Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 15
CHAP. XV. Verſe 1. Then anſwered Eliphaz the Temanice, and ſaid.]
LApides, locutus eſt: In this ſecond encounter, Eliphaz falls upon Job, not ſo much with ſtronger Arguments, as with harder words; reproving him ſharply, or rather reproaching him bitterly, Facundiâ quadam caninâ, with more Eloquence then charity. So hard a thing is it (ſaith Beza) eſpetially in diſputing and reaſoning, to avoid ſelf-love, as even in theſe times experience daily teacheth us. He hinteth (I ſuppoſe) at the publick Conference betwixt himſelf and Jacobus Andreas at Mompelgard, Lib. 35. Hiſt.whereby the ſtrife was rather ſtirred then ſtinted, as Thuanus complaineth. Or elſe at the Diſputation at Poſſiacum, wherein Beza, Speaker for the Proteſtant party,Hiſt. of Counc. of Trent 453. (before the Queen Mother of France, the young King Charles and many Princes of the Blood) entring into the matter of the Euchariſt, ſpake with ſuch heat (unleſſe the Hiſtorian wrongs him); that he gave but ill ſatisfaction to thoſe of his own ſide, ſo that he was commanded to conclude. Such meetings are ſeldome ſucceſſeful (ſaith Luther); becauſe men come with confidence and wit for victory rather then verity. In this reply of Eliphaz to Job. we may ſee what an evil thing it is to be carried away with prejudice and pertinacy, which make a man forget all modeſty, and fall foule upon his beſt friends. Here's enough ſaid to have driven this ſorrowful man into utter deſpaire, had not God upheld his ſpirit whiles, he is fiercely charged for a wicked man,Non affert ulla… conſolationem, non invitat eum ad panitentiam: ſed poti… ad deſperationem complelas. Lav. and hated of God: neither doth any of his friends henceforth afford him one exhortation to repentance, or one comfortable promiſe; as Lavater well obſerveth.
Verſe 2. Should a wiſe man utter vain knowledg.] Heb. Knowledg of the wind; light, frothy, empty diſcourſes, that have no tack or ſubſtance in them, but only words that are no better then wind, a meer flaſh or Aiery nothing. Solomon thinks, a wiſe man ſhould beware of falling into this fault, leſt he forfeit his reputation, Eccleſ. 10.1. Dead flyes cauſe the Oyntments of the Apothecary to ſend forth a ſtinking ſavour. ſo doth a little folly, him that is in reputation for wiſdom and honour; as ſpots are ſooneſt obſerved in the whiteſt and fineſt garments; and envy, like wormes and moths, doth uſually feed on the pureſt cloth. Neh. 6.11. A great many dead flies may be found in a Tar-box, and no hurt done, but one of them falne into a pot of ſweet Odours, or precious Perfumes, may ſoone taint and corrupt them.
And fil his belly with the Eaſt-wind.] Per ventrem, mentem intellige, & per ventum Orientalem, vanam opinionem, ſaith Vatablus; By belly underſtand the mind, and by the Eaſt wind a vain conceit, or frothy knowledg, blown forth out of a ſwelling breaſt, to the hurt of others, for the Eaſt wind is deſtructive to herbs and fruits. Hoſ. 12.1. Gen. 41.6. But doth not Eliphaz here by theſe bubble of words, and bluſtering queſtions, betraying much choler and confidence, fall into the very ſame fault which he findeth with Job: Doth not he alſo fill his belly with heat. (ſo the Vulgar rendreth this Text) which kindling in his boſom, blazeth out at his lips? Doth not this angry man exalt folly, and ſhew himſelf none of the wiſeſt, though he were the oldeſt in all the company.
Verſe 3. Should he reaſon with unprofitable talk?] Why? But if he do, ſhould he therefore be thus rippled up, and rough-hewed? And not rather reduced and rectified with hard Arguments and ſoft words? Man is a croſs crabbed creature: Duci vult, trahi non vult; Perſwade him you may, compel him you cannot. A fit time alſo muſt be taken to perſwade him to better, for elſe you may looſe your ſweet words upon him. The Husbandman ſoweth not in a ſtorm: The Mariner hoyſeth not ſail in every wind: Good Phyſicians evacuate not the body in extremity of heat and cold. A brother offend…d is harder to be … a ſtrong City, Prov. 18.19. This Eliphaz ſhould have conſidered, and not ſo raſhly cenſured Job for a fool, and his talk for traſh, but rather handled him tenderly, conſidering his condition, and deſired him to explain ſuch of his ſpeeches as he thought not ſo well and wiſely uttered.
Or with ſpeeches where with he can do no good?] This is but the ſame with the former; and indeed this whole verſe is but a ſaying of that plainly, which in the foregoing verſe he had ſaid figuratively.
Varſe 4. Yea thou caſteſt off fear.] Heb. Thou makeſt void ſear; that is, Religion, whereof the fear of God is both the beginning, Prov. 1.7. and the end, Eccleſ. 12.1. This is an heavy charge indeed; as if Job, by ſaying, the extreme miſeries of this life are common to the godly and the wicked, had by conſequence taught men to caſt off all Religion as unprofitable, which none but ſuch a ſhameleſſe man as thy ſelf, ſaith Eliphaz, would ever have averred. It cannot be denyed, but that Job, through the bitterneſſe of his grief, and the unreaſonableneſſe of his adverſaries, was ſomewhat carried beyond the bounds of that reverence which is doe unto God, and reaſoneth the matter ſomewhat hotly with God; but that thereby he bewrayed his manifeſt contempt of his Majeſty, caſting off all awful regard and recourſe thereto by Prayer, as the wicked, who call not upon God, Pſal. 14.4. This was a meet …avil, or rather an unſufferable injury done to the good man, who gave ſufficient teſtimony of his ſearing God, and eſtſoons poured out his prayer in his preſence. All which notwithſtanding, he heareth in the next words,
And reſtraineſt prayer before God.] Thou forbeareſt to pray thy ſelf, and thou diſcourageſt others. If this had been true, it had been a foul fault indeed, for whiles Prayer ſtandeth ſtill, the whole Trade of godlineſſe ſtandeth ſtill likewiſe, and to caſt off Prayer, is to caſt off God: Jer. 10.25. We muſt take heed of falling from the affections of Prayer, though we continue doing the Duty. As veſſels of Wine, when firſt tapped, are very ſmart and quick, but at laſt grow exceeding flat: ſo do many Chriſtians, (through unbelief, and worldly cares an buſineſſes, or domeſtical diſcords, or ſome other diſtempers, whereby prayers are hindred, 1 Pet. 3.7.) either they pray not frequently, or not fervently, but in a cuſtomary formal bedulling way. And this Eliphaz might ſuſpect Job of, and aſſigne it as the cauſe of all his miſcarriages in word and deed. Sure it is, that as ſleep compoſeth drunkenneſſe, ſo doth prayer the affections: a man may pray himſelf ſober again,Dr. Preſton. as a Reverend man gathereth out of this Text.
