and more, they taking this for a sign of Gods favour, and good liking of their Tyrannicall procee∣dings, that their condemnation at the last may be the greater: For when the Righteous being oppressed cry unto God for deliverance, it is more for the good of these that persecute them, then through the desire that they [Note.] have to be freed from their sufferings: For sometimes when God standeth up by his power, and miraculously saveth his faithfull Servants, even the most hard hearted seeing it are converted, as Nebuchadnezzar at the sight of the miraculous deliverance of the three Children whom he cast in∣to * 1.1191

the siery Furnace: But if they be such, as God will not shew any mer∣cy to, he answereth not the desires of the righteous, oppressed by them, because of the intollerable pride of Persecutors, that by their successe in these their wicked waies, being still lifted up higher, they might take the greater fall in the end: So that wicked persecutors are in worse [Note.] case, when they prosper in their designes against the just, then when they are stopped in their proceedings, and the just are delivered out of their hands, for now they take heart to themselves, to go on in their evill waies to inevitable destruction, whereas by being stopped, so as hath been said, they might have been converted and saved. For this it is said, Prosperity stayeth the fool. And of Antichrist, that he hath power given him to do, a thousand two hundred and sixty daies, and that he maketh war * 1.1192 with the Saints and prevaileth, and likewise of Antiochus, Epiphanes, his forerunner, or these words; For the pride of evil doers. May be expounded of those, that cry and are not heard to be delivered from their oppres∣sions, because they are not humbled, but proud and wicked stil: Some will have these words, They have none answer for the pride of evill doers. Un∣derstood thus, They of whose oppressions he spake before, are not heard to be delivered from proud oppressors, but are stil kept under by them. Lastly, Some understand it of oppressors themselves, who may pray for successe in their waies, or as Dives in Hell torments, but have no answer of comfort: But I rest in the first, being in all things as true, as occult and witty; and yet it may look as well at the unworthiness of those that cry for their unhumbled and unconverted hearts, in either [Note.] of which cases no man must look to prevail, although they make many * 1.1193 prayers, and for pride of heart in such as pray in particular, and want of humility. See the example of the Pharisee, Luke 18.

Surely God will not heare vanity, neither will the Almighty regard it. Vulg. For God will not heare in vain, and the Almighty will behold, or in∣to * 1.1194 the causes of every one. The N. Tran. Is here most exactly according to the Hebr. And therefore Gregories or others Expositions hereupon, are without ground: The meaning is plain, as he had yeilded this as a cause, why men praying are not heard, so here he giveth a reason there∣of: They are not heard because they pray unhumbled and unsanctified, and such vain men praying, God will not heare, or regard it whatsoever they say,

Although thou saiest, thou shalt not see him, yet judgment is before him, therefore trust thou in him. Here is incouragment for such as in humility * 1.1195 and faith, purging their hands from sin, and extending them to do good, seek unto God, although for his long delaying to answer them, they may think, that he seeth or considereth not, as the Vulg. hath it, For there is judgment before him. That is, He will deal justly and mercifully by thee at length, yea and whilst he delaieth to answer, he is working thy cure, as the Chyrurgion, that is long in cutting a putrifyed soare, not seem∣ing [Note.] to regard the desires of the pained Patient, that praieth him to have done, but knowing what is necessary to be done for his best good, he still keepeth him under his hand; so God many times dealeth with a faithful person, whilst he thinketh, that he neglecteth him, he is curing of him; therefore saith he, Trust thou in him: Stay thy self upon this, that he knoweth what is best for thee, and therefore if he deferreth his answer, it shall be for thy good.

But now because it is not so, he hath visited his anger, yet he knoweth it not in great extremity. Vulg. For now he bringeth not in his anger, * 1.1196 neither doth he revenge wickednesse very much. Hebr. And now for his wrath is no visitation, and he knoweth not in a multitude very much, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Berashmad in multitudine valde, Or now because nothing, his anger hath visited, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be rendaed in a very great multitude: And

so it will come neare to N. Tr. If by a very great multitude we understand, Of miseries. But in Vulg. both the Original is varied from, and the sense altered, which is, Because men in misery do not so; that is, Put not their trust in him, but because of his deferring to answer, fall to despair, their visitations are in wrath, and they shall not know or finde God thus work∣ing for their good, although they be very much visited, or with a very great multitude of judgments and troubles in this World.

Andh itherto Elihu hath spoken well; but Vers. 16. in saying, that Job therefore multiplied words in vain, he shewed again the great arro∣gancy * 1.1197 of his minde.

CHAP. XXXVI

HERE Elihu resumeth that argument again, which he had in hand, Chap 35. 2. Where he challenged Job for saying, My righteousnesse is more then Gods. Contrary to which he saith, Vers. 3. I will fetch my knowledge from afar, and I will ascribe righteousnesse to my Maker. But * 1.1198 herein again, he sheweth his arrogancy, because that in way of boasting of his superbund ant knowledge, he saith thus, and Verse 2. That he hath yet more to say for God. It is the part indeed of every good Teacher to fill himself with such knowledge, to speak for God again and again, that all men may ascribe unto him the glory of most exact righteousnesse, and of all goodnesse: But herein lieth a fault, if he venteth his inostentation, [Note.] not that God may be reverenced, but that he for his eloquence and great learning may be praised.

For my words shall not be false, he that is perfect in knowledge is with thee. * 1.1199 Vulger, Perfect knowledge shall be proved unto thee. But we shall not need to alter the word, but only to expound it, and this Vatablus doth well * 1.1200 thus; Perfect knowledge. That is, God is with thee. Or I know, that thou accountest whatsoever cometh from God, to he spoken according to perfect wisedome and knowledge; and therefore my speeches shall be of force with thee touching Gods equity and righteousnesse in all his dealings, for so much as I shall speak nothing but his truth, and what comes from him.

Behold, God is mighty, and despiseth not any; he is mighty in strength and * 1.1201 wisedome. Vulg. God casteth not away the mighty, seeing he is mighty. Hebr. Casteth not away or refuseth not the mighty strong heart. It is an argument drawn from Gods supremacy, and the soveraign power that he hath o∣ver all, to prove that he is not against the power and authority of men, if it be used as it ought to be: But if he that is in authority, abuseth it, to the elevating of his heart in pride, looking upon his subjects, as if they were not made by the same hand, or of the same mettal with themselves, and despising their counsel, he thinketh himself only wise, because he is greatest; God will pull him down and make him despicable, as he did Nebuchadnezzar: For men being all equal by nature, one is lifted up * 1.1202 above others because of sin, to use his power for the suppressing of it only; otherwise being as David, who said, My eyes are not haughty, I have * 1.1203 no proud looks. Taking of his power, as Gregory saith, that which helpeth, and to expel that which tempteth, to look upon himself, set up hereby as but equal yet with others, but in the zeal of revenge taking upon sin, to prefer himself before them: As Peter, who had a principality in the Church committed unto him, yet having to do with Cornelius, that car∣ried himself too lowly towards him; he said, I also am a man. Thus mak∣ing himself equal to him, but when with Ananias and Saphira, he extend∣ed his power to the striking of them down dead, for their lying to

the holy Ghost: And Paul also to the Thessalonians saith, We were as little ones amongst you, but to the Corinthians sinning: Will you that I * 1.1204 come unto you in a rod, or in the spirit of meeknesse? The cheife place therefore is ruled well, when we rule rather over vices then men: The scope of Elihu in thus saying, was to prove Job wicked, and God just; because otherwise God would not have turned him out of his ample pos∣sessions, as he had done. And to these words answereth, Verse 6. He giveth not life to the wicked, but right to the poor. That is, Such as abuse their soveraign power to pride, shall come to ruine, but the humble, as in equity it is meet, shall be preserved.

He withdraweth not his eyes from the righteous, but with Kings are they * 1.1205 on the Throne, &c. Here he further amplifieth that which he said of Gods righteous, dealing with mighty men, that be righteous, they are not brought down but established.

Then if they be bound in fetters, and held by cords of affliction, he will * 1.1206 shew them their works. Gods eyes are not only upon the righteous reign∣ing, but also upon the wicked; so that the one being exalted, the other are pulled down: As Manasseth, who was, as is here said, bound and carried into Babilon; but then being better instructed by his chastise∣ment he came to live in prosperity again, as followeth, Verse 9. 10. 11. But if then they obey not, they shall dye by the sword, and perish without * 1.1207 knowledge. That is, The sword of Gods justice cutting them off, and after death, like the foolish Virgins, go into perdition.

But the hypocrites in heart heap up wrath, they cry not when he bindeth * 1.1208 them. That is, When they are bound in bonds of affliction, before spoken of, they cry not in prayer, but heap up wrath against the day of wrath: * 1.1209 As Paul maketh up this saying, They dye in youth, and their life among the unclean. Vulg. Their Soul should dye in a tempest, and their life amongst the effeminate. Hebr. Either in childhood or an hard death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and for amongst the unclean is amongst harlots. The hypocrite having born him∣self [Note.] as a pure and holy person, when he is in the bonds of misery, cri∣eth not out in confessing his sinnes and praying, because he is ashamed so to do, although he be kept under, even to the death; for he had ra∣ther dye then disclose any thing against himself, that he may be saved, for so he thinketh that his wickednesse, which alwaies before hid, will come to light to his perpetual disgrace, according to Verse 13. But here it is shewed, how they shall smart for it, by dying a tormenting death, as their life hath been lead in secret in all fleshly pleasure: For this is no∣ted to be a property of an hypocrite to be given to the flesh: Both by Peter, and by Jude in Epistle: And in all this Elihu girdeth at Job, as being * 1.1210 such an one.

He delivereth the Poor in affliction, and openeth their Ears in oppression: * 1.1211 Here he returneth again to the humble brought to obedience by affli∣ction, of whom he spake, Vers. 10. In the same phrase of opening their Eares.

So he would have removed thee out of the strait into a broad place, &c. To * 1.1212 Job it was not so, saith he, as God would have been ready to have dealt by him, if he had not stopt his Ears against discipline, refusing to confess his sinnes, and standing upon his justification.

But he fulfilled the judgment of the wicked: That is, brought upon him∣self * 1.1213 judgments to the full.

Because there is wrath, beware least he take thee away with his stroak, * 1.1214 then a great ransome cannot deliver thee. Vulg. Let not Wrath therefore o∣vercome thee, that thou shouldest oppresse any man; nor the multitude of places incline thee. But in more corrected Translations it is, multitude of gifts. But all that cleave to the Originall have it as in New Tran. which is most true, so that Elihu doth not here counsel Job as he may seem according to the

Vulgar, what to do; if he should recover his former prosperous Estate, but that being beset with so great misery, declaring the wrath of God to be great against him, he should speedily repent, as not knowing how short a time he should live to do, and if hapened to dy thus, then no ransome could save him from everlasting destruction: If he should think by his riches to be ransomed, as men are out of captivity from the Enemy, he addeth V. 19. Will hee esteem thy riches, no not the gold, nor all the forces of strength: The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first and cheifly signifieth crying, then riches; but because he * 1.1215 spake before of ransome, it is best rendred riches: According to this Saint Peter saith, that we are not redeemed with corruptible things, as Gold * 1.1216 and silver, &c. And if a man think by his great power yet to be delivered from death, all the strength of men cannot do it, as we may see in Pharoah and his hoast, and in Sannacherib King of Assyria.

Desire not the Night when people are cut off in their place. Vulgar, Protract * 1.1217 not the night that peoples should come up for them. Expounded by Gregory thus, Being faln into temptations, cut off the darkness of sadnesse the sooner, least what high things thou hast thought in tranquility, turn in thy trouble to the coufusion of darknesse, Heb. Respect or desire not the night for the ascen∣dings of people under them: The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also sometime signifieth cutting off, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either under them, or for or in their place: This being very obscure, divers Expositors bring divers Expositions, but the true dependeth upon the right rendring of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anhelare, earnestly to desire, the meaning then is, think not long for an opportunity to come secretly and suddenly, as in the night upon others, to rob and spoil them of their possessi∣ons, as ambitious worldly Kings do oftentimes, thus by invading their In∣heritances, expelling them and placing their own men in their stead: As the tribe of Dan did by the men of Laish; who dwelt securely, and so in the night of their security, came upon them and expelled them out of their * 1.1218 land, and took it into their possession. For Job being a King, as hath been before sayd, and by Elihu counted a Tyrant, he may well be thought in exhorting him to turn from other sinnes, that God might restore him a∣gain to his Pristine Wealth and dignity; now to come to speak against this, as a most capitall one, viz. of lying in wait, as Robbers do in the night, and such sometimes as fight to get other mens Lands and Goods from them to inlarge their own, and being thus understood, the words agree, whether they be rendred ascendings of of peoples under them; That is, being subdued thus by him a King coming suddenly upon them with his army or Ascendings of people in their stead, by force expelling them that he comes upon; and pla∣cing others in their room, as the King of Assyria, having subdued the land of * 1.1219 Israel, brought others from divers places to dwell in their City Samaria: And this is a good Admonition indeed for Tyrants, but misapplyed to ob; who abhorred from such doing, as appreareth, Chapt. 30. 31.

Take heed, regard not iniquity, for this hast thou chosen rather thou affliction. vulgar. Thou hast begun to follow this after misery: Hebr. Thou hast chosen * 1.1220 this from perversnesse, or pravity, or adversity first caused hereby. And the meaning is, cease from sinning, which I cannot see that thou hitherto dost, but rather increasest it; more malignity being caused in thee by that which thou hast before ill done, and more misery and sufferings therefore, rather then being made penitent, and so in way of deliverrnce: And this he spea∣keth in relating to that which he had sayd before, that Job justified himself above God; for who so doth thus, and makes no better use of his sufferings, chooseth sin, or preferreth it still, as it were, when by his chastisement he [Note.] should rather be reclaimed from it, and so is wel worthy, without any commi∣seration to be had of him to suffer still, and to perish in his sufferings: And to choose from, is better rendred After then Rather, which perplexeth the sense, but rendring it From, makes it plain, because he that doth thus is first

afflicted, and then instead of repenting, there followeth in him more sinning.

Behold God exalteth by his power, who teacheth like him? vulg. God is high in his strength, none amongst the Law-givers is like unto him. The sense be∣ing the same, but New Translat▪ better rendreth the words: Here Elihu * 1.1221 labours to make Job and all men patient in affliction, and to ascribe when they are most sharply dealt with all, Justice, Equity, and Mercy to him, patiently resting in his wayes of teaching, as wherein he excelleth all other Teachers. For though he seemeth to be very harsh in laying such greivous things upon men, yet they that fear and trust in him, shall surely be delivered, when by judging them he hath wrought this good work in them, whereas other Teachers are not able to do so to them that are taught by them.

Who hath injoyned him his way, or who can say thou hast wrought iniquity? vulg. Who can search out his waies: Hebr. VVho visiteth upon him his wayes. Here Elihu after extolleth the ways whereby God teacheth men, proceedeth * 1.1222 to prove the same, by this, that there are none above him to be his visitors, to reprove or allow by their authority what he doth, but he is Lord over all, so that no man can say, that what he doth is unjust, what way soever he ta∣keth with men, for he doth all things for the best of such as love him, and are chosen of his purpose.

Remember thou magnifie his work which men behold. Every one may see it, * 1.1223 man may behold it afar off: For Men behold, the vulg. hath, Mensing, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to sing, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Singer, yet it is also rendred Behold, * 1.1224 the meaning is to the end, that thou mayst fear to speak against him in any thing, look up to his works of creation, the Sun, Moon, and Starrs, and hence learn of what power and wisdome he is, as Rom. 1. 19. to reverence him whatsoever he doth to thee.

Behold God is great and we know him not, neither can the number of his years be searched out. As he had by other super-excellencies extolled God before, so now he proceedeth further in the same argument, praising him from his * 1.1225 immensily, of which we cannot attain to a perfect knowledge, and his Eterni∣ty being without beginning, or end of his daies, as elsewhere it is also spoken of him.

He maketh small the Rain, &c. From shewing the excellency of God in himself, now he cometh to shew it in his works, in the making the rain and * 1.1226 the clouds, of which enough before, and in Psalmes, v. 29. Can any under∣stand the spreading of his clouds, or the Raies of his tabernacle? he spreadeth his light upon it, and covereth the bottome of the sea: vulg If he will extend his * 1.1227 clouds as his tent, and lighten with his light from above, he shall cover the things of the sea, Heb. Yea if he shall understand, That is, can any, &c. Us in New Tr: which is to be preferred, he goeth on to his great works of Thunder, and Lightning, which also shew him to be most great and terrible; the Thunder is called the noise of his tent, or dwelling place, because it is Gods voice terribly uttered from Heaven, the Seat of his Majesty, of which see, Psal. 29. This he saith none can understand, because that although the Philoso∣pher assigneth it, (viz. The kindling of a fat vapour exhalled from the Earth into the middle Region of the Aire by the heat of the Sun peircing it: For then as an hot iron thrust into water maketh a noise, so is this terrible great noise made in the Clouds, which are sometimes sayd to be round about Gods habitation) yet no man can understand to the full, how this noise of thunder crack after thunder crack is made so strangely, striking men and o∣ther things here, and as God will, some being burnt within, no outward bur∣ning appearing upon them in a most miraculous manner: But what is meant by this, Covereth the bottom of the Sea? Hebr. The roots of the Sea, and what are these but the mountains about the Sea, from whence as Sap com∣eth from the roots of a Tree into it, so Springs of water run into the Sea and the rain falleth down by them into it. And for the Clouds covering

the Mountaines, Pliny noteth, that sometime a vapour is upon a Moun∣taine as thick as a cloud, which is a sign of some t••rrible tempest to come: Gregory of all this makes this allegorical exposition, The Apostles are as * 1.1228 the rain in their heavenly Doctrine, for which as hath been shewed up∣on other places, they are often thus compared in their teaching, they also are as clouds, but false Teachers as clouds without water, and they thundered and lightened, when joyning miracles to their teaching, they struck such feare into rude and barbarous men, that when as by wars they could not be terrified and made quiet, hereby they were; and that, as he hath it following, the Vulg. Covering the hinges of the Sea; that is, The extream parts of the World: And whereas as followeth, Verse 31. By them he judgeth the people, and giveth meat in abundance. Here∣by * 1.1229 is set forth how Preachers are by God made as Judges over the people, to absolve from sin, and to binde up in sin; and the same, that are as thun∣der and lightning terrible to all parts of the World, which shineth suddenly from one end of the Earth to the other, minister also meat to the Soule; as the clouds, out of which both rain and thunder come, cause Corn to grow, and Grass, which are meat for Man and Beast: For the literal sense, he judgeth the people by them, when being provoked by sin, he turneth Rain and Thunder into judgment, many being by it coming inordinately impoverished, famished, destroyed, and some burnt and made terribly to perish; but others upon whom the rain falleth as a blessing, are comforted and inriched, and the thunder is made a meanes of safeguard unto them, their enemies being hereby destroyed, as in the daies of Samuel, he praying, God thundered upon the Philistims, and * 1.1230 slew them: And in the time of Aurelianus an Emperour, the Christian band that was in his Army, prayed in the want of water, and there came thunder and rain, whereby his Army was refreshed, and the tempest smiting upon the face of the enemy, advantage was given to the Army, to the overthrowing of them, whence for the perpetual remembrance hereof, it was called Cohors fulminea.

With clouds he covereth the light, and comanded it not to shine, by the * 1.1231 cloud that cometh betwixt. The noyse thereof sheweth concerning it, and the Cattel also concerning the vapour. Vulgar, He hath hidden the light in his hands, and commanded it to return again; he telleth his friend thereof, that it is his possession, and that he may ascend unto it. Hebrew, Above his hands or clouds. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either, He hath hid the light, and commandeth concerning it, in that which accurreth, or in the returning commandeth concerning it, Which is all one with the Vulgar in sense; He commandeth the light of the Sun, when it hath been for a time hid∣den by the clouds, which are his hands, as it were, held under it, to shew it self and shine again: It is an explication of that which went be∣fore, Verse 31. Shewing, how by the clouds dropping down rain, and the light of Heaven; that is, The Sun after this shining, and so having inter∣course one with another, he judgeth people, as there was said, and giveth them meat: For this causing of the Sun to lye long hidden, and rain and cold to abound extraordinarily, is a judgment; but coming by in∣tercourse, a blessing: And so the sense of these words is plain, only he passeth herein from one light of lightening to another of the Sun shining, as he might well do, although he mentioned not it before particularly; because the Sun is the light, causing that light, as hath been already shew∣ed: But for the words of Verse 33. It is harder to finde out the true mean∣ing, to finde which yet we shall have recourse to the Hebrew Text, which is this; He shall shew his friend concerning it a possession above ascending, or upon an ascent. The meaning whereof is, As he judgeth the people in this World, as is aforesaid, by faire weather and foule; so if any man be his friend, as it is said of Abraham, that he was, he will shew to him

concerning his wayes wherein he goeth towards man; a far greater mat∣ter concerning them, whereby he shall have more comfort, Viz. The heavenly Inheritance which is above, which he shall see by faith here, and to the Possession whereof he shall come hereafter: Many other ex∣positions there be, but I will neither trouble my self, nor the Reader in mentioning them; for this is the right meaning, as will easily appeare to the Judicious, if he looketh well to the signification of the words in the Hebrew Text, and so greater comfort is here spoken to those that love God, and are his friends, then this World can afford; as before comfort was spoken to all such, in respect of Worldly blessings; although for the present, they be in great misery.

CHAP. XXXVII.

AT this also my heart trembleth, and is moved out of his place. Heare * 1.1232 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 * 1.1233 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 * 1.1234 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, * 1.1235 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 * 1.1236 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. * 1.1237 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 * 1.1238 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 * 1.1239 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 * 1.1240 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 * 1.1241 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 * 1.1242 such as harden their hearts, and will not heare this voyce shall.

God thundereth marvellously with his voyce, great things doth he which * 1.1243 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. * 1.1244 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. * 1.1245 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 * 1.1246 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, * 1.1247 of which see before, Chapt. 9. 9.

By the breath of God frost is given, and the breadth of the waters straitned: * 1.1248 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 * 1.1249 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 * 1.1250 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 * 1.1251 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 * 1.1252 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 * 1.1253 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 * 1.1254 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 * 1.1255 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 * 1.1256 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 * 1.1257 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: * 1.1258 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.

CHAP. XXXVIII

WHO is this that darkeneth counsel by words without knowledge? * 1.1259 GOD is said, Vers. 1. To have answered Job out of a whirlewinde; and in answering it is shewed here first, what he said to Elihu; for so it is taken by Gregory and Ferus, and others commonly, then what he said to Job, the one he condemned, as a man that he knew not, or would take no notice of; as was partly touched before, Chap. 32. The other although he speaketh somewhat sternly to him, by way of castigation, for some words that came from him through the extremity of his pas∣sions, yet he left not after this, his terrifying of him without comfort, he but repenting hereof and humbling himself, was both more justified, then his three friends, in his sayings; and finally had his captivity turn∣ed, and was blessed much more in these worldly things, then ever be∣fore. Elihu is said by his words, to darken knowledge, saith Gregory, because he spake out of arrogancy; for although he spake the truth, yet by proud spee∣ches intermingled, that which he spake according to knowledge was darkned in him, and unacceptable, as wicked speeches, which are as all sin, counted dark∣ness, [Note.] for so Alms-Deeds done in pride or vain-glory, and prayers are rejected, Mat. 6. Then to Job he said; Gird up thy loynes like a man, and I wil demand of * 1.1260 thee, and answer thou me. To gird up the loyns, saith Greg. is commonly put for girding by continency, because lust lieth in the loynes, and they are girt, when they are kept in and slow not forth; according to which it is said, Let your loynes be girt about, & your lights burning. But because Job was conti∣nent, * 1.1261 he is not bidden to gird up his loyns in this sense, but to keep pride from swelling in him therefore: But it is not to be taken either of these waies in this place, but rather that he should strengthen himself, as a valiant man, prepared to the encounter with him, if he could; because he had before desired, that he might come to his Throne to contend in judgment with him: But now saith the Lord, I am come and thou hast thy desire, answer me then to that which I shall ask thee: But touching Gods demanding, and mans answering, Gregory again saith, this is done three waies.

1. By severely punishing, as he did Job, when he answered by pati∣ence.

2. By propounding some very hard thing to be done, as to Abraham, to sacrifice his Son, which he answered by obedience.

3. By opening or hiding things from us, he asketh us, as he did Paul, by abundance of revelations, to see whether he would be puffed up, which he answered by humility; for he said, we are not sufficient of our selves to think a good thought, and again, In me, that is in my flesh, is no good * 1.1262

thing. So Job having been hitherto demanded by sufferings, is now demanded by words; whether he such, and such sublime things, that seeing he did not, he might also answer in humility, how greatly soever he abound∣ed in knowledge, as his former speeches shewed that he did.

