Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 13
CHAP. XIII.
Verſe 1. LO mine eye hath ſeen all this] ſc. All thoſe effects of Gods providence, declared in the former chapter. I have not diſcourſed of Gods powerful and wiſe diſpenſations by rote, or without book; I have not blurted out what I believe not, or am not able to prove, as you have accuſed me; but I have ſpoken both that which I have ſeen (and what more ſure then ſight?) and that which I have heard and received from our Anceſtors and Doctors (to whom you have frequently referred me, for better information) mine ear that ſenſe of diſcipline, by which, not learning only, but life alſo entreth, Iſai. 55.3.) hath heard it, and underſtood it too; which he addeth for further aſſurance. Job was a Weighing Hearer, Mr. Clark in his life.as Mr. Bradſhaw was called the Weighing Divine: let us learn by his example heedfully to obſerve Gods works, laying up experiences, and diligently to liſten and learn the things that are taught us, or written for us by others, that we may grow to a right and ripe underſtanding of divine truths, and be able confidently to commend the ſame to others, as being upon ſure grounds. See Matth. 13.51, 52.
Verſe 2. What y… know, the ſame do I know alſo] Heb. According to your knowledg I alſo know: this may ſeem an unbeſeeming boaſt; which if his friends had taxed him for, he might have anſwered, as Paul did in a like caſe, Ye have compelled me, 2 Cor. 11.5. The Rule is, let nothing be done through ſtrife, or vain-glory, but in lowlineſſe of mind, let each eſteem other better then themſelves, Philip. 2.3. Non eſt tamen prodenda Dei veritas, aut integritas noſtra &c. Nevertheleſſe,Merlin. in loc. no man ought to betray the truth, or his own integrity, leſt he ſhould he counted contentious. See chap. 12.3. where we have the ſame in effect as here, whence ſome do gather, that Jobs friends had a very high opinion of their own knowledg, and a very low one of Jobs. He that is thus proud of his knowledg, the divel careth not how much he knoweth.
Verſe 3. Surely I would ſpeak to the Almighty] It were far better for me to ſpeak to God, then to you, and much fairer dealing from him I might expect; a God of truth, and without iniquity, juſt and right is he, Deut. 32.4. But ye are Jorgers of lies, and ye load me with falſe accuſations, depraving my ſpeeches, as thou Zophar eſpecially haſt done, wiſhing withall that God himſelf would ſpeak with me face to face; which, if it ſhould come to paſſe, thou ſaidſt my miſery and affliction would be redoubled. But oh that I might commune with the Almighty! ſurely and ſeriouſly I would rather do it, then with you my friends, and ſhould hope ſo to defend mine innocency againſt your ſlanderous accuſations; yea, to maintain Gods juſtice againſt you, in the preſence and judgment of God himſelf. O the confidence of a good conſcience! ſee it in Abimelech, Gen. 20.5. but much more in David, Pſal. 7.3, 4. And Pſalm 139.23, 24. In Jeremiah, chap. 12.1. in every ſtrong believer, 1 Pet. 3.21. Thoſe that walke uprightly, and ſpeake uprightly, Iſai. 33.15. Not ſo every … Chriſtian, or profligate profeſſor, verſe 14. The ſinners in Zion are afraid, fearfulneſs ſurprizeth the hypocrites, &c. but good Job was none ſuch; and God knew it to be ſo: what if to the wicked he be a devouring fire? yet to thoſe that fear his name he is a reviving Sun, Mal. 4.1, 2. And upright Job feareth not to reaſon with him: upon the ſame ground John Hus, and other Martyrs cited their perſecutors to anſwer them by ſuch a time before Gods tribunal.
And I deſire to reaſon with God] If he pleaſe; So the Septuagint adde,Sivo…erit. and make out Jobs meaning: as if he had uſed the like modeſty and humility,Neh. 2.4. Eſth. 5.4. as Nehemiah, and after him Eſther did in their ſuits unto the King of Perſia, when they ſaid, if it ſeem good to the King, and if I have found favour in his ſight. Others think that Job here deſireth to plead with God as with a party that had dealt too hardly with him &c. that he challengeth God into the ſchools, as it were, there ro crack an argument with him, and by reaſon to reduce him to milder dealing. And indeed, the Hebrew word here uſed, ſignifieth to diſpute …, and from it the Rabbines call Logick the Art of arguing. This boldneſſe is that, ſay our large Annotations, which both Elihu and God blame Job for in the end of the booke, though neither of them condemn him for an hypocrite: and that ſhewes that Job did ſpeak amiſſe of God in his paſſion, and is not altogether to be excuſed; much leſſe in every thing to be commended.
Verſe 4. But ye are forgers of lies] i. e. Ye create falſe maximes to judg me by; ye gather up without any order, and to no purpoſe whatſoever cometh in your way to ſtrengthen and maintaine your falſe accuſation againſt me. You are not onelyonly concinnatores, Mendacia mendaciis aſſuitis.forgers, but compactores, botchers, ſuch as by ſowing one lye to another, do patch up a falſe and frivolous diſcourſe. So David, Pſalm 119.69. The proud have forged (or pieced together, made it up as of many ſhreds) a lie againſt me. David ſaith of hypocrites, that their tongue frameth deceit, Pſal. 50.19 and of Doeg, that his tongue deviſed miſchief, like a ſharp razor, doing deceit, Pſalm 52.2. Jeremiah ſaith of his country-men, that they had taught their tongues to ſpeak lies, and were grown Artiſts at it, chap. 9.5. yea, that they had taken faſt-hold of deceit, and could not be got off without ſtriving, chap. 8.5. But theſe country-men of Job were none ſuch, for God ſaid, Surely they are my people, children that will not lye, Iſai. 63.8. And although every man be a liar, either by impoſture, or by impotency; yet it muſt be underſtood that theſe good men aimed at truth, and intended not to deceive Job, but to undeceive him rather. They maintained errors, but unwittingly: they charged him alſo (but unjuſtly) with hypocriſie.Merlin. Hence this ſo ſevere a high charge, ye are forgers of lies, ſuch as our Ruffians would revenge with a ſtab. But we muſt know, ſaith one, that in thoſe better times it was not ſo harſh a buſineſſe in a ſerious diſputation to call that a lie, which was falſely alledged by an adverſary, as now-a-dayes it is in this corrupt age of ours, wherein the greateſt liars, though taken in the manner, yet take it extreme ill to be told of their fault. Beſides, in the defence of Gods cauſe, and the labouring truth, plain-dealing, even with our beſt friends is beſt: ſo that the Apoſtles rule Eph. 4.31. be obſerved, Let all bitterneſſe, and wrath, and anger, and clamour, and evil ſpeaking be put away from you, with all malice.