Verſe 5. For thy mouth uttereth thine iniquity.] Heb. Thy crooked, wry diſpoſition that ſtandeth acroſſe to God and goodneſſe, Pſal. 51.5. Homo eſt inverſus decalogus. Solomon ſpeaketh of perverſe lips, as if the upper lip ſtood where the neather ſhould, Prov. 4.24. And Saint Jude ſpeaketh of hard ſpeeches, uttered by ungodly ſinners, Jude 15. ſuch as Job was none, whatever Eliphaz by miſ-interpreting, made of him, wreſting his words to a wrong ſenſe, as Pſal. 56.5. and by a ſpiritual unmannerlineſſe, making the worſt of that he ſpake; there being not any thing that may not be taken with the left hand. Now if this befel Job from his friends and thoſe godly perſons, what wonder though the like, and worſe be done to us by wicked enemies.
Qui ià quod boni eſt excer punt, dicunt quod mali eſt.Terent. Phorm
Nibil eſt quin malè narrando poſſit depravarier.
And thou chuſeſt the tongue of the crafty] Then the which, nothing is a greater enemy to piety, ſaith an Interpreter. Politicians formallize and enervate the power of truth, till at length they leave us a heartleſſe and ſapleſſe Religion, ſaith another. Such an one Eliphaz makes Job to be: q.d. Thou waſt wont to ſpeak prayer, but now thou ſpeakeſt Policy, yea, Thou chuſeſt to do it, thou loveſt evil more then good, and lying rather then to ſpeak right. Pſal. 523. Thou haſt as many turnings and windings in thy mind, as the Serpent hath in his body (ſo the Hebrew word ſeemeth to ſignifie, Gen. 3.1.) Thus he heightneth his charge, and layeth on yet more load.
Verſe 6. Thine own mouth condemneth thee, and not I.] Yes you, and none but you. Jobs heart condemned him not (and thence his confidence toward God, 1 John 3.21) much leſſe his month, had not his words been miſconſtrued. But as charity maketh a good ſenſe of doubtful ſpeeches and paſſages; ſo prejudice and diſpleaſure takes all things (though well meant) at the worſt, and as Logicians do, Sequitur partem deteriorem. Eliphaz diggeth up evil, Prov. 16.27. and is like Achilles, of whom Homer ſaith, that he was a great find-fault.
foreignIliad. l. 9.
Yea, thine own lips teſtifie againſt thee] Heb. Anſwer againſt thee. For Witneſſes ordinarily anſwer to Interrogatories. So the pride of Iſrael (breaking forth as a great maſter-pock in his fore-head) teſtified to his face, Hoſ. 5.5. and the Heretick is condemned of himſelf, Tit. 3.11. Virtually he doth ſo, though not formally. But Job did neither good Eliphaz.
Verſe 7. Art thou the firſt man that was born?] Or, Waſt thou made before Adam? Out of the mouth of Ad…m, Ut vox Riſhon non ſignificet primus, ſed prius. Lavat. Bucholc.as from a fountaine, flowed whatſoever profitable Learning, Skill or Wiſdom, is found in the world, ſaith the divine Chronologer. Job had taxed Zophar for a young puny and a Novice, chap 12. This, Eliphaz. kindleth at, and taketh upon him to anſwer in Zophars behalf. As indeed theſe three ſpeakers, Eliphaz. Zophar and Bildad ſtood to one another, as much as any one of them did for himſelf, as if they had all entred bond, and given ſecurity for reciprocal aſſiſtance. Here then Eliph…z asketh. Art thou the firſt man born? that is, Art thou the wiſeſt man alive? and muſt we all be taught by thee, as Adams Nephewes were by him, in things divine and humane.
Or waſt thou made before the bills?] i.e. Before the Angels, as ſome ſenſe it. But take it literally for the Mountaines, called for their Antiquity, the everlaſting hils Gen. 49.26. Hab. 3.6. becauſe they were from the beginning, and ſhall continue to the end. Theſe appeared firſt at the ſeparation of the waters, Gen. 1. And Chriſt, to ſet forth his eternity, ſaith, Prov 8.25. Before the mountains were ſetled, before the hills, was I brought forth. So Pſal. 90.21.
Verſe 8. Haſt thou heard the ſecret of God?] Thus he goes on to jear Job, and to accuſe him of inſolent Arrogancy, as if he had taken himſelf to be of Gods Cabinet-Councel,Biliefi & bellicoſi. and ſo to have known more of his mind then any other. Now this never came into Jobs heart: but theſe hot ſpirited people, when their choler is once up, wil not ſtick to ſay any thing againſt another whom they deſire to gall, and to make the worſt of his words, when as themſelves cannot take a reproof, though never ſo juſt.
And doſt thou reſtrain wiſdom to thy ſelf?] Haſt thou engroſſed all the wiſdom in the world? and muſt it needs live and dye with thee? Is every man a fool preſently,An ſolus ſapis, ita ut te pareunte ſit ipſa ſapientia peritura? Vatabl. who is not of thy mind and make? Epicurius indeed had ſuch a conceit; and Palaemon, in Suetonius, and Laurentius Valla, with ſome others of late: but Job was far from it, as appeareth by his many ſelf-abaſing expreſſions: and it had been well for him, if his three friends, had taken out that leſſon in wiſdomes ſchool; viz. to judge thoſe certaine good things found in another, better then they are, and certaine evils, leſſe, doubtful good things, certaine, and doubtful evil things, none.
Verſe 9. What knoweſt thou, that we know not?] Here Eliphaz inveigheth againſt Jobs pride, ſed majori cum faſtu, but with greater pride, elſe what meaneth this arrogant compariſon? Did not a deceived heart burn him aſide, as the Prophet ſpeaketh in another caſe? and might it not be ſaid of him, as it was once of Antony, That he hated a Tyrant, but not Tyranny. See the Notes above on chap. 12.3. and 13.2.
Verſe 10. With us are the gray-headed, &c.] Job had ſaid, chap. 12.12. With the ancient is wiſdom, and in length of dayes is underſtanding. This, though modeſtly ſpoken, yet was very ill taken; and is here replyed unto with a great deal of heat; Sed ita ſolent importuni homines, &c. ſaith Mercer here: But ſuch is the courſe and cuſtome of unreaſonable men, to take every thing in the worſt way, and to deal rather by reproaches, then by reaſons; as Eccius, Sanderus, Gen…brardus, the whole generation of Jeſuites, of whom A…relius the Sorboniſt ſaith, and truly, that they are a ſort of men, qui nihil magis habent qu…m arrogantiam T…eologica… ni…il minus poſſident quàm Theologica… …cienti…m; Arrogant and yet ignorant; for whiles they think they know all things, they know nothing at all as they ought to know, 1 Cor. 8.2. As for Antiquity, (here ſo ſ…iffely pleaded) it muſt have no more Authority then what it can maintain. Papiſts boaſt much of it, as once the Gibeonites did of old, ſhooes and mouldy bread. But antiquity ſevered from verity is of no value: for as Cyprian ſaith well, Conſuet…do mala, vetustas erroris eſt. And our Saviour ſaith not, I am cuſtome, but, I am the Way, the Truth, &c. And God ſaith, by the Prophet Ezekiel, Walk ye not in the ſtatutes of your Fathers, neither obſerve their judgments, &c. but walk in my ſtatutes, and keep my judgments, and do them, chap. 20.18, 19. See the Notes on chap. 8.8, 9, 10. and on 12.12.