Where wast thou, when I laid the foundations of the Earth? Who hath * 1.1263 laid the measures thereof, if though knowest? or who hath stretched the line upon it? Verse 6. Whereupon are the foundations of it fastened, or who hath laid the corner stone thereof? Here because mention is made of the corner stone of the Earth laid, and this cannot be properly under∣stood, he will have all taken allegorically: By the earth, the Church is to be understood, or Congregation of all sorts, that heare the word of God, * 1.1264 as in the Parable of the sower, the hearers are set forth by the earth, the foundations, because they were first in imbracing and propagating the faith, to whom others were soone added, were the Apostles, as they are set forth, Ephesians 2. 20. For to prefigure them, the high Priest bare upon his brestplate twelve precious stones, to shew, how deare those twelve were to the Lord: And it is to be noted, that he saith founda∣dations in the plural number, not foundation, for then Christ must have been meant who is the foundation; and such a foundation as that no man can lay any other; wherefore by foundations the Apostles are meant, * 1.1265 nad by one principal stone, called the corner stone, upon which both these foundations and all the rest of the building resteth, CHRIST JE∣SVS: Where it is to be noted, That it was a doctrine not learned in Gregories time, that the Pope of Rome is the foundation of the Church, [Note.] and that when the Lord said to Peter; Ʋpon this Rock I will build my Church. He meant Peter and his successors in the Bishoprick of Rome: And to make this Exposition good, he saith, That Gods laying of these foundations are spoken of, as a thing done, before that Job was born, be∣cause that in the counsel and decree of God, it was thus done from be∣fore the beginning of the World. Who hath laid the measures thereof, if thou knowest, or who hath stretched the line upon it? That is, Who took in some of the Nations or particular persons into the Church, excluding others: As it is said of Paul, that a man at Macedonia appeared in a * 1.1266 vision to him in the night, and said, Come and help us; when as he think∣ing to goe into Asia, was by the spirit forbidden: Likewise one offering to follow Christ, was answered; The Foxes have holes, and the fowles of the Heaven have nests, &c. To put him off, but another was called to follow him, and delaying, and saying, Let me go first and bury my Fa∣ther. He was not permitted, but bidden again; Let the dead bury their * 1.1267 dead, but follow thou me. And when the Temple was to be measured, Rev. 11. It is said, Leave out the outer Court and measure it not: wherby who are set forth, but such as are in the broad way, and why some are with∣in the measure and some without, who can tel but God only? And hitherto of the allegory: Other Expositors expound it altogether accord∣ing to the letter, as Chrysostome, Theodoret, Phillippus, &c. And thus the meaning is, whereas Job complained of Gods harshnesse dealing with * 1.1268 him, as if he had said, (O Job) What art thou to complain thus, as if my providence ordered not things rightly towards thee; when as by the very earth, out of which thou and all men were first made, (when Adam was made out of it, as the common stock from whom all men came) My just and wise proceedings appear in making and establishing it, as it were, by line and measure, and that I am not unjust in the framing of any part thereof; but have done all things for the best benefit of my creatures, both Men and Beasts living thereupon: Is it probable, these things being so, that I will lay any judgments unjustly upon man, for whose sake I have made them all: Surely when I did these great works, I had no man with me to counsel me, or to keep me from erring, and for thy part, thou

were then, Non ens, and long after, and what a presumption then is it in thee to call any of my doings now in question, as if I that have hitherto done and ordered all things, so as that no exception could ever be taken hereunto, had in thy particular case done amisse: Moreover man did not only not counsell me, but forsomuch as he had not then any being, he could not then, neither can he since see into the reason of my doings, but they must needs lye hidden from him any further then I have been pleased, or shall be pleased to reveal them, and if it be so in respect of things naturall, how much more in respect of things supernaturall, or of things that I some∣times do extraordinarily towards the Sons of men. And if it be so (O Job) thou oughtest to have been so patient in thy sufferings, as not to have ex∣postulated with me hereabout, but to have layd thy hand upon thy mouth. And upon the same Grounds it is the part of us all humbly to acknowledge our own ignorance touching Gods sad providences towards us in any parti∣culars, [Note.] and when any one of us suffereth extraordinarily, when we have with an upright heart lived in his fear, in silence to bear it without complain∣ing of his dealing harshly with us, or being discouraged from the good way wherein we are, as being sure that after he hath thus tryed our Faith and Patience, he will crown us again with greater blessings, as he did his faithfull Servant Job, for ever. The coherence of the answer here made by God unto Job with his speeches before going, being thus set forth, and the scope and drift of the place. Now for the Exposition of the things spoken according to the letter it is easily made: God before the making of any man, to shew his Wisdome, Power, and Goodness towards him, made the Earth; whereupon he dwelleth, and out of which he is sustained most wisely establishing it, as upon most sure foundations, never to be moved and he made it, as a Carpenter buildeth and layeth the foundation of an house by line and measure, the Heavens being as it were the Roofe, the Aire the middle part, and the earth the basis or foundation, which also is set upon its own foundations the center, wherein all the parts thereof meet, as all the lines of a circle do in its center, for which also this is called the corner stone, whereby the foundations of a building, the sides of the walls coming together and resting upon it are sustained.

VVhen the morning stars sang together, and all the Sons of God shouted for * 1.1269 joy. By the morning stars here, who can be understood, but the Angels; be∣ing all as bright morning stars for their heavenly Glory? For in the begin∣ning God made the Heaven and the Earth: First the Heaven, whereby both it, which is above our sight, called otherwise the third Heaven, or the Emperian Heaven, which is the Throne of God; and the Seat and Habitation of his Angells, and the Angells the Inhabitants thereof are meant, and also the starry Heaven, then the Earth had the foundations thereof layd, and at the laying of them the Angells sang Praises to God. And they as Gregory saith, are set forth by the name of morning stars, be∣cause * 1.1270 as the morning sheweth that the Sun is coming, so the Angells ap∣pearing at the birth of Christ, the Son of righteousnesse, a great multitude of them sang, Glory to God on high, on Earth peace, good will towards men. This then is the thing here pointed at, and whereas it was not done thus till long after, it is to be understood that God, to whom all things are present, calleth and speaketh of things to come under the old Testament, as already done, when they are not to be done, till under the New. And the Sons of God at the laying of the foundation of the Earth, that is, of the Church, then shouted for joy, as the Angell foretold to the shepheards, saying, I bring you tidings of great joy that shall be to all people: And at this Elizabeth the Mother of John Baptist rejoyced, and Zachary his Father brake * 1.1271 out into these words of blessing God, Blessed be the Lord God of Israel: And Simeon & the Apostles, and all other faithfull people at the coming down of the Holy Ghost, and the Samaritans being converted, and the Apostles even

in the midst of their sufferings. For the literall meaning, they that adhere only to it, by the morning stars understand all the stars, holding them to be so called for their rising and beginning their motions in the East, where the morning first appeareth, and that the stars are also called the Sons of God; because by him created in such shining Glory, and that singing and shouting together, is ascribed to them, because of their sweet Harmony and consent in their daily motions, making musick in Gods Ears, as it were, and some hold that this musick is audible, although the sound thereof com∣eth not to our Eares; but all this is confuted by the consideration of the time of their singing, which was at the laying of the foundations of the great frabrick of the earth, which was before the making of the stars, Viz. The first day, whereas they were made the fourth day: Therefore as most Expositors understand it of the Angels, let us understand it all, yet not as they generally do of the same called Stars, and the Sons of God; if, as Gregory saith, it be spoken allegorically, as it seemeth to be, but if the literall sense be followed, and it be here shewed, what was done at the Creation; we may by the same Angels, understand both Stars and Sons: of setting forth Angels by the name of Stars, see Revel. 1. The seven Stars are the Angels of the seven Churches. And for morning Stars, see Isa. 14. 12. Where the Angels that fell are altogether called by the name of Lucifer, the Son of the Morning; that is, Morning Stars, im∣plying that the Angels at the first had the name of morning Stars, or Angels indifferently: It is meant then, that those Inhabitants of Hea∣ven passed not over that great work of creating the Earth, as it was not meet that they should, without a Jubilee of praise to the Creator; imply∣ing the joy that they took therein, as a work most excellently wrought, and what is man then so inferiour to Angels as the Earth, out of which he was made to Heaven, but only in respect of his Soule, that he should de∣tract from him in respect of any thing done by him?

Who shut up the Sea, as it were, with doors, when it brake forth as issu∣ing * 1.1272 out of the womb? When I made the cloud the garment thereof, and thick darknesse the swadling band. And brake up for it my decreed place, and set bars and doores; saying, Hitherto thou shalt come. Upon these words, When it issued as it were, out of the womb. There be divers exposi∣tions of some, conceiving it to be spoken of the gathering of the waters together into one place, when they at the first covered the whole face of the Earth; but this was rather a bringing of them into a Womb or * 1.1273 Prison, as it were, then an issuing out, which implieth the inlarging of them in respect of their place: Some say, that this womb is Gods omni∣potency, wherein these waters all were before their creation, as in a most fruitful womb, as also were all other things, and when they were crea∣ted they came forth, and when put into one place, shut up as with doors: Others say, That this womb is the earth, out of which God by his al∣mighty * 1.1274 power first brought forth the waters all over the earth covering it; and then gathering and shutting them up in one place; for when God created the Heaven and the Earth in the beginning, nothing is said of the waters; so that most probably they were in the earth, which be∣ing created they immediatly issued out and covered it, but upon the third day were brought from this overflowing, to a place about which bounds were set, where are shut in as at this day: And this I take to be the best, and without all exception, although I have nothing to say against the second. Gregory hereupon allegorizeth thus, The Sea setteth forth Persecutors, the womb out of which their rage to persecute the Church * 1.1275 of God cometh, is their malicious heart; As the Psalmist saith, He hath conceived mischeife and brought forth iniquity. This iniquity is conceived, * 1.1276 when thoughts of persecuting arise in the minde, and it is brought forth, when it is acted accordingly: But God shutteth up this Sea, as with

doors, when he suffereth them not to proceed so far as they would, but saith to such proud waves, Thus far yee shall come and no further; as is said, Vers. 11. And to the Sea are the wicked compared, where he saith, They are like the raging Sea, that never is quiet. And the Psalmist, He * 1.1277 ruleth the raging of the Sea, and the madnesse of his people. Where the one is compared with the other, and Psalm. 2. Why do the Gentiles rage. Al∣luding [Note.] to the same: And this is a singular comfort to the faithfull in all times of persecution and trouble, when the power of persecuting enemies seemeth to be irresistible, to consider, that they are but as the raging Sea yet, which moveth no further then he appoynteth it, to whom he setteth the bounds, within the compasse whereof they must keep; so how far soever Persecutors go, it is no further then God hath appoynted them, as for place so for time, and the persons overwhelmed hereby: And all this being ordered by his providence, who so dearly loveth us, no doubt, but it shall be turned to the best: For the cloud mades the covering there∣of, and thick darknesse the swadling bands. Hereby is set forth, the dark∣nesse of ignorance and malice, cast over their eyes by the God of this * 1.1278 World, making them to dare blindly to go on thus, to their own ruine in the end, through the unbeleife of their heart; and that whereby they are restrained from going any further, is called Swadling bands, to intimate, that when God will, these raging Persecutors shall be bound feet and hands, as weak Infants with swadling bands, and so unable to stir any more to hurt his Church or any members thereof: For the literall mean∣ing, some by the cloud and darknesse clothing the waters, as it were, understand the darknesse at the creation, said to be upon the face of the deep: Some, the clouds over the Sea, covering it often times as a garment, whereby it seemeth to be bound in, as with swadling bands, when it is here∣with compassed, although not hereby so bound, as not to run any further, for which there are other boundaries set as doors, Verse 10. 11. But * 1.1279 what is the meaning of these words; Brake up for it my decreed place. Vulgar, And compassed it with my bounds. Hebrew, And laid upon it my Statute. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Statuere, disceruere, as well as to Break. And being thus rendered, it is easie to be understood, but obscured by the rendring of New. Tran.

Hast thou commanded the morning since thy daies? and caused the day-spring * 1.1280 to know his place, That it might take hold of the ends of the Earth; that the wicked might be shaken out of it? Vulg. And shaking hast thou held the extream parts of the Earth, that the wicked might be shaken out of it. Hebr. To lay hold upon the wings or extream parts of the Earth. And thus the sense is plain, but not according to New Tran. and the Vulg. although it speakes to the sense, goeth from the words in the Ori∣ginall without cause: It is, as if he had said further to Job, Hast thou ever had the power to make the light of the morning to appear, or to shake the earth, by laying hold upon the ends thereof, to bring wicked men into it, by swollowing them up to their destruction, as God doth sometimes by earthquakes, and as he did Corah, Dathan, and Abiram, by an earthquake, making the earth to gape and to swollow up both houses and men in divers places: And laying hold upon the wings of the earth, is spoken of, in alluding to the manner of men; as of Samson, who laid hold upon the posts of the house, wherupon the Philistims were to their destruction. For the allegory, by the morning understand, Christ borne of the Virgin Mary, for then to shew the morning rising, or the * 1.1281 day-spring from an high, as Zachary calleth it, a Star came and stood o∣ver the place where he was born, arising first in the East, to the wise men; that came from thence to worship him: Of the ordering of this mornings rising, none but the most high hath power, or in respect of the time: And whereas morning is named the second time; Hast thou made

the morning to know her place? The Church is meant by the morning, of which it is sayd, Song. 6. Who is this, that riseth as the Morning? And in speaking of making her know her place, the place prepared for her in Hea∣ven may be understood: Touching which our Lord saith, I go before to prepare a place for you, for in my Fathers House are many Mansions: And at the end of the world, Come yee blessed of my Father into the Kingdome * 1.1282 prepared for you: And then he laying hold upon the ends of the Earth by his judgments, with fire and brimstone shall shake all the wicked out of it to hell fire for ever and ever; as is taught, Mattb. 25. Of this sha∣king also, not only of the Earth, but of the Heaven, the Apostle spea∣keth saying; He shall shake not only the Earth, but the Heaven. * 1.1283

It is turned as clay to a seal, and they stand as a Garment, Vulgar, It or the seal shall be restored as clay, and stand as a garment. Hebr. It is turned or * 1.1284 perverted as a clay seal, &c. This is spoken as a further amplification of that which was before sayd touching wicked men and their shaking out of the earth, he being as a Seal of clay, when this is done, is perverted becoming now but as a garment, by the putting on of which he is neatly formed or fashioned, but Death coming he is corrupted as a Garment eaten with Moths, being eaten with worms and changed into dust from whence they were taken, that is, all men. Now for the setting forth of man by a seal of clay, the reason of his being thus called is for the image of God stam∣ped upon him in his creation, he being but clay taken out of the earth, and for sinn dealt with, as he is worthy, this Seal disanulled as a clay Seal may easily be, and he being now from the image of God, who is everla∣sting, turned to be like a corruptible Garment, having nothing but an out∣side, all that is good within him being corrupted and maried; for so David * 1.1285 compareth man to a thing consumed by Moaths as Garments are, hence concluding him to be vanity, a very nothing in respect of that which he was by his creation. Some understand this of the change of things in ap∣pearance, when the light ariseth from that which they seemed to be in the night, the wicked, that have robbed in the night by their Garments put on * 1.1286 disguising themselves, as that they cannot best known; others understand it otherwise, but because this stands with best reason and sense I rest herein: And so the state of man is set forth to be such, as that for that excellent one wherein he was first made, being like unto God, he is turned to be but [Note.] as it were a man of clouts, a dead and contemptible thing; howsoever be decketh himself with garments, that he may appear glorious.

And from the wicked the light shall be holden, and their high, Arm shall be bro∣ken. Here the misery of sinners is further set forth in respect of the light * 1.1287 as man falling into sin had his understand darkned, and was deprived of that light, which he had before, so they that live and go on in sin shall finally be deprived of everlasting light, being cast into utter darkness, and then how highly and proudly soever they carryed themselves, they shall be made weak, and poor, and low for ever.

Hast thou entered into the springs of the Sea, or walked in the search of the Depth? The Lord having a little digressed in his speech from the works of * 1.1288 creation to terrify wicked men; now returneth again unto them, and he speaketh of mans inability to search into the depth of the Sea, to prove hereby, that he is much less able to search into the secrets of his doings, to finde out the reason hereof: From hence he passeth on to the same effect, to speak of mans not being able to know what is within the Gates of Death, or in what Estate each one is after Death. Then to his inability to finde * 1.1289 out the breadth of the Earth, which he hath made; That is, the whole compass of it; for although there be some men, who pretend, that they can do this, yet their determinations herein are but conjectures upon un∣certain * 1.1290 Grounds. From hence he proceedeth to the light and darknesse, touching the place whereof, and how there is this intercourse of day and

night continually he is ignorant: And touching all these he concludeth, * 1.1291 that man of himself cannot have the knowledge because he was unborn, when Sea, and Earth, and Light, and darkness first were, as was also touch∣ed upon before, V. 4.

He passeth on to mans ignorance touching the Snow and Hail, which he saith, that he prepared against the time of trouble, of battell and warr. Which * 1.1292 is commonly understood of causing these to come as judgments upon wic∣ked men, because a miraculous hail, with which fire was mingled was one of the judgments of Aegypt, and hailstones in Joshuah his time were cast down upon the Canaanites. And for hail this often falleth in a tempestu∣ous manner; and doth much hurt to Corn and other growing things, but for snow, that most commonly fatneth the Ground, and makes it the more fruitfull, yet sometimes both men and beasts in deep snows are wil∣dred and destroyed, and this is here called Gods making War as it were with men for their sinnes. But how Snow or hail, are thus at some times inforced, or come to be made, man knoweth not, but only Conjectu∣rally.

By what way is the light parted, which scattereth the East winde upon the * 1.1293 Earth? By this scattering light lightnings are best understood, because they sometimes are in one place and not in another. But for scattering the East winde, we may with better sense, and as agreeably to the Hebrew, render it, Scattering from the East upon the Earth, only the word From, is here un∣derstood, and by these words the place is shewed, from which lightnings for the m••st part come, for so Christ speaketh hereof, As lightning com∣eth from •••••• hast and shineth to the west, &c.

The same o•• lightning for explication is again repeated, together with * 1.1294 that work o•• watering with Rain even the Wildernesse, where no man li∣veth, by which his providence appeareth even over the wild beasts, that keep there. From the Rain he proceedeth to the Ice, hard like a stone, cove∣ring * 1.1295 the waters

Canst thou binde the sweet influences of Pleiades? or loose the bands of * 1.1296 Orion▪ Canst thou bring forth Mazzaroth in his season? or guid Arcturus with his Sonnes? O•• there signes, see before, Chap. 9. 9. For Maz∣zaroth the Vulg. hath Luciferum: Some expound it of the Planets, and some of Stars in generall, in ordering of which, and bringing forth now some, then other some, the wonderfull wisedome and power, and provi∣dence of God appeareth, doing herein as a Generall by his Armies. He * 1.1297 setteth forth his Almighty power again, by instancing in the clouds, rain∣ing and lightning.

Who hath given wisedome to the inward parts, and understanding to the * 1.1298 heart? From other works of Creation, he proceedeth here to man, who if he hath any wisedome, must ascribe it unto God; and therefore not think himselfe able to come into judgment, and reason with him. For Verse 39. 40. 41. see Psalm. 104. and Psalm. 147.

CHAP. XXXIX.

KNowest thou the time when the wilde Goats of the Rock bring forth, * 1.1299 or when the Hindes calve? The vulg. For wilde Goats hath Ibices, some, a beast partly like a Goat, partly an Hinde, whatsoever it be, the thing for which it is here spoken of, is that which is common to it and the Hinde, the secresie of the bringing forth, no man knowing when it is; but for the Hinde, it is noted to be with great difficulty, Psal. 29. Where it is said, That the voice of God maketh the Hinde to calve, up∣on which, see the nature of the Hinde: The Lord in setting forth admi∣rable

providence over his Creatures upon Earth, Beasts, and Fowles; ha∣ving begun with Lions, Chap 38. 39. the King of Beasts, and the Ra∣vens, singleth out some others, that be of greatest note, wherein man is posed, not being able to know the waies or secrets of these, much lesse of God that made them all. Gregory who hath his moralls upon all things, * 1.1300 having shewed that by the Lions spoken of, Chap. 38. The Apostles are set forth, to whom people being converted, were as a prey, so much good did it them, as their meat: And that by the Ravens, the Gentiles black by sin, are set forth, who are fed by God, when converted with the con∣solations of his word; saith, That in the South parts about Nilus in E∣gypt, that are called Ibices, but in the East and West parts, little four∣footed Beasts, that keep upon Rocks, and bring forth there, are thus called: And for the Hindes he saith, That they destroy Serpents, and their nature is in swimming over Rivers, to go one after another, and each one to lay her head upon her that goeth before, the better to be borne up in the water, and when the foremost is weary, she cometh behind, and so the rest by course: By which Beasts, Preachers are set forth, who bring forth upon the Rock Christ, upon whom they beare themselves all together, and through virtue received from him, as the Hindes, kill Ser∣pents, that is, Sinnes, where they come, and by becoming all things to all, and bearing their burthens with much difficulty, bring forth in a most admirable manner; for the words, Verse. 2. Canst thou number the months * 1.1301 that they fulfill? Or when they will bring forth. That is, Can any man know, when they will be formed to new Creatures, who are under the Ministers teaching, here being so much required for the making of them such. 1. Knowledge. 2. Life of grace. 3. Growth. 4. Strength as it were of bones, as in a Childe that is born into the World.

They bow themselves, bring forth their young ones, and cast out their sor∣rowes: * 1.1302 Ministers of the Gospel bow themselves when they stoop to the capacity of their Auditors, giving milk to babes and not strong meat; for then there is most likelyhood of bringing forth unto God. The Vul. for these words they cast out their sorrows, hath it, Emittunt rugitus, They mourn as extreamly pained in bringing forth: For the faithfull Servants of God travell not thus without much anxiety and sorrow, by reason of the hardness of the peoples hearts and of their indociblenesse, and the Hebrew will better bear this rendring: They send out sorrowes.

Tbeir young ones are well liking, they are fed with corn, they go forth and * 1.1303 turn not to them again: That is, these spirituall Children thus brought forth are fed with the Word, till that through their being thus fed they are filled so with Knowledge that they can live now the life of Grace, without be∣ing further taught by men; according to that which was prophesied, They shall no more teach them, saying, Know the Lord, for they shall know me from the greatest to the least: But alasse who cometh to such perfection of know∣ledge [Note.] in these daies, and if they do, how many keep it and loose it not a∣gain? So that they have continuall need of teaching still, although not in the first principles, such as this is, Know the Lord, one God and three persons, &c. To worship and serve him only, and not any Idols or false Gods. And because to know God, is to live and do so in all things as he requireth, there is need alwaies by Preaching to be stirred up hereunto, as by stirring up a fire it is kept burning, otherwise it goeth out; so Zeal against sin must by Preaching be stirred up from time to time, as the fire in the Temple was dayly renewed.

Who hath sent out the wilde Asse free, or who hath loosed the bands of the wilde Asse. Verse 6. 7. 8. Whose house I have made the Wildernesse, &c. * 1.1304 Here is another wonderfull thing in the Creatures, the Asse being of all Beasts, that men use for labour, the stillest and slowest in going, and most easily ruled, for which it is said; The Oxe knoweth his owner and the Asse

his masters crib. Yet God hath made one sort of them very swift and indo∣mable by man, feeding them hy his providence in barren Wildernesses, * 1.1305 especially in the Wildernesse of Arabia, where this sort of Asses most a∣bound, and of their swiftnesse in running Xenophon writeth saying, * 1.1306 That Cyrus passing that way with his horsemen, there were many of them, who being stirred, ran so swiftly away, that some horsemen following, could not come neare them, then standing still, but when the horsemen approached, they fell again a running as before, thus deluding them; and to these the Wildernesse is as an house, where they keep: neither can men take or bring them away from thence, and although there be little food, yet by Gods providence, they are sustained and strengthened hereby to this swiftnesse. Now of this he telleth Job, to intimate, that whereas he in prosperity, had great and spacious grounds indeed, to keep his Asses and Oxen in, and an ample family, as men count spacious and ample, so that he was the greatest man in all the East, as was before said, yet Jobs grounds and house was nothing to his, and that both he and all men might know hereby, the greatness and excellency of God above men, who hath the vast Wildernesse, as an house wherein to keep abundance, both of these and of other wilde Beasts, and keeping them lusty, where but very little food is to be had, and although men cannot rule them, because they are too swift for them, yet God can and doth; which should make man to reverence him so, as not to dare to lift up his voice upon any occasion against him: And from hence also we may gather, that a little is enough to sustain men in the wildernesse of this World: As the [Note] Children of Israel also were here sustained, having nothing to eat, but what God sent them down from Heaven from day to day, forty yeares together, that as it is said of nature; Exigno natura cententa, It is content with a little, so we should be as the Apostle exhorteth us, saying, VVhilst we have food and rayment, let us herewith be content. Which maketh both * 1.1307 against Gluttons and Drunkards, whom nothing will suffice but excesse, and against the covetous, who thinking all that they have to be too lit∣tle, either murmure at their having no more, or gaping after abundance, are set upon getting these Worldly things without end, by hook and crook, right and wrong: Some take occasion from hence, and because it is further said, Verse 7. He despiseth the mnltitude of the City. From hence some take occasion to commend an Eremiticall and solitary life, far from the frequency of people, to be the more free to divine contem∣plations: But this is far fetch••d and rather proveth them that do so, when there is no necessity, as in time of persecution, to be no better then wilde Asses. The Allegory of Gregory is far better here, who will have the faithfull by this description set forth, who because their minds are taken * 1.1308 up with heavenly things, despise the courses of those that are altogether for worldly, are basely counted of by the world as Asses, which are most [Note.] silly and dull; but indeed such only are free, all others like Asses under the yoak of the World, in whom the spirit and generosity of minde; that is, in these is altogether wanting, because he saith, VVho hath sent the wilde Asse out free? For it is a freedome not to covet or desire the Goods of this World, or the dignities hereof, contrariwise it is servitude and bon∣dage to covet them; for prosperity being affected in worldly things, presse the minde, as it were, with a yoake of servitude and adversity, when it is seared: But he that hath shaken off worldly desires from his minde, injoyeth a certain felicity in this life, when he joyeth not much in prospe∣rity, nor is straitened by adversity: How worldly men are yoaked, Christ sheweth, saying; Come to me all yee that be weary and heavy laden, take my yoake upon you, for my yoake is easie and my burthen light. But * 1.1309 it is an harsh heavy yoake to be under worldly temporall things, to be ambitious of earthly, to hold things fading, to desire to stand in things

not standing, to desire things passing away, and not to be willing to pass * 1.1310 away with things that passe away. For whilst all things against a mans de∣sire flee away, which before afflicted the mind with a desire of getting, they afterwards presse with a fear of Loosing. In saying, Who setteth the Wilde Asse free? He meaneth, who but God; so God can free mans mind from these desires, but man cannot free himself, so is he held hereby when he thinketh to shake it off through the fear of want to come; he is still held fast hereby; therefore to God we must seek, that he would set us thus free, and as Christ saith, If the Son makes you free, yee are free indeed. The Christians that thus neglected worldly things for Heavenly, were hereby traduced by Heathens, that they were a sloathfull Generati∣on like the Asse. But Tertullian answereth in their behalf; saying, We are accused to be idle persons, and such as refuse to imploy our selves in worldly businesses. How can this be? We living amongst you and being habited, instucted in Trades, and of the same necessity, that ye are, to get our livings by labour. For we are neither Brachnans nor Gymnosophists of the Indians: for such, also other Philosophers, did nothing towards a living, but gave themselves wholly to study, we are not, Silvicolae, Livers in woods, as Exiles, only we temper our selves, that we may not use the things of this life ill, or without measure: The refore we dwell in this world together with you, not without Courts, Bathes, Taverns, Shops, Stables, Faires, and other Commerces. Whereby we may see, that no Christians did then count it a point of piety to sequester themselves from the Society of men, to live either Eremites, Anchorites, or Ceno∣bites, but each one in his Lawfull calling, tending his business as other natu∣rall men did.

Will the Ʋnicorn serve thee, or abide by thy Crib? This is also another notable Beast, in which the power of God doth greatly appear: It is by * 1.1311 the Vulg. rendred, Rinoceros, by some it is also called, Monoceros, but that is the Greek name taken from the one horn that it hath, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth one, and Ceros, an horn, Unicorn the Latine, and he hath the name of Rinoceros, from the growing of his horn from his Nose. To set forth his great strength, it is sayd, of Israel by Balaam, He hath the strength * 1.1312 of an Ʋnicorn. It seemeth by the various discription made of him by divers Writers, that there be more sorts of them, one called a Rinoceros, and another Monoceros or Ʋnicorn. Aelianus saith, that there be wild Asses * 1.1313 in India of the bignesse of an Horse, having one horn in the midst of their foreheads, in length a Cubit and halfe, and so sharp, that herewith he peir∣ceth through the hardest things. Of this Pliny writeth, that he is like an horse in his body, his head like an Hart, his feet like an Elephant, and tail as a wild Boar; having an heavy lowing, and one black horn two cubits long, Strabo saith that he is as long as an Elephant, but of shorter thighs, and * 1.1314 therefore not so high in form like an Oxe of a Box colour, or an Elephants, his Rictus or opening of his mouth, like a wild boare, and his skin so thick and hard, that the sharpest instrument of Iron cannot peirce it, and this beast also is one that cannot be taken alive by man. But because God can, he is mentioned as another of his works of wonder. Man may make use of many other beasts to do his Husbandry work, but of this, though fitted by stature and strength to do most, he is able to do none, and therefore a poor weak worm to God-ward.