Ye are all Phyſicians of no value] Becauſe you go to work upon wrong principles, and miniſter miſtaken phyſick. Phyſicians he acknowledgeth them, and that they came with a good intent to comfort him: but for want of skill, in ſtead of curing, they had well-nigh killed him, becauſe they judged amiſſe of his diſeaſe, and uſed corroſives in ſtead of cordials. By the way obſerve, that Gods word is not only the food,foreign Aeſchyl. but the phyſick of the ſoul, and may farre more fitly be ſo called, then the library of Alexandria was of old: for as the diſeaſes of the body are healed by phyſick ſeaſonably and rightly uſed: ſo are the diſtempers of the ſoul by Scripture-conſolations; neither ſhall we ever have cauſe to complain of them, as Cicero did of Philoſophical-comforts, neſcio quomodo &c. I know not how it cometh to paſſe, but this I find, that the diſeaſe is too hard for the Phyſick: or as the Romans did of Sylla's bloody government, that the Remedy was worſe then the Malady: how forcible are right words, ſaid Job, chap. 6.25? And fair words, as phyſicians, cure the mind diſtempered with paſſion, ſaith the Poet. Once. when Luther was in a great heat about ſomething that had croſſed him, Melancthon pacified him by repeating this verſe, Vince animor, trámque tuam, qui caetera vintis.
But Jobs friends, as they were botchers of lies, ſo they were bunglers at healing him: they did, ſaith Laevater, as a Surgeon, who applieth a plaiſter to the hand of him whoſe grief is in his foot: or as that Country-Mountebank in France, who was wont to give in writing to his patients for curing all diſeaſes,Becan. ſum… Theol part. 1. cap. 16.
Si vis curari de morbo neſcio quali,
Accipas herbaus, ſed qualem weſcio, nec quam:
Ponas neſcio qua, curabere neſcio quando.
Theſe verſes are by one thus Engliſhed,
Your ſore I know not what, do not foreſlow
To cure with herbs, which whence I do not know:
Place them (well pouncit) I know not where, and then
You ſhall be perfect whole, I know not when.
Such … Si…s, …lli…ies in the world, ſuch no phyſicians, ſuch idols, ſuch extreme nothingneſſes, good for nothing (as that rotten girdle in Jeremiah; thoſe vinebranches in Ezekiel, chap. 15.3. That idol in Saint Paul, 1 Cor. 8.4.)Jer. 13.7. were Jobs friends to him, miſerable comforters, chap. 16.2. adding to his affliction, in ſtead of eaſing it, and puſhing at him, as the whole herd of Deer, doth at that one that is wounded.
Verſe 5. O that you would altogether hold your peace] Heb. In being ſilent, would be ſilent; q. d. I thought much at your ſeven-dayes-ſilence, chap. 2.13. and now I am no leſſe troubled at your ſpeeches. O that you had either continued your ſilence, or elſe would frame to ſay ſomething better then ſilence: for hitherto ye have ſpoken much, but ſaid little. I could heartily wiſh therefore that you would now ſtop your mouths, and open your ears, as verſe 6. that you would be as mute as fiſhes, ſith I can hear nothing from you but what ſpeaks you to be meer mutes, ciphers, nullities, as verſe 4.
And it ſhould be your wiſedome] For even a fool when he holdeth his peace is counted wiſe, and he that ſhutteth his lips is eſteemed a man of underſtanding, Prov. 17.28.
foreign
As when the door is ſhut, it cannot be ſeen, what is within the houſe: ſo the mouth being ſhut by ſilence, the folly that is within lieth undiſcovered: and as in glaſſes and veſſels, ſo in men, the ſound which they make, ſheweth whether they be crack'd or ſound. An aſſe is known by his ears (ſaith the Dutch proverb) and ſo is a fool by his talk. As a bird is known by his note, and a bell by his clapper, ſo is a man by his diſcourſe. Plutarch tells us, that Megabyſus a Noble man of Perſia, Plut. de tran que .coming into Apelles the Painters work-houſe, took upon him to ſpeak ſomething there concerning the art of painting and limning, but he did it ſo abſurdly, that the prentices jeared him, and the maſter could not bear with him.
Verſe 6. Hear now my reaſoning &c.] Or, hear, I pray you. Be ſwift to hear, ſlow to ſpeak, ſlow to wrath: ſuffer the words of exhortation, and of reprehenſion: ſharp though it be, and to the fleſh irkſome, yet ſuffer it, ſith it is for your good. Quintilian teſtifieth of Veſpaſian, that he was patientiſſimus veri, one that could well endure to be told the truth: but there are few Veſpaſians. Many people are like the nettle, touch it never ſo gently, it will ſting you.
And hearken to the pleadings of my lips] Heb. The contention of my lips, ſee that you not only hear, but hearken to it with attention of body, intention of mind, and retention of memory: neither God nor man can bear it, to ſpeak, and not be heard. See that ye refuſe not him that ſpeaketh &c. Heb. 12.25. See that ye ſlight not, ſhift not off Chriſt ſpeaking to you in his Miniſters and meſſengers: for if they eſcaped not who refuſed him that ſpeake on earth, much more ſhall not we eſcape if we turn away from him that ſpeaketh from heaven.