Verſe 11. Are the conſolations of God.] Sic faſtu…ſe ſuas conſolationes appellat & ſociorum, ſaith Mercer: ſo Eliphaz. with ſtate enough, calleth the comforts that he and his fellowes had miniſtred to Job, promiſing him mercy from God upon his ſound repentance; but telling him withal, that unleſſe he would yeeld himſelf an hypocrite, thoſe promiſes would profit him nothing at all. Had Job ſlighted the precious promiſes, thoſe conduits of comfort, he had been much to blame, as he was doubtleſſe, who ſaid, My ſoul refuſed comfort, Pſal. 77.2. Like ſome ſullen child, that will not eat his milk, becauſe he hath it not in the golden diſh. The ſoul is ready to turn the back of the hand, and not the palm, to the ſtaff of divine conſolations, ſaying, Oh my ſtubbornneſſe! &c. and rather to ſhift and ſhark in every by corner for comfort, then to ſuck it out of thoſe breaſts of conſolation, and be ſatisfied, Iſai. 60.11. The Apoſtle taxeth his Hebrewes, that they had forgotten the conſolation (ſo the words may be read) which ſpake unto them as unto children ſaying, My ſon, &c. Heb. 12.…. Wrangling with God by caviling Objections, when they ſhould rather have wraſtled with him by earneſt ſupplications, putting the Promiſes in ſuit, and drawing waters with joy, out of thoſe wells of conſolation, Iſai. 12.3. Job was not altogether clear of this fault. He was ſo poor and ſore without, and within ſo full of horrour and terrour, that he was ready with Rachel, to refuſe to be comforted. Mercies were offered unto him, but he was ſcarce in caſe to receive them. The ear which taſteth words as the mouth doth meat, was ſo filled with choler, that he could hardly relliſh any comfort. The eaſieſt Medicines or Waters are troubleſome to ſore eyes. The fleſh with her roarings and repinings maketh ſuch a din, that the voice of the Comforter cannot well be heard in the beſt heart ſometimes. The Spirit knocks but there is none to open: Hence he goes away grieving, and that ſhould not be.
Is there any ſecret thing with thee?] Haſt thou meat to eat that we know not of? Are there with thee conſolations of thine own better then thoſe of God, which we have miniſtred unto thee? Some render it, And lyeth there any hidden thing within thee? that is, Either ſome greater and more profound wiſdome then every man knoweth; or elſe ſome ſecret ſin which muſt be caſt out ere comforts can faſten. For as the wound cannot cloſe and heal, as long as any part of the iron weapon remaineth in it; ſo herein the Cordiaca paſſio, or paſſion of heart, the heart i… ſo oppreſſed and over-covered, that the moſt refreſhing cordials cannot come at it, ſo that it is even ſuffocated with ſorrow. In alluſion whereunto, the Church prayes, La…. 3.65. Give them ſorrow of heart. This was Spira's caſe; and for the time might be Jobs. Poſſibly ſome ſin or ſorrow might lye at the fountain-head, and ſtop the courſe of his comforts. This Eliphaz fiſheth after, and would have found out, and remedied.
Verſe 12. Why doth thine heart carry thee away?] Violently tranſport thee; ſcil. beyond all bounds of reaſon and modeſty. There is another charge,Quis te furor cordis exagitas? Pineda. and higher then the former, as if he had been emotae mentis, not well in his wits, but wild and wood as they call it; or at leaſt; that his paſſions were ſo far too hard for his reaſon, as they did Rectam de cardine tollere mentem,
We are in no ſmal danger of our naughty hearts: It was no ill prayer of one, Lord, keep me from that naughty man, my ſelf. Nor was it any ill counſel of another,Domine libera me à malo homine, meipſo. Ita cave tibi ut cave as teipſum; who ſaid, So take heed to thy ſelf, that thou beware of thy ſelf. Though there were no devil, yet our corrupt nature would act Satans part againſt it ſelf; it would have a ſupply of wickedneſſe (as a Serpent hath of poiſon) from it ſelf, it hath a ſpring to feed it. Keep thy heart therefore with all cuſtody, Prov. 4.24. it will get away elſe, and carry thee away with it.
And what do thine eyes wink at?] Nictant, celeriterſcilicit, & ſubtiliter. Poſſibly Job, through pain and anguiſh might be made to wink whiles he was ſpeaking to them, or they to him; and this they miſconſtrue as done in contempt. See Pſal 35.19. Or that he was plotting ſome miſchief, Prov. 10.10. and 16.30. or pretending to ſome extraordinary devotion, and therefore ſhutting his eyes that he might be the more reſerved to God. The Vulgar hath it, Why doth thine heart life thee up? and, as if thou wert thinking of ſome great things, why are thine eyes ſo ſet? It is for no goodneſſe ſure.
Verſe 13. That thou turneſt thy ſpirit againſt God.] A fowle fault ſurely, but meerly for want of a faire Interpretation. It is as if Eliphaz ſhould have ſaid, Thy ſpirit was right when thou bravely bareſt up under the afflicting hand of God, chap. 1. but becauſe patience hath not had her perfect work as appeareth by thine angry expoſtulations,Quid tumet contra Deum Spiritus tuus. thy conteſting with God, and chatting againſt him and his proceedings, therefore I conclude that thou art not perfect and …utire all is not right. Why doth thy ſpirit ſwell againſt God? (ſo the Vulgar rendreth it) Behold his ſoul which is liſted up, is not upright in him, that's certain, Hab. 2.4.
And letteſt ſuch words go d…t of thy mouth.] Contumelious and blaſphemous words not fit to he named. Bona verba, quaeſo Eliphaz. True it is, Job had ſpoken ſome things more freely then was fitting, and not without a tincture of bitterneſſe. But charity would have made the beſt of thoſe ſpeeches which you thus odiouſly aggravate againſt him; and have taught you to uſe the ſame equity toward others, that you would have others uſe towards your ſelf. That faith (and ſo that love) is eaſily wrought, which teacheth men to believe and think well of themſelves, and worſe of others. We will make a good expoſition, if we have but a good diſpoſition.
Verſe 14. What is man that he ſhould be clean?] Eliphaz hath now done chiding (it is but time he ſhould) and falls to reaſoning; wherein nevertheleſſe he ſheweth himſelf an empty and troubleſome Diſputer urging again the ſame Arguments as before, chap. 14.17, 18, 19. and not reſting ſatisfied in a ſufficient anſwer. Did Job ever aſſert himſelf clean? Said he not the clean contrary in many places? ſee chap. 14.4. Only as waſhed, ſanctified, and juſtified in the name of the Lord Jeſus, and by the Spirit of his God, 1 Cor. 6.11. he diſcourſed of his integrity and righteouſneſſe; not denying himſelf otherwiſe tainted with Original ſin, and guilty of actual; which he begged pardon for, according to the tenour of the Covenant of Grace. And therefore Eliphaz might have ſpared theſe words, and better beſtowed his pains in comforting Job, and exhorting him to patience. The Jeſuites have at this day a device in handling Texts of Scripture by their nice diſtinctions to perplex and obſcure the cleareſt places; and for thoſe that are doubtful, not at all to diſtinguiſh or illuſtrate them. Again, in points of controverſie they make a great putther about that which we deny not, but ſay little or nothing to the maine buſineſſe.