Who gave the goodly wings to the Peacocks? Or Wings and seathers to the Ostrich? But before I speak of this, a word more of the Unicorn: The mighty men of this world, are hereby set forth, saith Gregory; who lift * 1.1315 up their horns on high, against which it it is sayd in the Psalms, Lift not up your horns on high: For long it was, before that Kings and Emperours * 1.1316 could be brought in to labour in the Vineyard, as the Unicorn cannot be made to work, but rather with their terrible horns pushed and peirced

men, that imbraced the faith of Christ; neither could the Apostles, the most able of all other men, take them, but God in his good time brought them into the feild of his Church, and since by their strength, they have done him great good service. But to return to the Peacock and Ostrich, The Vulg. hath it, Pennae ni Struthiouis similie est penae heodis & accipitris, An Ostriches Feather or wing is like that of the Ierfaulcon or the Hauke: The meaning according to Greg. is, The Ostrich hath wings as well as the Hauke, but the Hauke fleeth most swiftly, and the Ostrich cannot flee at all. Hebr. it is, The Wing of the Singers or Cryers extended, is the wing of the Stork, or Ostrich: For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both, to make sense in our tongue, the wings of these birds or Fowles, that are noted, for singing or crying, are extended, if the wings of the Stork and Hauke be, that is, the Ostriches, that cry so loud have their wings spread, as if they could, and were about to flee as well as a Stork or Hauke, but the one fleeth not, as was sayd before: And the other two do a far off, as the Stork over the Sea in time of cold, coming again in time of warmth, of which Jeremiah al∣so * 1.1317 speaketh, or most swiftly, as the Hauke. And by whom this is done, is it not God that putteth this marvelous difference. Pagnin. (because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to exult, as well as to cry or sing, and the Peacock is a * 1.1318 fowle, that exulteth much in respect o•• his painted tail, when he setteth it up to make it shew most glorious) saith, that haply the Peacock is to be understood here; but it is most improbable, because if Peacocks were meant, God would not only have given so light a touch upon it, and then passed on to the Ostrich, without saying any more of it, contrary to his manner in speaking of any other Creature, neither doth he in all this discourse propound two to our consideration together, but one alone, as being admirable enough for us to meditate singly upon, before we come to another, neither is there any word in the Text signifying who gave, and if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be tendred wing, the New Translation were much mistaken in thinking, that the Peacock was here pointed at, seeing his beauty is not so much in his Wings as in the feathers of his tail. It is then certainly, a comparison which is here propounded betwixt the Stork, and Hauke, and Ostrich, of which last the Lord meant to speak further, as upon a Creature greatly to be noted for the wonderfulnesse thereof, both in the form and strange qualities of lea∣ving Egs, which yet by Gods providence are cared for, and come many of them to be living Ostriches, although by their Damm thus neglected, either in respect of sitting upon them to bring them to life, or when they begin to live; of feeding them. For rendring the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ostrich, I see no reason, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is mercy, and the Ostriches have none in them, but the Stork so much, that shee pecks her self, till the bloud runneth out to feed her young ones. Touching the Ostrich, shee is between a beast and a fowle, having so thinn Feathers, and so heavy a Body, that shee cannot flee, but only lifts up her wings and runneth very swiftly. Aelianus saith, * 1.1319 that the Ostrich is almost as great as a Camell, being therefore called Stru∣thio Camelus; and because her buttocks are bare and without Feathers, shee cannot sit upon her young to bring them to life, yet some say that shee layeth 80. Egs, and having a faculty of discerning, which of them will prove Ostriches, and which will come to nothing, shee leaveth some of them upon the sand, and upon other some sitteth and hatcheth them, but this appeareth to be a fiction, because the Lord saith, that shee leaveth them for want of wit to consider, to what dangers they ly open, and of memory to finde them out again being layd, but God by his providence through the heat of the Sun, hatcheth and giveth them life, and sustaineth them most ad∣mirably, for which this, as another great wonder in nature is worthy to be spoken of, to shew the almighty power of God. Allegorically the Ostrich setteth forth the Hypocrite, who seemeth to have, wings whereby * 1.1320 to soar up towards Heaven, but worldly things lye so heavy in his minde,

that he cannot stir from the earth, and his feathers be too few to flee thus withall: That is, his graces, whereof he hath none but common to the wicked and the righteous, praying and preaching with the mouth, hear∣ing with the eare, keeping daies of fasting, and almes-giving, and paying of tythes; but herein the hypocrites of these times, come short of those of old, some not duly paying or willingly paying any, and they that do, not being so strict as herein to go to the tythe of Mint, Annis, and Comin; although the Lord saith, that this ought to be done also: For the gra∣ces, wherewith his feathers must be thickened, but in him wanting, they are love, joy in the spirit, meeknesse, and humility, temperance, faith, and so forth, as they are together set forth, Gal. 5. 22. And if the hypo∣crite be represented by the Ostrich, then the Godly indeed and sincere are here set forth by the Stork and Hauke, which hath a little body, but many feathers, so that she can easily flee upward; that is, little flesh and a great deale of spirit, against which, although the flesh striveth, yet the spirit prevayleth, and they are hereby lead, and made like spirituall bodies, and * 1.1321 to have their conversation now in Heaven, to which their bodies shall verily be made apt to ascend, as Christ did in body, when they shall be changed and made like unto his glorious body.

Which leaveth her eggs in the earth, and warmeth them in the dust. Here * 1.1322 an hypocrite is further described by his carelesnesse in respect of his peo∣ple, if he be a Pastour, or of his Children, if he be a Father; for such a [Note.] Pastour, although he preacheth, yet he travelleth not through care of the * 1.1323 Flock committed unto him: As Paul, till Christ be formed in them, but leaveth them in the Earth, as it were, and in the dust for want of a∣ny discipline using through an earnest desire to see them reformed, where∣by it cometh to passe, that notwithstanding all his teaching and preach∣ing, as they were earth and dust, so they are still, and as hotly set upon the dust and dung of this World, as if they had never heard of not set∣ting their hearts hereupon; for which it is said, Warmeth them in the dust. And so as when the Ostriches egg cometh to be hatched, it is but an Ostrich like her selfe: So they that live under such a Ministry, are but hypocrites like to their Teachers, having a forme of godlinesse only, but void of the power of it, coming indeed to the word preached, and the Sacraments, and praying long and often, but not keeping themselves unspotted of the World, by not doing any thing that is base and wicked, * 1.1324 after the manner of worldings, by lying, stealing, deceit, oppression, or following in secret the lusts of the flesh, or by pride, envy, malice, or desire of revenge, or strife, or debate, slandering, rayling, or bitter speak∣ing: For by these or any of these they are spotted, as one upon whom * 1.1325 black and stinking dirt is cast; yea Jude calleth them spots and blots, and as they are spots, so they want another substantiall point of pure re∣ligion: that is, Charitablenesse, for both these put together, make a pure religious Person: To visit the Fatherlesse and Widdowes in their adversi∣ty, and keep a mans selfe unspotted of the World. All other religion, when this is not done, being vain: The Pastour then that hath no more care of these things, then an Ostrich of her eggs, to propound and stir up to all of them, as wherin the power of religion lyeth, or having preached them up crieth them down again, in his own life and example, or that is not vigilant against the gross sinnes of the people, both to cry out a∣gainst them, and to censure particular persons that be such, by the exer∣cise of the keyes committed unto him, is not tender hearted, as the Mi∣nister of Christ ought to be, but hard-hearted, as the Ostrich against * 1.1326 her own eggs, and all his labour is in vain, although through his foolishness he is not sensible hereof, and therefore feareth nothing: And as it is with the Pastour, so it is with the Parent, that leaveth his children upon the Earth, by bringing them up in an earthly and worldly manner, seeking

to warme them with the dust and dross of worldly, wealth, but not in the information and feare of the Lord, at the least no further, then that * 1.1327 feare of God for outward performances, as hath been already said, that wherein the power of it consisteth, being neglected, the fleeing of all sin, and doing of all good: And if they be judged hard-hearted, whether Pastours or Parents, that do thus, what do they else, as long as they do so, but labour with an impenitant heart; whereby They heap up to themselves, * 1.1328 wrath against the day of wrath. And although in this their way they feare nothing, their labour is vain; and so when the Lord of the Vineyard com∣eth to pay his labourers, that which they have done, being all vain, they shall be dismissed without any such pay, and be paid according to their works by the just Judge, who to them That by patient continuance in well * 1.1329 doing, seek immortality, will give everlasting life, but to evill doors, shame and contempt.

As the Ostrich thus hardneth her self against her eggs, having no feare * 1.1330 for the want of knowledge and understanding, of which God hath de∣prived her: So such Pastours and Parents are foolish, and it is for want of wisedome, that they do so, as hath been said, to their own utter ruine afterwards; according to the saying, Quos vult perdere dementat Jupi∣ur. God infatuateth them, whom he will destroy.

VVhen she lifteth up her selfe on high she scorneth the horse and his rider. * 1.1331 Here by the Horse and his rider in the Allegory understand, the faith∣full Servants of God, in whom the flesh is as it were, the Horse, and the spirit the rider; the Ostrich scorning, these is the wicked hypocrite, who keepeth his wings close to his body, when he wanteth power, and is kept under, but when at any time he cometh to have power, he is bold to use the true faithfull Servants of God most contempteously, before he keepeth low through sained humility, but now he lifteth himselfe up on high through pride, and doth despite unto the very spirit of God, in de∣spising them: And herein the Popes of Rome, have notoriously discover∣ed themselves to be Ostrich-like hypocrites, being in times past, Servi servorum Dei. But now though they write themselves so still, Domini dominantium: Above Kings and Emperours, most despitefully using those of the reformation, who are as the Horse and his rider, stirred up against them for their abominations, and not much unlike unto them are all that having sometimes shewed themselves so lowly, that whatsoever they suffered, they were yet contained through reverence to the higher powers, from lifting up themselves, but having gotten oppertunity feare not to do it: But this Horse and rider will be too good for all such * 1.1332 Ostriches in the end, and then they shall smart for such contempts and elevations; as is shewed, Revel. 19.

Hast thou given the Horse strength, hast thou clothed his neck with thun∣der. * 1.1333 For the Horse, what a courageous Creature the war Horse is we all know, that is right bred, and therefore we shall not need to prosecute the description of him according to the Letter; but allegorically with Gregory understand by the Horse, as before Verse 18. Gods faithfull Servants, who through the spirit of God that is in them, are most cou∣rageous and without feare of any Creature: To such God giveth strength. First, To subdue sin in themselves, then clotheth their necks with thun∣der, terriblly to thunder against the sinnes of others; as the courageous Horse filleth the aire with neighing when amongst others he goeth to battell. According to this James and John were called, Boanerges, Sonnes of thunder. And not without reason is this spirituall Horse said to be clothed about his neck with thunder, when as the noise that he maketh by neighing, is within coming from his throat; but to intimate, that hè weareth the Law, which he preacheth as a chain about his own neck, which * 1.1334 is, when he is graced by living according to the same.

Canst thou make him afraid as a Grashopper? the glory of his nostrils is * 1.1335 terrible. The Horse is here further spoken of, by way of comparison with a Locust or Grashopper, because Locusts also are said to go forth as an Army, and God raised a mighty Army of them against Pharaoh and the Aegyp∣tians, * 1.1336 and they are by John described as representing war Horses: But although they have some forme of Horses, yet they are not herein like unto them ordinarily, that they can do nothing with all their accomma∣dations about them like unto war Horses, they are afraid of man, and are weake creatures, unless they be extraordinarily stirred up by God, but the war Horse is naturally feirce and courageous, and cannot be terri∣fied; but whereas the Grashopper singeth weakly, he neigheth strongly and terribly: For the allegory, that which is here further added, setteth forth a second property of a faithfull Servant of Christ, as one was set forth before in his strength and strong neighing, like terrible thundering, Viz. The stirring up of himself by his neighing to be more heavenly, for which after his neighing spoken of, he saith, He paweth the Valley with * 1.1337 his feet. The vulg. nearer to the Hebrew, He diggeth the earth with his hoofe. That is, treadeth worldly things under foot, when he is streng∣thened, as aforesaid, which he doth, that esteemeth not of them in com∣parison of Christ, but counteth them drosse and dung, as Paul did. * 1.1338 3. As the Horse rejoyceth to go to war, so the faithfull Preacher at tempta∣tions by sufferings, wherewith he is assaulted in time of his spirituall warfare, as the Apostles did, when they were scourged for preaching * 1.1339 Christ, they rejoyced; and as by the courage of Horses, courage is put into the man, so by the courage, and exultation of the Preacher in suf∣ferings, other Christians are incouraged cheerfully to incounter with sufferings likewise. 4. Because it is said that the Horse so cryeth, Ah, ha, * 1.1340 at the ratling of the speares, and sound of the Trumpet, at which o∣thers are afraid; so the faithfull Servants of God, shall not feare at the last day, the things that others feare, the terrible signes appearing in Heaven, and Trumpet sounding; but as Christ biddeth them, lift up their heads with joy, for the time of their redemption draweth neere, and likewise, whereas the wicked are terrified at the approach of death, they triumph as Conquerours, as knowing that it is but a dissolution, * 1.1341 that they may be with Christ. Lastly, As it is said of the Horse, That be smelleth the battell a far off. So that it cometh not upon him unexpectedly; in like manner the courageous Christian is alwaies in expectation of suf∣ferings, and therefore they cannot come unexpectedly upon him, but be∣ing prepared for them, when they come he is not hereby terrified, as o∣thers are: For the literall application, it is the same that hath been of∣ten spoken, from such strength and courage by God put into an Horse, but not into a Grashopper, to be made for his infinite power, that doth all this, to reverence him, and for our parts each one in particular seeing the diversity of gifts by God given to divers Creatures, one ha∣ving [Note.] that which another hath not, and yet that creature in some respects not so free, as others that want them are, for the Horse with his courage serveth man and not himselfe in war, the wilde Ass hath not that cou∣rage, but more swiftness, and so keepeth himself from servitude, and so doth the Unicorn; seeing I say, it is thus with Beasts, we ought to be con∣tent, although other men have more given to them in any respect then we have, for it is the will and providence of God, that makes it thus [Note.] to be. Lastly, Because many of the creatures of God spoken of, and fur∣ther to be spoken of, do far excell men in strength, and are formidable to them, yea the Horse would be, if he were not unto man subdued, but all are subject to God, and by God these courageous Horses are made subject to men; let us much more be ashamed to be rebellious against him, being fully assured, that if we still hold on so, how great soever

any of us be in this World, we shall be reduced to subjection, though not of our own will yet of necessity, to Gods Jaylor the Devill, who so proudly despised or carelesly neglected to serve God, as he re∣quired.

Doth the Hauk flee by thy wisedome, and stretch her wings towards the * 1.1342 South. Vulg. An ex sapientiam tuam plumescie. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifieth either Volare or Plumescere, to fly or to grow feathery. And it is by Gregory understood, of her casting some feathers, and other growing anew, for which purpose the Hauks that be wilde, get them into warm places, and spread their wings southward to the heat of the Sun, that the old feathers may come out from yeare to yeare, and new ones grow: Allegorically, as by the Hank before in another respect, so here under∣stand, * 1.1343 the faithfull for this, that they being heat by the spirit of God, wherewith Christ the Son of righteousness shineth upon them, cast off the old man with his lusts and concupiscence, and put on the new: Of re∣newing * 1.1344 their age like the Eagle, see Psal. 103. And being born anew, John 3. 5. And of becoming new creatures, if we be in Christ, 2 Cor. 5. 17. But it is to be noted, that the Hauke is said, Expandere; To open wide her wings towards the South, to denote a mans laying open of his sinnes towards this Sun, by humbly confessing them, whereby they may be made to shed off, and new to come in their stead, because he that confesseth and forsaketh his sinnes, shall have mercy, but not other∣wise. * 1.1345

Doth the Eagle at thy command make her nest on high. She dwelleth * 1.1346 upon the Rock, &c. And seeketh her pray a far off. The Eagle is another wonderfull thing in nature for her high flying, even above all other Fowles of the aire; and for her looking with open eyes upon the Sun, when it shineth brightly; and according to her high flying, so she maketh her nest upon the top of an high most harsh and craggy Rock, sitting there exposed to winde and weather: Hereby the faithfull are set forth, who are made so not by the will of man but of God; as the Psalmist also * 1.1347 compareth them to an Eagle, for such a man maketh his nest upon a crag∣gy Rock; when for the love of God and heavenly things, he careth not what hardship he indureth in this World, being as well content with po∣verty as with riches, with bonds as with liberty of body, and with death * 1.1348 as with life here, and he seeth more into the mysteries of God, then any other man, being comforted at the sight of him herein, wherein others cannot look, or with their eyes behold, through the weakness of their understanding; according to that of the Apostle, The spirituall man * 1.1349 discerneth all things, the naturall cannot, because they are spiritually dis∣cerned. For this Eagles seeking of her prey a far off, this setteth forth the Saints seeing the joys of Heaven by the eye of faith, from which they are yet far, but feed hereupon by comfort, which they take herein.

Her young ones also suck up blood; and where the slain are, there is she. That is, Referring it to weaker Christians, although they cannot see so * 1.1350 far into the things of God, yet they know Christ crucified for them, and shedding his blood, and by faith, and receiving his supper, they fed upon his blood; for to express this to the Corinthians, that were yet as babes, he saith, that amongst them he desired to know nothing but Christ and him crucified; that is, to instruct them in nothing else, as being uncapable yet of more profound teaching, Where the slain are, there is she. To the same effect of that of Christ, VVhere the dead carcase is, theither will the Eagles resort. Whereby is meant, that as the Eagles follow Armies, that when any be slain, they may prey upon them: So the Christian is where Christ is, who was slain for our sinnes, li∣ving in his Church, where his body or flesh is to be eaten, and after death,

ascending to be alwaies where he is, first in Soul, then both body and Soul, reunited at the last day to eat of the hidden Manna, and so to be blessed for evermore.

CHAP. XL.

SHall he that contendeth with the Almighty instruct him? He that reproveth God let him answer it. Here the Lord, after many questions moved to Job, presseth * 1.1351 him to answer (sith God by that which hath been sayd clearly ap∣peareth to be of infinite Power, Wisdome, and Goodness) and to declare what excellency was in him, wherein none else could compare with him; if he could, because he stood so much upon his Righteousnesse, and if he could not, then to repent of that which he had spoken, and to cease to speak any thing magnifically of himself any more. For whilst man compareth him∣self with other men, it may seem to him, that he is extraordinary, and ought not to be dealt withall in rigour, but let the most just man that is, look up to God; and consider the super-excellencies that are in him by his crea∣tures so wonderfully and variously indued with qualities, excelling those in many things that be in man, and then he shall finde nothing in himself, whereof to boast, but cause of humiliation and silence, howsoever the Almighty is pleased by his severest judgments to try and prove him. And accordingly Job having heard all this, humbleth himself and resolveth upon silence, and not once to mutter more against Gods doings, thus declaring his humble subjecting of himself unto him, whether to live or dye: For he saith, Behold I am vile, what shall I answer thee? I wil lay my hand upon my Mouth. Once have I spoken, but I will not answer, yea twice, but I * 1.1352 will proceed no further. As if he had sayd, whilst I had to deal with men, I was bold divers times to answer them, and to justifie my complaint, that I made at the first, Chapt. 3. and to speak as if I were wronged, and as wish∣ing to come and plead my cause before thee, but now that Majesty hath vouchsafed to speak, I see thy excellency to be incomparable, and my vile∣nesse in comparison of thee to be so great, that I will not come into the lists to contend with thee, but loe I am here in silence ready to beare what∣soever thou layest upon me. And as Job, so the best man living, shall not [Note.] be able to speak when God appeareth, if he be lifted up with any conceit of his own Righteousnesse, as thinking that he hath not so ill deserved, as to suffer what he doth. And therefore let us set our selves in Gods presence now whilst we live; if by pride or any way else we have offended, and as if he already were come to reprove, humble our selves unto him, confesse our vilenesse, and cease speaking presumpteously or doing wickedly any more, and so we shall finde mercy again at his hands as Job did. For if so just a man as Job had his mouth stopped, and now saw so much vileness in himself, that he thought himself unworthy to answer one word; how much more shall wicked men then when God shall appear to judge the quick and the dead, see their abominable vileness, and be confounded hereat, being stric∣ken speechless, and so be taken away and bound hand and foot and cast into utter darkness, as the man that came to the Marriage Supper of the King without a wedding Garment was.

The Lord beginneth to speak again out of the Whirlwind, as he did, Chapt 38. 1. And he spake thus to humble Job, who before had too much * 1.1353 lifted up himself; to Elijah he spake with a soft and still voice, when he spake to comfort and instruct him, but to Job his voice came out of a Whirl∣winde to terrifie and humble him. But when it is sayd, that God spake, it is to be understood by his Angell, as Gregory sayth, Although he sometimes speaketh without an Angell mediating betwixt him and men, yet this is, * 1.1354

when no voice is heard with the Ear outwardly, but by Revelations made to the Heart inwardly, as he spake to the Prophets: but when he spake by words and sillables to the bodily Ear, he used his Angells for his Iustru∣ments of speaking, as when he gave the Law upon mount Sinai, where the Lord is sayd to have spoken all those words, the Apostle sayth, that the Law was given by the Mediation of Angells▪ for it was ordained by Angells * 1.1355 in the hand of a Mediator.

Wilt thou also disanull my judgment, wilt thou condemn me, that thou * 1.1356 mayst be righteous? The man that is just being smitten, if he finds him∣self greived at his sufferings, hereby doth in effect condemn the procee∣dings of God in smiting him, although he speaketh not; but is silent as Job now resolved to be. For he doth not acknowledge his judgments to be just, unlesse in taking part as it were with God, he riseth upon against himself, saying, I am worthy to be thus dealt withall, although I know nothing by my selfe. For if there be no sinn in him, for which he is made so grei∣vously to suffer; yet because God hath another end by sufferings to make a just man more just, and to increase his Grace in him, that is, the Grace of patience, that he may have the more sure hope, it is in him a condemning and disanulling of Gods judgments not to confesse that he is just in all his wayes and righteous in all his works. And therefore Job having not done so since his three freinds came to visit him, the Lord to make him take no∣tice of this his oversight thus challengeth him, as if to justifie himself he con∣demned him, that we may all learn in our sufferings to stand stifly still to the [Note.] justifying of Gods proceedings against us, though we know not the cause, even as we would not be found guilty of so hainous a crime as this, to con∣demn God in any of his proceedings, but such as howsoever we suffer, still give Glory to him, that we may finally be Glorified by him for ever.

Hast thou an Arm like God? Or canst thou thunder with a voice like him? When God speaketh of his Arm and voice here, or else where, it is spoken * 1.1357 of him, we must not conceive with the Anthropomorphites, that he hath such parts, or a Body whereby he uttereth a voice, as man doth; but here∣by as by similitudes he is set forth by condiscending to our capacities, who knew no strength in man to do mighty things but his Armes, nor voice, that he can utter; but by his tongue and through his Throat. And in this sense God is also sometimes set forth as an Eagle having wings, under which shee covereth, or upon which shee beareth her young ones, and by an Hen. * 1.1358 But the Arm of God is his almighty power, and his voice his wisedome, for which Christ by whom all things were made, is called the Power of GOD, and the Wisedome of GOD, and his mighty hand and streched out Arm, * 1.1359 And the word which was with God and was God.

Deck thy self with Majesty and beauty, and aray thy self with glory and excel∣lency: Abase every one that is proud. For this the Lord doth, as he saith, Esa. 2. * 1.1360 Here Job having humbled himself to God, hath further reason shewed him, why he should so do, Viz. Because he cannot deck himself with Majesty, and Glory as God doth, neither can he abase the proud as he can, and therefore as an infirme Creature, that cannot save himself, it became him to demeane himself towards God most humbly. Of Gods Glory and Ma∣jesty, it is often spoken in the Psalms, and how he can abase the proud, is shewed in his bringing of a floud upon the Giants drowning them all, and * 1.1361 his destroying of proud Pharoah and his host, and Sennacherib and Nebuchad∣nezzar; but alass what can the mightiest of men do, unless God strengtheneth him. Now every man that liveth in sinn is proud, but upon some God looketh to make them repent; as Christ looked upon Peter, and then he was abased by being made to weepe bitterly, to his greater future exaltation; upon o∣thers he looketh to confound them, and to bring them down that stand stifly and stoutly in their sinnes, and will not be humbled.

Behold now Behemoth which I made with thee, he eateth grass like an Oxe. His strength is in his loines and his force in the navell of his belly. What * 1.1362 is meant by Behemoth is not amongst Expositors agreed: The word Behemah signifieth a Beast, of which Behemoth is the plurall number, Beasts: Some most absurdly hold that it is a Beast, which we know not, of a monstrous greatness, called by the name of Behemoth, being seven miles long and broad, his head a mile, and his tail a mile, eating up daily the grass growing upon a thousand Hills, which being tread down one day, springeth abundantly again the next, and that this Beast God will kill at the time of the resurrection thereof, to make a feast for his Saints, thus Lyra out of some Rabbins: Some again will not have any one Beast, * 1.1363 but all Beasts meant hereby, as the word signifieth, in some of which all [ 2] the things here spoken of are, and they were made the same day that man was, and therefore being that which is here said, Made with thee. agreeth well, if the word be so understood. 3. Some understand the E∣lephant by Behemoth, either for his excellency above all other Beasts in the bigness and strength of his body, so called, because equall herein to many Beasts put together: And there are many that say, that the * 1.1364 Hebrews call the Elephant commonly by his name, and none other, for which both they and the Hebrews many of them understand the Elephant, and all things in the description agree most aptly to this Beast, and it is not probable, that God having spoken of other mighty Beast in particu∣lar, wherein his power doth most notably appear, would omit particu∣larly to speak of the Elephant, the greatest and mightiest of them all: And that which is said of Behemoths being made with him, doth well agree to the Elephant, if either we look at the time of the creation of the Beasts and of Man the same day, or the familiarity of Elephants with men, be∣ing so apt to learn their qualities, and having memory and understanding like men, and a kinde of love to them, if they be brought up with them, doing them great good service, both in peace and war, and keeping watch, as it were, about mens houses, and peculiarly possessed by Kings, where∣of Job was one: Some also note, that he representeth Oxen in his hornes by the fangs that grow out of his mouth like hornes, but yet in his trunk he is unlike him, although in eating grass and boughs of Trees also like him: For the strength also said to be in his loines, it well agreeth to the Elephant, who is so strong, that he can beare an woodden Tower upon his back, and upon that two and thirty men standing to fight therefrom, and with his trunk he overthroweth Trees, and then feedeth upon * 1.1365 them.