Verſe 7. Will ye ſpeak wickedly for God?] Ought ye to defend Gods juſtice by unjuſtly accuſing me? Or muſt ye needs ſo free him from injuſtice, that ye muſt charge me with hypocriſie? Job had before called them, Phyſicians of no value; here he compareth them to Lawyers of no conſcience, that care not what they plead, ſo they may carry the cauſe for their client. But the Lord needeth no ſuch advocates; he ſo loveth truth, that he will not borrow patronage to his cauſe from falſhood: he ſo hateth flattery (though it be of himſelf) that he hath threatned to cut off all flattering lips, Pſalm 12.3. and would one day ſay as much to Jobs friends, notwithſtanding their pretended zeal for his glory, as once Alexander the great did to Aristobulus the Hiſtorian, who preſented him with a flattering piece concerning his own worthy acts, which he extolled above meaſure: hee caſt the book into the river Hydaſpes, and told the Author he could find in his heart to caſt him after it.
And talk deceitfully for him] To talk for God is our duty: it is to make our tongue our glory: but to talk deceitfully for him, to ſeek to help his truth by our lie, (the Vulgar here hath it, Needeth God your lie?) that's altogether unlawful: for ſhall we do evil that good may come thereof? God forbid, Rom. 3.8. And yet the Papiſts do ſo familiarly, and think they therein do God good ſervice: as when they deny his provident hand in ordering the diſorders of the world to his own glory, leſt they ſhould make him the Author of ſin: ſo they think to defend his juſtice by teaching predeſtination according to fore-ſeen works, by aſcribing to man free-will, righteouſneſſe of works, merit &c. So their doctrine of Equivocation for the relief of perſecuted Catholicks,Spec. hiſt. lib. 29. their piae fraudes (as they call them) their holy hypocriſie to draw infidels to the embracing of the faith, and to the love of vertue; their lying legends, made, ſay they, for good intention, that the common people might with greater zeal ſerve God and his Saints; and eſpecially, to draw the women to good order, being by nature facile and credulous, addicted to novelties and miracles.
Verſe 8. Will ye accept his perſon?] Whilſt you think to gratifie him, and to ingratiate with him by oppreſſing me? Can you find no other way of juſtifying Gods proceedings, then by condemning me for wicked, becauſe by him ſo afflicted? The truth is, theſe friends of Job out of a perverſe zeal of advancing Gods righteouſneſſe, unrighteouſly ſuſpected poor Job of wickedneſſe, and ſo rejected his perſon, to accept Gods. See the like done Iſa. 66.5. Jer. 50.7. John 16.2. O ſancta ſimplicitas! ſaid John Hus, when at the ſtake, he obſerved a plain country-fellow buſier then the reſt in fetching fagots to burn the hereticks.
Will ye contend for God?] Why not? Good blood will not belie it ſelf: the love of God conſtraineth his people to ſtand to him, and to ſtickle for him: Non amat, qui non zelat, ſaith a Father. But then it muſt be a zeal according to knowledg: for elſe it will appear to be but baſe and reprobate metal, ſuch as though it ſeemeth to be all for God, yet it never received the image and impreſſe of Gods holy ſpirit, and therefore is not currant in heaven. But that I believe and know (ſaid that fiery Frier Bruſierd in a conference with Bilney) that God and all his Saints whom thou haſt ſo greatly diſhonoured,Acts & Mon. 914. will take revengement everlaſting on thee; I would ſurely with theſe nails of mine be thy death. Another Frier preaching at Antwerp, wiſhed that Luther were there,Eraſm. Epiſt. lib. 16. that he might bite out his throat with his teeth, and with the ſame teeth receive the Euchariſt by Luther ſo diſhonoured.
Verſe 9. Is it good thas he ſhould ſearch you out &c?] q. d. Could you have any joy of ſuch a ſearch? Will not all your warpings and partialities, your colloguing and ſiniſterity be laid open to your loſſe and ſhame? Will not God reprove in ſtead of approving you in that which ye have ſaid for him, but all againſt me? The time will come, when God will ſurely ſearch out all controverſies, that they all may be aſhamed who under a pretent of religion and right, have ſpoken falſe things, and ſubverted the faith of ſome. See 1 Cor. 3.17.
Or as one man mocketh another, will ye ſo mock him?] Be not deceived: God is not mocked, deluded, beguiled, as clients are by their corrupt lawyers: as patients are by their cogging quack-ſalvers. Sorry man may be mocked, and made to believe lies, as 2 Sam. 15.11. Acts 8.9, 10. and Rev. 13.3. all the world wondred after the Beaſt. Judges, and other wiſe men, are ſhamefully out other-whiles, deceiving, and being deceived: Not ſo the All-wiſe God. They that would mock him, imposturam faciunt & patiuntur, as the Emperour ſaid of him that ſold glaſſe for pearls; they deceive not God, but themſelves. Neither may they conceit that their good intentions will bear them out (as Merlin here noteth) any more then it did theſe contenders for God, who little thought of mocking him. A bad aim maketh a good action had, as we ſee in Jehu; but a good aim maketh not a bad action good, as we ſee in Ʋzzah, and here.
Verſe 10. He will ſurely reprove you] That's all the thank you are like to have from God; your work in pleading for him ſo ſtoutly, though it be materially good, yet it will never prove ſo formally and eventually, becauſe you ſo confidently determine of things you underſtand not, but only by a light conjecture. You do ſecretly, that is, cunningly and deceitfully accept perſons, that is, Gods own perſon, whilſt ye wrong me for his ſake, and under a pretence of doing him right, condemn me for a wicked hypocrite, whom till thus afflicted, you ever counted honeſt and upright. This the righteous Judg, who loveth judgment, and hateth robbery for a burnt-offering, Iſai. 61.8. will at no hand endure. No, but he will certainly reprove you▪ argu…ndo arguet, he will ſurely and ſeverely blame and puniſh you. Carry it never ſo cleanly, cover in never ſo cloſely; God who ſeeth in ſecret will reprove you openly; that is, he will chide you, ſmite you, curſe you for it (if Repentance interpoſe not to take up the matter). he will ſo ſet it on, as no creature ſhall be able to take it off. Men reprove offenders ſometimes ſlighty and overtly, deeſt ignis, as Latimer ſaid, whereby they do more harm then good; for their reproofs are rather ſoothings then reprovings. Perſonatae reprehenſiones frigent: ſuch was that of Eli to his ſons,Junius. 1 Sam. 2.23. Such alſo was that of Jehoſhaphat to wicked Ahab, Let not the King ſay ſo. But when God took thoſe ſame men to do, he handled them after another manner:1 Kings 22.8. he gives it them both by words and blowes, till both their ears tingled, till their hearts aked, and quaked within them: ſo fearful a thing it is to fall into the puniſhing hands of the living God. Let all thoſe look to it, eſpecially that are in place of judicature, Pſalm 82.1, 2, 3. Let them hear cauſes without prejudicate impiety, judiciouſly examine them without ſiniſter obliquity, and ſincerely judg them without unjuſt partiality, remembring that Acceptatio perſonarum eſt judiciorum pestis, accepting of perſons is the peſt of judgments.