Hac que deſperant reniteſcere poſſe relinquunt.
Verſe 15 Behold he putteth no truſt in his Saints] Here he proceedeth to prove that which Job never denyed; and Bildad alſo hath the ſame chap. 25. Lege ejus verba, nam non malè huc quadrant, ſaith Lavater; Lay his words to theſe, and they will lend light to each other. See alſo the Notes on chap. 4.18. There they are called his ſervants. here his Saints or holy ones; theſe were the old Patriarks, ſay the Septuagint, with whom God at ſometimes was angry; and although he was a God that for gave them, yet took he vengeance of their inventions, Pſal. 99.8. Others underſtand it of the Saints in heaven, or the holy Angels.
And the heavens are not clean in his ſight.] Nor they of heaven be clean in his eyes, ſo Broughton rendreth it. The Angels are called angels of heaven, Marth. 24.36. and Gal. 1.8. Becauſe made with and in the higheſt heavens, and appointed there to inhabite. Howbeit in the Apoſtate Angels, and in heaven, Gods holy and pure eyes found uncleanneſſe, and delivered them therefore into chaines of darkneſſe, 2 Pet. 2.4. Again, to be clean in Gods ſight is another manner of matter then to be ſimply clean: like as to be juſt is one thing, and to be juſt before God, another, Luke 1.6. Sordat in conſpect… judicis quodfulget in conceptu operantis. Some underſtand the Text of the viſible heavens, the pureſt of all inanimate creatures (and therefore Chryſoſtom ſpeaking of thoſe praying Saints that prayed Peter out of priſon, Act. 12. ſaith, that they were ipſo coelo puri…res afflictione facti, more pure then the heavens, yet are they not pure in the ſight of God, but have their ſpots which we count their beauty ſpo….
Verſe 16. How much more abominable and filthy is man?] And therefore abominable becauſe filthy, or ſtinking and noiſome, as putrified meat is to the noſe and palate. Now this is every mans caſe by nature, Pſal. 14.3. there being never a barrel better herring, but all in a pickle, though few believe it.Ka…ol foreign Prov Pſal. 49. ult. Tremel. Circumciſion of old taught them, that that which was begotten by that part deſerved in like ſort, as abominable and accurſed, to be cut off and thrown away by God. And what elſe doth Baptiſm ſtill teach us? See Col. 2.11, 12, 13. 1 Pet. 3.21. David compareth man to the beaſts that periſh, pecoribus mortici…, to beaſts that dye of the Murrain, and ſo become carrion, and are good for nothing. He lyeth notting in the graves of ſin, wrapt up in the winding ſheet of hardneſſe of heart, and (as a carcaſs crawleth with worms) ſwarming with noiſome luſts, ſuch as Gods ſoul abhorreth. This is his nature: and for his life,
He drinketh iniquity like water] He is as it were altogether ſteeped and ſoaked in ſin? he ſucks it in with delight as an Ox doth water, or a drunkard Wine, who had as liefe you take away his life as his Liquor, and could find in his heart to be drowned in a Butt of Malmſey: as George Duke of Clarence was in the Tower of London, and as ſome ſay, by his own Election. Sure it is that a draught of ſin is the only Merry-go-down to a carnal man; he drinks it frequently and abundantly, even till he ſwelleth therewith. One obſerveth here, that Eliphaz ſaith not, Man eateth, but, drinketh iniquity: becauſe to eat a man muſt chew, and this taketh up ſome time, and leaveth a liberty to ſpit out what he liketh not: but drink goeth down without delay, and we uſually drink oftner then we eat: So here
Verſe 17. I will ſhew thee, hear me.] Here Eliphaz uſeth a ſhort but a lofty preface, calling hard for attention, and raiſing in Job an expectation of no mean matters. But Quid dignum tanto feret hic promiſſor hiatu.Horat.
This is his Argument:
That is to be held for true which experience evinceth, and wiſe men teach us, as themſelves have learned of their religious Anceſtors.
But, both continued experience, and conſent of men teach us, that wicked men have terrors within, and troubles without.
Therefore this is to be taken for a truth. Therefore alſo by conſequence, that is falſe which thou haſt ſpoken concerning the proſperity of wicked men, chap. 12.6. Neither canſt thou avoid the charge of wickedneſſe who doſt ſuffer the puniſhments of the wicked. Now what is all this more then Eliphaz had ſaid in a former diſcourſe? (ſo that Job might have cried out, Apage coccyſmum) only there he groundeth his Argument upon a night-viſion; here upon the teſtimony and conſent of certain wiſe men, commended by their power and juſtice. Some think he meaneth Noah and his pious poſterity.
That which I have ſeen, I will declare] Wilt thou not believe in eye-witneſſe? What can be more ſure then ſight? 1 John 1.1. Surely, if we were well read in the Story of our own lives, and had laid up our experiences, we might have a divinity of our own. The 119 Pſalm is made up of experiments; and David oft telleth us what he had ſeen and obſerved.
Verſe 18. Which wiſe men have told from their fathers,] Who have carefully and faithfully tranſmitued it as a doctrinal truth to us their poſterity, from hand to hand. For in Jobs time 'tis likely that the Scriptures were not yet written. Which, or, Which things wiſe men] who did in their generations, Deum rectè cognoſcere & c…l…r…, rightly know and worſhip God, which is the higheſt wiſdome, ſaith Lactanti…. Have told] Have ſpoken it ſo plainly and plentifully, as if they had ſhewed us the things acted before our eyes. From their Fathers] Who were careful to inſtil good inſtructions and heavenly truths into the minds of their children, their familiars and families, as did Abraham, Gen. 18. and others according to Gods own appointment, Deut. 6.
And have not hid it] But communicated it for the good of many. Light in diffuſive of it ſelf. Knowledg is perfected while it is communicated. The more you teach and impart to others,Bodin. theat. Nat. p. 9. eo ditior ac doctior fias, ſaith One, the richer and skilfuller you become. It is not powring out. but want of pouring out that dryeth up the ſtreames of grace, as of that Oyle, 2 King. 4.6. See Prov. 11.24, 25. Pſal. 78.2, 3, 4.