He moveth his tail like a Cedar, the sinews of his stones are wrapt toge∣ther. * 1.1366 This seemeth not to agree to the Elephant, because being so great a Beast, he hath so little a tail and without haire, as that it cometh not down to cover him behind, as other Beasts tailes doe, neither hath he a∣ny use thereof so much, as to beat flies away from annoying him in his Po∣steriorums, * 1.1367 but only with the wrinkles of his hard skin there, upon which they come, he by contracting it killeth them: But the word rendred Moveth. Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to love or to pleasure in, or is pleased with, for the comparison made with the Cedar, it seemeth to be in resepct of the small leaves, which that great Tree hath in comparison of other Trees, being narrow and pricky at the end, like those of the Fir Tree; and the mean∣ing is, the Elephant, a great Beast, hath a lesser tail then other Beasts, and with few haires upon it, as the Cedar hath smaller leaves, and yet takes as much pleasure in it, as if it were greater. The sinews of his stones are wrapt together. This also agreeth to the Elephant, which is most remarkable for his genitall members, being for his greatnesse very small, and in a manner wrapped up in his body: And as these be, so is his lust small to the Female, never coming together with her for Generation.

but in secret, and when she is once filled, not having to do with her a∣ny more, as some say, all his life time; and she bringeth forth only one at a time, and that no bigger then a yeare old Calfe, although it groweth afterwards to be the greatest of all Beasts by far: But that of the Ele∣phants coming together, never but once in their life time for generation, who can beleive, because that so, there being but one bred for two, the old dying, though they live long as some say, two hundred or three hundred yeares, they would either by death naturall, or by being killed, decrease in time and be worn out, till that none were left upon earth; for Verse 18. His bones are like strong peices of brasse, like bars of Iron. Which * 1.1368 is so said, because he is the strongest of all other Beasts.

He is the cheife of the waies of God, he that made him, can make his sword * 1.1369 to approach unto him. The Vulg. and Hebr. have the beginning of the waies of God, it being said thus of the Elephant, not because nothing was made before it, but haply either none of the Beasts, or it is thus said, because the cheife amongst the Beasts, called the waies of God, be∣cause that in making of them, whereof many be so exceedingly strong, God took away to declare his power upon earth unto men; for his mak∣ing of his sword to approach unto him, some thing that this is done, when he is hunted and killed by the Indians, for of their hunting of them, both Aristotle and Aelianus write: Some, when the Unicorn peirceth and killeth him with his sharp horn, and this being done indeed, it may be said to be done by the sword of God, but it is rather to be thought, that the meaning is, however he be the strongest of all Beasts, and none dare approach unto him, yet God hath a sword whereby he can cut him off when he pleaseth; that is, By his power, which nothing can resist, Verse 21, 22, 23. shew his feeding and places of his aboad, he is not a Carnivorous wilde beast, but harmless, for all his great strength, other * 1.1370 Beasts feeding about him without feare, and he is shaddowed by the Trees in watery places, in which he much delighteth, by reason of his great heate, and neere a Tree he getteth him, in the shaddow thereof to rest him by leaning against it, because he cannot bend his knees to lye down.

He drinketh up a River, and hasteth not; he trusteth that he can draw * 1.1371 up Jordan into his mouth The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, To oppresse or to take by force, Rapere. And therefore it may be read, he will do, as it were, some violence to a River, when he cometh to drink at it, he drink∣eth through the greatnesse of his body, and of his thirst so great a quan∣tity, that the running of the stream is even staied hereby, as if it were by force for the time: And it is said, he hasteth not, because as Aelianus * 1.1372 writeth of him, he drinketh not, till he hath first by going into and stir∣ring the water made it pudly, for he loveth not clear waters; and for the quantity, Aristotle saith, That he drinketh fourteen Ampharas or Tankers in the morning, and eight at night; but as Aelianus also saith, he goeth long without drinking, even daies together, that which is spoken of the River Iordan, is added by way of Hyperbole, further to set forth the same.

He taketh it with his eies; his nose peirceth thorow a snare. He will * 1.1373 take it with his eyes as with an hook. But Hebr. There is no hook spoken of, and Vatablus giveth this for the sense, he when he beginneth to drink, * 1.1374 is so greedy of it, that he thrusteth in his head up to the eyes; but it is rather meant, that in his eye, all the water that he cometh to, is scarce enough to quench his thirst, as the common saying is, Better fill his bel∣ly then his eye: And hitherto of Behemoth, as hereby an Elephant is thought to be meant: Now the Fathers generally and many new Writ∣ers * 1.1375 also hereby understand, the Devill, who is let forth by the name of Beasts or Behemoth, for they are all one, because he being made an Angel

of light at the first by falling, was abased as a beast, as it is sayd of man being in * 1.1376 honour, that he became like to the Beasts that perish, Ps. 49. So the Devill falling was like to Beasts, the Serpent, the Lion, the Dragon, to all which he is compared; and herein to all Beasts, that he perisheth, having also in him the evill qualities of all Beasts, the subtilty of the Serpent, the cruelty of the Lion or Dragon, the devouring and destroying quality of all Beasts, yea even of the gentlest, which if they come into Orchards or corn∣feilds, or other like Grounds, they destroy with their mouths and feet all things, as the Ox with whom is he compared, and sayd, to eat hay like him, of which by and by. As therefore men by living like Beasts come to be beasts, as the dogged and quarelsome are dogs, the Drunken are Swine, the Lux∣urious, Horses, the Cruel, Lions, the Subtill to deceive, Foxes, the poi∣sonous tongued, Serpents, &c. Of which we read in divers plces of the holy Scriptures, so the Devill for his being like the Beasts is called Behemoth. And to shew that a man who liveth like a Beast, is a very beast, through fol∣lowing his sensuall Lusts, and his want of the Knowledge of God only to be high and excellent; one man Nebuchadnezzar had his understanding ta∣ken from him, and like a Beast, was driven from amongst men, and eat Grass like a Beast, and lived amongst Beasts seven years. Moreover to make it the more probable, that the Devill is meant by Behemoth in this place, the words before going are to be looked at, Look upon every one that is proud, and bring him down, Vers. 13. For who so proud as the Devill, and by man not to be subdued, if he had meant the Elephant, he would not certainly have brought him for an Example of such pride, for he is by man to be sub∣dued, as all other Beasts, as both David sheweth, and James affirmeth, wherefore when he instanceth in Behemoth, saying, Beholdhim, some other * 1.1377 thing must needs be meant, and not the Elephant, and this is the Devill. And to the Elephant agreeth not that which followeth, v. 19. He is the beginning or cheif of the waies of God: But to Angells who were first made the first day of the Creation of the world, whereas the Beasts were all made * 1.1378 upon the sixth day, neither is there any thing in the next words to the con∣trary, Which I made with thee: For in saying thus, may as well be under∣stood one made any of the six days, as upon the sixth, because, as Gregory no∣teth, it is sayd of all the six dayes as of one day: Thus the Lord made the Heavens and the Earth in the day that he created them, and every plant of the feild: Which may be understood as spoken of the matter, out of which * 1.1379 all things, were made, that is, the Earth, so that although man were not made the same day, that the Angels were, yet for so much as the Earth was then made, containing the matter out of which he was formed: he might be sayd to be made with them, and they with him, or he is sayd to be made with him, now that by him he was thus smitten to try his power upon him; and thus he saith, I have made him with thee, that is, to come but with thee, that thou finding thy self unable to deliver thy self out of his hands, mayst not dare to contest with me. And in saying, Whom I have made with thee, he meaneth not making, as of Beasts and other Earthly Creatures, but as of one after Gods image as man is, for in the Angells there is some Represen∣tation of his Glory and Holiness by their first Creation, as in man of his Do∣minion, Righteousness, and Holiness.

But how is that true touching the Devills, or Devills, because they are called Behemoth, in the plurall number (because although they are as one, and accordingly are spoken of in the words following, in respect of their evill qualities; yet they are merry) that he is sayd to eat hay or Grasse like the Oxe?

Answ. By Grasse man may well be understood, because it is sayd of him, All flesh is Grasse, and the Glory of it as the flower of the feild, Esa. 40. 6. 1. Pet. 1. 24. The Devill then eateth Grasse or Hay like the Oxe when he ea∣teth up and devoureth fleshly men in greatest prosperity, as he doth when

they dye, as we may see in the Example of the rich Glutton, Luk. 16. And all men that are withered like hay, having no sap or substance of Grace in them. For as men generally are likened to Grass, so some are as Hay or stubble, 1 Cor. 3. 11. 12. devourable or combustible, that is, which may and shall be devoured by Beasts, that is Devills, or the fire of the last day. Sometime indeed the Devil is likened to a roaring Lion, but then men whom * 1.1380 he devoureth come under the notion of flesh, because flesh and bloud pro∣perly are the food of Lions.

His strength is in his loines, and his force in the Navell of his Belly. What * 1.1381 loines or navell hath the Devill, that is a spirit?

Answ. By his loins may be understood lust in men, because the loines are the seat of the seed of Generation in them: And by the Navell lust in women, it being the seat in them. Yet some will have by the loines under∣stood lust, and by the belly, intemperance about meats and drinks, which as the Apostle saith, are for the belly, but God will destroy both it and them, because they say the Navell is not in women the seat of their seed, * 1.1382 but the womb. Not to contend about this, it is certain, that from the belly full fed cometh lust both in men and women, and therefore it is said, Sive cerere & baccho friget venus, without Bread and Wine venery is frigid. In saying then that his strength is in his loins and Navell of his belly, he meaneth the loins and bellyes of Libidinous and intemperate men and wo∣men, these are said to be the Devills, because by these sinfull courses which [Note.] they take, made his, and therefore, whereas the Apostle saith, that * 1.1383 the Fornicator is the member of an Harlot, so he may be said to be the loynes of the Devill, and she the belly of the Devill, whereby his power cometh to be thus great, and he to be so mighty to eat, and to lift up * 1.1384 multitudes of men and women, as the Oxe doth Grass or hay, as Balaam sometime said of the Children of Israel, in respect of himself and his Moa∣bites, and of the like condition are Gluttons and Drunkards of both Sexes. For all Whoremongers and Whores are strong instruments of the Devill, Women to overcome men, and men women, and his very members, which they give to sin to serve him and it, contrary to that of the Apostle, Rom. 6. And the like is to be held touching Gluttons and Drunkards, especially Drunkards, who are strong instruments of the Devill; greatly prevailing against temperance almost in all men.

He lifteth up his tail as the Cedar. By his tail the end of the Body is set * 1.1385 forth, because it is joyned to it behind; hereby therefore saith Gregory, Antichrist is set forth, who is strong as a Cedar, and therefore as with a Cedar lifted up, beateth down all that stand before him, and because he cometh towards the end of the World, he is set forth by the tail of this Behemoth, and to confirm this, the Dragon in the Revelations, who also is the Devill, is set forth by his tail drawing and casting down the third part of the stars to the Earth, which I will not say but that it may be the true mea∣ning, * 1.1386 only whereas the Antichrist to come is limited to the later end of the World, and held to be but one man, that should have such power only three years and half properly understood. I cannot herein consent unto him, because this tail hath been long already lifted upon high as a Cedar above all the Trees of the Forest whether spirituall or secular, and began about a hundred years after Gregory his writing of this, and was then by him described so; as that he cannot be gathered to be any other then the high and haughty Bishop of Rome, each one in his time being, Vir ejus∣dem farinae. For he is, saith he, the Antichrist or forerunner of Antichrist, that lifteth up himself above all other Bishops as their Prince and Head, in his Epistle to John Bishop of Constantinople. And as this great strength is ascri∣bed to Behemoth in his tail, so the Locusts are said to have tails and stings * 1.1387 therein, and Crowns of Gold upon their head, for the Kingly power which they take upon them. And Isaiah expresly calleth the false Prophet

the tail. Some by his tail understand men ready to dy, because the tail is at the end of the Body, and death is their end, because at the end of this life the Devill bestirreth him most, being ready about the wicked dying, * 1.1388 to beat him down into the pit of Hell, I prefer the former. The sinews of his stones are wrapt together: Here by his stones are set forth the divers lusts wherewith libidinous men through the great pleasure that they take herein, are intangled; being so fast held hereby, as Absoloms head by the bonghs of an Oak, growing in such a perplexed manner together that he was held hereby, till he was stricken through by Joabs Darts: For so men lead by fleshly lusts are held hereby, till they be destroyed, that all may take heed, that they be never thus intangled, fot although they think that they will hereafter repent, yet they shall not be able, but he held [Note.] fast to their everlasting destruction. To this Effect the Preacher saith, That the woman is more bitter then Death, whose Heart is as snares and nets, and her hands as bands; that is, The Whorish woman. * 1.1389

His bones are like strong peices of Brasse, like barrs of Iron: Vulg. As pipes of brasse, his Cartilage as barrs of Iron. Whereupon Gregory saith, * 1.1390 that his bones set forth those men, who are parts of the Devill, as it were, that to seduce others to Errour, use much Eloquence, and sain great ho∣liness and power that they have with God to do miracles, for such are as brazen pipes making a pleasing sound, whereby many being taken are both drawn away to pernicious Errours, and so hardned herein, as that they cannot be reduced. Therefore they are set forth by the Apostle to be as a founding brasse and tinkling Simball, the Cartilages or Gristles, that seem * 1.1391 to be as bones also, but are softer and weaker; yet in this Behemoth be as Bars of Iron, are such Hereticks, as who, although they have not the eminent parts that be in the other to allure and to deceive; yet are most harsh and cruell, persecuting to the Death, such as will not be seduced to their Errours, and like barrs of Iron breaking in peices, and using all bar∣barous cruelties against them. As we have had too much Experience in bloudy minded Papists, and the Anabaptists in Germany, and the Arrians [Note.] of old, and before all Hereticks of Heathen Persecutors. Whereby we may take notice what they all are, even the Devills Bones and Gristles to abhorr from their waies. The Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Pipes, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either bones, as it is again rendred in New Translat. but because it is a di∣stinct word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 put first, the Vulgar hath it, Cartilages.

He is the cheife of the waies of God, he that made him can make his sword to approach unto him. Having set forth the great strength of the Devill by his * 1.1392 parts, now he giveth a reason why it must needs be so, that there is so great power and wisdome in him. He is the cheife, or as the Vulg. hath it, The beginning of the waies of God: That is, by his creation the most glorious and first made of all his works, for he was the most glorious of all the An∣gells. And this his Glory Gregory taketh to be set forth, Ezek. 28. Where the Prophet describeth the King of Tyre, V. 12. Thou sealest up the sum, * 1.1393 full of wisdome and perfect in beauty: That is, thou wert so in the image of God as an image in a seal; Man indeed was made after the image of God, but the Angels, as being more compleat, had the image of God stamped upon them, as a seal, being of perfect wisdome and beauty. V. 13. Eve∣ry pretious stone was in thy covering, the Sardius, Tophaz, Diamond, &c. To the number of nine, that is, thou wert covered or cloathed with the Beauty of all the nine orders of Angells, set forth by those nine pretious stones, there was a confluence of the Beauty of them all in thee; V. 14. Thou art the anointed Cherub that covereth, and wert in the holy moun∣taine, &c. See my Expositions upon that place. And Ezek. 31. 3. Where the King of Assyria is described to be like a most high Cedar, and V. 5. His height was exalted above all the Trees of the feild. And V. 8. The Cedars in the Garden of God could not hide him, not any tree in the Garden of God

was like unto him in his beauty, That is, he was higher and more spread with Glory, then our first Parents placed in Eden. And here∣unto may be added, Isa. 14. 12. That which is sayd of the King of Ba∣bilon, O Lucifer Son of the Morning, &c. Yet for our comfort it is added, He that made him can make his Sword to approach unto him: That is, can & will restrain him so, that he shall with all his strength do no more against men, then he permitteth him to do, as we may see both in Job and in the Swine of the Gaderens; And as this is a comfort, so hereby is intimated, how much more God is able by his sword to reach and subdue man, that he may not be proud, but humble: Of his Swords reach to these Angells, Isaiah speak∣eth, saying, I inebriate my Sword in Heaven, and Moses of its reaching to men, Deut. 32. 41.

Surely the mountaines bring him forth food, where all the Beasts of the feild * 1.1394 play. By mountains here the great men of this world may be understood, upon whose evill and corrupt manners, springing from their Wealth and pow∣er the Devill feedeth: By all the beasts playing here, all his Devills; who are as beasts, as hath been before sayd, and they are all sayd to play upon these mountains, because they are delighted greatly in their sinnes, where∣by their Soules come to be a prey unto them, and many more by their e∣vill Example and countenance.

He lyeth under the shady Trees in the covert of the Reed and Fennes: That * 1.1395 is in cool places, and such are all that be luke warm, in them the Devill resteth quietly, as being in this their luke warmness delighted, as from whose hearts the fervent love of God is withdrawn, pleasures be∣ing more loved by them then God, and the profits of this world, that all the fervency of their affections are set upon insuing of them, and withdrawn [Note.] from God, in whose cause they are very cool, but fervent; if any thing be done to the prejudice of this their profit. In the zealous and Godly he cannot lye down and rest, for there the Sun is too hot for him, by reason of their love to God and wrath against him, and all his ways, which they hate and abhor. In the covert of the Reed and fennes, Reedes grow high and are goodly to look upon, but hollow within, and so light, that they are shaken with the winds, and therefore most aptly are Hypocrites hereby set forth, that are hollow hearted and deceitfull, and yet by lifting up them∣selves on high, and making a shew of great Devotion, they appear and seem to men to be goodly plants. And they are also hereby set forth, that are not setled in the wayes of piety, but inconstant and blown about with every wind of Doctrine. For of John the Baptist Christ sayd, What went * 1.1396 ye out to see? A Reed shaken with the wind? In making way to shew what and how excellent a man he was, and therefore denying him to be such, but implying that some were such, Viz. The men before spoken of, the Hypocrite, and the unconstant, being somtime of one Opinion and some∣time of another. By fenns which are full of watery moisture, may be under∣stood such as were before spoken of being called the Reins and Navell of his Belly, voluptuous persons being full of the moisture of sinfull pleasures, a∣mongst these also the Devill resteth and takes delight to be, as amongst those, that are after his own heart, and in whom as in soft and watry Ground he can easily make impressions with his feet which he loveth to do; as Beasts to stand in watery places in the heat of Summer when the Sun is hot. To set this forth further, Christ saith, That when the evill spirit is * 1.1397 gone out of a man, he goeth through dry places without water, seeking rest and finding none. So that he can find no rest amongst men in whom the water of worldly pleasure is dryed up, and now ceaseth to be. And touching Reeds also he saith, that he will not break the bruised Reed; implying hereby, that he would not, neither came he to destroy the crushed King∣dome of Judea, which was so full of Hypocrisie and instability towards God and his truth, but to save them, if they had not rejected him likewise,

whereas he addeth; the smoaking flax he will not quench, it is meant, the Preists so called, because they did wear linnen and were then gone from being fiery through Zeal to be but smoaking, yet he did bear with them by the long Suffering of his patience, and destroy them by the might of his power.

The shady trees cover him with shadow, and the willowes of the Brook com∣passe him about Hebr. and vulg. the shadows cover his shadow; That is, wicked men, that are as it were the Devills shadows, protect and defend * 1.1398 Wickedness, and those that walk herein, it being called a shadow because such as live herein, are in the shadow of Death, as it is intimated in that saying of the Prophet, The people that sate in darknesse, and the valley and shadow of Death: Repeated; Matth. 4 16. When Christ the light came * 1.1399 into Galilee. A thing to be considered by all that favour evill doers; they are very shadows or pictures of the Devill, and they are but shadows and no men, walking in the suburbs of utter darkness that live wickedly. For such was Galilee of the Gentiles, and the Gentiles of other Countries be∣fore their conversion. Touching the Willows here spoken, they are green [Note.] but without fruit, yea they make barren, and therefore hereby are set forth men barren and fruitless in Goodness. Of the Willows in Babylon, see Psal. 137. And yet how the faithfull are likened to Willows by the Rivers, Isa. 44. Upon that place in my Exposition thereupon,

He drinketh up a River and hasteth not, he thinketh that he can draw up * 1.1400 Jordan into his mouth: The vulg. Wondereth not. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifi∣eth either to hasten or to be amazed or driven into an Admiration. Gre∣gory * 1.1401 following the Vulgar, understands by the River, which he drinketh up and wondreth not at it; Mankind being compared to a River, because that so soon as a man is born he is tunning on towards Death, as the Rivers into the Sea, and even to Death everlasting before Christs coming, and therefore for his swallowing up of an whole River of them; he makes no great matter of that, neither wondreth at it, but since the coming of Christ and his being baptized in Jordan, and instituting Baptisme for the washing away of our sinnes, he is confident, and that nor without Ground, that the very River of the Baptized will most of them run into his mouth also, and they are called Jordan, because such as have gone through Jordan, as it were, when through the Water of Baptisme are now distingushed thus from others living in sin before, those run continually as flowing waters in any River into the Abysse or Sea of Destruction, these as the River of Jordan, because falling to sinning again after Baptisme, they are as the running waters of Baptisme flowing into the dead Sea of Sodom, and so devoured or running into the Devills mouth as well as they.

He taketh it with his eyes, his nose peirceth through snares. Touching the * 1.1402 divers rendring of it by the vulg. He shall take him in his eyes as with a•• hook, see before: But whereas there the word It, hath been expounded, as having reference to the River before spoken of, if by Behemoth the Elephant be understood, now if the Devill be meant by him, as hath been made most probable by shewing how all things hitherto spoken aptly agree to the De∣vill, * 1.1403 we may, as Gregory doth, understand it thus. The Lord taketh the Devill by his Eyes being drawn to prey upon Christ, as another man by pro∣curing his Death, for hereby the Devill was destroyed, Hebr. 2. 15. But he looking upon him and seeing him to be a man like unto us, made at him, as his common manner was at other men, to swallow him up also, but in so doing he did but as the fish, which seeing the bait, is by his Eyes drawn un∣to it, but not seeing the Hook, it is therefore, though swallowing it unawares, also thereby destroyed. For though the Devill knew Christ to be the Son of God, yet he knew not, that by his Death his own Kingdom should be over∣thrown, and this made him so adventurous as he was, and because God thus took him as a fish, the vulgar Exposition made bold for further Explication,

to put in the word Hook, and this is added for a conc〈…〉〈…〉n about Behe∣moth, for our comfort; for he being so powerfull as hath been said, and swallowing up Rivers of men, and not doubting, but to do the like by all the baptized also, it was necessary in the end, and therefore God out of great goodness after these things spoken of, concludeth thus, shewing that he would provide a remedy against this evill, that all should not be devoured, but by Christ, the Devill should have such a blow given unto him, as that to his true faithfull Servants, he should have no power to devoure any one of them, but lye as a monster destroyed, although to such as confess God with their mouths, but deny him in their deeds, he is the same devourer, swallowing all them down, as before, to the worlds end; and so the next words are likewise to be referred to God, and not to the Devill, as shewing not what he should do further, but what God should do to him. Viz. Peirce his nose with his snares set for him, which the Vulg. rendreth, Sudes, That is, sharper poles in the water, stuck fast into ground, that when a Beast cometh to drink, his nose is peirced and hurt hereby, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Snare or Net, unto which the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shall peirce, agreeth not so well, take we it then as meant of such snares, as are apt unawares to peirce the nose, as hath been said, and hereby the Elect of God may well be understood, who when Satan attempteth the drinking in of them, prove as peircing Sudes to him, where∣of he hath more pain and sorrow, for his being foyled by them then joy; for they resist him strong in the faith, and make him as one hurt, to flee from them with sorrow, their weapons wherewith they fight against him, not being only defensive; The sheild of faith, the brest-plate of righ∣teousnesse, * 1.1404 and the helmet of hope. But also the sword Of the spirit, which is sharp and peircing.

CHAP. XLI.

IN the Hebrew and vulgar Latine, the former nine Verses of this Chapter, are made part of Chap. 40. But because both in them and Chap. 41. the same argument only touching Leviathan is handled, it seemeth better to put altogether into one.

Canst thou draw out Leviathan with an hook, or his tongue with a cord, * 1.1405 which thou lettest down? Pineda is long here in questioning about the word Leviathan, and whether a Dragon, that is, an earthly creature, or that great Fish the Whale, be hereby set forth, or some singular one, and not the Whale in generall: And whether hereby according to the Let∣ter, the Whale be not first described, and under the similitude hereof the Devill, or whether the Devill only be not hereby meant, as before by Behemoth: But breifely touching the name, it cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to adhere, or to be associated to, as Leah called her third Son Levi, saying, Now my Husband will cleave unto me, because I have borne him three Sonnes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Me, and whereof cometh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Serpent, so that Leviathan is a Serpent cleaving or associated to me, and for what reason this name is given, wee may easily conceive, and so what Creature is set forth hereby, even the * 1.1406 Devill, who associated the Serpent unto him at the first, and is therefore called, The old Serpent the Devill, and Satan. Otherwise, A great red Dragon, * 1.1407 having seven heads and ten hornes. And therefore all the Fathers general∣ly understand, as by Behemoth, so by Leviathan the Devill: Isidor also and Tostatus, Leocastrensis, and others; They that stand for some other * 1.1408 Creature, will either have the Dragon, which is of a monstrous greatnesse, understood hereby, who liveth sometimes upon the land, sometimes in the water: Some the Whale, which is far greater, and to whom the parts

of the description following, do better agree, and the very first words; Canst thou draw out Leviathan with an hook? Which must needs be un∣derstood of a Creature in the Sea, where all Fishes are, to whom it is peculiar to be taken and drawn out with an angle hook: I shall in the exposition of the words, look at both the Whale and the Devill, to set forth his own Almighty power, and mans impotency, the Lord saith, Canst thou draw out Leviathan with an hook. This is impossible for man to do, but God who made him can do it, although he be of so mighty and vast a body, as easily, as any other Fish by an angle.