Verſe 11. Shall not his excellency make you afraid?] Heb. His highneſſe, his Majeſty, his ſurpaſſing ſublimity and tranſcendent glory; ſhall not this affright you, and reine you in from wrong-dealing and warping? Who would not fear thee ô King of Nations? for to thee doth it appertain, Jer. 10.7. And Fear ye not me, ſaith the Lord? will ye not tremble at my preſence, Jer. 5.22. If an earthly King be ſo dread a Soveraign: if the glory of Angels hath ſo terrified the beſt Saints on earth, that they could hardly out-live ſuch an apparition; what ſhall we think of the great and terrible God, as he is called, Nehem. 1.5. the firſt motion of whoſe anger ſhall put men into diſorder, and the brightneſſe of his offended Majeſty ſtrike their ſpirits with aſtoniſhment? It is reported of Augustus the Emperour, and likewiſe of Tamberlane that war-like Scythian, that in their eyes ſate ſuch a rare Majeſty,Turk. hiſt. 236 & 415. as a man could hardly endure to behold them without cloſing of his own; and many in talking with them, and often beholding of them, have become dumb. Now the Lord of glory as farre outſhineth any mortal wight, as the Sun in his ſtrength doth a clod of clay:Jer. 17.17. and this made Job cry out, chap. 9.34. Let not his fear terrifie me: Be not thou a terror to me, ô Lord, ſaith holy Jeremiah: and the Lord moſt high is terrible, ſaith David, Pſal. 47.2. Moſt high he is, and therefore terrible.
And his dread fall upon you] Some read the whole verſe thus, Shall not this acceptation of him make you afraid, ſeeing his dread will fall upon you? q. d. Let the ſenſe of your ſinne, and the feare of his wrath ready to ſeize upon you, deterre you from paſſing an unrighteous ſentence, and from harbouring ſuch low conceits of God.
Verſe 12. Your remembrances are like unto aſhes, &c] Mr. Beza readeth the whole verſe thus, Your ſpeeches are the words of aſhes, and your ſtately bulwarks are but bulwarke of clay: And thus he paraphraſeth, For theſe things which you alledg as matters gathered by long obſervation, and which you thunder out againſt me as if they were moſt certain and grounded axiomes, are indeed no more ſound and ſubſtantial then aſhes; and thoſe your high forts, as it were, and turrets, out of which you aſſaile me, are made but of dirt and mire. Others, by Your remembrances, underſtand with Mercer, quicquid in vobis memorabile eſt, whatſoever it is, for the which you are ſo often remembred and mentioned by others, as your wealth, dignity, power, ſplendor, name, and fame, yea, your very life is nothing elſe but aſhes, and all ſhall return to aſhes, and come to nought, according to that of Abraham, I am but duſt and aſhes, Geneſ. 18.29. ſuch an infinite diſtance there is betwixt Gods unconceiveable Highneſſe, and your extreme meaneneſſe, or rather, utter nothingneſſe.
Your bodies to bodies of clay] i. e. To images made of clay, or earth: Or that which is higheſt in you, even your beſt enjoyments, your chiefeſt eminencies, or greateſt elevations are like to a lump of clay, terrae quam terimus, terrae quam gerimus. See Job 4.19. with the Note.
Verſe 13. Hold your peace, let me alone &c.] This he had requeſted of them before, verſe 5. and now having nipt them on the crown by theſe rebating arguments, he calls upon them again for ſilence and audience; which he now requeſteth not, but requireth; and the rather haply, becauſe they began to take him off, as fearing leſt by his unadviſed expreſſions he ſhould provoke the Lord to lay yet more load upon him. Wherefore he addeth,
And let come on me what will] That is, At my peril be it, take you no thought: let all the trouble that may enſue be on my ſcore, I will be accountable for it to God, who, I hope, will be more favourable to me, then you: Interim non ſine ſtomacho hoc dicit, ſaith Mercer. This Job ſpeaketh not without ſome heat, yet not as one deſperate, but rather reſolute; for he feared no hurt from God.
Verſe 14. Wherefore do I take my fleſh in my teeth?] q. d. Do ye think, ô my friends, that I am in a fit of ſpiritual frenzy, and ſo far out of my wits, that tearing as it were, my fleſh with mine own hands; I mean, to uſe any cruelty towards my ſelf,Vatab. and willingly to betray mine own life? Non ſum ita crudelis, ut totus perdi velier, I am not yet ſo cruel to my ſelf (whatever you may gather by my complaints and out-cryes) as utterly to caſt away my confidence, and all care of my life and ſoul. See 1 Sam. 19.5. To deſpair in part, and for a time, may befall a godly man. See Mr. Perkins his diſcourſe of ſpiritual deſertion, where he remembreth that Luther lay (after his converſion) three dayes in deſperation. And the like is recorded of Mr. Rob. Bolton. Pſal. 119.109. Aliqui ſuſpicantur Jobum reſpondentem, &c. Pineda.But of any good man that deſtroyed himſelf, we read not. Davids life was in his hand continually (and he in daily danger of loſing it) yet have I not forgotten thy law (ſaith he) which flatly forbiddeth all the degrees of ſelf-murther, as the worſt ſort. That Satan tempted Job to this ſin, ſome do probably collect from this text. A man is to expect, if he live but his dayes (ſaith a Reverend Caſuiſt) to be urged to all ſins, to the breach of every branch of the ten Commandments, and to be put to it in reſpect of every Article of our Creed.