Verſe 19.Merlin. Bold. To whom alone the earth was given] Noah and his pious poſterity (as was above noted) whom Methodins and other Ancients call, Misudi chiliarchas, the Lords of the whole word, given them by the Poſſ…ſſor of heaven and earth, as Melchiſedech firſt calleth God,Gen. 23. Gen. 14. and from him Abraham another Prince of God; as thoſe Heathens acknowledged him, and heir of the whole world, Rom. 4. As for Melchiſedec (commonly taken to be Sem) he was King in Salem and no ſtranger, that is, no enemy moleſted him; no not thoſe great ſpoilers. Kedarlaomer and his Complices; theſe never medled with Melchiſeaec and his ſubjects (probably out of reſpect to his wiſdome and holineſſe, for which he was famous) no not when marching againſt the Kings of Sodom and Gomorrah, they waſted and ſmot all the neighbour Countries. So true of his ſubjects and territories was that which followeth here.
And no ſtranger paſſed among them] viz. in an hoſtile way, in a warlike manner, Nah. 1.15. Some read, No ſtrangs thing paſſed among them; As not the devouring ſword, ſo neither the peſtilence that walketh in darkneſſe, nor the deſtruction that waſteth at noon day, Pſal 91.6. Such as was the raigne of Ferdinando the third, King of Spain for five and thirty yeares ſpace. In quibus nee fames nec peſtes fuit in regno ſaith L…piz, Gloſſ in Prolog. par. 1.wherein there fell out neither Famine not Peſtilence.
Verſe 20. The wicked man travelleth with pain all his dayes.] He tormenteth himſelf, or thruſteth himſelf through (ſo ſome read it) 1 Tim. 6.10. He takes no more reſt then one upon a Rack; he hath his hands on his loynes, as a woman in travel, Jer. 30.6. he ſmiteth upon his thigh; ſicut mulierculae in puerperio facere ſolent, ſaith Luther in his Marginal Note on Jea. 31.19. And if he would do ſo for his ſin (as he doth for his miſery) pia eſſet illa triſtitia. & (ſi dici poteſt) beata miſeria, as Auſtin hath it;Aug Epiſt. 545. his grief would be godly, and his miſery a bleſſing, God would pity him as he did his moan-making Ephraim and earneſtly remember him ſtill, ver. 20. But alas, the wicked wight, the hypocrite in heart, as he heaps up wrath, ſo he cryeth not, when God bindeth him, Job 36.16. Or if he do cry, 'tis perii. and not peccavi, I am undone, and not, I have done amiſſe. Hence God many times turneth looſe upon him thoſe three Vultures, Care, Fear and Grief, to feed upon his heart. It is ſeldome ſeen that God alloweth unto the greateſt darlings of the world a perfect contentment. In the very purſuit of theſe outward vanities is much anguiſh, many grievances, fears, jealouſies, diſgraces, interruptions, di…contentments. In the unſanctified enjoyment of them, ſomething the wicked ſhall have to complain of, that ſhal give an unſavoury verdure to their ſweeteſt morſels; and make their very felicity miſerable; witneſſe Ahab, Human, &c. But then followeth the ſting of conſcience, that maketh a Cain, a Paſhur, a Richard the third, to be a terrour to himſelf. And with this pain ſome wicked men travel all their dayes here, but hereafrer it ſhall infallibly and inexpreſſibly torment the ſouls of them all, through all eternity. And this with the following illuſtrations is that Oracle or divine ſentence which Eliphaz received from thoſe famous men above mentioned, and which he not obſcurely applyeth and wreſteth againſt Job, whom herehence he would prove a wicked man by his own conceſſions, chap. 3.25, 26. and 7.13; 14. compared with Devit. 26, 36. Deu…. 28.65. for that which Eliphaz had heard from his Anceſtors, was but the ſame Law, for ſubſtance, that was afterwards written by Moſes.
And the number of years is hidden to the Oppreſſour] Heb. to the terrible Tyrans, who as he hath not a more cruel Executioner, then his own conſcience, ſo not a more ſenſible diſpleaſure, then to know that he is mortal, and yet to be ignorant when his Tyranny muſt end, The number of the years of his Tyranny is uncertain, ſaith the Vulgar tranſlation. And from this uncertainty which he knoweth not how to remedy (though he run to light a candle at the devil ſometimes, viz. by conſulting with Soothſayers and Sorcerers to know of them how long he ſhall live, and who ſhall ſucceed him, as Tiberius and other Tyrants did) followeth ſuſpicion and fear, ſaith Aquinas upon this Text.
Verſe 21. A dreadful ſound is in his ears] Heb. A ſound of fear and terrors; Not one but many at once, ſo that he is a Magor-miſſabib, factus à corde ſuo fugitivus, Tertul.as Cain that Caitiff, and thoſe Hivites with their hornets of a clamorous conſcience, worſe to them then if their bodies had been tormented with ſtings, or torn with ſtripes.Exod. 23.28 What a ſound of terrour in their ears frighted thoſe Syrians, 2 Kings 7.6? And thoſe Perſians and Saracen… overcome by Theodoſius? Panice terrore incuſſo, ſaith the Hiſtorian, afraid of their own ſhadowes, they deſperately caſt themſelves into the River Euphrates, and there periſhed above an hundred thouſand of them, Auno Dom. 394.Fuſic. The wicked flyeth when none purſueth. Prov. 28.1. The ſound of a ſhaken leaf chaſeth him, Lev. 26.36. when the righteous is bold as a Lion, and not diſmayed at evil tidings, Pſal. 112.7. His heart is balanced with the fear of God; and thence it is that he floateth ſteddily, blow what wind it will, he ſailes to the Port; ſtormes and tempeſts do but beat him into it.
In proſperity the deſtroyer ſhall come upon him.] Heb. In peace, when he ſhal ſay, Peace and ſafety. 1 Theſ. 5.3. When he is at the higheſt he ſhall be deſtroyed, Dan. 4.30, 31. In the fulneſſe of his ſufficiency he ſhall be in ſtraits, Job 20.22. his ſhort Spring ſhall have an eternal Winter, Pſal. 92.7. Ʋltimus ſanitat is gradut eſt morbo proximus, ſay Phyſicians, the utmoſt degree of health is neareſt to ſickneſs; ſo the wicked when neareſt miſery, have greateſt proſperity.
Verſe 22. He believeth not that he ſhall return out of darkneſs] He deſpondeth and deſpaireth of a better condition, ſighing out that doalful ditty,Deſperat qui ſummus eſt diffidentiae greadus. Jun. Spes & fortuna valete, he looks for no further light and delight of former comforts; he knowes that they that go down into the dark pit, cannot hope for Gods truth, Iſas. 38.18. There being left them neither hope of better, nor place of worſe.
