Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 31

Commentary on Ezra Nehemiah Ester Job and Psalms · Commentary 4 · Chapter 31

p. 262CAAP. XXXI. Verſe 1. I made a covenant with mine eyes]

THis Chapter, as it is one of the largeſt in all the book, ſo it is elegant, various, and very full of matter: for it ſhewes us, as in a mirrour, both what we ſhould do, and what we ſhould not do. Good Melancthon, about the beginning of the Reformation, mournfully complained, Quos fugiamus habemus; quos ſequamur non intelligimus: We have whom to flie from, (meaning the Papiſts,) but whom to follow, we yet underſtand not, (by reaſon of the many diviſions among Proteſtants.) But here we may be at a better certainty; by treading in Jobs footſteps, and ſtriving to expreſs him to the world: who againſt all the cavils and calumnies of his foe-friends, makes it out here, that he is no hypocrite or flagitious perſon (as they falſely charged him,) but a man fearing God, and eſchewing evil, chap. 1.1. Let therefore as many as would be perfect, be thus minded; and thus mannered: propounding to themſelves the higheſt pitch, and the beſt patterns; reſolving to reſemble them as much as may be. Here we have Job holy care to flie fornication as a deadly evil; by avoiding the occaſion, by taking bonds of his ſenſes, and by doing all he could to be out of they way,foreign — oculi ſunt in amore duces. when the temptation came. Auſtin thanks God that the temptation and his heart met not. Job would prevent that miſchief, by laying lawes upon his eyes, thoſe windows of wickedneſs, and loop-holes of luſt, the very door and bait of all evil concupiſcence, Mat. 5.29. 1 Job. 2.16. that fleſh-pleaſing luſt, that neſt-egge of the Devil, (as One wittily calleth it) that eldeſt child of old Adams ſtrength, bearing name of the Mother, which is called in general, Luſt, or Concupiſcence. Now that Job might not luſt, he would not look on a forbidden object: for he knew that wanton glances cauſe contemplative wickedneſs; ſuch as will ſoon break out into ſoul practiſes: as ill humours in the body, do into ſores and botches.

Why then ſhould I think upon a Maid?] Contemplarer in virginem; Luſtfully conſider her beauty, till my heart be hot as an oven with lawleſs luſts, and my body be moyled with that abominable filth. For unbrideled luſt, like the wild figge, will ſoon mount over the wall: and thoſe baſe, vain wanton, capering thoughts will break out, if not timely ſuppreſſed: if we handle them not roughly at the door (as Eliſha ſaid) their maſters feet will not be far behind them. Quell them therefore and cruſh them in the egge: it is not ſafe being at Satans meſs, though our ſpoon be never ſo long: remember, that of looking comes thinking; and of thinking, worſe. Look upon the woful chain of Davids luſt, and remember how many have died of the wound in the eye. The Baſilisk ſlayeth with his ſight. Circe will enchant all that behold her. Irregular glancing, or inordinate gazing, is that which metamorphoſeth a man into a beaſt, and makes him a prey to his own brutiſh affections. Hence David prayeth, Turn away mine eyes from beholding vanity, Pſal. 119.37. Job here ſteppeth one degree further, from a prayer to a vow; yea, from a vow to an imprecation, verſe 7. That his eyes ſhould be eyes of Adamant, that will turn only to one point; that he would not look but where he might lawfully like. Saints have a ſingle eye (and contrariwiſe the wicked, Hoſ. 3.1.) like that Perſian Lady, who being at the marriage of Cyrus, and afterwards asked how ſhe liked the bridegroom? How? ſaid ſhe: I know not: I ſaw no body but my husband. Charles 5 uſed to clap to his caſement: and the young Lord Harrington to pull his Hat over his eyes, when fair Ladies paſſed along.

Verſe 2. For what portion of God is there from above?] What? but a portion with the Devil, and hypocrites? The unjuſt are reſerved unto the day of judgement to be puniſhed, ſaith Peter; but chiefly, they that walk after the fleſh, in the luſt of uncleanneſs, 2 Pet. 2.9, 10. Such ſhall have a ſpecialty of puniſhment, even the hotteſt fire in hell: And hereby Job frighted his Conſcience from this foul ſin; and well he might: did men but conſider what ſin would coſt them, they durſt not but be innocent: but the hope of impunity hardeneth them, and ſo haſteneth their deſtruction. p. 263Hac, tanquam lenà, ſemper uſus eſt antiquus ille ſerpens, this hope, as a Bawd,Merlin. that old man-ſlayer, hath ever made uſe of, to allure men into wickedneſs. But ſet the threats of Gods Word (ſuch as are 1 Cor. 6.9. Heb. 13.3. Epheſ. 5.3.) againſt this ſin, and the ſin is laid. Satan can no more abide by it, than an Owle by the ſhining of the Sun. A man will be loth to fetch Gold out of a fiery crucible.

Or, What inheritance of the Almighty from on high?] God, and Almighty. and from above. and from on high. By all theſe expreſſions, Job affecteth himſelf with the due apprehenſion of the divine Majeſty, that he may be wiſe, and beware how he fall into the puniſhing hands of this living God. The Lord your God, ſaith Moſes to the people, is God of gods, and Lord of lords; a great God, a mighty and a terrible, Deut. 10.16, 19.Deut 10:16Deut 10:19&c. Circumciſe therefore the foreskin of your hearts; cut off and caſt away that filthy foreskin, ſhave your eye-brows, (as the Leper was to do,) pull out your right eyes, &c. So Joſhua; God, ſaith he, is an holy God, he is a jealous God, be will not forgive your tranſgreſſions, nor your ſins; ſc. unleſs you will part with them, though never ſo dear or delicious, chap. 24.19.