Touching the Devill set forth by Leviathan, Gregory hath a singular * 1.1409 conceit of this name, They joyned to me. As if he had it from his bring∣ing of men by his temptation, to eat of the forbidden Fruit, and so to be joyned to him in misery, when he promised greater felicity, saying, Yee shall be as Gods. And so they were joyned to him, by beleiving rather in him, then in God: Now touching that which is said here of taking the Devill with an hook, he in saying thus prosecuteth that which he had said before of him, under the name of Behemoth, Chap 40. 24. He tak∣eth him with his eyes. Whereby seeing the bait upon the hook, he is drawn to it, and taken; and as God doth by Behemoth, so now being about to speak of Leviathan, setting forth the same Devill, he saith, Canst thou draw him forth with an hook? As if he had said, I know thou canst not, but I can and will, when he shall come to the bait, Christ before spoken of, and so as hath been there set forth. But here in saying, Or his tongue with a cord, He sheweth further, that when he should be so taken by Christ, as was aforesayd, he should have his tongue tyed up as it were with a Cord from uttering herewith his false Doctrines by Idolatrous Preists, Philosophers and Wizzards, as he had done in former times: For Christ coming and by his death destroying the Devill, these that were as his Tongue, and his shrines also were put to silence, by the power of his word and spirit, curbing them from speaking so any more.

Canst thou put an hook into his nose, or boare his jaw through with a * 1.1410 thorne. Having spoken of taking of the Whale, now he cometh to speak of his carrying away after the manner of Fishes, or of holding him fast, that he may not get away again: The word rendred Hook, in Vulg. is, Circulus, a Ring, and for Thorn, Aermilla, a Chaine. Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Hook, or a Bulrush, upon which the Angler having taken Fish, hangeth them, making it round to carry them away, and the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Syno∣nima hereunto, for of such vast greatness is the Whale, that he cannot be thus held, much less carried away by man, but God can do it; as he said of Sennacherib the proud King of Assyria, I will put an hook into his * 1.1411 nostrills. And of the same man called Leviathan, and a crooked Serpent, and Dragon, see Isa. 27. 1. Touching the Devill, he is held by the power of God, as by an hook, that he cannot go so far as he would, either in tempting to sin, or doing hurt to the body, and this life or the things thereof, and when he is devouring any of his faithfull people, he is so by the same power boared through, that they have a way made for them to come out of his danger again; as Peter, whom Satan desired to win∣now, and by his temptations he was brought to deny Christ, but he had soon a way made for him, to come through his jaws again, when he repented and wept bitterly.

Will he make many supplications unto thee, will be speak soft words un∣to * 1.1412 thee? If this be applyed to the Whale, it must be by a Prosopopeia by his humbly praying his subjection being meant, it being not a thing that is done, but by inferiours to their superiours; but apply we it to the Devill, he is so much in subjection to God, and standeth in feare of him, that he dareth not to speak to him, but by way of intreaty, and with humble words; as he did to Christ, when he knew him to be the

Son of God, he with an whole legion of Devills humbled himselfe unto * 1.1413 him, praying him not to send them into the deep before time; and again, to suffer them to go into the heard of Swine.

Will he make a covenant with thee? Wilt thou take him for a Servant * 1.1414 for ever? This also agreeth best to the Devill, for he maketh, as it were, a covenant with God, because he tempteth none of his faithfull ones, but such as to the tempting of whom he agreeth, and when he tempteth them, it is but according to covenant; as betwixt Master and Servant, that the one may have his will fulfilled, and the other his; for so the Devill hath his will, when by smiting or drawing to sin, he effecteth that, which in his malice he desireth; for what doth he desire, but to mischeife men, and to make them sin? And God as the Master, much more hath his will, when by mischeife and hurt done thus unto them, they come to a grater good reformation, of some things yet amiss in them here, and a more surpassing weight of glory hereafter: yea when sin, to which * 1.1415 any of them have been drawn, is turned to an occasion of sorrow, and purging and purifying of himselfe yet more, by more frequent praying, and more diligent watching; but how is the Devill Gods servant for ever? Sol. By suffering in the torments of Hell, after the day of judgment, the Elect then glorified in Heaven seeing it; he serveth by this meanes to make the glory and happiness of the Elect to shine the more, as when upon a black ground a white work is set, the white seemeth and sheweth much whiter.

VVilt thou play with him, as with a bird? VVilt thou binde him for thy * 1.1416 maidens? The Whale is to terrible for men to play withall, or binde; and therefore touching him, this is spoken to set forth, how much afraid we are of him, but with God it is not so, to him he is of no more force then a little bird, or a man, whom he can binde at his pleasure: Touching the Devill, Gregory here noteth a third similitude, whereby he is set * 1.1417 forth. Viz. By a Bird, as before by Beasts, and a Whale or Dragon; by Beasts Behemoth for their sensuality, for his malice by Dragon or Whale, and by a bird for his proud lifting up of himselfe: And as he hath the name of a Beast, because he tempeth some to live sensually, so of a Dragon, because such as he cannot tempt by fleshly lusts and intemperance, he tempteth by malice and envy, and as he cannot tempt to either of these, he tempteth by pride; whereas he saith, Canst thou play with him? Vulg. Illudis ei, canst thou deceive? as thou maiest a Bird, which by hiding the net, and laying Chaffe and Corne is done to Birds, and thus the net is una∣wares brought over them and they are taken; thus man cannot do by the Devill, but God can, as was shewed before by the similitude of a bait laid for a Fish, and he also can binde him for his maidens; that is, Such maidens as are spoken of, Prov. 9. Where Wisedome is said to send out her maidens, that is, The first Preachers of the Gospel, instructed with power to work miracles, and to cast out Devills, being by Gods power bound, so that they could not resist them, although in themselves as weak as poor Maid-Servants, for they were not of the greatest, but of the least, and for their worldly power, most contemptible, before whom the Devill lay as fast bound.

Shall the companions make a banquet of him? Shall they part him amongst * 1.1418 the Merchants. The same that were called before Maidens, saith Gregory, are here called companions, and Negotiatours or Merchants, Maidens at the first for their timerousness, then companions or friends, for the * 1.1419 will of God revealed and make known unto them. Lastly, Negotiatours, For the buisiness about which they are imployed, giving instructions and receiving a return of faith from the instructed; for which the Kingdome * 1.1420 of Heaven is said to be like a pearle, travelled and sought for by a Mer∣chant, and the virtuous woman giving girdles to Merchants, setteth forth

the Church exercising Merchandise: The Vul. according to this Exposit. hath iit, Shall freinds cut him in peices, and Negociatours divide him? And this is done to the Devil, when his members the Wicked are cut off from him, by being perswaded at the hearing of the word preached to turn from their sinnes, because that being limbs of the Devill before, now they are sepera∣ted [Note.] from him, and are through the joy that the Preachers have herein, as most delicate meat unto them, which that they should be, was shewed to Peter in the similitude of a sheet, wherein were all manner of Beasts and fowles, and the voice coming to him, Ʋp Peter, kill and eate. And this Christ shewed to be his meat, when he was about to convert the Samari∣tans, * 1.1421 and as meat being eaten is incorporated with them that eat it, and thenceforth is of their substance; so sinners converted are now no more mem∣bers of the Devill, but of Christ, flesh of his flesh, and bone of his bones, and one also with all the Faithfull, that have been from the beginning of the World, to be alike made blessed, together with them for ever∣more. * 1.1422

Canst thou fill his skin with barbed Irons, or his head with fish-spears? vulg. * 1.1423 Wilt thou fill the drag nets with his skin, Et gurgustium piscium, With his head: Hebr. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Pilis acutis, with sharp stakes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Knife or Fish-spear, or a Fishers Umbracula, a shaddowy cottage. And the meaning, touching the Whale is nothing else, but that his skin is so hard and impenetrable that fisher-men cannot peirce it with their sharpest instruments, much less can his head be taken off and layd as other fishes into such Cottages, it being so vast a Creature, yea the Head so wonderfully great.

Touching the Devill, by his skin we may understard either the igno∣rant or inferiour persons, by his Head the superiour and wiser of the world: * 1.1424 In saying then, Canst thou fill his skin with sharp Iron, or woodden instruments, He meaneth, neither thou nor any man can peirce the common sort so by preaching the Gospel, as to take them, & bring them into the net which is the Church, as it is compared, Matth. 13. But I can do it, as was afterwards pro∣ved by Experience, when multitudes of the inferiour, and unlearned sort * 1.1425 of the Jews were converted: And the like was done afterwards, when Philosophers and Kings, who were as the Head, were converted also, being taken by fishers of men, as Christ sayd, that he would make those, whom he called to the Ministry of the Gospel. And all these are set forth by his skin and Head, because that before this, they cleaved as close to him as ones skin to his Body, and were as his head devising how to promote his Kingdom, and using their power to this end and purpose. And speaking of his skin first and then of his Head, the order whereby he proceeded in convert∣ing the wicked is set forth, first, the common sort were taken, then after that, the Wiser and more potent also, there being at the first not many wise, not many mighty called, but the foolish and vile of this world being chosen to confound the wise and the mighty.

Lay thine hand upon him, remember the battel and do no more. vulg. Add not to speak any more. Heb. Add no more: The meaning is, ponder and weigh * 1.1426 as with a ballance in thy hand, the Good that shall come unto thee by suffer∣ing by his violent dealings against thee, if thou patiently bearest them; and the hurt of murmuring for then a far more terribble Battel by the most high will be made against thee, and therefore speak no more by way of com∣plaining against God, as if he had dealt too harshly with thee, by letting the Devil loose upon thee so far as he hath done. A necessary considerati∣on for us patient in all Adversities; for it is better to indure the hot fit of a Fever, then the hot burning of Hel fire, and therefore better [Note.] patiently to suffer any pains or loss, then by murmuring to indanger our selves in respect of that fire.

Behold the hope of him is vain, shall not one be cast down even at the sight of * 1.1427

him? None is so sierce as to dare to stirr him up, who tehn is able to stand be∣fore me? * 1.1428 The former words here in vulg. are H•••• hope shall deceive him, and be shall be cast down headlong, all men seeing it. And being thus understood it is taken, as spoken to the comfort of Job and oth〈…〉〈…〉ull persons suf∣fering by means of the Devill: For although his 〈…〉〈…〉e so great as hath been sayd, yet his hope hereby to overcome 〈…〉〈…〉e frustrated, and at the last day all men and Angels seeing it, he shall 〈…〉〈…〉st down headlong into Hell fire. Touching the Whale it is me••••••, th•••• he by tempestious weather is sometime cast upon the shore, and then 〈…〉〈…〉e about him and take him, as one that by casting down headlong hath 〈…〉〈…〉mbs broken, and so is disabled to defend himself any more: Vatablus and 〈…〉〈…〉e others refer it to the fear, wherewith men are taken at the very sight of the Whale, when they * 1.1429 go a Whale fishing, and have some hope to take him; but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iuttal signifieth Projicietur, he shall be taken up, or cast out as a light thing, may well bear this construction, the Whale so confident of his own strength, whereby he hopeth to overthrow all, against whom he stirreth, hath this his hope sometime frustrated; and this is when he is cast out of the Sea by tempest, they seeing it who are ready to make a prey of him. For the next words, Verse. 10. they are easy to be understood, the meaning being, that although God can out the great Whale, as hath been before sayd, yet men dare not meddle with him, but upon that advantage of his being cast upon the shore, and how much less then should any man dare to stir up and provoke me?

Who hath prevented me that I should repay him; whatsoever is under the * 1.1430 whole Heaven is mine. See the like speech to this, Rom. 11. 35. The meaning is, when I cast up the whale upon the shore, as hath been sayd, making him no more terrible to men, or according to the Allegory, when the Devill is by me cast out, as it is sayd, When a strong man armed keepes the house, all is in quiet; but when a stronger then he cometh, he casteth him out. This is not done by me, because I am any mans Debtor, but of my meer Grace and Mercy the evill spirit is cast out and the good spirit entreth in, and so men are sanctifi∣ed and saved, that none may attribute any thing to himself but all to God, if he hath Grace or any good thing here, or be delivered from sufferings, as Job now had need to be, but hereby the Lord teacheth him not to expect it, as due unto him; but out of his underserved favour, as being accepted before him.

I will not conceal his parts, nor his power, nor comely proportion. Here the * 1.1431 Lord returneth to shew the terribleness of the Whale and Devill, by further declaring, what manner of Creature he is, how strong, how strongly com∣pacted his limbs and scales, and what a stir he maketh in the Sea when he assaulteth those that travell thereupon.

Who can discover the face of his Garment? who can come to him with a dou∣ble bridle? Who can open the doores of his face? his teeth are terrible round a∣bout: * 1.1432 Vulg. Who can enter into the midst of his mouth? Heb. Into the doub∣ling of his bridle who can go? And because the mouth of a Beast and the middle of it is the place into which a bridle is put, the Vulg. not amiss ren∣dreth it, The middle of his mouth, It being meant, that it is so horrid a sight for his monstrous teeth and jaws that none dare approach near unto it, * 1.1433 tauch less enter into it; his teeth are sayd to be 120. Each tooth four cubits long, his mouth so wide that he sometims swalloweth up an whole ship. For as Olans saith, in Norway a whale was seen, the opening of whose mouth was two and twenty foot long, and his jaws two and twenty, and some relate it for a truth, that he Whale in time of any danger to her young ones by * 1.1434 greater fishes, reviveth them into her mouth. For the face of his Garment that is understood of certain fleshly excrescencies growing out about his Eys, by means whereof he is so covered about his Eyes, as that he cannot see his way, but is guided by a Muscle, going before him, as both Pliny and Aelianus * 1.1435

write. Touching the Devill, by the face of his Garment understand that which is covered, as with a Garment, when he tempteth to sinn, because he many times tempteth by pretending Good to the party tempted, when as under that pretence most deadly evill lurketh; as when he tempted Evah to eat of the forbidden fruit, under pretence of being made hereby as God. Now when the Devill cometh thus to any man, he cannot of himself dis∣cover it, but God can, and doth to his Elect; to make them to beware here∣of, and so of coming into his Mouth to be devoured. By the doors of his face understand Teachers of Errours, who so cunningly palliate their Errours o∣ver by the shew of truth, that none can discover them, but such, as to whom God layeth them open. And they are called the doors of his mouth, because by means of them, many are made to enter into the mouth of the Devill. By his teeth sayd to be terrible round about the same, false Teach∣ers may be understood, who as faithfull Preachers being as Gods Teeth tears vices in men, and the old man that they may be sacrifices unto God, so they tear and destroy virtue that they may be sacrifices of the Devill. And round about they are say to be terrible, because Earthly Potentates are about them to strike terrour into them, if they refuse to come into these doors to be thus sacrificed.

His scales are his pride, shut up together as with a close seal: They are joined out to another: Touching the Whale, this is so plain that I need not to say any * 1.1436 thing upon it, touching the Devill, his scales, of which he is sayd to be proud are the hard hearts of the Wicked, into which the sword of the spirit can∣not enter nor peirce them to make them repent, to set forth which there were seen scales, as it were, falling from Pauls Eyes when Ananias put his hands upon him, before his inward Eyes, that is, his heart was covered * 1.1437 thick over with the Devills scales: So that faith by the preaching of the word could not enter, and these scales are upon the Hearts of all wicked Reprobats who are far from being moved at any thing that is sayd against their sins, that they rather stand to defend them, as with a Bucklar repelling the shar∣pest reproofs whereby they can be assaulted in the Preaching of the word; and these scales are joyned close one to another, to shew that such are linked together in Evill, and so as scales lying close together be the stronger against all peircing, in like manner they harden one another against Reproof. But let this be thought upon, whilst they do thus they are the Devils scales, or that hardness is by reason, that he hath set his scales upon their Hearts as Bucklers against Reproof, whereby they might be converted and saved, so that now there is possibility of it.

By his neesing a light doth shine, and his eyes are like the Eye-lids of the morning. By the neesing of the Whale causing a light shining, is meant the * 1.1438 abundance of white frothy water, which he casteth out at his nostrills, and for his bright Eyes, Olans writeth of the Norway Whales, that their Eyes shine in a dark night like a fire, so that Marriners have often thought * 1.1439 when they have seen them, that they saw a great fire. Touching the Devill Gregory first teaching how neezing ariseth (Viz. an inflatian rising from the Breast, which when it findeth not the pores open for it to go out there∣by, * 1.1440 it toucheth the Brain, and so going out by the Nose vehemently shaketh the Head) saith that the Elation of the Devills instruments when they have gotten power in this World against the just is hereby set forth, which finding no passage by pores to do that hurt unto them, that they would, because God stops them in their proceedings, are toucht and shaken in their heads, that is, much troubled; but all commeth to nothing, only it goeth out by the nose, that by their expressing of their wrath, shewing how full of fury they were against them. And this elation shall specially be in the Anti∣christ, who shall most terrifie the faithfull, and rage most against them: his Eyes like the Eyelids of the morning are such as preach him up, crying down Christ as the night, and his Doctrine as darkness, making men beleeve,

that now first the light of the Day beginneth to appear when he cometh.

Out of his mouth go burning Lamps, and sparkes of fire leap out. This is * 1.1441 spoken of the Whale, because he is of an hot fiery nature, as Aristotle saith, and therefore needeth much breathing, and because he is full of fury, he is described, as sending out fire at his mouth, and smoake at his nostrils, Verse 20. 21. Whereat coales of fire are kindled; as David saith of the Lord, 2. Sam. 22. 9. When he was inraged at his Enemies: Touching the Devill, the Lamps going out of his mouth, are Teachers of errours, pretending to be Lamps and lights, the smoake out of his nostrils, set forth, the darkening of the eyes of men, seeing the wonders done by them, to deceive the very Elect if it were possible, seething Pots may set forth the fervency of those that are seduced by them, who are not only as seething Pots, but as burning coales of fire, so hotly set are they upon promoting Antichristianisme and most damnable errours, wherewith they are bewitched, through Antichrists illusions.

In his neck remaineth strength, and sorrow is turned into joy before him. * 1.1442 Touching the Whales neck, Aristotle saith, That amongst Fishes none but Whales and Dolphins, and such as breath, have necks, and the Whale having so great an head hath a neck proportionable to it, very great and strong; the word rendred, Remaineth. Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Per noctabit, Shall rest all night. So spoken, because the Whale sleepeth, as also the Dolphin doth, his head erected out of the water, and lying above, And sorrow is turned into joy before him. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rejoiceth. That is, When other Fishes in the Sea have sorrow, for their being devoured by him, he rejoyceth as having taken a prey: Touching the Devill, his neck is said to be strong, to shew his great strength to overcome and destroy men, against whom he fighteth, because a thick great neck, as Aristotle saith, is a sign of a man strong and stout, but a slender neck of one weake and Pusilanimous: for sorrow before him made matter of joy; that is, When he prevaileth by tempting, to bring men to sin and damnation, therefore he rejoyceth and exulteth at it, which was notably expressed, when Popish Idolatry be∣ing practised in this Land, Robbin good-fellows, and Fairies so commonly appeared, making a shew of dancing, and much mirth by laughing: Gre∣gory, here following the Vulg. VVant goeth before his face. Makes an∣other Allegory, but because neither word is herein rendred rightly, I passe that over.

The flakes of his flesh are joyned together. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Parts, * 1.1443 The parts of his flesh. It being meant, that not only his scales were hard, as was said before, but those parts of his flesh, which are soft in other Fishes are hard in him, and impenitrable, and the same is set forth further by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Are straitened or compacted close. Touching the Devill, the parts of his flesh, as was said before of his skin, and head, and scales, the wicked are, who by their holding close together in their wicked opinions, are the stronger against the faithfull, to put them to the more trouble, whereas if they be divided, they are the weaker; for which the Psalmist prayeth, Divide them (O Lord) and Paul, that he might the better escape, made a division betwixt the Pharisees and Saduces, and God * 1.1444 divided the tongues of those that built Babell: Therefore we have warn∣ing often given us, to take heed of divisions, and not to forsake the Assem∣blies, [Note.] and love, and unity, is every where commended unto us in the truth, whereby we may be made the stronger against Satan and his Limbs: For the next words, Gregory following the Vulg. He sends against him thun∣derbolts, neither are they carried to any other place. Will have these words * 1.1445 spoken by way of comfort to the faithfull, when they might even despaire, their adversaries the Devill and his Limbs being so strongly compacted, their God yet is able, and will strike him with a thunderbolt, which shall be at the last day: But because the Hebr. can by no meanes be drawn to this, I leave it.

His heart is as hard as a stone, and as a peice of the neither milstone. In some other Creatures, as in an Horse and Oxe, saith Aristotle, some bo∣ny * 1.1446 or gristly hardness in part is found sometimes, but the Whales heart is all as it were a bone, and this bone, as a stone, and for a Peice of a neither milstone. Vulg. hath, The smiths Anvill. Touching the Devill, the hardness and obstinacy of his heart is such, that having sinned he can never repent, and like unto him be those Limbs of his, that through The * 1.1447 hardnesse of their hearts cannot repent, but heap up to themselves wrath a∣gainst the day of wrath. Other Irons by the beating of the hammer, are turned into another forme, but such never, but alwaies remain as an anvill in the same shape, and so shall remain to be hammered to their extremity of sorrow in Hell, when their hearts shall be made sensible of torments everlastingly.

When he raiseth up himselfe, the Mighty are afraid; by reason of break∣ings * 1.1448 they purifie themselves. Vulg. VVhen he shall be taken away, the Angels shall feare, and being terrified shall be purified. The word rendred in New Tran. Raiseth up himselfe. Heb. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From his lifting up, or tak∣ing away. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Mighty. By Vulg. rendred Angels, because of their great might, and those Angels that fell, being taken and bound in chaines of darkness, as Jude speaketh, the good Angels that stood being warned * 1.1449 by their harmes, were the more carefull to keep their standing in holiness, as at this day. Touching the Whale being applyed to him, it must go according to New Tran. even the Mighty are afraid, when he moveth against them, and counting themselves even dead men, if God doth not presently deliver them from that danger, they pray to God and repent them of their sinnes: But apply we it to the Devill, and the Vulg. Agre∣eth best, the Devils fall being here set forth, and the good Angels confir∣mation at the sight of it.

The sword of him that laieth at him cannot hold, the speare, the dart, nor * 1.1450 the Habergeon, &c. Verse 27. 28. 29. Where all manner of weapons are reckned up, with which although the Whale be assaulted by many men, yet he cannot hereby be prevailed against: For the Habergeon here spoken of, it is a brestplate, wherewith men being fenced, yet are not safe against him: for sling-stones, Verse 28. they are spoken of, because slings of old were used in war, as Lucretius saith, Arma antiqua manus ungues dentesque * 1.1451 fuere, & lapides, Hands and nailes and teeth, were armes of old, and stones. And some of Benjamin were famous for slinging of stones out of slings * 1.1452 at an haires breadth: Touching the Devill, it is meant, that howsoever the Preachers of the word arme themselves against him, by the sword of the spirit; that ••••, The word of God, and darts taken out of the same, and brest-plates of patience, yet when Antichrist cometh, all these will be of none avail to beat him down, that he may not destroy and devoure Gods people, but the greatest patience to beare his persecutions wil be, by his force broken, till that God coming against him, destroyeth him; * 1.1453 as the Apostle saith, and because his power is so great, that even the best men can do nothing against him, it is said, He shall deceive, if it were possible, the very Elect. But yet hereby is shewed, that the faithfull Prea∣chers of the word, shall not forbeare through feare, to draw the sword * 1.1454 of the spirit out against him, or to assault him with Darts, Speares, or Ar∣rows, Slings, stones, and hammers, although neither he nor his fellows shall esteem ought hereof: Every one of these, Gregory, by his subtlety of in∣vention, makes a divers allegory, of which because I take not to be so solid, I pass over, only we may hereby see what many of us, who trust that we are Brass or Iron, strong to stand against any persecution, as Pe∣ter [Note.] sometime did; if such hot persecution ariseth, are in danger to be but as stubble, as Verse 29. It is said, That to this Leviathan, Speares shall be as stubble. That we may not trust to our own strength, but to the help * 1.1455

of God only, and then we shall be able to stand indeed, howsoever as∣saulted.

Sharp stones are under him, he spreadeth sharp pointed things upon the * 1.1456 mire. Vulg. Ʋnder him shall be the beames of the Sun, and he shall put Gold under him as dirt. This is added to shew the hardiness of the Whale, sharp stones being by him lyen upon, he feeleth them not, no although he lyeth down upon the points of swords, he feeleth them not, through the impenetrability of his skin any more, then if he lay upon soft mire, and agreeable to this reading is the Sept. also, and the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie, sharp Rocks or Shels: Touching the Devill and his cheife instru∣ment Antichrist, hereby is shewed, That the faithfull cannot by assault∣ing him prevail, so if they should think of any policy, whereby to over∣come him by observing where he lyeth, there to stick many sharp instru∣ments of Iron, that by lying down thereupon he might be peirced, or in some pit made in the ground, but sleightly covered, unawares falling thereinto, be destroyed: In a word it is meant, that as by force, so by policy, there is no withstanding of him by man, but only by the wise God.

He maketh the deep to boile like a pot, the Sea like a pot of oyntment. * 1.1457 Here the Whales vastness and power is further set forth, that he moveth the Sea with such violence, that by the waves thereof a rising, it seemeth like a boyling pot, so Pliny also writeth of the Whales in the Indian Seas: Touching the Devill, he makes a boyling, and great commotions, in the sea of this World, by his boisterous instruments the wicked, who by him are continually stirred up to strife and contention, and are like the * 1.1458 raging Sea, that never is quiet, as the Prophet speaketh.

He maketh a path to shine after him, one would think the deep to be heary. * 1.1459 That is, The Whale by the foame coming of his mouth, maketh the ••••a where he goeth to seem white; so that hereby as by a path it may be known which way he went: Touching the Devill, it may be seen also where he hath his path, by the worldly splendor and wealth, to which they attaine by fraud, injustice, and wrong, to which hee tempteth them.

Ʋpon earth there is not his like, who is made without feare. Here the Lord concludeth upon the premises, that as in the Sea, so upon earth, * 1.1460 there is no creature comparable to a Whale, for the vastness and strength of his body and courage, for he feares none, either single or coming to∣gether in troupes against him; so the Devill is principalities and powers above all powers in this World, and is so obstinate in his waies of malice, * 1.1461 that the feare of God cannot any whit restrain him here from, any more then his Limbs, wicked Reprobates living here upon the Earth.

He beholdeth all high things, and is a King of all the Children of pride. That is, The Whale being so mighty, looketh with disdain upon all others, * 1.1462 that be high and great, as whose strength is contemptible in regard of his, and he is as a King over them all, be they never so mighty or haughty, in respect of any thing in them: And much more the Devill looketh, even at the most high, with an envious eye, aspiring to be like unto him, as Isa. 14. 12. And for all proud persons, let them take notice of it, he even he is their King, and to his Kingdome they shall go, the Children of pride, by an Hebrew phrase, are all they called, that be notoriously proud.

CHAP. XLII.