And he is waited for of the ſword.] Or, looked upon by the ſword, which waiteth, as it were, an opportunity to ſlay him. Circumſpectans undique gladium, ſo the Vulgar; He looketh this way and that way as fearing the Murderer; his guilt repreſenting to him on all ſides nothing but naked ſwords; he believeth that they will aſſaſſine him in his bed. This was the caſe of Saul, who ſuſpected his beſt ſervants: of Dionyſius the Tyrant, who durſt not truſt his own daughter with his throat: Of Alexander Pheraeus, who would not go to bed to his wife Thebe whom he loved,Tul. Offic. lib. 2. till he had firſt ſearched the room and her pocket for edge-tools.Dan. Hiſt. 249. Of Richard the third, who after the death of his two innocent Nephewes, had fearful dreames and apprehenſions, inſomuch that he did often leap out of his bed in the dark, and catching his ſword (which alway naked ſtuck by his ſide) he did go diſtractedly about the Chamber, every where ſeeking to find out the cauſe of his own occaſioned diſquiet, ſaith the Chronologer. Tiberius felt the remorſe of conſcience ſo violent,Tacit. that he proteſted to the Senate, that he ſuffered death daily through fear of death; whereupon the Hiſtorian maketh this profitable Obſervation, Tandem fa…inora & f…agitia in ſupplicium vertuntur; Heinous ſins will at length have heavy puniſhments.
Verſe 23. He wandreth abroad for bread, ſaying, Where is it?] He is hard put to it for neceſſaries, and would be glad of a piece of bread, as 1 Sam. 25.36.Herodot. This was the caſe of Pythias, once ſo rich, that he entertained a million of men (even Xerx…s his whole huge Hoſte) for three dayes ſpace, at his own proper charge, but afterwards ſo poor, that he dyed through hunger. And the like befell Gillimer, King of Vandales, of whom it is ſtoried, that being overcome and beleagured by Belliſarius, he ſent to him for a Sponge to dry his tears, a Cittern to eaſe his grief, and a piece of bread to ſave his life. Belliſarius himſelf was afterwards glad to beg his bread. And Henry the fourth, Emperour of Germany, after ten years Raign, was deſpoſed and driven to the like exigent; whereupon he is ſaid to have made uſe of thoſe words of Job, chap. 19.21. Have pity upon me have pity upon me O ye my friends, for the hand of God hath touched me. And there is no doubt but Eliphaz glanceth at Job in all theſe expreſſions as if he were the man whom he here deſcribeth with much Eloquence, but ſmall charity.
He knoweth that the day of darkneſſe is ready at his hand.] His conſcience telleth him, that he is not yet at worſt; he knowes in himſelf, ſay the Septuagint, that further evil ſhall be upon him, that his miſery is inevitable, and at next door by; and this knowledg, being ful of feare, is alſo full of torment: it is even hell afore hand, and above ground.
Verſe 24. Trouble and anguiſh ſhall make him afraid] Or, Scare him, not only out of his comforts,Mentis inops moritur. Epiſt. Hiſt. Gal. Plut. but out of his wits and ſenſes too, as it did Charles the great Cardinal of Lorrain. See Deut. 28.34. Tullus Hoſtilius the third King of Romans deriding the Religion of his Predeceſſour Numa, as that which did emaſculate mens minds, was afterwards ſo terrified, that he ſet up and worſhipped two new gods; viz Pavorem & Pallorem, Trouble and anguiſh, which he had perpetually preſent with him, as Lactantius reporteth. What a pitiful agony Vitellius the Emperor was in,foreign when Veſpaſians Army marched toward Rome, is notably ſet forth by Dio in his life. Not long after that at the ſack of Jeruſalem, ſome Jewes killed themſelves, left they ſhould fall into the hands of Veſpaſians ſouldiers.
Hic rego; non furor eſt, ne moriare, mori?
They ſhall prevail againſt him:] Or, begirt him as a King is inviron'd in peace, by his Guard, in War by his Army. Or, They ſhall deſtroy him, as a King ready to the battle doth his enemies forces, which he routeth and ruineth. Fear hath a deadly force upon feeble ſpirits; neither is it nay wonder that they ring their bells backward, when things begin once to be on fire.
Verſe 25. For he ſtretcheth out his hand againſt God.] Worthy therefore to have a dead Palſie transfuſed into it, or dryed up, as Jeroboams was, when but ſtretched out againſt a Prophet: and as Valens the Emperors hand was made unable to hold a pen, when he would have ſubſcribed a Warrant for the baniſhing of Baſit. Such a Giant-like generation there are to this day among men; as face the heavens, caſt down the gantlet againſt God, Erecto collo valido impetu, arrogantiâ incurvi cervicâ, ſaith Brentius upon the Text, with ſtiff necks, full force, and inſufferable inſolence, as it were on purpoſe to croſſe the Almighty, and to wreſtle a fall with him: they ſin with an high hand, Levit. 26.21. Numb. 15.30. and do as wickedly as they can, Jer. 3.5. yea, with both hands earneſtly, Mich 7.3. Perſecuting his people who are unto him as the apple of his eye,Act. 7.51 and reſiſting the Holy Ghoſt alwayes. Surely, he would even deſtroy God if he could, for he hateth him, Rom. 1.30. With an helliſh hatred (as the word there ſignifieth) ſuch as ſtriketh at Gods very eſſence, Pſal. 10.41. confer 1 Joh. 3.15.foreign
And ſtrengthneth himſelf againſt the Almighty] Sed vana ſine viribus ire. To his ſinewes of iron, he hath added browes of braſſe, Iſai. 48.4. To his natural croſneſſe, habitual hardneſſe and hardineſſe: ſo that now, like a ſtout Warrior, he bends all his ſtrength againſt the Almighty, but with no better ſucceſſe, then to be broken in pieces, Iſai. 8.9. with his it on Mace, Pſal. 2.9. Sennacherib for inſtance. See the Note above on chap. 9.4.
Verſe 26. He runneth upon him, even on his neck:] Vulgar, He runneth upon him (God) with an erected-neck: ſuch is his audaciouſneſſe and impudence, daring to do any heinous wickedneſſe, and not fearing to run againſt the ſtrongeſt part of Gods Armour, though able to grind him to powder. Sin hath woaded ſuch an impudency in his face, that he dare with a full forehead encounter God, even upon the points of his Juſtice and righteous Judgments, wherein he is the ableſt to give us the ſhock, &c. Thus ſome ſenſe the Text. Others (of good note alſo,) refer the word, runneth, to God, and render it thus, God runneth upon him, even upon the neck, &c. He breaking his ſhields, how many and how thick ſoever they be, drags him by the neck as a miſerable vanquiſhed wretch, and layes upon him exquiſite and high puniſhments, according to that chap. 31.3. Is not deſtruction to the wicked? and a ſtrange puniſhment to the workers of iniquity?
Ʋpon the thick boſſes of his buckler.] Wherewith the Belialiſt, this Champion for hell, thinks himſelf beſt armed and ſecured, againſt the dint of the divine diſpleaſure. Bucklers, beſides other boſſes for ornament, had one great boſſe in the middle, with a ſharp pike in it for uſe, to pierce and wound the Adverſary. Now God runs upon this alſo, and is no whit hindred thereby from puniſhing the refractories, theſe high attempters, theſe monſtrous men of condition, that ſo fiercely and ſo fearleſly lift up their hands againſt heaven, as if they would pull God out of his throne, and throw the houſe, yea, the world out at the window. Surely, as Pride reſiſteth God in a ſpecial manner, ſo doth God in a ſpecial manner reſiſt it, 1 Pet. 5.5. The reaſon whereof is given by Boetius. All other vices (ſaith he) flye from God, only Pride flyes at him, ſtands out, and makes head againſt him.