Verſe 3. Is not deſtruction to the wicked?) yes; that's their portion, their inheritance: and ſo Job makes anſwer to his own queſtion propoſed in the verſe aforegoing. The ruine of impure ſouls is infallible, unſupportable, unavoidable: if God hath averſion from all other ſinners, he hath hatred and horrour for the unchaſt: ſuch ſtinking goates ſhall be ſet on the left hand, and ſent to hell; where they ſhall have ſo much the more of puniſhment, as they had here of ſenſual and ſinful pleaſure, as ſowre ſawce to their ſweet meats, Rev. 18.7. Not to ſpeak of the miſeries they meet with here, which are not a ſew: in their ſouls, hardneſs of heart, or horrour of conſcience: in their bodies, ſoul and lothſome diſeaſes; ſuch as will ſtick to them, when their beſt friends forſake them: in their names, indeleble reproach and infamy; like an iron-mole which nothing can fetch out; like the Leproſie which could never be ſcraped out of the walls: in their eſtates, poverty, even to a piece of bread, Prov. 6.26. Harlots are Poſcinummia, Crumenimulge; ſuck-purſes, Luk. 15.14. In their poſterity: as Jericho was built, ſo is uncleanneſs plagued, bath in the oldeſt and youngeſt: It goes through the race, till it have waſted all.

Corpus, …pes, anim…n, faman, vim, lumina, Scortum,

Debilitat, perdit, necat, anfert, eripit, what.

And a ſtrange puniſhment to the workers of iniquity?] Even ſuch as is unuſual and extraordinary; as upon the Sodomites, who going after ſtrange fleſh, were thrown forth for an example, as Juda hath it, Verſe 7. So thoſe Benjamites, Judg. 20. the Trojans, the Lacedemonians at Lenctra; Zimri and Cozbi: Zedekiah and Ahab. Jer. 29.22. Elies two ſons; Heraclius the Emperour, Muleaſſes King of Tunes in Barbary, bereft by his own ſon Amida (another Abſolom) not of his Kingdom only, but of his eyes too, put out with a burning ho…iron: thoſe eyes of his that had been full of adultery, and could not ceaſe to ſin. In Hebrew, the ſame word ſignifieth both an eye and a fountain, to ſhew, ſaith One, that from the eye, at a fountain, floweth both ſin and miſery.

Verſe 4. Doth he not ſee my wayes, and count, &c?] yea, ſure he doth ſo: and the conſcience of Gods Omniſcience, who would ſoon take him tripping kept him from this great wickedneſs. So it did Joſeph, but ſo it did not David; who is therefore ſaid to deſpiſe God and his commandement (2 Sam. 12.9, 10.) to do evil in his ſight; and this was no ſmal aggravation of his offence. Ne peccar Dum ipſi vider, I have ſeen the lewdneſs of thy whoredome, Jer. 13.27. Even I know, and am a witneſs, ſaith the Lord, Jer. 29.23. That ſhould be a powerful retentive from … Prov. 5.21.

And count all my ſteps?] Doth not he cipher them up? Hebeus … in … rate: not my wayes only, my counſels and cogitations, but my ſteps alſo, that is all mine outward attempts and actions. A moſt needful, and uſeful conſideration … to keep men within the compaſs of obedience. See this doctrine of Gods ſingular providence, plainly and plentifully ſet forth. Pſal. 139.1, 2, 3, 4.

Verſe 5. If I have walked with vanity] As they do who diſquiet themſelves in p. 264vain, in heaping up riches by evil arts, by deceits and covin in bargaining; by getting other mens means fraudmently, &c. The getting of treaſures by an evil tongue, (or any the like indirect courſe) is a vanity toſſed so and fro of them that ſeek death, Prov. 21.6. Eventually ſuch do ſeek death, though not intentionally; they ſpin a fair thred to ſtrangle themſelves, both temporally and eternally. Such vain and vile wayes therefore Job carefully declined;Furtum á Virg. vocatur. inane. Aencid. 6. for he knew them to be both baſe and bootleſs. Ephraim fed upon the wind, the balances of deceit were in his hand: if thereby he filled his purſe with coyn, yet he had emptineſs in his ſoul: Lucrum in arca, damnum in conſcientia: filled he was with aire, and that aire was peſtilential too: his breath and death he drew in together: Job would none of that.

Or if my foot hath haſted to deceit] If I have been nimble and active to go beyond and defraud another in any matter, 1 Theſſ. 4.6. which, what is it elſe, but crimen ſtellionatus, the very ſin of cozenage? and this not only acted, but arted after long trading in it, as the words of walking and haſting ſeem to import?

Verſe 6. Let me be weighed in an even balance] Heb. Let him weigh me, Examinet me, ſaith Tremellius. David with the like confidence, Search me, O God, ſaith he,Pſa. 139.23, 24Ps 139:23Ps 139:24 and know my heart: try me, and know my thoughts: and ſee if there be any wicked way in me, any courſe of ſin (that is grievous to God or man) wherein I have walked, or my foot hath haſted. Job would not reſt in his own hearts applauſe; neither would he be borne down by his friends falſe charges: but puts himſelf into Gods hands to be weighed, and then makes no queſtion, but his preſent ſufferings will be found heavier than his former miſcarriages, in his inter-dealings with men for matter of gain: and that there is ſome other cauſe (though what he knoweth not) for which God doth ſo grievouſly afflict him. See David doing the like, Pſal. 7.4. & 26.2.

That God may know mine integrity] i.e. That he may make known mine innocency and upright-heartedneſs in this particular of commerce with others; that I have not dealt deceitfully. Otherwiſe, if God ſhould weigh the beſt that are in a balance, they would be found too light. if he mark iniquities, no man living can be juſtified, Pſal. 139.3. & 143.2. If he turn up the Bottom of the Bag, all our ſecret thefts will out, and come to reckoning. It is an idle conceit of ſome ignorant folk, That God will weigh their good deeds againſt their bad: and they ſhall well enough ſet off with him by the one for the other. This they have drawn (as they have not a few other fopperies) from that practiſe of Popiſh Prieſts; to perſwade people, that when men are at point of death, St. Michael the Archangel bringeth a pair of balances, and putteth in one ſcale their good works, and in the other their ſins; and that if thoſe weigh down theſe, they are …aved: as if otherwiſe, they are damned. But what ſaith an Ancient; Vae hominum vitae etiamſi landabili, &c. Woe to the beſt man alive, if God ſhould weigh him in a balance of juſtice: ſith his ſins would be found heavier than the ſands of the Sea, Job 9.15. & 10.15.