I Know that thou canst do every thing, and no thought can be hidden from * 1.1463 thee. Job had before said, I will answer no more: How then is he now brought in answering again, as it is said, Verse 1. Sol. He meant that he would not answer by speaking, as he had done before, that God spake unto him by way of complaining or justifying himselfe in respect of this, that he thought himselfe too harshly dealt withall, by suffering so great judgments, but that he would not speak in way of confessing his sinnes and vileness, he had no meaning that he would say nothing, in acknow∣ledging, that God can do every thing, and that no thoughts of the heart can be hidden from him; he speaketh thus, as confessing, that he had now learned, that it was in Gods power to bring him from the depth of misery again to the height of felicity; seeing the Almighty can do in every thing what he pleaseth, both touching the making and ruling, and again, subduing and destroying any creature, although most potent above others, and therefore having brought him so low, he could easi∣ly raise him up, and restore him as much as ever he had lost, and more also: And because he found by his speeches uttered unto him, that he saw into the thoughts of his heart, and inclinableness to despaire through the violence of temptation, he further addeth further; No thought can be hidden from thee. Gregory applyeth this to Leviathan the Devill, who * 1.1464 by his subtlety deceiveth men, as was before shewed, in speaking of his principall instrument Antichrist, no policy or secret stratagem of his can be hidden from God, although it be from men, but that he seeth it and knoweth how to turne it to the best, to his faithfull Servants; and in the end, to bring down the pride, and confound all the counsels of the Devill: Some because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, Abscindere, or Pro••ibere, to cut * 1.1465 off, or To withhold. Refer it to God, taking this to be the meaning, No thought that thou hast in thy minde, can any waies hinder or hold thee from effecting, whether touching man or any other creature, which way so∣ever it be taken it is true, God is the searcher of the hearts, and tryer of the reines; He seeth not as man seeth, but he seeth into the heart. And he * 1.1466 seeth all the fraud, that is in the Devils heart, for his speaking so proudly of ascending and setting his Throne, by the Throne of the most High, * 1.1467 was not vocall, but the speech of his heart, and it is most certain, that none can hinder God from doing all his thoughts and counsels; according to which the Psalmist saith; The counsell of the Lord standeth for ever, the * 1.1468 thoughts of his heart from generation to generation. We may therefore put them all here together, neither mens nor Devils thoughts are held from thee by concealment, neither canst thou be with held fom fulfilling thine, or frustrating theirs: Then Job upon this consideration, proceedeth to confess the weakness and erroneousness of his own thoughts, and of the thoughts of others, touching him so beset with misery.

Who is this that hideth counsell without knowledge? Therefore I uttered * 1.1469 that, which I understood not. In the first part of the Verse, he useth the words spoken by the Lord, against proud Elihu; Chap 38. 2. Not excluding himself and the rest of his friends, from being guilty of the same evill spee∣ches: And it is, as if he had said, Thou mightest well (O Lord) chal∣lenge both me and them for speaking so, and for my part I confess, I speak some things without knowledge, for I knew not that which I now do, for I thought my disease incurable, and mine estate irreparable, and there∣fore spake as one proceeded against in extremity of wrath, and not at all in mercy, for which I complained as taking my selfe to be wronged;

on the other side they to aggravate my misery, judged me for my suffer∣rings a wicked Hypocrite, whom God had met withall, according to his deservings, and spake as holding that by adversity or prosperity in this world it were made manifest, who were Hypocrits and who sincere Worship∣pers of God. For either of these ways m••n hide Counsell without Know∣ledge, that is, bewray their ignorance, because God hath sometime in his secret Counsell a purpose to try and purifie, and to deal better by them whom he judgeth here, and contrariwise by prosperity always continuing in this world, to fat up against the day of slaughter: But touching Job, in thus saying, he meant nothing else, but that his or any mans Wisdome be∣ing compared with Gods wisdome is Ignorance, and so whatsoever Good * 1.1470 is in him, he hath no cause therefore to be lifted up, but to be humbled, when God cometh to shew himself, as did Abraham, saying, Iam dust and ashes, and Moses a most learned man, when God appeared, I am not eloquent; and Isaiah when he saw God sitting upon his Throne, Woe is me for I am a man of poluted lips, and Jeremiah, I am a Child and cannot speak, and the winged Creatures, when God was over their heads, are sayd by Ezekiel to let down their wings, which were streched out before, to shew * 1.1471 that men, who are listed up before, when God appeareth are most demiss in their thoughts and speeches. But whereas Gregory taketh these words of Job to be spoken of the Devill, because he hideth counsel without Know∣ledge, when he cunningly setteth upon Christ and his members, thinking to prevail against them, but knoweth not, that there is one wiser then he, from whom none of his counsels can be hidden; I see no reason of imbra∣cing that his Exposition, and therefore rest in that which hath been alrea∣dy sayd; but for that which Job confesseth here against himself, it is not to be taken as an Argument, that he sinned in his speeches, but spake as not so well instructed as now he was. And if any man thinks himself wise, this should humble him, that God will one day appear, and then alass, what will [Note.] the Wisdome of the Wisest prove? Verily a thing nothing worth.

Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou to * 1.1472 me. Here Job after the acknowledging of his Ignorance, desireth God to in∣struct him better, by his demanding the humble desire of his Heart, to be made wiser being set forth, and by Gods Grace hearing and answering it, his taking notice thereof to increase divine Knowledge in him. It may seem strange here, that Job having craved Audience to his demand endeth so demanding nothing, but he is to be understood in thus saying, as desiring nothing else, but for so much as without Gods teaching him he should do nothing but err in speaking of divine things, that God would instruct him so [Note.] hereabout, that he might be able to teach others; thus also Nicetas and Tygur. Interpr. Whence we may learn for this Understanding, to apply our selves with all earnestness to God by prayer, as David and Solomon did.

I have heard thee with the Hearing of my Ear, and now mine Eye seeth thee. It is conceived that we may the better make a coherence of these * 1.1473 words with the former, that Job having desired answer from God, whereby he might more clearly see and know his will touching him, had his desire im∣mediatly granted, God that spake to him before out of a whirlwinde, now vouchsafing to shew himself in some Glorious apparition unto him, where∣by he more fully knew his Glory and his own vileness, which made him break out as he did.

Therefore I abhor my self and repent in dust and Ashes. Thus Eusebius say∣ing, * 1.1474 That he saw God the Son, who in an humane shape appeared unto him, as a proludium of his incarnation, as also to the three Children in the fie∣ry furnace, and hereby he was yet more inlightned and comforted in respect of the happy issue, thathe should now have out all his troubles as they then had, to this also subscribeth Titleman, Dionisius, Isidor, although Gre∣gory

sayth, that by his seeing was his seeing with the Eye of his mind, by be∣ing * 1.1475 better informed by the communication which he had with God. And Chrisost. sayth the same, and Olympiodorus, Tho. Aquinas, Cajetan, Vatablus, and Rab. Moses. For this speech of Job cometh in not upon that Communication and instruction had hereby immediatly, but the petition, Verse 4. Being first put up for it, and if after this he heard somewhat more, as formerly for his further information, he would not have distinguished so betwixt his first hearing and his second: Moreover the words would have been set down, and if it be sayd, by the like reason he saw nothing, be∣cause it is not related, I answer, His own saying that he saw with his eyes, was relation enough to shew that it was so: And now he repeateth, that he did so much oversee himself to speak as he did before, & abhorred himself in dust and Ashes: In saying so acknowledging that in comparison of the most glorious God, he was but a dead carcass, vile and worthy to be abominated of God, notwithstanding any wisdome or Grace in him, because by the over∣weening conceit that he had of himself, he had frustrated it as nothing worth.

And the Lord said to Eliphaz the Temanite, my wrath is kindled against * 1.1476 thee and thy two Friends, because yee have not spoken of me the thing that is right, as my Servant Job hath. It may seem strange, saith Gregory, that God having reproved Iob in speaking to himselfe, doth now commend and prefer him to Eliphaz, but he did so, because that although the most just man that liveth is not without sin, when he cometh to be compared with God, yet being compared with other men, he is approved as righ∣teous: And from hence again it appeared, that Iob sinned not by that which he said, evenin the greatest extremity of his sufferings; for as the Lord began with his commendation to the Devill, so he endeth with it to Eliphaz, whereas he saith, Yee have not spoken of me so rightly, as my Servant Iob. The reason hereof is unknown to man, for to man they may seem to have spoken more rightly, as being in all their speeches for God, but Job in many for himselfe: Hence therefore note, That some, [Note.] who seem unto men more righteous, are not accepted of before God, when others are, that seem less to men, for such are Hereticks and Hypo∣crits, thus Gregory; but Eliphaz and both his friends might easily e∣nough be seen by men also not to have spoken rightly, because they judg∣ed Job wicked for his sufferings, and to do this is a great sin, Rom. 2. And they intimated that which was false, that sufferings here, argue a wick∣ed man: But in that Job must offer their sacrifices for them, it appear∣eth, * 1.1477 that God is placable towards such as err out of ignorance, if they [Note.] turn from errour to the Church of God again: And till they do so, no sacrificing for them is acceptable; for Job typisying the Church, must sa∣crifice for them, that they might not have their folly laid to their charge, and suffer accordingly, through the wrath of God stirred up thereby.

And they did so, and God accepted Iob. Whereby is shewed, that such * 1.1478 as have sinned, especially in taking upon them to be Leaders in Heresie, must humble themselves to be lead by others, who have not erred like∣wise; [Note.] for such only are accepted, and by their prayers, the erring may come to be accepted and pardoned: For the Orthodox are Gods Servants, Hereticks not till that by meanes of Gods Servants they be converted, and to God by their praying reconciled.

And the Lord turned the captivity of Iob, and he prayed for his friends, * 1.1479 &c. The vulg. God turned at the repentance of Iob. But the Jesuite him∣selfe confesseth the first to be the true reading, God miraculously brought back the Cattell, which the Saheans and others had taken from him; so R. Moses. And it is not improbable, the Hebrew is turned, the turning of Job. * 1.1480

To make up his estate again, God moved all his friends hearts, to come * 1.1481 and contribute liberally to his losses: Then it being shewed how his

Cattell were doubled, Verse. 12. 13. He telleth of the three Daugh∣ters * 1.1482 which he had. The first called Jemima, signifying the day, as coming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second Kezia, by interpretation Cassia smelling sweet∣ly. The third Keren-happuch. the horne of Stibinum, so some, but Pagnin, the Horne like a pretious stone, the Carbuncle, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an anguler Stone, which is the fairest; so that they had all their names from their beauty, and the first specially called Jemima, for a remembrance of his night of adversity, turned into the day of prosperity; as Ioseph called his first Son Manasseth, because God had then so advanced him in Aegypt, that he forgate all his adversity, because Manasseth signifieth forgetful∣ness: And in these names Gregory findeth this allegory; in the name Jemima, Day is set forth, what we are that beleive so soon as converted, Children of the light and of the day. In the name Kezia or Cassia, The sweet savour that they are unto God, and in the name Keren-happuch, The song of exalters, which we shall come to sing aloud as with a Cornet in Hea∣ven hereafter: And making Iob a figure of the Church, he saith, That his doubled prosperity setteth forth, that the Church of God, towards the end of the World, shall be greatly increased by the conversion of the Jews, as also is prophesied by Isaiah. Touching their beauty it is said, None * 1.1483 were so faire as they, and he gave them Inheritances amongst their Bre∣thren: Hereby is set forth the singular beauty of beleiving Soules, and [Note.] women the weaker sexe, are made a type hereof, to intimate that the weakest true Christian, excelleth in beauty all others, how faire and glo∣riously soever they be set forth; and females shall have inheritances in Heaven as well as Males, for there is no difference, Male and Female be∣ing in Christ all one, although under the Law, the Females had none * 1.1484 inheritance.

And Iob lived after this one hundred and forty yeares, and saw his Child∣rens * 1.1485 Children to the fourth generation, and so he dyed being full of daies. Which phrase is used, only in speaking of such as live well; for others, although their lives be long, cannot be said to be full of daies, because they are spent in darkness: And if the Allegory from Iob to the Church holdeth in this also, it is shewed, that after the conversion of the Jews, the World shall not forthwith come to an end, but a hundred and forty yeares likewise after, which also is intimated by the Prophet Isa. Where he speaketh of Children a hundred yeares old after the creating of Ieru∣salem, a rejoycing.

Finitum est totum opus in omnes libros canonicos cum Novi tum veteris Testamenti in 34. annis, 16. die Martij, Anno Domini 1649. Aetatis{que} suae 67.

Trinuni Deo Patri filio aspici tui sancto, cujus auspicijs, ad Ecclesiae Ang∣licandae illuminationem, & nominis sui gloriam, sit omnis Laus, honour & Gloria in saecula saeculorum. AMEN.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Adricomius.
• * 1.3

  Gregor.
• * 1.4

  Vers. 2. 3.
• * 1.5

  1 Tim. 4. 8.
• * 1.6

  Ferus.
• * 1.7

  Vers. 4.
• * 1.8

  Vers. 5.
• * 1.9

  Psalm. 133.
• * 1.10

  Luke 14.
• * 1.11

  Calvin. Iunius.
• * 1.12

  Exod. 19. Ferus.
• * 1.13

  Tho: Aqui∣nas.
• * 1.14

  Ferus.
• * 1.15

  V. 6.
• * 1.16

  Gregor.
• * 1.17

  Isa. 9. 6.
• * 1.18

  Isa. 11. 1.
• * 1.19

  Vers. 6.
• * 1.20

  Psal. 139.
• * 1.21

  Ferus.
• * 1.22

  Matth. 7. 21.
• * 1.23

  Psal. 14. Eccles. 12. 14.
• * 1.24

  Vers. 7. 1 Pet. 5. 8.
• * 1.25

  Chrysost.
• * 1.26

  Gen. 6.
• * 1.27

  Tho: Aqui∣nas.
• * 1.28

  Vers. 8. Vers. 9, 10.
• * 1.29

  Vers. 11.
• * 1.30

  Ferus.
• * 1.31

  Rom. 2. 29.
• * 1.32

  Matth. 8.
• * 1.33

  Vers. 2.
• * 1.34

  Vers. 13.
• * 1.35

  Gregory.
• * 1.36

  Vers. 14.
• * 1.37

  Vers. 16.
• * 1.38

  Vers. 17.
• * 1.39

  Vers. 18. 19
• * 1.40

  Luk. 17. 27.
• * 1.41

  Vers. 20.
• * 1.42

  Vers. 21.
• * 1.43

  Rom. 8. 28.
• * 1.44

  Vers. 22.
• * 1.45

  Calvin.
• * 1.46

  Gregory.
• * 1.47

  Rom. 7.
• * 1.48

  Heb. 11. 6.
• * 1.49

  Vers. 4. Vers. 5.
• * 1.50

  Vers. 6.
• * 1.51

  Ferus.
• * 1.52

  Ferus.
• * 1.53

  2 Cor. 4. 17.
• * 1.54

  Vers. 4.
• * 1.55

  Act. 4.
• * 1.56

  Vers. 7.
• * 1.57

  Vers. 8.
• * 1.58

  Gen. 14.
• * 1.59

  Chrisost. de Lazaro.
• * 1.60

  Job 19. 25.
• * 1.61

  Pineda,
• * 1.62

  Vers. 9. Philo. Calde. paraph. Ge∣nebr.
• * 1.63

  Tertull. Ciprian. August.
• * 1.64

  Nazian∣zen.
• * 1.65

  Chrysost.
• * 1.66

  Vers. 10.
• * 1.67

  Tho: A∣quin. Lira.
• * 1.68

  Chrisost. Apollonius. Basil.
• * 1.69

  Cajetan.
• * 1.70

  Calvin.
• * 1.71

  Vers. 10.
• * 1.72

  Ferus.
• * 1.73

  Hos. 6. 1.
• * 1.74

  Vers. 17.
• * 1.75

  Dum sueris sae∣lix mulios nu∣merabis amicos: Nullus ad amis∣sas ibit amicus opes.
• * 1.76

  Olympiod.
• * 1.77

  Origen.
• * 1.78

  Vers. 12. 13.
• * 1.79

  Calvin.
• * 1.80

  Gregory.
• * 1.81

  Gen. 19.
• * 1.82

  Vers. 1. 2, 3.
• * 1.83

  Ferus.
• * 1.84

  2 C••••. ••. 20.
• * 1.85

  Gregory.
• * 1.86

  Rev. 10. 6.
• * 1.87

  Vers. 4.
• * 1.88

  Psalm 78.
• * 1.89

  Vers. 5.
• * 1.90

  Vers. 6.
• * 1.91

  Vers. 7.
• * 1.92

  Vers. 8.
• * 1.93

  Vers. 9.
• * 1.94

  2 Pet. 21.
• * 1.95

  Vers. 10.
• * 1.96

  Vers. 11.
• * 1.97

  Vers. 14.
• * 1.98

  Vers, 15.
• * 1.99

  Psal. 45.
• * 1.100

  Revel. 3.
• * 1.101

  1 Pet. 1. 7.
• * 1.102

  Psal. 12. Vers. 16.
• * 1.103

  Vers. 17.
• * 1.104

  Matth. 11. 28. Vers. 18.
• * 1.105

  Rom. 7.
• * 1.106

  Revel. 7.
• * 1.107

  Rom. 8. Phil. 1. 27.
• * 1.108

  Vers. 19.
• * 1.109

  Joh. 8.
• * 1.110

  Rom. 6.
• * 1.111

  Heb. 1••
• * 1.112

  Vers. ••0.
• * 1.113

  Vers. 21.
• * 1.114

  Vers. 23.
• * 1.115

  2 Cor. 13.
• * 1.116

  Vers. 24.
• * 1.117

  2 Cor. 5.
• * 1.118

  Vers. 25.
• * 1.119

  Vers. 26.
• * 1.120

  Cor a conside∣randa sua glo∣ria repremum, lingua ab mo∣d〈…〉〈…〉 locutione stringunt, opus ab iniquietudi∣nis vagatione custodiunt.
• * 1.121

  Vers. 17.
• * 1.122

  Isa. 57.
• * 1.123

  Vers. 23.
• * 1.124

  Vers. 24. Vers. 25. Vers. 26.
• * 1.125

  The Allegory.
• * 1.126

  Matth. 4.
• * 1.127

  Vers. 1. 2.
• * 1.128

  Gregory.
• * 1.129

  Ferus.
• * 1.130

  Prov. 27.
• * 1.131

  Vers. 3.
• * 1.132

  Vers. 6.
• * 1.133

  Math. 23. 1.
• * 1.134

  Gal. 6.
• * 1.135

  Vers. 7.
• * 1.136

  Matth. 7. 7. Rom. 2. 1.
• * 1.137

  2 Tim. 3. 16.
• * 1.138

  Joh. 11. 49. 50.
• * 1.139

  Origen.
• * 1.140

  Gen. 36.
• * 1.141

  Hieron. de locis Hebr.
• * 1.142

  Vers. 10.
• * 1.143

  Vers. 12.
• * 1.144

  Ferus. Lyra. Isidor.
• * 1.145

  Gregory. Carthus. Calvin.
• * 1.146

  Calvin.
• * 1.147

  Vers. 14.
• * 1.148

  Heb. 12. 21.
• * 1.149

  Act. 9. Isa. 66. 2.
• * 1.150

  Vers. 15. 16.
• * 1.151

  1 Kings 19.
• * 1.152

  Rom. 1. 19.
• * 1.153

  Vers. 17.
• * 1.154

  Vers. 18.
• * 1.155

  Calvin.
• * 1.156

  2. Pet. 2. 4.
• * 1.157

  Olympiod. Chrysost. Athanas. Vers. 19. 2 Cor. 5.
• * 1.158

  Psal. 39.
• * 1.159

  Hos. 5.
• * 1.160

  Vers. 20,
• * 1.161

  Morals Gregory.
• * 1.162

  Vers. 6.
• * 1.163

  Vers. 8.
• * 1.164

  Gen. 15.
• * 1.165

  Vers. 11.
• * 1.166

  Isa. 30 21. Joh. 1.
• * 1.167

  Vers. 18.
• * 1.168

  James 4. Phil. 3. 8.
• * 1.169

  Vers. 20.
• * 1.170

  Tho: Aqui∣nas.
• * 1.171

  Calvin.
• * 1.172

  Vers. 1.
• * 1.173

  Augustine. Pineda. Gregory.
• * 1.174

  Esa. 63. 16.
• * 1.175

  Vers. 2. Vers. 3.
• * 1.176

  Gregory.
• * 1.177

  Vers. 3.
• * 1.178

  Psal. 73. Gregory. John 3.
• * 1.179

  The morall.
• * 1.180

  The myste∣ry.
• * 1.181

  Vers. 4.
• * 1.182

  Ezek. 18.
• * 1.183

  Luke 16.
• * 1.184

  Vers. 5.
• * 1.185

  The morall
• * 1.186

  Revel. 3.
• * 1.187

  Vers. 6, 7.
• * 1.188

  Chrysost. Olympiod.
• * 1.189

  Humani nihil a me alienum esse puto.
• * 1.190

  Chap. 4. 10.
• * 1.191

  Gregory.
• * 1.192

  Vers. 8, 9. Olympiod.
• * 1.193

  Ver. 11, 12.
• * 1.194

  Matth. 5. 46. Gregory.
• * 1.195

  Vers. 13.
• * 1.196

  Vers. 14.
• * 1.197

  Gregory.
• * 1.198

  Joh. 10. Jer. 15. Isa. 49.
• * 1.199

  Vers. 15.
• * 1.200

  Vers. 16. Phil. 2. 6.
• * 1.201

  Psalm 5. 7. Prov. 30. 14.
• * 1.202

  Hebr. 6.
• * 1.203

  Psalm 25. Jam. 4. 9.
• * 1.204

  Vers. 17.
• * 1.205

  Vers. 18.
• * 1.206

  Vers. 19. Gregory.
• * 1.207

  Vers. 20. Amos 8. 11.
• * 1.208

  Vers. 21.
• * 1.209

  Habent contra famem verbi palulum con∣tra belli gla∣dium continen∣tiae scutum, contra flagel∣lum lingue profectionem patientiae, contra exterio∣ris calamitatis damnum interni amoris adiutorium. Joh. 6. 2. Pet. 5. 8. Quos viventes blandiens dece∣pit morientes sapiens rapit. Isa. 35.
• * 1.210

  Vers. 23.
• * 1.211

  Gregory. 1 Pet. 1.
• * 1.212

  Psal. 50.
• * 1.213

  Philip.
• * 1.214

  Cajetan.
• * 1.215

  Psal. 91. 12.
• * 1.216

  Tho: A∣quin.
• * 1.217

  Heb. 2. 11.
• * 1.218

  Gen. 4.
• * 1.219

  Vers. 24.
• * 1.220

  Gregor.
• * 1.221

  Isa. 58. 7.
• * 1.222

  2 Cor. 5. 1. 2.
• * 1.223

  1 Cor. 9. 22.
• * 1.224

  Vers. 25.
• * 1.225

  Psal. 112.
• * 1.226

  Vers. 26.
• * 1.227

  Chap. 6. Vers. 1. 2.
• * 1.228

  Vers. 3.
• * 1.229

  Vers. 4.
• * 1.230

  Ps. 19. Psa. 51. Ps. 6.
• * 1.231

  Gregory.
• * 1.232

  Vers. 7.
• * 1.233

  Act. 10.
• * 1.234

  Vers. 6.
• * 1.235

  Rom. 9.
• * 1.236

  Ferus.
• * 1.237

  Ps. 103
• * 1.238

  Vers. 5.
• * 1.239

  Vers. 6.
• * 1.240

  Vers. 7.
• * 1.241

  Vers. 9. Ferus.
• * 1.242

  Gregor.
• * 1.243

  Vers. 10.
• * 1.244

  Vers. 12.
• * 1.245

  Gregory.
• * 1.246

  1 Cor. 13 Jer. 31
• * 1.247

  Vers. 13.
• * 1.248

  2 Cor: 4. 7.
• * 1.249

  Vers. 14.
• * 1.250

  Jer. 9. 23. Matth 19.
• * 1.251

  Gregory.
• * 1.252

  Vers. 15.
• * 1.253

  Vers. 16.
• * 1.254

  Vers. 19.
• * 1.255

  Ferus.
• * 1.256

  Chap. 1. 17.
• * 1.257

  Vers. 21.
• * 1.258

  Vatabl. Isidor. Clarini.
• * 1.259

  Vers. 22.
• * 1.260

  Vers. 24.
• * 1.261

  Vers. 25. Vers. 26.
• * 1.262

  Vers. 27.
• * 1.263

  Vers. 1.
• * 1.264

  Vers. 3.
• * 1.265

  Vers. 5.
• * 1.266

  Rev. 2. Chap. 3. Math. 20.
• * 1.267

  Psalm 91.
• * 1.268

  Vers. 6.
• * 1.269

  Vers. 7.
• * 1.270

  Gregory.
• * 1.271

  Vers. 11.
• * 1.272

  2 Cor. 7. 10.
• * 1.273

  Matth. 5
• * 1.274

  Vers. 12.
• * 1.275

  Psal. 142.
• * 1.276

  Verss 13. Vers. 14. Gregory.
• * 1.277

  Cant. 3. 1.
• * 1.278

  Levit. 19. Ecclesiastic. 34. Eccles. 5. Dan. 2.
• * 1.279

  Vers. 15.
• * 1.280

  Vers. 16.
• * 1.281

  Vers. 17.
• * 1.282

  Vers. 18.
• * 1.283

  Deus acceden∣do promovet virtutes nob is recedendo con∣cuti pertentatio∣nem permit tit.
• * 1.284