Verſe 27. Becauſe he covereth his face with his fatneſſe.] This is given in as one chief cauſe of his inſolency; he is a belly-god, he maketh plaits upon the panch, ſo Broughron rendreth it: He hath larded his guts, ſo Calvin: He maketh it his buſineſſe to pamper his body; his heart alſo is fat as greaſe. Pſal. 119.70.Benè curavit cutem ſuam in hoc munde. Vat. He is waxen fat, that is proſperity-proud, and kicketh, Dent. 32.15. Pride and fulneſſe of bread were Sodoms twin-ſins. Ezek. 16.49. When people are Provender-prick'd, (as we call it) they eaſily turn the grace of God into laſciviouſneſſe. Jude 4. and that fulneſſe breeds forgetfulneſſe; as the fed Hawk ſoon forgets his Maſter, and the Moon at fulleſt gets furtheſt off the Sun. Senſualliſts who love feaſt, Judg. 14.10. are void of the Spirit, Jude 19. A full belly maketh a fowle heart. The rankeſt weeds grow out of the fatteſt ſoil: and thoſe that make their gut a gulph, well they may have collops in their flanks, but they have leanneſſe in their ſoules; indeed they have (as Swine) their ſoules for ſalt onelyonly, to keep their bodies from putrefying.
And maketh collops of fat on his flanks.] Heb And maketh mouths, that is, wrinkles upon his flanks: He is active about it, and makes it his buſineſſe to make proviſion for the fleſh, Rom. 13. ult. He labours for the meat that periſheth, Joh 16.27. He lives to eat, and laughs himſelf fat, till his heart now hardned by the deceit fulneſs of his ſin, becomes as inſenſible as Dionyſius the Heracleot, who felt not when men thruſt needles into his fat belly; or thoſe Beares in Pliny, that could not be ſtirred with the ſharpeſt prickles.
Verſe 28. And he dwelleth in deſolate Cities] Such as had been before deſolated, but are now by him re-edified, to get him a name and renown amongſt men,Ad numinis contemptum & hominum terrorem. Merlin. and to make himſelf formidable, as thoſe do, who build themſelves ſtrong holds upon high Rocks, as if they would wage war againſt heaven. Peradventure (ſaith Deodate here) he meaneth thoſe Kings of violent Empires, who repaired or built great Cities after the Deluge, as Nimrod, Aſhur and others, Gen. 10.8. Job 3.14. Iſai. 23.13. and raiſed themſelves upon other mens ruines. Eliphaz his ſcope is to ſhew, that a man that hath great power amongſt men, begins to think himſelf ſtrong enough for God alſo.
And in houſes where no man inhabiteth] For he hath driven away the Inhabitants through his oppreſſions. This is that crying ſin of Depopulatours, who build themſelves deſolate places, Job 3.14. And Encloſers, who betray Townes, as Rome did Carthage, with a diſtinction, We will ſave the City, but deſtroy the Town. This hath been noted as a great fault in our Nation, and therefore Goropius thinks the Engliſh were called Angli. becauſe they were good Anglers, and had skill to lay diverſe baites when they fiſhed for others mens livings. But that's his miſtake (though perhaps wilful,) for we were ſo called from the old Angli who came in with the Saxons, and were ſubdued by the Normans, whoſe Duke, William the Conqueror, paid dear for his depopulations at New Forreſt, wherein ſix and thirty Pariſh Churches had been demoliſhed, and the Inhabitants removed, to make room for beaſts or dogs game. Diverſe of his ſons and Nephews came there to untimely ends, ſo dangerous it is for men to prove Abaddons or Deſtroyers.
Which are ready to become heapes.] Heaps of ſtones, the ſtrongeſt ſtructures in the world are ſubject to ruine. Make ſure of heaven, which the Philoſopher fondly dreamt to be made of ſtone (arch-work) and would one day come to raine. But whatever becometh of the viſible heavens, which ſhall be purged by the fire of the laſt day, upon the inviſible we may well write, as Hyppocrates telleth us it was engraven on the gates of a certain City, Intacta manet, it remaineth untouched: And as the Venetians boaſt of their City, that ſhe is ſtill a Virgin, becauſe from the firſt founding thereof (which is 1200 years ſince, or neer upon) it never came into the hands of a forraine enemy.
Verſe 29. he ſhall not be rich, neither ſhall his ſubſtance, &c.] If he be rich, it is for a miſchief, neither is it likely long to continue with him, for God will blow upon, and blaſt his ſubſtance, which is the fort and ſtrength, Iſai. 10.14. He reſolvs he will be rich, 1 Tim. 6.9. and is ſet upon it: God to croſſe him, ſaith here, He ſhall not be rich, but I will make a poor fool of him, according to that. Jer. 17.11. As the Partridge ſitteth on eggs and hatcheth them not; ſo he that getteth riches and not by right, ſhall leave them in the midſt of his dayes, and at his end ſhall be a fool. There is a curſe upon unlawful practiſes, though men be induſtrious, as in Jehoiachim; Jer. 22. it is God that giveth power to get wealth, Deut. 8.18. Our care can no more add a penny to our eſtate, then it can a cubit to our ſtature, Mat. 6.27.
He ſhall not prolong the perfection thereof.] Vulgar, He ſhall not ſend forth his root in the earth, A man ſhall not be eſtabliſhed by wickedneſſe (ſaith Solomon) but the root of the righteous ſhall continue. Prov. 12.3. See the Note there.
Verſe 30. he ſhall not depart out of darkneſſe] But be held under remedileſſe miſery, being ever blaſted and benighted, till God at laſt breathe forth upon him his final diſpleaſure. When God hath brought wicked men into ſtraits, there he holdeth them; not ſo the godly, Pſal. 34.19. they are ſure of deliverance in due ſeaſon. And as before the morning light, is the thickeſt darkneſſe; ſo before help, hardeſt trials. Poſt tenebras lux, Hom. 16.is the Chriſtians motto; not ſo the ungodly; they are ex tenebris in tenebras, infeliciter excluſi, infelicius excludendi, as Auſtin hath it, to paſſe out of one darkneſſe into another, till they be caſt into utter darknes.
The flame ſhall dry up his branches] That Ventus urens & exi…cans of Gods wrath ſhal blaſt and conſume, not his Off-ſpring only, but all his beauty and bravery: hee ſhall be as a tree that is thunder-ſtruck. Zack. 11.16.
and by the breath of his mouth ſhall he go away] God will blow him to deſtruction his very breath ſhall leave him breathleſſe, Iſai. 11.4. Pſal. 18.15. Job 4.9. See the Note there. Others underſtand it of the wicked mans mouth, and make this to be the ſenſe, He ſhall be ſo cholerick and impatient in his trouble, that he ſhall ſend out his laſt breath ſuddenly in a paſſionate fit. So did Nerva the Emperor, likewiſe Valentinian, Wenceſlaus King of Bohemia, and our Henry the ſecond.