Verſe 7. If my ſtep hath turned out of the way] ſc. Of juſtice and equity, in t… ding and tr…ffacking to get the Mammon of unrighteouſneſs. No: the Sun might ſooner be turned out of his courſe, (as it was once ſaid of Fabricius) than Job out of the track of truth and honeſty. He had ſaid laws upon his feet, his eyes, and his hands too: binding them all to the good behaviour: Witneſſe the next words.

And mine heart walked after mine eyes] As it doth too often to the coveting other men Goods; which St. John caſteth, the luſt of the eyes, 1 Epiſt. 2.16. Alexander the Great called the Perſian Maids, Dolores oculorum, the griefs of the eyes. The wedge of Gold and Babyloniſh Garment proved to be ſo to covetous Achan. Joſh. 7.21, and Nabot…? Vineyard to that Non-ſuch Ahab, 1 King. 21.2. He was even ſick of it, and could not be cured but by a S…llet out of it. Hence the law flatly forbiddeth men to go after the ſight of their eyes, and the luſt of their hearts: for theſe are ſeldom …undred, Numb. 15.39. Eccleſ. 11.9. Unruly eyes, like Jacobs ſheep, too firmly fixed on unlawful objects, make the affections bring forth ſpotted …, Job would therefore ſet a guard upon them,Oculus & cor ſunt proxeneta peccati. Hebr. Proverb.. leſt they ſhould prove … of wickedneſs to the heart: as that hang by Hiram the Ad…ttam…te was to Judah, Gen. 38.20. There is an eaſie paſſage for evill through the eyes into the heart ſaith …. p. 265And if any blot hath cleaved to my hands] If I have been fingering that which was not ſit for me to meddle with; viz. evil-gotten goods, whether by bribery, uſury, deceit, or the like; the very touching whereof will blot and benumb the hands, as Pliny writeth of the fiſh Torpedo; and as ſcholers know, that Demoſthenes (a great Lawyer) by poizing Harpalus his goblet, was tempted and ſwayed to favour his Cauſe, to the great danger of his Countrey, and his own indeleble infamy.

—Verſe 8. Then let me ſow, and another eate] God loves to retaliate: and let him do ſo to me, according to that he hath threatned, Deut. 28, 30, &c. and as he executed upon Laban, Nabal, Saul, Haman, others. The Greeks have a Proverb, foreign Some ſow that which others reape. This Job wiſheth may befal, if he had been oppreſſive and injurious; as Eliphaz had wrongfully accuſed him, chap. 22.6.

Yea, let my off-ſpring be rooted out] Or, Let that which I have planted. be pluckt up by the roots. It is commonly ſeen, that oppreſſours and unconſcionable perſons procure their own ruth and ruine: and he that gathereth the fruits of another mans tree, pulleth his own up by the roots.

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They who ſpoyle houſes which they builded not, Job 20.19. ſhall, when they ceaſe to ſpoile, be made a ſpoile: and when they have made an end of dealing treacherouſly, be treacherouſly dealt with themſelves, Iſaiah, 33.1.

Verſe 9. If my heart hath been deceived by a woman] By a ſhe-ſinner, as they call ſuch, a ſtrange woman, (as the Scripture) whoſe lips are ſnares,foreign Hinc … perſuadeo. whoſe hands are bands, whoſe words are cords to draw a man in, as an Ox to the ſlaughter, Prov, 7.21. whoſe face is as a glaſs, wherein whiles larks gaze, they are taken in a day-net. Here Job diſavoweth and diſclaimeth the ſin of Adultery, (purging himſelf as it were by Oath) as before he had done of fornication, and of wrong-dealing. Theſe ſins he reckoneth up, either as they came to minde; or elſe in ſuch order as men are many times tempted to them. Young people are prone to fornication: Job, when young, had kept himſelf clear from that iniquity. When men have got ſome yeares over their heads, and are entred into the world (as they call it) they uſually grow greedy and gripple: they are ſet upon't, and will be rich, however they come by it. Job was none ſuch neither, verſe 5.7. Afterwards, when married, they are ſick of a Plu…iſie: and as the Devil, who ſets them a work, they long to be ſowing another mans ground, Matth. 13.25. The temptation to fornication is ſtrong, but to adultery ſtronger: God doth often puniſh fornication, unrepented of,Adulterium quaſi ad alterius torum. with ſtrong and vexing honings and hankerings after ſtrange fleſh. But Job either was never troubled in this kinde: or elſe when the temptation came, he was ſure to be ever out of the way. The Devils fire fell upon wet tinder: and if he knockt at Jobs door, there was no body at home to look out at the window and let him in: for he conſidered the puniſhment both humane, verſe 11. and divine, verſe 12. due to this great wickedneſs.

Or if I have laid wait at my neighbours door] Either as waiting the opportunity of his abſence, as Prov. 7.19. or as inſinuating my ſelf into her familiarity, whiles ſhe was ſtanding in her door. Of the Italian Women, one giveth this Character; That though witty in ſpeech, and modeſt in outward appearance, yet they are magpies at the door, Goats in the garden, Devils in the houſe, Angels in the ſtreets, and Syrens in the windows: Jobs heart was not deceived by any ſuch: neither ſought he to defraud his brother in any ſuch matter, 1 Theſſ. 4.5, 6. See the Note on Job. 8.4.

Verſe 10. Then let my wiſe grind unto another] i.e. Let her be his ſlave, as Lam. 5.13. Exod. 11.5. Matth. 24.41. Or rather, let her be his Where: and may p. 266my ſin,Vatab. — Alicnas Permolere uxores. Horat. Sic foreign. i.e. molcre, apud Theocrit foreign. eſt coire. which hath ſerved her for example, ſerve her alſo for excuſe. Not that Job would Hereby licenſe his wiſe to commit filthineſs (as thoſe Lituanians, who have their Connubii adjutores, coadjutors in wedlock, and prize them far above all their acquaintance, as Maginus relateth: and as ſome wittals amongſt us, pandars to their own beds, who either for gain, or for a quiet life, wink at their wives diſloyalty; and, as Wood culvers, or ſilly Hedg-ſparrows, hatch and bring up that which Cuckow's lay in their neſts) but to ſet forth by this horrible imprecation, how extreamly he abhorred the ſin of Adultery.