  Vers. 19.
• * 1.285

  Ps. 39. 13.
• * 1.286

  Vers. 20.
• * 1.287

  Augustine.
• * 1.288

  Vers. 21.
• * 1.289

  Job 19. 25.
• * 1.290

  Vers. 2.
• * 1.291

  Vers. 3.
• * 1.292

  Vers. 4.
• * 1.293

  Luke 13.
• * 1.294

  Vers. 6.
• * 1.295

  Vers. 7.
• * 1.296

  Vers. 8.
• * 1.297

  Jam. 1. 17.
• * 1.298

  Ferus.
• * 1.299

  Eccles. 4. 13.
• * 1.300

  Ephes. 5. 14.
• * 1.301

  Vers. 11. Vers. 12. Vers. 13.
• * 1.302

  Hieron.
• * 1.303

  Ferus.
• * 1.304

  Vers. 14. Vers. 15.
• * 1.305

  Vers. 16.
• * 1.306

  Gregory. Tho: Aqui∣nas. Beda. Philip.
• * 1.307

  Vers. 17.
• * 1.308

  Vers. 18.
• * 1.309

  Vatablus. Clarius. Isidorus. Cajetan.
• * 1.310

  Vers. 19.
• * 1.311

  Vers. 20.
• * 1.312

  Vers. 21.
• * 1.313

  Vers. 22.
• * 1.314

  Vers. 2.
• * 1.315

  Vers. 5.
• * 1.316

  1 Cor. 13. Dionis.
• * 1.317

  2 Pet. 3. 10.
• * 1.318

  Vers. 7.
• * 1.319

  Josh. 10. 12. Vers. 8.
• * 1.320

  Vers. 9.
• * 1.321

  1 Cor. 11.
• * 1.322

  Heb. 12. 9.
• * 1.323

  Vers. 11.
• * 1.324

  Acts 17.
• * 1.325

  Psal. 139.
• * 1.326

  Vers. 12. Vers. 13.
• * 1.327

  Calvin.
• * 1.328

  Vers. 14.
• * 1.329

  Vers. 15.
• * 1.330

  Vers. 16.
• * 1.331

  Vers. 17
• * 1.332

  Olympiod.
• * 1.333

  Philippus.
• * 1.334

  Vers. 21.
• * 1.335

  Isidor.
• * 1.336

  Vers. 23.
• * 1.337

  R. Levi. R. Abra∣ham. Vatablus. Pagnin. Eugubin.
• * 1.338

  Philip. Cajetan.
• * 1.339

  R. Moses.
• * 1.340

  Vers. 24.
• * 1.341

  Vers. 25.
• * 1.342

  Job 7. 6.
• * 1.343

  Ver. 27. 28.
• * 1.344

  Vers. 29. Vatablus.
• * 1.345

  Cajetan.
• * 1.346

  Olympiod.
• * 1.347

  Vers. 30.
• * 1.348

  Vers. 31.
• * 1.349

  Isa. 64. 6.
• * 1.350

  Vers. 32.
• * 1.351

  Vers. 34. Vers. 35.
• * 1.352

  Vers. 5, 6. The Alle∣gory. Gregory.
• * 1.353

  Vers. 9.
• * 1.354

  2 Cor. 4. 17.
• * 1.355

  Vers. 12.
• * 1.356

  Vers. 31.
• * 1.357

  Vers. 34.
• * 1.358

  Vers. 1.
• * 1.359

  Gregory.
• * 1.360

  Vers. 2.
• * 1.361

  Vers. 3.
• * 1.362

  Vers. 4. Gregory.
• * 1.363

  Vers. 7.
• * 1.364

  Vers. 8.
• * 1.365

  Eph. 2. 10. Vers. 10.
• * 1.366

  Vers 11. Gregory. Allegor.
• * 1.367

  Vers. 12.
• * 1.368

  Gregory.
• * 1.369

  Eph. 2. Rom. 6.
• * 1.370

  Hieron. Sem∣per largitor est deus, semper do∣nator, non satis est quod semel accepi nisi sem∣per accipiam. Vers. 13. Gregory.
• * 1.371

  Heb. 12. 9.
• * 1.372

  2 Cor. 4. 8.
• * 1.373

  1 Ioh. 3. 3.
• * 1.374

  Vers. 14.
• * 1.375

  Vers. 15.
• * 1.376

  Vers. 16.
• * 1.377

  Vers. 16.
• * 1.378

  Vers. 17.
• * 1.379

  August.
• * 1.380

  Vers. 20. 21. 22
• * 1.381

  Vers. 1.
• * 1.382

  Adricomius.
• * 1.383

  Vers. 2. 3.
• * 1.384

  Prov. 29. Ferus.
• * 1.385

  Vir sapit qui pauca loquitur.
• * 1.386

  Ioh. 8. 44. Revel. 22
• * 1.387

  2 Cor. 17.
• * 1.388

  Math. 5. 12.
• * 1.389

  Vers. 5. Vers. 6.
• * 1.390

  Vers. 7.
• * 1.391

  Vers. 12.
• * 1.392

  Gregory.
• * 1.393

  Act. 9.
• * 1.394

  Vers. 13.
• * 1.395

  Vers. 14.
• * 1.396

  Ferus.
• * 1.397

  Vers. 5.
• * 1.398

  Rom. 4.
• * 1.399

  Rom. 1. 29. Vers. 16.
• * 1.400

  Rom. 5. 1. Hebr. 9.
• * 1.401

  Gen. 9. Vers. 17.
• * 1.402

  Gregory.
• * 1.403

  Vers. 18.
• * 1.404

  Matth. 5. 1••. Psal. 126.
• * 1.405

  2 Tim. 4. 8.
• * 1.406

  Junius.
• * 1.407

  Cajetan.
• * 1.408

  Eugub.
• * 1.409

  Dyonis. Tho: Aqui∣nas. Tygur. R. David.
• * 1.410

  Vers. 19.
• * 1.411

  Vers. 20.
• * 1.412

  Gregory.
• * 1.413

  Tunc voluptas subtrabitur, voluptatis causa culpa servatur, et repente pereun∣do discunt, quod peritura quae sierunt, &c.
• * 1.414

  Vers. 2.
• * 1.415

  Esa. 38. Ps. 137
• * 1.416

  Gregory.
• * 1.417

  1 Kin. 22. 24.
• * 1.418

  Vers. 4.
• * 1.419

  Vers. 5.
• * 1.420

  Gregor.
• * 1.421

  Vers. 6.
• * 1.422

  Esa. 1. 23.
• * 1.423

  Vers. 9.
• * 1.424

  Vers. 11.
• * 1.425

  Gregor.
• * 1.426

  Chrysost. Olympiod.
• * 1.427

  Gregory.
• * 1.428

  Vers. 14. Gregory.
• * 1.429

  Heb. 12. 16. Ferus.
• * 1.430

  Vers. 15.
• * 1.431

  Gregory.
• * 1.432

  Ioh. 3.
• * 1.433

  Amos 8.
• * 1.434

  Deut. 32. 2. Vers. 16.
• * 1.435

  Vers. 17.
• * 1.436

  Vers. 18. Vers. 19.
• * 1.437

  Vers. 20.
• * 1.438

  Matth. 23.
• * 1.439

  Vers. 21.
• * 1.440

  Vers. 24.
• * 1.441

  Vers. 25.
• * 1.442

  Vers. 1. 2.
• * 1.443

  Vers. 3.
• * 1.444

  Gregor.
• * 1.445

  Matth. 13. 11. 12.
• * 1.446

  Vers. 3.
• * 1.447

  Isa. 1. 16. 17. 18. Vers. 4.
• * 1.448

  Vers. 5.
• * 1.449

  Prov. 17.
• * 1.450

  Vers. 6.
• * 1.451

  Vers. 7.
• * 1.452

  Vers. 9.
• * 1.453

  Vers. 10.
• * 1.454

  Vers. 11. Gregory.
• * 1.455

  Vers. 12.
• * 1.456

  Vers. 13. Gregory.
• * 1.457

  Vers. 14. Gregory.
• * 1.458

  Vers. 15.
• * 1.459

  1 Cor. 11. 33.
• * 1.460

  Vers. 16.
• * 1.461

  Math. 24. 51. Vers. 18.
• * 1.462

  Gregor.
• * 1.463

  Vers. 19.
• * 1.464

  Rom. 8.
• * 1.465

  Gregor.
• * 1.466

  1 Joh. 3. 9.
• * 1.467

  Vers. 20. Vers. 21.
• * 1.468

  Psal. 139. Revel. 6. 16.
• * 1.469

  Vers. 22.
• * 1.470

  Vers. 23.
• * 1.471

  Vers. 24. Rom. 5. 8.
• * 1.472

  Vers. 25.
• * 1.473

  Vers. 26. Gregor.
• * 1.474

  Vers. 27.
• * 1.475

  Vers. 28.
• * 1.476

  Iam. 1. 13. Psal. 39.
• * 1.477

  Vers. 1.
• * 1.478

  Vers. 3.
• * 1.479

  Vers. 4. Psal. 51. Rom. ••. ••••.
• * 1.480

  1 Ioh. 1. 6. Ioh. 6. 44 Vers. 5.
• * 1.481

  Vers. 6. Chap. 7. 2.
• * 1.482

  Vers. 7.
• * 1.483

  Gregor.
• * 1.484

  Vers. 10.
• * 1.485

  Vers. 11.
• * 1.486

  Chrysost. August.
• * 1.487

  Vers. 13. Gregory.
• * 1.488

  Vers. 14.
• * 1.489

  Vers. 15.
• * 1.490

  1 Ioh. 3. 4. Vers. 17.
• * 1.491

  Vers. 18.
• * 1.492

  Gregor. Vers. 20.
• * 1.493

  Vers. 21.
• * 1.494

  Gregor.
• * 1.495

  Vers. 2.
• * 1.496

  Vers. 4.
• * 1.497

  Vers. 7.
• * 1.498

  Vers. 8, 9.
• * 1.499

  Vers. 10.
• * 1.500

  Vers. 11.
• * 1.501

  Vers. 12.
• * 1.502

  Chap. 14. 4.
• * 1.503

  Vers. 16. Gregory.
• * 1.504

  Ver. 17, 18, 19.
• * 1.505

  Gregor.
• * 1.506

  Psal. 54.
• * 1.507

  Ephes. 2. 12.
• * 1.508

  Vers. 20.
• * 1.509

  Vers. 21.
• * 1.510

  Vers. 22.
• * 1.511

  Vers. 23. Gregory.
• * 1.512

  Vers. 24.
• * 1.513

  Vers. 25. Vers. 26.
• * 1.514

  1 Thes. 4. 6.
• * 1.515

  Vers. 28.
• * 1.516

  Vers. 30.
• * 1.517

  Vers. 31.
• * 1.518

  Vers. 33.
• * 1.519

  Vers. 35.
• * 1.520

  Vers. 2.
• * 1.521

  Vers. 4.
• * 1.522

  Gregor.
• * 1.523

  Hebr. 2. 18.
• * 1.524

  Vers. 5.
• * 1.525

  Vers. 6.
• * 1.526

  Vers. 7.
• * 1.527

  Vers. 8. Vers. 9.
• * 1.528

  Ferus.
• * 1.529

  Vers. 10.
• * 1.530

  Vers. 12.
• * 1.531

  Vers. 17.
• * 1.532

  1 Tim. 2. 8. Vers. 18.
• * 1.533

  Vers. 19.
• * 1.534

  Vers. 21.
• * 1.535

  Vers. 22.
• * 1.536

  Vers. 1.
• * 1.537

  Vers. 2.
• * 1.538

  Vatabl. Septuag.
• * 1.539

  Vers. 3.
• * 1.540

  Vers. 4.
• * 1.541

  Vers. 5.
• * 1.542

  Vers. 6.
• * 1.543

  Vers. 8.
• * 1.544

  Vers. 9.
• * 1.545

  2 Cor. 4. 17. Vers. 11.
• * 1.546

  Vers. 12.
• * 1.547

  Vers. 13.
• * 1.548

  Vers. 14
• * 1.549

  Vers. 15.
• * 1.550

  Vers. 16.
• * 1.551

  Eugubin.
• * 1.552

  Cajetan.
• * 1.553

  Philip.
• * 1.554

  Gregor.
• * 1.555

  Vers. 4.
• * 1.556

  Matth. 16. 16.
• * 1.557

  Vers. 5.
• * 1.558

  Vers. 7.
• * 1.559

  Vers. 8.
• * 1.560

  Vers. 9.
• * 1.561

  Vers. 13.
• * 1.562

  Gregory.
• * 1.563

  Vers. 14.
• * 1.564

  Vers. 3. Gregor.
• * 1.565

  Vers. 4. Vers. 5.
• * 1.566

  Vers. 6.
• * 1.567

  Vers. 7.
• * 1.568

  Gregory.
• * 1.569

  Vers. 9.
• * 1.570

  Ps. 132.
• * 1.571

  Ps 45.
• * 1.572

  Vers. 10.
• * 1.573

  Vers. 11.
• * 1.574

  Vers. 12.
• * 1.575

  Vers. 13. Vers. 14. 15. 16 17. 18. 19.
• * 1.576

  Gregory.
• * 1.577

  Math. 11. 28. Ioh. 7 3.
• * 1.578

  Vers. 20.
• * 1.579

  Gregor.
• * 1.580

  Act. 10.
• * 1.581

  Vers. 21.
• * 1.582

  Vers. 22.
• * 1.583

  Psal. 111.
• * 1.584

  Vers. 23.
• * 1.585

  Matth. 5.
• * 1.586

  Ioh. 5. 29.
• * 1.587

  Vers. 24.
• * 1.588

  Vers. 5.
• * 1.589

  2 Cor. 15.
• * 1.590

  Vers. 28.
• * 1.591

  Ioh. 1. 1.
• * 1.592

  Vers. 29.
• * 1.593

  Vers. 2. Vers. 3.
• * 1.594

  Vers. 6. Vers. 7.
• * 1.595

  Vers. 10.
• * 1.596

  Matth. 27.
• * 1.597

  Vers. 11.
• * 1.598

  Ier. 7. 5.
• * 1.599

  Vers. 12.
• * 1.600

  Vers. 13.
• * 1.601

  Vers. 14, Vers. 15.
• * 1.602

  Song. 4.
• * 1.603

  Act. 2.
• * 1.604

  Vers. 16.
• * 1.605

  Gregor.
• * 1.606

  Psal. 50. 16.
• * 1.607

  Vers. 17. Gregor. Joh. 4. 10.
• * 1.608

  Vers. 18.
• * 1.609

  Vers. 20.
• * 1.610

  Gregor.
• * 1.611

  Luke 12.
• * 1.612

  Vers. 21.
• * 1.613

  Vers. 22.
• * 1.614

  Ver. 24. Gregor.
• * 1.615

  Vers. 25.
• * 1.616

  Gregory.
• * 1.617

  Psal. 34. 21.
• * 1.618

  Vers. 26.
• * 1.619

  Isa 30.
• * 1.620

  Rom. 8. 5. 6.
• * 1.621

  Ver. 27. Gen. 3. Ioh. 3.
• * 1.622

  Phil. 3. 20.
• * 1.623

  Psal. 50. Isa. 1. 1.
• * 1.624

  Gen. 4.
• * 1.625

  Ver. 28.
• * 1.626

  Rom. 2
• * 1.627

  Ver. 2
• * 1.628

  Ver. 4.
• * 1.629

  Ver. 5. Ver. 6. Cajetan. Philip.
• * 1.630

  Ver. 13. Gregory.
• * 1.631

  Ver. 14. Gregory.
• * 1.632

  Rom. 5. Psal. 37.
• * 1.633

  Ver. 15.
• * 1.634

  Psal. 14.
• * 1.635

  Ver. 16.
• * 1.636

  2 Sam. 24. Isa 60. 6. Psal. 45.
• * 1.637

  Gal. 6. 6. 2 Cor. 8.
• * 1.638

  Ver. 17.
• * 1.639

  Psal. 11. 6.
• * 1.640

  ver. 18.
• * 1.641

  ver. 19.
• * 1.642

  ver. 21.
• * 1.643

  Ver. 22.
• * 1.644

  Ver. 23.
• * 1.645

  Vers. 26.
• * 1.646

  Vers. 27.
• * 1.647

  Vers. 28.
• * 1.648

  Gregory. Psal. 37.
• * 1.649

  Calvin.
• * 1.650

  Catena Grae∣ca.
• * 1.651

  Ver. 30. Ver. 31. Gregory.
• * 1.652

  Ier. 1. 17.
• * 1.653

  August. L. 18. de civit. c. 5. Vers. 32.
• * 1.654

  Caten. Gr.
• * 1.655

  Gregor.
• * 1.656

  Vers. 2.
• * 1.657

  Vers. 4.
• * 1.658

  Vers. 5.
• * 1.659

  Vers. 10.
• * 1.660

  Vers. 11.
• * 1.661

  Vers. 12. 13. 14.
• * 1.662

  Vers. 15. Vers. 16.
• * 1.663

  Gregory.
• * 1.664

  Ver. 17.
• * 1.665

  Vers. 19.
• * 1.666

  Gregor.
• * 1.667

  Vers. 20.
• * 1.668

  Col. 3.
• * 1.669

  Gregor.
• * 1.670

  Gen. 6.
• * 1.671

  Vers. 21. Vers. 22.
• * 1.672

  Gregor.
• * 1.673

  Vers. 23.
• * 1.674

  Revel. 3. 9.
• * 1.675

  Vers. 24. 25.
• * 1.676

  Gregor.
• * 1.677

  Math. 5. 16. Ps. 12. R. Moses
• * 1.678

  Vers. 26. 27.
• * 1.679

  Psal. 1.
• * 1.680

  Vers. 29.
• * 1.681

  Vers. 30.
• * 1.682

  Gregor.
• * 1.683

  Rom. 2. 6.
• * 1.684

  Vers. 2.
• * 1.685

  Vers. 3.
• * 1.686

  Vers. 4.
• * 1.687

  1 Cor. 11. 33.
• * 1.688

  Vers. 6. 7.
• * 1.689

  Gregor.
• * 1.690

  Gen. 17. 1.
• * 1.691

  Vers. 8 Vers. 9. Vers. 10.
• * 1.692

  Ferus.
• * 1.693

  Gregory.
• * 1.694

  Ps. 139.
• * 1.695

  1 Cor. 13.
• * 1.696

  Dionis. Cajetan. Tho. Aqui.
• * 1.697

  Vers. 11.
• * 1.698

  Vers. 12.
• * 1.699

  Phil 3. Vers. 13.
• * 1.700

  Gregory.
• * 1.701

  Jer. 18. 8. Vers. 14.
• * 1.702

  Vers. 15. Vers. 16.
• * 1.703

  Isa. 66. 2. Vers. 17.
• * 1.704

  Gregor.
• * 1.705

  2 Cor. 4. 4.
• * 1.706

  Tigur. Iiterp.
• * 1.707

  Chap. 3. 25.
• * 1.708

  Vers. 1.
• * 1.709

  Vers. 2.
• * 1.710

  Gregor.
• * 1.711

  Ioh. 10.
• * 1.712

  Vers. 3.
• * 1.713

  Rom. 7.
• * 1.714

  Vers. 4.
• * 1.715

  Ephes. 2.
• * 1.716

  Vers. 5.
• * 1.717

  Vers. 6
• * 1.718

  R. Abra∣ham.
• * 1.719

  Ver. 7.
• * 1.720

  Vers. 8.
• * 1.721

  Vers. 11.
• * 1.722

  Vers. 12.
• * 1.723

  Vers. 13.
• * 1.724

  Exod. 22. 22.
• * 1.725

  Rom. 2.
• * 1.726

  Ver. 14.
• * 1.727

  Vers. 17.
• * 1.728

  Vers. 18.
• * 1.729

  Gregor.
• * 1.730

  2 Cor. 4. 4.
• * 1.731

  Gen. 4.
• * 1.732

  Heb. 6.
• * 1.733

  Isa. 5.
• * 1.734

  Vers. 19.
• * 1.735

  Luk. 16.
• * 1.736

  Junius.
• * 1.737

  Calvin. Gregor.
• * 1.738

  Revel. 9.
• * 1.739

  Vers. 20.
• * 1.740

  Jud. Epist.
• * 1.741

  Vers. 21. Cajetan. Gregory.
• * 1.742

  Vatabl.
• * 1.743

  Ver. 22. Vatablus.
• * 1.744

  Ver. 23.
• * 1.745

  Vers. 24.
• * 1.746

  Ver. 2 Vers. 3.
• * 1.747

  Ver. 4. Ver. 5.
• * 1.748

  Ver. 6.
• * 1.749

  Vers. 2.
• * 1.750

  Chrysost.
• * 1.751

  Pineda.
• * 1.752

  Vers. 4.
• * 1.753

  R. Ezra.
• * 1.754

  Vers. 5.
• * 1.755

  Matth. 13.
• * 1.756

  Gregor. Gen. 6.
• * 1.757

  Gen. 1. 21. 22.
• * 1.758

  Vers. 6.
• * 1.759

  Vers. 7.
• * 1.760

  Gregor.
• * 1.761

  Isa. 14. 12.
• * 1.762

  Math. 13.
• * 1.763

  Vers. 8.
• * 1.764

  Prov. 30. 4.
• * 1.765

  Prov. 18.
• * 1.766

  Isa. 60.
• * 1.767

  Heb. 5. 12.
• * 1.768

  Vers. 9.
• * 1.769

  Math. 5. 34.
• * 1.770

  1 Joh. 3. 3.
• * 1.771

  Ps. 18.
• * 1.772

  Vers. 10.
• * 1.773

  Vers. 11.
• * 1.774

  Math. 24. Hag. 2. 6, 7.
• * 1.775

  Gregor.
• * 1.776

  Gal. 2. Prov. 9.
• * 1.777

  Revel. 3.
• * 1.778

  Isa. 66. 2.
• * 1.779

  Vers. 12.
• * 1.780

  Gen. 1.
• * 1.781

  Chap. 38. 11.
• * 1.782

  Vers. 13.
• * 1.783

  Chap. 9. 9.
• * 1.784

  Gregory.
• * 1.785

  Eph. 2.
• * 1.786

  Heb. 2. 15.
• * 1.787

  Isa. 11.
• * 1.788

  Ver. 14.
• * 1.789

  Gregor.
• * 1.790

  Vers. 2. Vers. 3. Vers. 4. Gregory.
• * 1.791

  Vers. 5.
• * 1.792

  Isa. 23.
• * 1.793

  Vers. 6.
• * 1.794

  1 Joh. 3.
• * 1.795

  Lament. 3.
• * 1.796

  Vers. 7. Gregor.
• * 1.797

  Tit. 1.
• * 1.798

  Ioh. 1.
• * 1.799

  Vers. 8.
• * 1.800

  Luk. 12.
• * 1.801

  Ver. 9. Vers. 10.
• * 1.802

  Phil. 3.
• * 1.803

  1 Ioh. 2. 15.
• * 1.804

  1 Thes. 5. 17.
• * 1.805

  1 Tim. 2. 8. Vers. 11. Gregor.
• * 1.806

  Act. 20.
• * 1.807

  1 Thes. 2. 13.
• * 1.808

  Vers. 12.
• * 1.809

  Luk. 12.
• * 1.810

  Vers. 13.
• * 1.811

  Gregor.
• * 1.812

  Vers. 14.
• * 1.813

  Deut. 32.
• * 1.814

  Vers. 15.
• * 1.815

  Vers. 16. Vers. 17.
• * 1.816

  Ezek. 14.
• * 1.817

  Vers. 18.
• * 1.818

  Vers. 19.
• * 1.819

  Hebr. 12. 23. Matth. 25.
• * 1.820

  Gregor-
• * 1.821

  Vers. 20.
• * 1.822

  Isa. 30.
• * 1.823

  Ps. 50.
• * 1.824

  Luk. 12.
• * 1.825

  Math. 24. 2 Pet. 3.
• * 1.826

  Vers. 21.
• * 1.827

  Gen. 41. 6.
• * 1.828

  Ver. 22. Vers. 23. Gregory.
• * 1.829

  Ier. 30.
• * 1.830

  Heb. 12. 12.
• * 1.831

  Psal. 58.
• * 1.832

  Vers. 1. Vers. 2. Vers. 3.
• * 1.833

  Iob 23. 10. Gregor. Chrysost.
• * 1.834

  Vers. 3.
• * 1.835

  Vers. 4. Ferus.
• * 1.836

  Junius.
• * 1.837

  Vers. 5.
• * 1.838

  Cajetan. Plin. 136. Chap. 19. Isidor. l. 19. 4.
• * 1.839

  Vers. 6.
• * 1.840

  Ver. 7.
• * 1.841

  Albert. Tho: Aqui. Dionis.
• * 1.842

  Vers. 8.
• * 1.843

  Vers. 9.
• * 1.844

  Vers. 10.
• * 1.845

  Vers. 11.
• * 1.846

  Vers. 12. Vers. 13.
• * 1.847

  Prov. 8. 10. 11.
• * 1.848

  Gregor.
• * 1.849

  Vers. 17.
• * 1.850

  Hominis meri∣tum non et ve∣niat gratia in∣vent sed post∣que venerit fa∣cit.
• * 1.851