Verſe 31. Let not him that it deceived, truſt in vanity.] Let it ſuffice him that he hath been once already deceived by the uncertainty of riches, which were never true to thoſe which truſted them, nor never will be, 1 Tim. 6.17. As Charendas was wont to ſay of going to ſea, (and another of going to Law) That he wondred not at thoſe that go once, but at thoſe who go a ſecond time. So may we at thoſe that having found the deceitfulneſſe of ſin, and the inſtability of Creature-comforts, that they ſhould again be drawn in and deceived. This folly Eliphaz here forewarneth Job of, and would not have him twice ſtumble at the ſame ſtone, but deliver his ſoul, (if ever God ſhould reſtore him again) and ſay, Is there not a lye in my right hand? Why feed I upon aſhes? &c. Iſai. 44.20.
For vanity ſhalt be his recompence.] i.e. Poverty and miſery ſhall be his portion, as ſhame ſhall be the portion of fools, Prov. 3.35. As he hath ſowed the wind, ſo he ſhall reap the whirlewind, whereof he is likely to have a great catch, Hoſ. 8.7. See the Note there.
Verſe 32. It ſhall be accompliſhed before his time.] Heb. in not his day. That recompence forementioned of calamity and death ſhall be haſtened, ſo that they ſhall not live out half their dayes. Pſal. 55.22 but dye tempora non ſuo, Eccleſ. 7.15. then when it were better for them to do any thing rather then to dye, ſith they periſh in their corruptions, they are killed with death, Rev. 12.33. See Prov. 10.37. Death ever taketh a wicked man unprovided,Brent. in loc. Haec enim vena nobis ab Adam agnata eſt, ut nullam … ad ſuſpendi…m aptam invenium poſſimus: neque unquam caro …urtem eliget, niſi p…eſſa judicio. We naturally dream of an immortality here, neither yeild we to dye till there be a neceſſity.Lavat. in loc. Miſerandum eſt autem, ſaith one: but it is a pitiful thing that being all ſo deſirous of life, we ſhould ſo little care for thoſe things that would lengthen out lives (ſuch as are piety, juſtice, temperance, &c) we forget that ſhort way to long life, Pſal. 34.12.
His branch ſhall not be green] Heb. His crooked or bowed down branch; this is his full eſtate or numerous iſſue, thoſe boughs of his, laden and bowed down with fruit, ſhall not be green, but blaſted and dryed up: ramificans ejus non vireſcet: It is a miſery to be the branch of a wicked ſtock, for ſuch, as they leave the reſt of their ſubſtance to their little ones, Pſal. 17.14. So they leave them Gods curſe, as Joabs Legacy, 2 Sam. 3.29. or as Gehazies Leproſie, 2 King. 5.27. a wretched bequeath.
Verſ. 33. He ſhall ſhake off his unripe grapes as the vine] Filios intelligit per batra, & pueros per florem, ſaith Vatablus: i.e. By unripe grapes he meaneth the wicked mans ſons growne up; and by flowers of the Olive, his little ones; and ſo it is the ſame with the former, only flouriſhed over with two ſimilitudes. He (that is God) will ſnap off his ſowre grapes as she vines: ſo Broughton rendreth it;Epiſt. 7. Luct…oſa foecunditas (ſuch as was that of Laetae in Hierome, who buried many children) is a ſore affliction. If the bud or flower decay, what hope can there be of fruit? Others underſtand it of the untimely death, as before, or of the decay of his wealth and poſſeſſions.
Verſe 34. For the congregation of hypocrites ſhalt be deſolate] Heb. Of the hypocrite; where he ſeemeth to point at Job. as by the unripe grapes, and blaſted flowers of the Olive, he had underſtood Jobs children and poſſeſſions, verſ. 33. Now the whole congregation or train and retinue of the hypocrite, God will nuneſt and ruinate, ſaith Eliphaz: they ſhall all be as one deſolated, ſo the Original hath it.
And fire ſhall conſume the Tabernacles of bribery] Heb. The Tabernacles of a bribe. Under theſe two heads, ſaith one, we may reduce all ſorts of ſinners; ſinners againſt God under the notion of Hypocrites; and ſinners againſt men under the notion of Bribe-takers; foreign, ſay the Septuagint; that is, Receivers of Gifts;Muncra ſunt honor aria vel corruptoria Lavat. in loc. and the Hebrew word ſignifieth, a Gift in general: it is taken alſo for a bribe, becauſe very many gifts are bribes. Now houſes built by bribes or very many gifts, ſhall be conſumed and come to nothing; Jer. 22.13, 14, 15, 16, 17. Hab. 2.9, 10, 11, 12. See the Note there. This Eliphaz caſteth in Jobs teeth, but herein he dealt with him as injuriouſly as Bonner did with Philpot the Martyr, when he ſaid to him,Act. & Non: ſol. 16 50. Alſo I lay to thy charge, that thou killedſt thy father, and waſt accurſed of thy mother on her death-bed, &c.
Verſe 35. They conceive miſchief, and bring forth vanity] Here Eliphaz for a cloſe, by an elegant and uſual Metaphor taken from child bearing, ſheweth that all ſuch as conceive with guile or wrong to others, by that time they have reckoned their months aright, though they grow never ſo big, ſhall bring forth nothing but wind and vanity. Like as a woman that thinks ſhe hath conceived and is deceived pleaſeth her ſelf with the thoughts of a child, but brings forth nothing but wind, water, or ſome dead maſs. Brentius exemplifieth this by the Papiſts deviſing tot modos & formas confitendi & Miſſandi, ſo many wayes and formes of Confeſſing and Maſſing. Poor ſouls when ſtung by the Fryers Sermons, or otherwayes troubled in mind, run to thoſe practices for help, but all in vain: for though ſtilled for a while, yet conſcience recoileth upon them, and making them miſerable, leaveh them deſperate, as Popery is a Doctrine of deſperation Mean while, till they are conſuted by the event, wicked men pleaſe themſelves not a little in their ſinful conceptions; they have a kind of a ſenſ… veneris (which Scaliger will have to be the ſixth ſenſe,In male agendo voluptatem quaeſierunt. Merlin. Spec. Europ. beſides thoſe five commonly counted of) a ſenſual delight in the… ſinful projects. As one ſpeaking of the Councel of Trent, ſaith, That it was carried on by the Pope with ſuch infinite guile and craft, as that themſelves will even ſmile in the tryumphs of their own wits, (when they hear it but mentioned) as at a maſter ſtratagem. theſe heathens (ſo they are called, Re… 11.2.) conſider not, that whites they thus …umultuate, they do but imagine a vain thing Pſal. 2.1. and that the childs name is Vanity, as here.
And their belly prepareth deceit] Not their head, but their belly prepareth (accurately and ſtrongly prepareth, ſo the word ſignifieth) deceit, ſelf-deceit (ſo ſome ſenſe it) or rather to deceive and undo others whom they cannot over-come by might to overcome by …eight And in theſe guileful projects they delight and take a contemplative kind of pleaſure, as the voluptuous perſon doth in his luſt, Pſal. 52.1, 2.