And let others bow down upon her] A clean expreſſion of an unclean act. Some Borborologi podicentex ore faciunt, being like Ducks that ever have their noſes pudling in puddles: ſic hi ſpurcitias Veneris eliminant; delight in ribaldry, and obſcene language; as did Proculus the Emperour, and before him, that beaſt Tiberius. Theſe are to be avoided as Peſts and botches of humance ſociety. So alſo are Stage-playes for that very cauſe, as the Brothels of bawdery, the corrupters of youth, the canker of the Common-wealth, as Plato, an heathen, complained; Filthineſs and fornication ſhould not be once named among Chriſtians, Epheſ. 5.3. Groves were flatly forbidden by God to be planted near the places of his Worſhip; in deteſtation of that heatheniſh cuſtome of Priapus his worſhippers, promiſcuouſly ſatisfying their luſts in a thicket, after they had ſacrificed; thereby, as they conceived, beſt pleaſing their god.

Verſe II. For this is an heinous crime] Hoc enim grande flagitium eſt; ſo the Tigurines tranſlate: For this is a wickedneſs with a witneſs, though counted by ſome a light offence, a peccadillo. The Popiſh Prieſts, deeply guilty of it themſelves, ſeldom cryed out againſt it in their Sermons: this the great ones, and others, obſerved; and therefore ran into it, as if it had been a venial ſin, if any ſin at all. But we have not ſo learned Chriſt: and there was once found an Engliſh Biſhop, (Adelm, Elect Biſhop of Sherborn, anno 705.) who boldly and ſharply reproved Pope Sergius to his face for this foul ſin.Godwin. Catal. pag. 333. Joſeph calleth it a great wickedneſs, Gen. 39.9. becauſe a breach of the bond of loyalty, which cannot but be treachery: as alſo becauſe it deſtroyes ſociety, and the purity of poſterity, ſtealing ſometimes an heir into the eſtate, &c.

Yea, it is an iniquity to be puniſhed by the Judges] Sith it is a theſt of that which is moſt precious and moſt peculiar to the owner; as Joſeph told his Miſtreſs, Gen. 39. the ſuſpicion or jealouſie of it, raiſeth the rage of a man to ſuch an h…ght, that it will not be allayed without revenge, Prov. 6.34, 35. Some render it, iniquitas judicata, an iniquity already adjudged capital. The Hebrew hath it, an iniquity of the Judges; that is, That which Judges ſhould ſeverely puniſh. Before the Law Tamar was to have been burnt for it, Gen. 38.24. as under the Law the High-Prieſts daughter, Levit. 21.9. Ahab and Zedekiah were roſted in the fire for this offence,Ezek. 23.25. alludeth to this cuſtome.Ezek 23:25 by Nebuchadnezzar King of Babylon, Jer. 29.22, 23. Some think that theſe two were the Elders that aſſaulted Suſanna, The Egyptians cut off the Harlots noſe, and the Adulterers members. The Locrians pulled out their eyes. The Julian Law among the Romans,Lex Julia dormis? adjudged them to dye; and Hierom ſaith, this Law was yet in force in his time; but the Poet complaineth, that for want of due execution, it lay dormant, as many other good Lawes do by the baſeneſſe and partiality of the Judges: Such as were thoſe Athenian Judges, who having before them Phryne that notable Strumpet,Plutarch. vit. 10 Rhetor. in Hyper. were about to paſſe ſentence of death upon her; but when her Advocate Hyperides had opened her boſom, and ſhewed them her beautiful breſts to move them to mercy, they acquitted her, and let her go. In like ſort, alſo they dealt with the Dame of Smyrna, whom they appointed to appear ſome hundred years after. How much better the old Saxons, who whilſt they were yet heathens, made a Law (and ſaw it well executed) that the Adulteteſs ſhould be firſt ſtrangled, and then burnt in a bonfire,Lavat, in loc. over which the Adulterer was to be hanged in chaines, and burnt to death by degrees? And of another Heathen people we read,Burroughs on Hoſ. vol. 1. p. 276 that they put the Adulterers and Adultereſſes heads into the paunch of a beaſt, where all the fifth lyeth, and ſo ſtifled them to death.

Verſe 12 For it is a fire that conſumeth to deſtruction] Ad Gehennam uſque, to the place of deſtruction. Heb. to Abaddon, that burneth as low as hell it ſelf. In caſe …en ſhould be ſlack to puniſh this heinous Grime, yet Whoremongers and Adulterers p. 267God will judge, Heb. 13.3. ſhutting them out of heaven, Rev. 22.15. (for what ſhould any ſuch dirty dog do trampling on that golden pavement?) and thruſting them into hell, as he did the filthy Sodomites, Jude 7. beſide that hell above-ground which he rained from heaven, upon them, hot fire for their burning luſts, and ſtinking brimſtone for their ſtinking brutiſhneſſe. How God ſignally puniſhed this ſin in Charles 2 King of Navarre, roaſting him to death, See my Note on Gen. 19.24. Joane of Naples alſo, and Mary of Arragon, wife to the Emperour Otho the third, burnt at a ſtake, are ſet upon Record as inſtances of the divine diſpleaſure againſt Adultery, a fire which burns hearts, and conſumes houſes.

And would root out all mine increaſe] Leaving me nothing, as a devouring fire burnes up men, cattle, houſes, corn, trees, &c. So doth this fin all a mans income, baring him to the very bones, and exhauſting him to the utmoſt: So that like Tiberius at Capreae, he doth indies perire, which is a bitterneſſe beyond that of death, Eccleſ. 7.26. Or like Samſon, befooled and bereft of all by Dalilah, who had not her name for naught, for it comes from Dalal, to exhauſt and impoveriſh. And indeed ſuch king of creatures do ordinarily drain the ſtrength, exhauſt the purſes, dry up the credit, waſte and conſume the all of the mightieſt Samſons. Beſides, the loſs of their immortal ſouls, and perpetual ſhame at the laſt day, (when all their faults ſhall be written in their foreheads) unleſſe the matter be taken up in the Judges privy Chamber of mercy; and unleſſe, by timely repentance, courſe be taken to ſtop his open judicial proceeding in Court.