Verſe 15. Though he ſlay me, yet will I truſt in him] Though he ſhould multiply my miſeries, and lay ſtroke after ſtroke upon me till he had daſhed the very breath out of my body, yet he ſhall not be ſo rid of me; for I will hang on ſtill; and if I muſt needs die, I wil die at his feet, and in the midſt of death expect a better life from him. Dum expiro ſpero, ſhall be my motto: The righteous hath hope in his death, Prov. 14.32. yea, his hope is moſt lively, when himſelf lieth a dying, ſupereſt ſperare ſalutem, my fleſh, and my heart faileth, ſaith he; but God is the ſtrength of my heart, and my portion for ever, Pſalm 73.26. True faith in a danger (as the blood) gets to the heart, John 14.1. and if it ſelf be in good heart, it will believe in an angry God, as Iſai. 63.15, 16. (the Church there thought ſhe ſhould know him amidſt all his auſterities) yea, in a killing God, as here: yea, (as a man may ſay with reverence) whether God will or no, as that woman of Canaan Matth. 15. who would not be damped or diſcouraged with Chriſts either ſilence, or ſad anſwers; and therefore had what ſhe came for, beſides an high commendation of her heroical faith.
But (or nevertheleſſe) I will maintain mine own wayes before him] We have had the Triumph of Jobs truſt: here we have the ground of it, viz. his uprightneſſe, the testimony of his conſcience, that in ſimplicity and godly ſincerity he had his converſation in the world, 2 Cor. 2.12. This was his cordial, without which, grief would have broke his heart, Pſalm 69.20. this was his confidence, even the clearneſſe of his conſcience, 1 John 3.21. Uprightneſſe hath boldneſſe; and that man who walks uprightly before God, may truſt perfectly in God. Job was either innocent or penitent: He would therefore either maintain his wayes before God, and come to the light,Quem poenitet peccaſſe, pene eſt innocens. Sen. Agam. that his deeds might be manifeſt, that they were wrought in God, John 3.21. Or elſe he would reprove and correct his wayes (ſo the Hebrew word ſignifieth alſo) that is, he would confeſſe and forſake his ſins, and ſo be ſure to have mercy, according to that ſoul-ſatisfying promiſe, Prov. 28.13.
Verſe 16. He alſo ſhall be my ſalvation] So long as I judg my ſelf, God will not judg me, 1 Cor. 11.33. Nay, he will ſurely ſave me; for God will ſave the humble perſon, Job 22.29.Merlin. in loc. what is humiliation, but humility exerciſed? Non eſt igitur inanis electorum fides res evanida nec infirma. ſaith an Interpreter here: therefore the faith of Gods elect is no empty or vain thing, but a light ſhining from the ſpirit of God, and ſuch as overcometh the very darkneſſe of death. It is a ſure teſtimony of Gods good will toward us, and an infallible perſwaſion of our ſalvation, ſuch as ſlighteth the worlds falſe cenſures, overcometh temptations of all ſorts, laugheth at death, and through the thickeſt darkneſſe of affliction beholdeth the pleaſed face of God in Chriſt, through whom we have boldneſſe and acceſſe with confidence by the faith of him, Eph. 2.12.
For an hypocrite ſhall not come before him] No, that's a priviledg proper to the Communion of Saints: therefore I am no hypocrite (as you have charged me to be, chap. 4.6. and 8.13.) for I dare both offer to maintaine my wayes before him to be upright for the maine, and I doubt not but he will be my ſalvation, and that I ſhall appear before him in heaven; this no hypocrite ſhall ever doe. How ſhould he (ſay) when as he is an unclean caytiffe, as the Hebrew word ſignifieth, flagitioſus (ſo Vatablus rendreth it) a flagitious, impious perſon, a very juggle (ſo the Septuagint) a fair profeſſor indeed, but a foul ſinner,Caneph. Corant Deo dolus non ingreditur. moyled all over, and even buried in a bog of wickedneſſe: he is a wicked man in a godly mans cloaths, ſaith one. He doth but aſſume religion, ſaith another, as the divels do dead bodies without a ſoul to animate them. He is like the painted grapes that deceived the living birds; or the golden apples with this motto, No further then colours; touch them, and they vaniſh. He knowes that he is naught▪ and that God knowes it too: how then ſhould he approach him, or appear before his throne? No, he dare not, for the very ſhew of his face doth teſtifie againſt him, as the Prophet ſpeaks in another caſe: or if he do, he ſhall not be able to ſubſiſt there, Pſalm 5.5. he ſhall not ſtand in judgment, Pſalm 1.5. but ſhall runne away with theſe or the like words in his mouth, Who amongſt us ſhall dwell with the devouring fire? who amongſt us ſhall dwell with everlasting burnings, Iſai. 33.14? Woe unto us, who ſhall deliver us out of the hands of this mighty God, 1 Sam. 4.8? None,Mat. 24.51. for he ſhall ſurely aſſign you a part with the divel and hypocrites; when as the righteous ſhall give thanks unto Gods Name, and the upright only ſhall dwell in his preſence, Pſal. 140.13.
Verſe 17. Hear diligently my ſpeech] Heb. Hearing heart, that is, incline your ears and hear, as Iſai. 55.3. Mark and attend; hear me not only, but heed me too: interrupt me not, neither give me the ſlip, as it may ſeem they were ready to do, when they heard him profeſſe ſuch a deal of faith and hope under ſo many and heavy afflictions; wherein they thought that either he was beſides himſelf, or at leaſt beſides the cuſhion, as we ſay, and utterly out. See verſe 6. and obſerve, that it is but needfull often to ſtirre up our auditors to attention. Job makes more prefaces then one to be heard; ſo do the Prophets often, Hear the word of the Lord, Hear and give ear, be not proud, for the Lord hath ſpoken it. So doth the Arch-prophet more then once, Revel. 2. & 3. And Matth. 13.19. Who hath ears to hear, let him hear. All Chriſts hearers had not ears, or if they had, yet they were ſtopped; or if open, yet the bore was not big enough. O pray that God would ſay unto us Epphata, be opened, for a heavy ear is a ſingular judgment.