  Eccl. 1. Matth. 5.
• * 1.852

  Iam. 3.
• * 1.853

  Vers. 15.
• * 1.854

  Psal. 12.
• * 1.855

  Vers. 16.
• * 1.856

  Gregory.
• * 1.857

  1 Cor. 2. 4.
• * 1.858

  Vers. 17.
• * 1.859

  Revel. 4. 6.
• * 1.860

  Vers. 19.
• * 1.861

  Vers. 18.
• * 1.862

  Vers. 20. Vers. 21.
• * 1.863

  Isa. 21.
• * 1.864

  Chap. 9.
• * 1.865

  Rom. 6. Gregor-
• * 1.866

  Matth. 13.
• * 1.867

  Ver. 22.
• * 1.868

  Math. 13. 12. 2 Cor. 4. 4.
• * 1.869

  Vers. 23.
• * 1.870

  Revel. 2.
• * 1.871

  Vers. 24.
• * 1.872

  Heb. 4. 13. Nicetas. Cajetan.
• * 1.873

  Vers. 25. Vers. 26.
• * 1.874

  Vers. 27.
• * 1.875

  Ver. 28. Vatablus.
• * 1.876

  Ambrose. Ser. 16. in Ps. 119.
• * 1.877

  Vers. 2.
• * 1.878

  Vers. 4.
• * 1.879

  Plutarch de instituend: ju ven.
• * 1.880

  Eccle. 12.
• * 1.881

  Chrysost.
• * 1.882

  Olympiod. Cajetan.
• * 1.883

  Vers. 5.
• * 1.884

  Vers. 6.
• * 1.885

  Vers. 7. 8.
• * 1.886

  Vers. 9. Vers. 10.
• * 1.887

  Vers. 11.
• * 1.888

  Vers. 12.
• * 1.889

  Cassiodor.
• * 1.890

  Ver. 13.
• * 1.891

  Chrisost.
• * 1.892

  Vers. 14.
• * 1.893

  Vers. 15. Vers. 16.
• * 1.894

  Vers. 17.
• * 1.895

  Prov. 30. 14.
• * 1.896

  Vers. 18.
• * 1.897

  Obad. 14.
• * 1.898

  Vers. 19.
• * 1.899

  Vers. 20.
• * 1.900

  Gen. 49. 13. Vers. 21.
• * 1.901

  Vers. 24.
• * 1.902

  Vatabl.
• * 1.903

  Per multum ri∣sum poteris cognoscere stul∣tum.
• * 1.904

  The myste∣ry. Gregor.
• * 1.905

  Vers. 4.
• * 1.906

  Vers. 6.
• * 1.907

  Ps. 19. Rom. 10.
• * 1.908

  Rom. 12.
• * 1.909

  Vers. 7. Vers. 8.
• * 1.910

  Num. 11. 16.
• * 1.911

  Vers. 11.
• * 1.912

  Tit. 16. 1.
• * 1.913

  Vers. 12.
• * 1.914

  Ioh. 20. 23. Luk. 15. 2 Cor. 5. 20.
• * 1.915

  Eph. 2. 12.
• * 1.916

  Vers. 13.
• * 1.917

  Luk. 3. 7.
• * 1.918

  Jam. 5 18.
• * 1.919

  Joh. 14
• * 1.920

  Vers. 14.
• * 1.921

  Iam. 2. 10.
• * 1.922

  Luk. 18.
• * 1.923

  Math. 7. 12.
• * 1.924

  Prov. 12.
• * 1.925

  Vers. 15.
• * 1.926

  Matth. 5. 16.
• * 1.927

  Rom. 8. 3. Heb. 12. 13.
• * 1.928

  Math. 5.
• * 1.929

  Mal. 2. 7.
• * 1.930

  Ver. 17.
• * 1.931

  1 Pet. 5. 8.
• * 1.932

  Ver. 18.
• * 1.933

  Rom. 5. Psal. 91. Matth. 23.
• * 1.934

  Vers. 19.
• * 1.935

  1 Cor. 15.
• * 1.936

  Vers. 20.
• * 1.937

  Eph. 4. 24.
• * 1.938

  Psa 7. Isa. 7.
• * 1.939

  Vers. 21.
• * 1.940

  Vers. 22.
• * 1.941

  Vers. 23.
• * 1.942

  Vers. 24.
• * 1.943

  Vers. 25.
• * 1.944

  Ps. 23.
• * 1.945

  Ferus.
• * 1.946

  Vers. 1.
• * 1.947

  Math. 6.
• * 1.948

  Chrisost.
• * 1.949

  Gregory.
• * 1.950

  Math. 7. 21.
• * 1.951

  Joh. 13.
• * 1.952

  1 Ioh. 2.
• * 1.953

  Math. 23.
• * 1.954

  Vers. 2.
• * 1.955

  Vers. 3.
• * 1.956

  Gregor.
• * 1.957

  Vers. 4.
• * 1.958

  Math. 23.
• * 1.959

  Math. 26. John. 6.
• * 1.960

  1, Tim. 6. 9.
• * 1.961

  Vers. 5.
• * 1.962

  Vers. 6.
• * 1.963

  Joh. 1.
• * 1.964

  2 Thes. 2. 8.
• * 1.965

  Vers. 7.
• * 1.966

  Hos. 10
• * 1.967

  Vers. 8.
• * 1.968

  Gregory. 1 Cor. 1.
• * 1.969

  Vers. 9.
• * 1.970

  Vers. 10.
• * 1.971

  Ver. 11.
• * 1.972

  Vatabl.
• * 1.973

  Gregor.
• * 1.974

  Ps. 39.
• * 1.975

  Vers. 12.
• * 1.976

  Gregory.
• * 1.977

  Mal: 4.
• * 1.978

  Vers. 13.
• * 1.979

  Vatablus.
• * 1.980

  Phil. 1. 28.
• * 1.981

  Vers. 14.
• * 1.982

  Gregor.
• * 1.983

  Vers. 15.
• * 1.984

  Vers. 16.
• * 1.985

  Vers. 17.
• * 1.986

  Vers. 18.
• * 1.987

  Gregor.
• * 1.988

  Act. 4. Isa. 49.
• * 1.989

  Vers. 19.
• * 1.990

  1 Cor. 4. 13.
• * 1.991

  Vers. 21.
• * 1.992

  Iam 1. 17.
• * 1.993

  Ier. 18. 10.
• * 1.994

  Vers. 22.
• * 1.995

  Vers. 24.
• * 1.996

  Vers. 25.
• * 1.997

  Matth. 7. Matth. 5.
• * 1.998

  Vers. 27.
• * 1.999

  Vers. 28.
• * 1.1000

  Vers. 29.
• * 1.1001

  Vers. 30.
• * 1.1002

  Gregory.
• * 1.1003

  Vers. 1.
• * 1.1004

  Ier. 9.
• * 1.1005

  Math. 5. 28. 2 Pet. 2. 14. 1 Ioh. 2. 15. Gen. 3. 2 Sam. 12: Iosh. 7.
• * 1.1006

  Vers. 2.
• * 1.1007

  Revel. 22.
• * 1.1008

  1 Cor. 10.
• * 1.1009

  Vers. 3.
• * 1.1010

  Ephe. 2. 12.
• * 1.1011

  Vers. 4.
• * 1.1012

  Matth. 5. 25.
• * 1.1013

  Matth. 6.
• * 1.1014

  Vers. 5. Vers. 6.
• * 1.1015

  Gregor.
• * 1.1016

  1 Pet. 2. Heb. 12.
• * 1.1017

  Rom. 6.
• * 1.1018

  Heb. 12. 16.
• * 1.1019

  Vers. 7.
• * 1.1020

  Vers. 8.
• * 1.1021

  Isa. 1. 7.
• * 1.1022

  Gregor. Math. 13.
• * 1.1023

  Jude Epist.
• * 1.1024

  Vers. 9. Ver. 10. Ver. 11.
• * 1.1025

  1 Joh. 3. 9. 10.
• * 1.1026

  Chrysost. 1 Cor. 6. 9. 10. Prov. 6. 30.
• * 1.1027

  Vers. 13.
• * 1.1028

  Vers. 14.
• * 1.1029

  Vers. 15.
• * 1.1030

  Gregor.
• * 1.1031

  Gen. 1. 28.
• * 1.1032

  Ver. 16.
• * 1.1033

  Vers. 17.
• * 1.1034

  Vers. 19. 20.
• * 1.1035

  Vers. 21. Vers. 22.
• * 1.1036

  Gregor.
• * 1.1037

  Jam. 2. 5.
• * 1.1038

  Luk. 16.
• * 1.1039

  Math. 5.
• * 1.1040

  Vers. 23.
• * 1.1041

  Psal. 97. 10.
• * 1.1042

  Vers. 24. Col. 3. 5.
• * 1.1043

  Ps. 62. 10 Prov. 23. 5.
• * 1.1044

  Vers. 26.
• * 1.1045

  Gregory.
• * 1.1046

  The Allego∣ry. Matth. 5. 16.
• * 1.1047

  Luk. 6. 26.
• * 1.1048

  Vers. 27.
• * 1.1049

  Vers. 28.
• * 1.1050

  1 Cor. 4. 7.
• * 1.1051

  Vers. 29.
• * 1.1052

  Math. 5. 45.
• * 1.1053

  1 Joh. 2. 7. Ps. 58. 10. Gregor.
• * 1.1054

  Vers. 31.
• * 1.1055

  Isidor. Cajetan. Gregor.
• * 1.1056

  The Alle∣gory.
• * 1.1057

  Vers. 32.
• * 1.1058

  Gen. 18. Heb. 13. Isa. 5. 8.
• * 1.1059

  Ver. 33.
• * 1.1060

  Iam. 5.
• * 1.1061

  Vers. 34.
• * 1.1062

  Luk. 3.
• * 1.1063

  Act. 19. 18. 19.
• * 1.1064

  Ephe. 6. 19.
• * 1.1065

  Prov. 28. 13.
• * 1.1066

  Vers. 35.
• * 1.1067

  Ver. 36.
• * 1.1068

  Vers. 37.
• * 1.1069

  Vers. 38. Vers. 39. Vers. 40. Gregor.
• * 1.1070

  Matth. 13.
• * 1.1071

  Gen. 4.
• * 1.1072

  Vatablus.
• * 1.1073

  1 Sam. 1. 2 Cron. 12. 10. 1 Cron 26. 7. Chap. 27. 18. Vers. 2.
• * 1.1074

  Gen. 22. 21. Gregor. Hugo. Tho: Aqui. Hyeron.
• * 1.1075

  Cald. Pharaph.
• * 1.1076

  1 Cron. 2. 9. 1••. Gregor.
• * 1.1077

  Jam. 4. 6.
• * 1.1078

  Chap. 42. 2. Matth 27. 1.
• * 1.1079

  Iam. 5. 18.
• * 1.1080

  Vers. 3. 4.
• * 1.1081

  Vers. 6.
• * 1.1082

  Vers. 8.
• * 1.1083

  Ver. 9. Gregor.
• * 1.1084

  1 Cor. 4. 7.
• * 1.1085

  Luk. 18.
• * 1.1086

  Revel. 3. 20.
• * 1.1087

  Isa. 14. 12.
• * 1.1088

  Vers. 13.
• * 1.1089

  Isidorus. Vers. 14. Gregor.
• * 1.1090

  Vers. 15. 16. 17.
• * 1.1091

  Iam. 1. 19. Iam. 3. 1.
• * 1.1092

  1 Tim. 3. 1. 2 Tim. 4. 1.
• * 1.1093

  Vers. 18.
• * 1.1094

  Ier. 20. Math. 9. 16. 17.
• * 1.1095

  Chrisost.
• * 1.1096

  Vers. 21. 22.
• * 1.1097

  Vers. 2. 3. 4. &c. Gregory.
• * 1.1098

  Gen. 2. Vers. 8. 9.
• * 1.1099

  Vers. 12.
• * 1.1100

  Vers. 13. Vers. 14.
• * 1.1101

  Gregor.
• * 1.1102

  Iohn. 1. Hebr. 1. Ier. 18. 10.
• * 1.1103

  Vers. 15.
• * 1.1104

  Gregor.
• * 1.1105

  Col. 3. 1.
• * 1.1106

  Vers. 16. Vers. 17.
• * 1.1107

  Vers. 18.
• * 1.1108

  Vers. 19.
• * 1.1109

  Joh. 5.
• * 1.1110

  Vers. 20. 21. 22.
• * 1.1111

  Gregor.
• * 1.1112

  Isa. 33.
• * 1.1113

  Prov. 9.
• * 1.1114

  Act. 4.
• * 1.1115

  Vers. 23. Vers. 24.
• * 1.1116

  Gregory.
• * 1.1117

  Heb. 12. 24.
• * 1.1118

  1 Cor. 1. 30. Phil. 3. 2 Cor 5.
• * 1.1119

  Eccle. 7. 28.
• * 1.1120

  Act. 2. 8. 2 Cor. 5. 20
• * 1.1121

  Joh. 1. Calvin. Junius.
• * 1.1122

  Vers. 25.
• * 1.1123

  Ps. 103.
• * 1.1124

  1 Pet. 1.
• * 1.1125

  Vers. 26.
• * 1.1126

  Vers. 27. 28.
• * 1.1127

  1 Joh 8. Luk. 15. 2 Sam. 12.
• * 1.1128

  Gregor.
• * 1.1129

  Iste per confes∣sionem peccati ornari voluit non humiliari, vel humilis vi∣deri non esse.
• * 1.1130

  Vers. 29. Vers. 30.
• * 1.1131

  Gregor.
• * 1.1132

  Matth. 13. 44.
• * 1.1133

  1 Cor. 4.
• * 1.1134

  Iam. 4. 2.
• * 1.1135

  Vers. 31. 32. 33.
• * 1.1136

  Vers. 3.
• * 1.1137

  Vers. 4.
• * 1.1138

  Vers. 5. 6.
• * 1.1139

  Vers. 7. 8.
• * 1.1140

  1 Cor. 1.
• * 1.1141

  Ver. 9.
• * 1.1142

  Vers. 10.
• * 1.1143

  Eccle. 8.
• * 1.1144

  Gregor.
• * 1.1145

  Vers. 12.
• * 1.1146

  Prov. 3. 12.
• * 1.1147

  Vers. 13.
• * 1.1148

  Vers. 14. Vers. 15. Gregor.
• * 1.1149

  Ier. 31.
• * 1.1150

  Vers. 17.
• * 1.1151

  Vers. 18.
• * 1.1152

  Vers. 19.
• * 1.1153

  Vers. 20.
• * 1.1154

  Luk. 12.
• * 1.1155

  Math. 25.
• * 1.1156

  Gregor.
• * 1.1157

  Vers. 21. 22.
• * 1.1158

  Vers. 23.
• * 1.1159

  Gregory.
• * 1.1160

  1 Cor 11. 33.
• * 1.1161

  Ier. 8.
• * 1.1162

  Isidor. Tigur. Vatabl.
• * 1.1163

  Vers. 24. Gregory.
• * 1.1164

  Vers. 25.
• * 1.1165

  Rom. 1. 19.
• * 1.1166

  Ier. 31. 38. 39.
• * 1.1167

  Vers. 26. 27.
• * 1.1168

  Vers. 29.
• * 1.1169

  Gen. 15.
• * 1.1170

  Vers. 30.
• * 1.1171

  Vers. 31.
• * 1.1172

  Vers. 33.
• * 1.1173

  Gregor.
• * 1.1174

  Vers. 34. 35.
• * 1.1175

  Vers. 36. Vers. 37.
• * 1.1176

  Vers. 2. Vers. 3.
• * 1.1177

  Vers. 4. Vers. 5.
• * 1.1178

  Prov. 9. 12. Psal. 16. 1.
• * 1.1179

  Gen. 6.
• * 1.1180

  Ier. 31.
• * 1.1181

  Vers. 9.
• * 1.1182

  Gregor. Revel. 3.
• * 1.1183

  Vers. 10.
• * 1.1184

  Act. 16. Psal. 32.
• * 1.1185

  Ezek. 3.
• * 1.1186

  Vers. 11. Gregor.
• * 1.1187

  Psal. 32. Phil. 3. 17. 18. Luk. 18.
• * 1.1188

  Psal. 49. Eph. 2. Matth. 13.
• * 1.1189

  Ier. 3.
• * 1.1190

  Vers. 12. Gregor.
• * 1.1191

  Dan. 2.
• * 1.1192

  Prov. 1. Revel. 11. Dan. 9.
• * 1.1193

  Isa. 1. 14.
• * 1.1194

  Vers. 13.
• * 1.1195

  Vers. 14.
• * 1.1196

  Vers. 15.
• * 1.1197

  Vers. 16.
• * 1.1198

  Vers. 3.
• * 1.1199

  Vers. 4.
• * 1.1200

  Fatabl.
• * 1.1201

  Vers. 5.
• * 1.1202

  Isa. 14.
• * 1.1203

  Psal. 141. Gregory.
• * 1.1204

  1 Thes. 2.
• * 1.1205

  Vers. 7.
• * 1.1206

  Vers. 8.
• * 1.1207

  Vers. 12.
• * 1.1208

  Vers. 13.
• * 1.1209

  Rom. 2. 4. Vers. 14.
• * 1.1210

  2 Pet. 2.
• * 1.1211

  Vers. 15.
• * 1.1212

  Vers. 16.
• * 1.1213

  Ver. 17.
• * 1.1214

  Vers. 18.
• * 1.1215

  Vers. 19.
• * 1.1216

  1 Pet. 1. 18.
• * 1.1217

  Vers. 20. Gregor.
• * 1.1218

  Iudg. 18.
• * 1.1219

  2 King. 17.
• * 1.1220

  Vers. 21.
• * 1.1221

  Vers. 22.
• * 1.1222

  Vers. 23.
• * 1.1223

  Rom. 8. 28.
• * 1.1224

  Vers. 24.
• * 1.1225

  Vers. 26.
• * 1.1226

  Vers. 27.
• * 1.1227

  Vers. 29.
• * 1.1228

  The Alle∣gory.
• * 1.1229

  Vers. 31.
• * 1.1230

  Sam. 7.
• * 1.1231

  Vers. 32.
• * 1.1232

  Vers. 1. Vers. 2.
• * 1.1233

  Exod. 20.
• * 1.1234

  Act. 2. Ezek. 1.
• * 1.1235

  Tho: Aqui.
• * 1.1236

  2 Pet. 3.
• * 1.1237

  Chap. 32. 18. Gregor.
• * 1.1238

  Heb. 12. 21.
• * 1.1239

  Vers. 3.
• * 1.1240

  Vers. 4.
• * 1.1241

  Joh. 3.
• * 1.1242

  Psal. 95. 8
• * 1.1243

  Vers. 5.
• * 1.1244

  Vers. 6.
• * 1.1245

  Vers. 7. Gregor.
• * 1.1246

  Vers. 8.
• * 1.1247

  Vers. 9.
• * 1.1248

  Vers. 10.
• * 1.1249

  Ps. 147.
• * 1.1250

  Vers. 11. 12. 13.
• * 1.1251

  Vers. 15.
• * 1.1252

  Vers. 17.
• * 1.1253

  Vers. 18.
• * 1.1254

  Vers. 19.
• * 1.1255

  Vers. 20.
• * 1.1256

  Vers. 21. Vers. 22.
• * 1.1257

  Vers. 23.
• * 1.1258

  Vers. 24.
• * 1.1259

  Vers. 2.
• * 1.1260

  Vers. 3. Gregor.
• * 1.1261

  Luk. 12.
• * 1.1262

  2 Cor. 3. 5. Rom. 7.
• * 1.1263

  Vers. 4. Vers. 5. Vers. 6. Gregory.
• * 1.1264

  Matth. 13.
• * 1.1265

  1 Cor 3. 11.
• * 1.1266

  Act. 1••.
• * 1.1267

  Matth 8.
• * 1.1268

  Crysost. Theod.
• * 1.1269

  Vers. 7.
• * 1.1270

  Gregor.
• * 1.1271

  Act. 2. Act. 8. Act. 4.
• * 1.1272

  Vers. 8. Vers. 9. Vers. 10. Vers. 11.
• * 1.1273

  Nicetas. Dionis. Cajetan. Title. man.
• * 1.1274

  Hyeron. Beda. Pillip.
• * 1.1275

  Gregor. Allegory.
• * 1.1276

  Psal. 7.
• * 1.1277

  Isa. 57. 20. Ps. 65.
• * 1.1278

  2 Cor. 4. 4.
• * 1.1279

  Vers. 10.
• * 1.1280

  Vers. 12.
• * 1.1281

  Gregor.
• * 1.1282

  Ioh. 14. Matth. 25.
• * 1.1283

  Heb. 12. 26.
• * 1.1284

  Vers. 14.
• * 1.1285

  Psal. 39. 11.
• * 1.1286

  Junius.
• * 1.1287

  Vers. 15.
• * 1.1288

  Vers. 16.
• * 1.1289

  Vers. 17. Vers. 18.
• * 1.1290

  Vers. 19. 20.
• * 1.1291

  Vers. 21.
• * 1.1292

  Vers. 22. 23.
• * 1.1293

  Vers. 24.
• * 1.1294

  Vers. 25.
• * 1.1295

  Vers. 29.
• * 1.1296

  Vers. 31. Vers. 33.
• * 1.1297

  Vers. 34. 35.
• * 1.1298

  Vers. 36.
• * 1.1299

  Vers. 1.
• * 1.1300

  Gregory.
• * 1.1301

  Vers. 2.
• * 1.1302

  Vers. 3.
• * 1.1303

  Vers. 4.
• * 1.1304

  Vers. 5. Vers. 6, 7, 8.
• * 1.1305

  Isai. 1.
• * 1.1306

  Xenoph. l. 3. de Cyr. ••
• * 1.1307

  1 Tim. 6.
• * 1.1308

  Gregor.
• * 1.1309

  Math. 11.
• * 1.1310

  Grave jugum & d••ra so vitutis pon∣d••re est sub••sse tomporalibus, ambire terr••na, ret••nere la∣hentia, velle tenere tran∣scuntia stare in non stantibus, &c. Ioh. 8. Tertul. A∣pol. 42.
• * 1.1311

  Vers. 9.
• * 1.1312

  Numb. 24.
• * 1.1313

  Aelian. lib. 5.
• * 1.1314

  Pliny De fe∣ris judicis. Strabo lib. 16.
• * 1.1315

  Vers. 13.
• * 1.1316

  Gregory.
• * 1.1317

  Ier. 8.
• * 1.1318

  Pagnin.
• * 1.1319

  Aelian.
• * 1.1320

  Allegory.
• * 1.1321

  Rom. 8. Phil. 3. 20.
• * 1.1322

  Vers. 14.
• * 1.1323

  Gal. 4. 19.
• * 1.1324

  Iam. 1.
• * 1.1325

  Iud. Epist.
• * 1.1326

  Vers. 16.
• * 1.1327

  Ephe. 6.
• * 1.1328

  Rom. 2. 4.
• * 1.1329

  Rom. 2. 7.
• * 1.1330

  Vers. 17.
• * 1.1331

  Vers. 18.
• * 1.1332

  Revel. 29. 11. 12.
• * 1.1333

  Vers. 19.
• * 1.1334

  Prov. 1. 8.
• * 1.1335

  Vers. 20.
• * 1.1336

  Prov. 30. Exod. 10. Revel. 9.
• * 1.1337

  Vers. 21.
• * 1.1338

  Phil. 3. 7.
• * 1.1339

  Act. 4.
• * 1.1340

  Vers. 23.
• * 1.1341

  Rom. 8. 1 Cor. 15. Phil. 1. 23. Vers. 25.
• * 1.1342

  Vers. 29.
• * 1.1343

  Gregor.
• * 1.1344

  Ephe. 4. 24.
• * 1.1345

  Prov. 28. 13.
• * 1.1346

  Vers. 27. 28. 29.
• * 1.1347

  Psal. 103.
• * 1.1348

  Phil. 4. 11.
• * 1.1349

  1 Cor. 2. 15.
• * 1.1350

  Vers. 30.
• * 1.1351

  Vers. 2.
• * 1.1352

  Vers. 4. Vers. 5.
• * 1.1353

  Vers. 6. 7.
• * 1.1354

  Gregor.
• * 1.1355

  Gal. 3. 19.
• * 1.1356

  Vers. 8.
• * 1.1357

  Vers. 9.
• * 1.1358

  Psal. 91. Matth. 23.
• * 1.1359

  1 Cor 1. 24. Luk. 1. 51.
• * 1.1360

  Vers. 10. Vers. 11.
• * 1.1361

  Gen. 6.
• * 1.1362

  Vers. 15. 16.
• * 1.1363

  Lyra.
• * 1.1364

  Torster. Marinus. Vatab. Tigur. Eugubin. Titleman. Osor.
• * 1.1365

  1 Mach. 6.
• * 1.1366

  Vers. 17.
• * 1.1367

  Aristot. Aelian.
• * 1.1368

  Vers. 18.
• * 1.1369

  Vers. 19.
• * 1.1370

  Vers. 21.
• * 1.1371

  Vers. 23.
• * 1.1372

  Aelian.
• * 1.1373

  Vers. 24.
• * 1.1374

  Vatabl.
• * 1.1375

  August. l. 11. De. Gen. Ad lit. Hyeron.
• * 1.1376

  Ambros. l. 1. de paenit. c. 13. Cyril. l. 9. in Jo∣han. c. 6. Chrisost. Rom. 27. in Math. Ca∣tena Graec. Origen. Gregor. Glossa ord. Flerlin, Ra∣ban Tho: Aqui. Philppius. Tostatus. &c.
• * 1.1377

  Psal. 8. Iam. 3.
• * 1.1378

  Gen. 1. 1.
• * 1.1379

  Gen. 2. 4.
• * 1.1380

  1 Pet. 5. 8.
• * 1.1381

  Vers. 16.
• * 1.1382

  Rom. 14.
• * 1.1383

  Gregory. Philip.
• * 1.1384

  1 Cor. 4.
• * 1.1385

  Vers. 17. Gregor.
• * 1.1386

  Revel. 12. 4.
• * 1.1387

  Revel. 9. 7. 10. Isa. 9. 15.
• * 1.1388

  Philippus.
• * 1.1389

  Eccle. 7. 26.
• * 1.1390

  Vers. 18. Gregor.
• * 1.1391

  1. Cor. 13.
• * 1.1392

  Vers. 19.
• * 1.1393

  Gregor.
• * 1.1394

  Vers. 20.
• * 1.1395

  Vers. 21.
• * 1.1396

  Matth. 11.
• * 1.1397

  Matth: 13. 44.
• * 1.1398

  Vers. 22.
• * 1.1399

  Isa. 9.
• * 1.1400

  Vers. 23.
• * 1.1401

  Gregor.
• * 1.1402

  Vers. 24.
• * 1.1403

  Gregor.
• * 1.1404

  Ephe. 6.
• * 1.1405

  Vers. 1.
• * 1.1406

  Gen. 3.
• * 1.1407

  Revel. 12. 3. 9.
• * 1.1408

  Camaren∣sis. Tho. Aquin.
• * 1.1409

  Gregory.
• * 1.1410

  Vers. 2.
• * 1.1411

  Isai. 37.
• * 1.1412

  Vers. 3.
• * 1.1413

  Math 8.
• * 1.1414

  Vers. 4.
• * 1.1415

  2 Cor. 4. 17.
• * 1.1416

  Vers. 5.
• * 1.1417

  Gregory
• * 1.1418

  Vers. 6. Gregor.
• * 1.1419

  Ioh. 15.
• * 1.1420

  Matth. 13.
• * 1.1421

  Act. 10. Ioh. 4.
• * 1.1422

  Eph. 5.
• * 1.1423

  Vers. 7.
• * 1.1424

  Gregor.
• * 1.1425

  Ioh. 1. Math. 11.
• * 1.1426

  Vers. 8.
• * 1.1427

  Vers. 9.
• * 1.1428

  Vers. 10.
• * 1.1429

  Vatabl.
• * 1.1430

  Vers. 11.
• * 1.1431

  Vers. 12.
• * 1.1432

  Vers. 13. Vers. 14.
• * 1.1433

  Pliny. Olans.
• * 1.1434

  Philostratus
• * 1.1435

  Aelian.
• * 1.1436

  Vers. 15.
• * 1.1437

  Act. 9.
• * 1.1438

  Vers. 18.
• * 1.1439

  Olans. l. 21.
• * 1.1440

  Gregory
• * 1.1441

  Vers. 19.
• * 1.1442

  Vers. 22. Arist. l. 3. de. Partiari∣vald.
• * 1.1443

  Vers. 23.
• * 1.1444

  Psal. 55.
• * 1.1445

  Gregory.
• * 1.1446

  Vers. 24.
• * 1.1447

  Rom. 2. 4.
• * 1.1448

  Vers. 25.
• * 1.1449

  Iud. Epist.
• * 1.1450

  Vers. 26.
• * 1.1451

  Lucretius.
• * 1.1452

  Iudg. 20.
• * 1.1453

  2 Thes. 2. 8. 9.
• * 1.1454

  Math. 24.
• * 1.1455

  Psal. 20. 8.
• * 1.1456

  Vers. 30.
• * 1.1457

  Vers. 31.
• * 1.1458

  Isai. 47.
• * 1.1459

  Vers. 32.
• * 1.1460

  Vers. 33.
• * 1.1461

  Ephe. 6. 12.
• * 1.1462

  Vers. 34.
• * 1.1463

  Vers. 2. Chap. 45.
• * 1.1464

  Gregor.
• * 1.1465

  Nicetas.
• * 1.1466

  1 Sam. 16.
• * 1.1467

  Isa. 14.
• * 1.1468

  Psal. 33. 11.
• * 1.1469

  Vers. 3.
• * 1.1470

  Gregory.
• * 1.1471

  Ezek. 1. 25
• * 1.1472

  Vers. 4.
• * 1.1473

  Vers. 5.
• * 1.1474

  Vers. 6. Euseb. de demonst. Evang.. c. 4.
• * 1.1475

  Gregor.
• * 1.1476

  Vers. 7.
• * 1.1477

  Vers. 8.
• * 1.1478

  Vers. 9.
• * 1.1479

  Vers. 10.
• * 1.1480

  R. Moses.
• * 1.1481

  Vers. 11.
• * 1.1482

  Vers. 14.
• * 1.1483

  Vers. 15.
• * 1.1484

  Gal. 3. 28.
• * 1.1485

  Vers. 16.