Verſe 13. If I did deſpiſe the cauſe of my man ſervant, &c.] Servants of old (among the Heathen eſpecially) were mere ſlaves to their Maſters according to the fleſh, who had power to uſe them at their pleaſure, as they did their cattle.foreign A ſervant (ſaith Ariſtotle) is the Maſters Inſtrument, and wholly his. He might do what he would to them, ſaith Seneca, even to the taking away of their lives, without danger of Law. But Job held with the ſame Seneca, That Poſſe & nolle nobile eſt; and that in ſome caſes, Nimis anguſta innocentia eſt, ad legem bonumeſſe; That utmoſt right is utmoſt wrong; and that there will come an after reckoning, the forethought whereof awed him, and ſwayed him to do his ſervants right, when he might have oppreſſed them, and tyrannized over them; as now the Turks do over their Gally-ſlaves. Of Archbiſhop Cranmer it is recorded, that he never raged ſo far with any of his houſehold-ſervants, as once to call the meaneſt of them Varlet or Knave in anger. Tremellius, who was for a time entertained in his houſe, ſaith of it, That it was,Enarat in Hoſ. praefat. Schola vel Palaeſtra pietatis & literarum. A school or Nurſery of Piety and Learning. And therefore what wonder that there was ſo good accord betwixt him and his family, when there was ſo careful a performance of Domeſtical duties, and he was not a better man then a Maſter? Think the ſame of Job, Diſcontents might fall out in his houſe, and complaints might be made, which he heard with patience, and then ſet all to rights again, taking courſe that he might be both loved and feared by all about him.

Verſe 14. What then ſhall I do when God riſeth up, &c.] Job conſidered, That himſelf had a Maſter in heaven, Col. 4.1. That there is One higher thou the higheſt, Eccleſ. 5 8. with whom there is no reſpect of perſons, but wherein ſoever any deal proudly, God is above them. Exod. 18.11. Theſe and the like humbling conſiderations, and not any placability or natural courteouſneſſe, made him deale thus fairely and kindly with his ſervants; how much more then with his wife and children, &c?

And when he viſiteth, what ſhall I anſwer?] Job looked to be viſited, and called to an account of his houſhold Government. It is a good ſaying of an Heathen,Cic. 4. in Verr… Ita vivamus, &c. Let us ſo live, as thoſe that muſt render an account of all we do. And that which the Ruffian in Seneca ſcoffeth at in the ſober young man, is true of the godly in a ſenſe more divine, Ita laborat, ita ludit, it a coenat, ita potat, ita loquitur, ita vivit, ut qui Ephemerides patrs eſt approbaturus: that is, He ſo laboureth, ſo ſporteth, ſo eateth, ſo drinketh, ſo ſpeaketh, ſo liveth, as he that muſt approve his day-books to his father. Job was not to learn, that there is a way of upright walking in our houſes, ſo as God will come to us, if our houſes be rightly ordered, Pſal. 101.2. and we ſhall look him in the face with comfort; for it is called there a Perfect way, in oppoſition to hypocriſie. Now uprightneſſe hath boldneſſe.

p. 268Ver. 15. Did not he that made me in the womb, make him?] In which regard, have not we all one Father, and hath not one God created us? Mal. 2.10. Is it not he who formeth and ſhapeth us, and all by the Book, Pſal. 139.16. We are all of all ſorts, in this reſpect, (whether Kings or Caitiffs, Lords or Loſels) made of the ſame mould, hewen out of the ſame Rock, digged out of the ſame pit, cut out of the ſame piece, the ſhears only going between, as they ſay. Thus for our bodies, and for our better part; is not the meaneſt made in Gods image, and as capable of heaven, if god pleaſe, as the greateſt? In the Law, the ſervant paid the half ſhekle, as well as the Maſter. And in Chriſt Jeſus, as there is neither Jew nor Greek. ſo neither bond nor free, Gal. 3 28. Truth it is, God hath made theſe diſtinctions and degrees amongſt men, but himſelf is no reſpecter of perſons. He acknowledgeth no faces (ſo the Hebrew expreſſeth it.) he taketh no notice of any mans outward condition, as Countrey, Sex, Wiſdom, Wealth, Dignity, &c. Theſe neither pleaſe God, nor diſpleaſe him, but as they are in a good or bad man: as a Cypher by it ſelf is nothing without a figure before it. This reaſon wrought with Job. and ſhould do doubtleſſe, with all Superiours, to bring them to a moderation. Why ſhould a poor man be ſlighted or brow-beaten? Is he not Gods handy work alſo? Was he not made in ſecret, and curiouſly wrought in the loweſt parts of the earth, Pſal. 139.15. that is, in his mothers womb, as it followeth,

And did not one (that is God) faſhion (Heb. apt or fit) us in the womb?]-Quum fortuna, Aptè & concinnc el. boravit. I rent. Servus foreign domini ſuieſt.non natura cos fecerit ſervos, cur, propter fortunam, eos contemptiores habuiſſem? For as much as not nature, but providence hath made them my ſervants, why ſhould I for that cauſe deale hardly with them: and not rather favour them the more, for our common condition of birth and death, and coming to Judgment?

Verſe 16. If I have with-held the poor from their deſire] The poor man ſpeaketh ſupplications, he comes to the rich with his God help me, as Lazarus did, Luke 16. (his very name ſpeaks as much) but the rich anſwereth him roughly, Prov. 18.23. Either the anſwer cutteth of half the petition, as the eccho doth the voice: or elſe he is commanded … quercumdicere, to tell his tale to the Statues and Images, as Diogenes uſed to do; for of living men he could get no hearing. But Jobs, ſuitors ſped better. Pennyleſſe they were, but not friendleſſe: Drawn dry (as the Hebrew word importeth) and ſuch as whoſe wealth was utterly waſted; but Job ſnored them up and ſupplied them. And this he did readily, and at the firſt asking; they no ſooner deſired relief, but they had it. Job was a cheerful giver, he neither denyed nor delayed thoſe that came to him for relief or refuge.Merlin. Multi contra ſtudioſe canſas inquirunt quibus ſe à benefaciendo cohibeant. Many ſeek occaſion to put off poor people, and to rid their hands of them.