Verſe 18. Behold, now I have ordered my cauſe] Heb. my judgment: Hee had ſpoken before of his Declaration, which is conceived to be a Law-term; for in lawſuits, the Plaintiffe putteth in a declaration of his grievance. Job had his declaration ready drawn, and craved audience: he asketh afterwards, Who will plead with me? and here in the like language he telleth us, that he had ordered his cauſe, he had marſhalled and methodized his arguments, he had ſet and ſtated the controverſie. Lo, here I ſtand ready prepared to plead, and am confident I ſhall prevail.
I know that I ſhall be juſtified] That is, I am perſwaded, or I am ſure (as Rom. 8.38.) I believe and I know, as John 6.59. ſc. with a fiducial knowledg, that I ſhall be juſtified, ſc. from my ſins, by Chriſts righteouſneſſe imputed (yea, that I am ſo already; and that for ever: for Peccata non redeunt, diſcharges in juſtification are not repealed or called in again) and that I ſhall depart from Gods bar acquitted in this particular controverſie. And ſo he did; for God juſtified Job, and reproved his three friends, chap. 42.
Verſe 19. Who is he that will plead with me?] Of my juſtification in both reſpects I am ſo confident, that I dare encounter any that ſhall deny it: Who is he? and where is he that ſhall lay any thing to my charge, ſith it is God that juſtifieth, Rom. 8.33? Having ordered my cauſe, and cleared my conſcience by confeſſion, and ſelf-judging, and now being juſtified by faith, I can caſt down the gauntlet to all comers, and Goliah-like, call for an oppoſite to grapple with: in the name of the Lord of hoſts I will undertake him, and am ſure to come more off then a conquerour, even a Triumpher, 2 Cor. 2.14. there being not any one condemnation (neither from God, nor the divel, from the law, ſin, or death) to them that are in Chriſt Jeſus, who walk not after the fleſh, but after the ſpirit, as Job did, Rom. 8.1.33. Here he challengeth all the world, ſaith Gregory, if they could, to accuſe him for any thing outwardly done amiſſe by him. And herein if none could tax him; there was 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 wayes: and if he ſhould have been ſilent, and not ſpeak hereof, and bewail them, he ſhould die and periſh: for ſo he readeth the following words, according to the Vulgar tranſlation.
For now, if I hold my tongue, I ſhall give up the ghoſt] Vulg. Wherefore being ſilent I am conſumed. Broughton, If now I ſpeak not, I ſhould ſtarve. The Hebrew is, for now I ſhall-be ſilent and die, q. d. My paſſion muſt have a vent, or elſe it will make an end of me (as chap. 7.11.) ſo tormented I am with theſe aſperſions of my friends, that I know not how to live, unleſſe I may wipe them off; or at leaſt, unleſſe I pour out my ſoul into Gods bleſſed boſom.
Verſe 20. Only do not two things unto me] Accord me only two conditions, and then I will not fly the combate: he knew he might have any thing of God that was fit and lawful to be asked. When poor men make requeſts to Princes, they uſually anſwer them as the Eccho doth the voice, the anſwer cuts off half the petition, and if they beg two boons at once, they may be glad that they get one. But God dealeth by his ſervants and ſuppliants not only as the Prophet did by the Shunamite (when he bad her ask what ſhe needed, and promiſed her a ſon, which ſhe moſt deſired, and yet through modeſty asked not, 1 King. 4.16.) but alſo as Naaman did by Gehezi, when asking one talent, he forced him to take two. This Job well knew, and therefore he beggeth two things at once; but better he had begged that one thing neceſſary, Patience; or if two, that beſt uſe of his preſent ſufferings. As we read of one good man,Mr. Leigh his Saints encouragement &c. pag. 164. Dr. Halls Rem. of prophaneneſſe. p. 143. that lying under great torments of the Stone, hee would often cry out while his friends melted with compaſſion towards him, The uſe, Lord, the uſe: And of Mr. William Perkins, that when he lay in his laſt and killing torment of the ſtone, hearing the by-ſtanders pray for a mitigation of his pain, he willed them not to pray for an caſe of his complaint, but for an increaſe of his patience: Thus if Job had done, he had done better: but by what he doth here, we may eaſily gather, that he expected no freedom from his miſery, but from God alone: and that hee was wont familiarly to impart to God all the thoughts and actings of his heart: and laſtly, that he acknowledged him to be a moſt righteous Judge, who would not deale with his people upon unequal conditions, but give them a faire trial.
Then will I not hide my ſelf from thee] i. e. I ſhall have no cauſe, either through fear or ſhame to hide my ſelf. It is not ſafe for a man to indent with God, and make a bargain with him: for ſo one may have the thing he would have, but better be without it; as thoſe workmen Matth. 20. who bargained for a peny a day, and yet when they had it, were no whit contented. Socrates thought it was not fit to ask of God any more then this, that he would beſtow good things upon us; but what, and how much, to leave that to him, not being over-earneſt, or preſuming to preſcribe ought. Sir Thomas Moors wife was mightily deſirous of a boy (that was her word) and ſhe had one that proved a fool; and ſaith her husband, you were never quiet till you had a Boy, and now you have one that will be all his life a Boy. But what were thoſe two things that Job was ſo earneſt for?
Verſe 21. With-draw thy hand far from me, and let not &c.] Neither afflict me, nor affright me. See the ſame requeſt chap. 9.34. and granted by God, chap. 38.3. and 40.7. They muſt be very ſorry prayers indeed that God will not heare, if they come from honeſt hearts, Pſalm 31.22. I ſaid in my haſte, I am cut off from before thine eyes: Nevertheleſſe thou heardſt the voice of my ſupplications when I cryed unto thee. For the ſenſe of this whole verſe, ſee the Notes on chap. 9.34.
And let not thy dread make me afraid] Appear not unto me in thy Majeſty, but in thy mercy: come not upon me in ſuch a terrifical manner, as through aſtoniſhment at thy ſurpaſſing glory to kill me, for who can ſee thy face and live? Surely as the ſight of the eye is dazeled with the Sun, or a chryſtal glaſſe broken with the fire; ſo there is ſo much dread in the face of God, that the beſt cannot behold it. Deſtruction from God was a terrour to me, and by reaſon of his highneſſe I could not endure, Job 31.23.
Verſe 22. Then call thou, and I will anſwer &c.] Here Job gives God his choice, offering to be either Defendant or Plaintiffe; Reſpondent or Opponent: Hoc multum erat, ſaith Lavater, this was much, and indeed too much: for if God ſhould enter into judgment with his beſt ſervants, no man living ſhould be juſtified in his ſight; Pſalm 143.2. The beſt may bear a part in that ſong of mercy, Aſperge me Domine, purge me with hyſop, and I ſhall be clean; waſh me, &c. Pſalm 51.7. Job is confident of his innocency, and he might be for that particular wherewith his friends charged him (viz. that he was an hypocrite) but yet in defending himſelf, and charging God ſo highly, as he doth in this and the next Chapter, he cannot be excuſed; what though he knew himſelf juſtified by Chriſts righteouſneſſe, imputed according to the Covenant of Grace; Omnino tamen ſemper eſt Job immodicus, ſaith Merce… here, yet ſurely, he paſſeth the bounds of moderation, and is over-bold in this offer of his, laying the reins in the neck of his paſſions, Fertur equis auriga &c. Cajetan ſaith, theſe words are arrogant and ſcandalous; and Eliphaz is ſuppoſed for this paſſage to tax Job as he did, chap. 15.4. yea, thou caſteſt off fear.
Or, let me ſpeak and anſwer thou me] i. e. I will be plaintiffe or Opponent, I will be bold to ſay, it is not ſeemly to handle him as an enemy, who knowes nothing by himſelf. If there bee any thing more then involuntary and unavoidable infirmity in me; Shew me what, and how many my ſins are, that require ſo many and great puniſhments.
Verſe 23. How many are mens iniquities and ſins] How many? too many to be reckoned: Sin imputed to thee, ſins inherent in thee, ſins iſſuing from thee; commiſſions, omiſſions, failings in the manner of performance (for a good work may be marr'd in the doing, as many a garment is in the making, and many a tale in the telling) thy life is fuller of ſins, then the firmament is of ſtars, or the furnace of ſparks, beſides thy birth-blot and inward evils which might juſtly cauſe thy deſtruction, as a man may die of inward bleeding. When the houſe is well ſwept, and all rooms ſeem very clean, if the Sun do but ſhine into it through the windows, the beams thereof diſcover an infinite number of motes in all places: ſo will it be with the beſt, if narrowly examined. Leſſer ſins, ſecret faults, are of daily, and almoſt hourly incurſion; yet we muſt be cleanſed from them, Pſalm 19.12. or elſe vae hominum vitae quantumvis laudibili, ſaith one, Wo to the life of men, though praiſe-worthy, as the world judgeth. A pardon there is of courſe for ſuch ſins, and they do not uſually diſtract and plunge the conſcience: but yet that pardon muſt be ſued out, and thoſe ſins muſt be diſliked and bewailed.
Make me to know my tranſgreſſion and my ſin] That particular ſin that thou chiefly ſtrikeſt at: for every affliction hath a voice in it, Mic. 6.9. and ſaith to the ſufferer, as thoſe marriners did to Jonas, chap. 1.8. what evil haſt thou committed or admitted? what good haſt thou omitted, or intermitted? Ʋp and ſearch; Iſrael hath ſinned: why lieſt thou upon thy face, as the Lord once ſaid to Joſhua, chap. 7.10, 11? ſomething ſurely there is amiſſe that God would have amended: It is therefore meet to be ſaid unto him, Make me to know my tranſgreſſion and my ſin, yea, the iniquity of my ſin, the filthineſſe of my lewdneſſe, all my tranſgreſſions in all my ſins (as the phraſe is Lev. 16.21.) that is, how many tranſgreſſions are wrapped up in my ſeveral ſins, and their circumſtances. This either Job meant here, or elſe he was afterwards by Elihu tutored to it, chap. 34.31, 32. Surely it is meet to be ſaid unto God, I have born chaſtiſement, I will not offend any more. That which I ſee not, teach thou me; if I have done iniquity, I will do no more.
Verſe 24. Wherefore hideſt thou thy face?] Who waſt wont to ſhine upon mee, chap. 29.2, 3. He that hideth his face, ſheweth, that he neither pitieth, nor purpoſeth to relieve. God ſeemed to look upon Job no otherwiſe then as under Satans cloak, ſaid that Martyr. But he hideth his love ſometimes out of increaſement of love, as Joſeph did to his brethren; and is never ſo near us, as when with Mary Magdalen, we are ſo bleared with tears for his abſence, that we cannot ſee him, though at hand. A child of light may walk in darkneſſe, Iſai. 50.10. which when he doth, he muſt reſolve, as Iſai. 8.17. I will wait upon the Lord who hideth his face from the houſe of Jacob, and I will looke for him: he muſt alſo in that dark condition caſt anchor, as they did in the ſhipwrack, Acts 2.7. and pray ſtill for day, waiting till the day ſtar ariſe in their hearts, and all clear up.
And holdeſt me for thine enemy?] Which if God ſhould have done indeed, it would have been wide with Job, and far worſe then ever yet it had been; for if a man find his enemy, will he let him go well away, 1 Sam. 24.19? I trow not, unleſſe it be for a greater miſchief at another time. But Job was out when he judged himſelf hated of God, becauſe afflicted, ſith he ſcourgeth every ſon whom he receiveth, Heb. 12.5. See my Love-tokens, pag. 23. and 54.