Or have cauſed the eyes of the widow to fail] Viduae ſaepe ſunt verecunde. Mercer.Widowes many times are modeſt; their eys are weakned with much weeping, whiles they remember their by-paſt comforts, and preſent croſſes. This good Job conſidered, and therefore ſoon condeſcended to their requeſts. He held it enough that their hearts aked, and would not ſuffer their eyes to ake with expecting his help, but ſpeedily ſped them.

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Verſe 17 Or have eaten my morſel my ſelf alone] As that churle Nabal did, and therefore merited the title of Pamphagus. Many rich wretches are like little children, who though they have their mouthes full of meat, and both their hands full, yet wil part with none to another, but rather mar it. The richer they are, the harder, as Dives; whom to upbraid, Laxarus was laid in the boſome of liberal Abraham, of whom it is recorded, that he fat in the door of his Tent in the heat of the day (the uſual time of repoſe and repaſt) purpoſely to invite paſſengers, Gen. 18.1. He purſued hoſpitality, as the Apoſtles expreſſion is, Rom 12.13. and a very hearty houſeholder he was. Think the ſame of Job, whoſe cup overflowed into other mens leſſer veſ. ſles, as Pſ. 23.5. neither did any thing he eat do him good without ſome good company to take part with him. Charity is no churle. Of a certain Biſhop of Lincoln it is ſtoried, p. 269That he never thought he had that thing which he did not give.Quod nondu… dederit, nondu… ſe credit haber… Senec. Martial. hoc habeo quodcunque dedi, ſaith One: And another, Quas dederis ſolas, ſemper habebis, opes.

And the fatherleſſe hath not eaten thereof] Theſe were his Fellow-Commoners, Act. & Mo… 1369and the like is reported of Charles the Great, and of Biſhop Hooper, who had his Board of Beggars, widowes and Ophans ſent for to his Palace in Worceſter, and ſerved every day with whole and wholſome meats, ere himſelf ſat down to dinner. Neither were theſe any loſers, by their liberality. The flowers hurt not their own fruit, though they yeeld honey to the painful Bee. The Sun loſeth not light, though it lend it to the Moon. But as the Moon, the fuller ſhe is of light, the further ſhe gets from the Sun. And as the Sun moveth ſloweſt when he is higheſt in the Zodiack; ſo are thoſe fartheſt off from bounty, for the moſt part, who abound moſt in plenty. Your fatteſt men have the leaſt blood, and your richeſt men do the leaſt good. Whereas thoſe that are rich in this world, ſhould be rich in good works, ready to diſtribute,1 Tim. 6.17.1 Tim 6:17 willing to communicate to widowes and fatherleſſe eſpecially, ſith thoſe are Gods own Clyents

Verſe 18. For from my youth he was brought up with me, &c.] i. e. Ever ſince I could do any thing, it hath been my delight to be doing good to the poor Orphans, whom I have tenderly bred, as a father uſeth to breed his children. Non eſt vnlgare Dei donum, ſaith Mercer; This is no ordinary mercy, for men to be of a merciful diſpoſition, and melting hearted toward the poor and neceſſitous, as ſome are naturally, and from the womb: Such are ſaid to have been Artaxerxes Longimanus, Titus the Emperour, Otho the third, Steven King of Hungary, Oſwald King of England, &c.

and I have guided her from my mothers womb] Ductavi illam, meaning the widow, or the Orphan, to whom I have been a manly guide, and that of a child little. See the Note aforegoing. Suttons Hoſpitals and many more monuments of Charity in this kind are worthily alledged by ſome of our divines, to prove that for their time and ability, Proteſtants have equalled and exceeded Papiſts in this way of good works. Jobs deſire of doing good appeared betimes, as if it had been born with him: like as Plutach writeth of Coriolanus, that he was ſo natural and expert a Souldier,foreign that he might ſeem to have been born with his arms upon his back, and his weapons in his hands.

Verſe. 19 If I have ſeen any periſh for want of cloathing]. Job was ad omnem humanitatem effectus atque aſſuefactus. This liberal man deviſed liberal things; and as he dealt his bread to the hungry, ſo when he ſaw the naked he covered him: he hid not himſelf from his own fleſh, Iſai. 58.7. Giles of Bruſſels, and Mr. W…ſeheart the Scot, are famous among the Martyrs for their charity in this kind. And ſo is Mr. Fax the Martyrologer, of whom it is reported, that as he gave away his horſe at one time to a poor man, when he had no mony to give him: So at another, having beſtowed his wives money in a petticoat, and meeting by the way home with a poor woman that wanted cloathing, he freely gave it her; telling his wife, that he had ſent it to heaven before her. The poor mans belly is ſurely the beſt Cubberd, and his back the beſt, Wardrobe; Ʋhi non pereunt ſed parturiunt, where they rot not, as thoſe moth-eaten ones in Saint James, chap. 5.2. but remain for ever. Great Alex ander believed this far better then moſt amongſt us, for when he had given away all almoſt, and his friends asked him, where it was? he pointed to the poor and ſaid, In ſcrin…is, in my cheſts. and when he was further asked, what he kept for himſelf? he anſwered, Spem majorum & meliorum, the hope of greater and better things. And another of his name, viz. Pope Alexander the fifth; was ſo liberal to the poor, that he left nothing to himſelfe; ſo that he would merrily ſay, that he was a rich Biſhop, a poor Cardinal, and a beggarly Pope. foreign it was wont to be ſaid,

Pauperibus ſus dat gratis, nec munera curat

Curia Papalis; quod modo percipimus.Heidfold.

But this diſtich muſt be read backwards, ſaith mine Author, thus, Percipimus modo p. 270quod Papalis, &c. This Pope Alexander then was a rare bird at Rome.

Or any poor without covering] Whether he craved it of me or not; if I did but ſee it, the poor creature was ſure of it. The liberal man preventeth the poor and needy,In Pſal. 103.Ps 103 Pſal. 41.1. Praeoccupat vocem petituri, ſo Auguſtine expounds that Text. He ſtayes not till he is asked a good turn, but miniſtreth to the uſes, not only to the neceſſities of the Saints,foreign. as the Apoſtles word is in the Original, Rom. 12.13. So did Dr. Taylor Martyr, when he viſited the Alms-houſe in his Pariſh once a fortnight to ſee what they lacked, and to ſupply them. And ſo did Mr. Fox, when unasked, he gave the poor woman the petticoat, as aboveſaid.