Verſe 25.Indignum eſt majestate tua, ut miſellum homuncionem &c. Jun. Wilt thou break a leafe driven to and fro &c?] q. d. egregiam verò laudem; Thinkeſt thou to get any honour by encountring and overturning me, who was at my beſt but as a leafe, or as ſtubble, weak, and worthleſſe; and am now, by reaſon of mine afflictions, but as a leaf blown off, and whirled up and down; or as ſtubble fully dried, which is ſoon ſcattered by the wind, Pſalm 1.4. or quickly burnt by the fire, Nah. 1.10. David reaſoneth in this manner with Saul, 1 Sam. 24.14. After whom is the King of Iſrael come forth? after whom doſt thou purſue?Tibul. After a dead dog? after a flea? A great purchaſe ſurely! a great victory!
—An gloria tanta eſt
Inſidias homini ſuppoſuiſſe Deum?
The truth is, God doth not afflict any man (whom he knowes to be a thing of nothing) on purpoſe to try his ſtrength, or to ſhew his power; but either to exerciſe his juſtice upon the wicked, or to prove the faith of his people, and to promote their ſalvation.
Verſe 26. For thou writeſt bitter things againſt me] As it were by a judicial reſcript thou decreeſt my doom; and accordingly thou inflicteſt hard and heavy things upon me,Humanitùs dictum ex uſu forenſi. Jun. as is moſt elegantly deſcribed in the following verſes by metaphors fetcht from the courſe of Courts. Sin is an evil, and a bitter thing, Jer. 2.19. Heb. 12.15. Acts 8.23, and hath bitter effects, Ruth. 1.20. Exod. 1.14. This made that holy man Mr. Paul Baine, ſay: the ſweet wayes of my youth did breed ſuch worms in my ſoul,Bains letters. as that my heavenly Father will have me yet a little while continue my bitter worm-ſeed, becauſe they cannot otherwiſe be throughly killed. I thank God (ſaith he in another place) ſuſtentation I have, but ſuavities ſpiritual I taſte not any.Mr. Clark in his life. It is reported of this good man, that when he came firſt to Cambridg, his converſation was ſo irregular, that his father being grieved at it, before his death left with a friend forty pounds by the year, deſiring that his ſon might have it if he amended his manners, elſe not: he afterwards had it, as he well deſerved, as proving a notable inſtrument of much good to many, and particularly to that Reverend Dr. Sibbs whom he converted; Howbeit in his laſt ſickneſſe he had many fears and doubts, and God letting Satan looſe upon him, he went out of this world with far leſs comfort then many weaker Chriſtians enjoy; his caſe being not unlike his, who ſaith in the next words,
And makeſt me to poſſeſſe (or to inherit) the iniquities of my youth] Which I took for pard oned long ſince (and ſo no doubt but they were); but Jobs affliction renewed the remembrance of them to his conſcience (as it is the beſt art of memory.) Satan alſo made him believe, that now he was puniſhed for the new and the old, as we ſay, and that God meant to make him anſwer for all the ſins of his life at once, having watched a time to be revenged on him for all together. Youth is a ſlippery age, and ſoon ſlips into ſin. There is great cauſe that a young man ſhould cleanſe his wayes, Pſalm 119.9. where the word Nagnar (ſignifying a lad, or ſtripling) comes from a root ſignifying to ſhake off, or to be toſſed to and fre. And the other word rendred cleanſe, ſignifieth to be clean as glaſſe, which will ſoon gather a new duſtineſſe. Such muſt cleanſe their wayes by cleaving to the word: or otherwiſe, they may one day groan as much under the ſins then committed, as many do under the blows and bruiſes then received. See the former Note.
Verſe 27. Thou putteſt my feet alſo in the ſtocks] Mercer here obſerveth an elegant gradation in Gods proceeding with Job, as himſelf deſcribeth it, riſing higher and higher in his diſcourſe. 1. God hid his face, and denyed him his favour. 2. He counted him as his enemy. 3. He broke him like a leafe or ſtubble. 4. He wrote bitter things againſt him. 5. He made him poſſeſſe the ſins of his youth. 6. For his young ſins he claps him up cloſe priſoner now in his old age, and there keeps him as with a ſtrict guard following him cloſe at heels, if he but ſtirre a foot; was there ever ſorrow like unto Jobs ſorrow? was ever greater ſeverity and rigour ſhewed upon any godly perſon? Where then ſhall the ungodly and the ſinner appear &c? Gods wrath is like Eliah's cloud, little at firſt, as a mans hand, but ſoon after very diſmal and dreadful; or as thunder, of which we hear at firſt a little noiſe afarre off, but ſoon after a terrible crack. Well might Moſes ſay, Who knoweth the power of thine anger?Pſalm 90.19. Cavebis auteus, ſi pavebis.
And lookeſt narrowly into all my paths] He ſaith not wayes, but paths. Gregory maketh this difference; Wayes are larger, Paths narrower; God then is ſaid to look into all mens paths, when he looketh not only at the evil done by them, but at the intention of their mind, which is not ſo eaſily diſcerned but by him the ſearcher of all hearts. And for that which followeth,
Thou ſetteſt a print upon the heels of my feet.] Gregory here obſerveth, 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: to which purpoſe ſome ſenſe thoſe words Pſalm 49.5. when the iniquity of my heels ſhall compaſſe me about. Others make Jobs meaning here to be, Thou followeſt me with continual purſuit, as a priſoner that is dog'd at heels by his keeper from place, to place leſt he ſhould eſcape.Diod. Thou followeſt me cloſe, and upon the track like a hunter, Job 10.16. The foot-ſteps of thy wrath (ſaith an Interpreter) are ſeen upon the ſoles of my feet (ſo that from top to toe I have no free part) like as priſoners feet are oft ſwelled with the weight of their fetters.
Verſe 28. And he as a rotten thing conſumeth] Heb. waxeth old. He, that is, this poor man, this ſilly wretch, as David ſpeaketh of himſelf, Pſal. 34.6. Or, This body of mine, as chap. 19.26. Job pointing to it, as 'tis like he did there. And Paul, 1 Cor. 15.53, 54. As a rotten thing (Heb. as rottenneſſe) conſumeth. When a thing once rotteth, as an apple, fleſh, &c. it ſoon periſheth: ſuch is man under preſſing afflictions eſpecially.
And as a garment that is moth-eaten] The beauty whereof is defaced, and the uſefulneſſe departed.