Verſe 20. If his loynes have not bleſſed me] As being warm-cloathed by me; not with a ſuit of words, as thoſe great benefactors, Jam. 2.15, 16. who were much in mouth mercy, which indeed is good cheap. But a little handful of Jobs wool, is much better then a mouthful of ſuch aiery courteſies, and would open more mouthes to bleſſe men: who now adayes (for moſt part) will be but a friends at a ſneeze, the moſt you can get of them is, God bleſſe you. Theſe have as many flouts and curſes as Job had well wiſhes, and God thereby had praiſes; according to that of our Saviour, Matth. 5.16.

And if he were not warmed with the fleece of my ſheep] His ſheep were his owne, elſe his charity had been unwarrantable. Honour the Lord with thy ſubſtance, Prov. 3.9. but ſee it be thine, and not anothers. He that hath a bountiful eye ſhall be bleſſed; for he giveth of his bread to the poor, Prov. 22.9. ſpecially if he have ſpared it out of his own belly to give to the hungry; if it were the bread of his own a… menſe, or allowance, as ſome interpret it.

Verſe 21. If I have lift up my hand againſt the fatherleſſe.] That is, againſt any that are deſtitute of humane helps and defences. Such to ill treat and oppreſſe, is eaſie for great ones. See Gen. 50, 15, 16. &c. But where the true fear of God is, no ſuch thing will be done. The Tigurines render, Si minitatus ſum Orphano, &c. If I have lifted up my hand in threatning firſt, and then let it fall in ſtriking and puniſhing the fatherleſs or friendleſs.

When I ſaw my help in the gate.] i.e. When by my greatneſſe and grace with the people, I might have born out my worſt miſcarriages; when I might have had more then enow that would have defended, yea applauded me, as the Senate of Rome did Ner…, even for his moſt malapert miſdemeanors, and moſt horrid out…ages.

Verſe 22. Then let mine arm fall from the ſhoulder-blade] That unworthy arm of mine (as Cranmer cryed out of that unworthy right hand of his, which he therefore burnt firſt,) ſo injuriouſly lifted up againſt the fatherleſſe, verſ. 21. let it never be uſeful to me any more, but let me be puniſhed with that wherewith I have ſinned. God ſometimes takes notice of the offending member: as in Jeroboams withered hand, Abimelechs head, which had ſtolne the Crown, Samſons eyes, the rich mans tongue, the Adultereſſes thigh, Numb. 5.27. This Job knew, and therefore ſubjoyneth this imprecation, Diris ſe devovens, thereby to clear himſelf from Eliphaz his falſe imputations, chap. 22.6, 7. The like may be done by us, but ſparingly, and not without great neceſſity, for the helping of the truth in neceſſity, leſt if we do it falſely or raſhly, God ſay,Acts & Mon. Amen, and ſet ſet his Fiat to it; as he hath done in ſundry inſtances in ſeveral ages: Witneſs Alexander the cruel keeper of New-gate, and his ſon in Law John Peter, who rotted above ground according to their wiſh. So Anne Averies, in Queene Elizabeths dayes: Sir Gervaiſe Ell…wayes in King James his, hang'd on the Tower-hil, which he conſeſt was juſt upon him, for that in Carding and Dicing he had often wiſhed himſelf hanged, if it were not ſo and ſo.

And mine arme be broken from the bone] Broken to ſhivers, as the word ſignifieth, and by the infamous hands of the hang man, for a terrour to all falſe Judges, as ſome do ſenſe it: Rumpar medins, ſaith Brentius, as Judas burſt in the midſt with a huge crack,Act. & Mon. 962. Acts 1.18. his guts guſhing out; as did likewiſe Foxfords a great Perſecutor in Henry the Eighth; time. Some mens ſinnes go before to judgement, God hanging them up, as it were, in Gibbets, that others may hear and fear, and do no more ſo.

Verſe 23. For deſtruction from God was a terror to me] Such an eminent and exemplary p. 271calamity or miſery, as is mentioned in the former verſe, affrighted me from wrong-dealing. I foreſaw the evil event of ſuch practiſes, and therefore durſt not venture. We may not fear the puniſhment only, and not the offence (for that's a ſervile fear, and hath torment:) Neither may we fear the puniſhment more then the offence. But to fear the puniſhment with the offence, the offence being feared in the firſt place, and moſt, this is incident to Saints, and commanded Matt… 10.28.

And by reaſon of his highneſſe (or excellency) I could not endure] Non pravaluiſſem, ſaith Tremellius. The Hebrew is, I could not; ſcil. Prevail or ſubſiſt. If there be no ſtanding before a Lion, or bearing up ſail before a tempeſt, why ſhould any one think to conteſt with Omnipotency, to ſtrive with his Maker, whom nothing can diſarm or paci…e, but an humble yeildance to his Juſtice in hope of mercy, with a reſolution to fear before him continually, as the Scripture phraſeth it?

Verſe 24. If I have made gold my hope] If have truſted in uncertain riches, and b…en high minded, as Paul expounds it, 1 Tim. 6 17.The LXX read Si poſui … in conjugium meum; ſignifying the covetous mans gre…e love. Minus. Octav. Holding my ſelf ſimply the better or the ſafer for the wealth I have gotten. This is creature confidence, this is flat Idolatry, worſe then that of the belly-god, who ſacrificeth to his gut, but truſteth not to it. An Ancient complaineth (and not without cauſe) Divites facultatious ſuis alligatos magis aurum conſueviſſe ſu…picere quam coelum, That rich men mind Gol: more then God; and money more then mercy. If wealth be wanting, they ſit down in a faithleſs, ſullen diſcontent and deſpaire; as if they have it, they riſe up in a corky, frothy confidence that all ſhall go well with them. This Saint Paul talls Idolatry, Col. 3.5. Saint James, Adultery, chap. 4.4. and enmity with God, in a ſenſe both Active and Paſſive; for it maketh a man both to hate God, and to be hated by God. Now who would buy Gold at ſo dear a rate?

Or have ſaid to the fine gold Thou art … confidence] This the Mammoniſt ſpeaketh, as if he were bowing before his golden god, whereunto, though he how not the knee, yet with his heart he ſerveth it. (and Obea…en… … better then Sacrifice) and with his tongue he talketh to it, ſaying. Thou art my confidence; if thou fail me, I muſt needs ſink, and with all his might he makes after it, as if his life lay upon't, which yet our Saviour ſaith, doth …ot con…iſ… in the abundance of thoſ… things a man hath, Luke 12.15. ſith (as a ſhip) he may have enough to ſink him, but not enough to ſatisfie him.

Verſe 25. If I rejoyced becauſe my wealth was great] Thoſe that truſt in it cannot but rejoyce in the increaſe of it; though in truth, they do rather revel than rejoyce: for true …oy is a ſevere thing, ſaith the Philoſopher, and muſt have a better bottom, than theſe bona ſcabelli, than corn, and wine, and outward ſubſtance, Pſal. 4.7. Job rejoyced not, though the world came tumbling in upon him, as we ſay. For he knew, he was but a weathe-ſheep, upon whom the ſhepherd had beſtowed a Bell more than upon the reſt of the flock: and therefore he would not caſt his noſe into the wind, and carry his creſt the higher, for outward proſperity. If God ſhould take what he had ſo graciouſly given, he would bear it not only patiently, but thankfully, and fruitfully, as he did ch…p. 1.21. ſuffering with joy the ſpoiling of his Goods, as having in Heaven a more enduring ſubſtance, Hebrews 10. ver. 34.

And becauſe mine hand had gotten much] Heb. Had found very much. Per mim…ſimi verba avaroru… imitatur. Lavat.This he ſpeaketh in the worldlings language, who aſcribe all they have to their own induſtry and good fortune: God is not in all their thoughts. But Job is of another ſpirit; and as for this ſinful ſelf-aſcribing, he utterly deteſteth and diſavoweth it.

Verſe 26. If I beheld the Sun when it ſhined] Viz. To adore it as the Perſians did, and other heathens. The Egyptians had their Heliepolis, or City of the Sun: and the Canaanites their Timua…h H…res, Judg. 2.9. Joſh. 24.30. that is, the fi…ure of the Sun: ſo called, from the Idolatry there committed, in worſhipping the Sun (though I know there is another reaſon given:) The Perſians conſecrated a Horſe to the Sun; as the ſwifteſt to the ſwifteſt: and the idolatrous Iſraelites had their horſes of the Sun, which Joſiah took away. It is not amiſs to behold the Sun, Moon, and Stars in their pomp and luſtre. It is ſweet, ſaith Solomon. Eccleſ. 11.7. Comfortable, ſaith David, Pſal. 97.11. and uſeful in many reſpects, to minde us of our p. 272preſent beauty and ſafety, Rev. 12.1. Pſal. 84.11. and of our future felicity and glory, Matth 13.46. Dan. 12.3. but above all, of Chriſt that Sun of righteouſneſs, Star of Jacob, &c. But this we muſt do: not to worſhip them, as they of old did the Queen of Heaven, (and this is thought to be the ancienteſt idolatry in the world) nor to ſwear by them, as Matth. 5.34. but to ſee and worſhip the Maker of them: which becauſe the blind Ethnicks did not, they were damned, Rom. 1.19. Oh the, what will become of us, who ſee much more of God, by ſo clear a light, in that moltenooking-glaſs, Job 37.18?

Or the Moon walking in brightneſs] Heb. Bright or precious; that is, illightened with the precious light of the Sun, as when ſhe is at Full, and ſhineth like the fineſt Gold: and was therefore idolized by the Heathens, under the names of Phebe, Diana, &c. Of this Idolatry Job here purgeth himſelf; as he had done before of that other of Covetouſneſs.

Verſe 27. And my heart hath been ſecretly …ticed] ſc. By the Devil, who is foreign, as ſaith Syneſius, a great promoter of Idolatry: and probably had tempted good Job to this ſin alſo; but was bravely repulſed. If I have done this ſecretly, ſaith he, that is, contrary to my open profeſſion of ſincere Religion: See Deut. 27.10.

Or, my mouth hath kiſſed my hand] An action of Idolaters, who kiſſed their Idols that were preſent, 1 King. 19.18. Hoſ. 13.2. (as the Papiſts now do their Mawmets, even to the wearing of hardeſt marble) and to thoſe which were further from them, they held out their hand, and afterwards did put it to their mouth; as an acknowledgement that they had their life and breath from them, ſaith D…date, as a ſigne of ſubjection, ſaith Piſcator, from Gen. 41.40. Pſal. 2.12. Kiſs the Sun ſc. Plut. in Caton. Uticenſ.with a kiſs of homage, ſuch as wherewith Samuel kiſſed Saul, 1 Sam. 10.1. And Plutarch ſaith, that not to all, but to ſome ſpecial Commanders in chief, and Captains General it was granted among the Romans, That the hand ſhould be kiſſed before them by way of honour: and this was called,In Cantic. …erm. 4. adorare, quaſi applicare manum ados, That ſaying of Bernard is worthy the inſerting, Qui in ſe, non in Domino gloriatur, manum ſuam ofculatur; He that glories in himſelf, and not in the Lord, kiſſeth his own hand, and is, interpretativè, an Idolater.

Verſe 28. This alſo were an iniquity to be puniſhed by the Judge] No leſs than Adultery, but rather more. This alſo is iniquitas judiciaria, a God-provoking, Land-deſolating ſin, a wickedneſs with a witneſs, a capital crime: ſee verſe 11. and take notice how theſe ſoule ſins ſwell in Jobs eyes as ſo many toads: and how full in the mouth he is in ſpeaking of them.

For I ſhould have denyed the God that is above] Far above any of theſe deaſtri gentium, even the moſt high God, Gen. 14.18.22. I ſhould rob the Maſter, to give to the ſervant: aſcribe that to the creature, which is due only to the Creator: this he will by no meanes endure. For, be the gods of the Heathens good-fellows, ſaith One; the true God is a jealous God, and will not ſhare his Glory with another.

Verſe 29. If I rejoyced at the deſtruction of him that hated me] If I rejoyced at his ruine, or fed my thoughts with his fall. Fleſh and blood would have taught him ſo to do; there being nothing more natural to us than revenge: as we ſee in little ones. Heathens commended it for manhood, and held it out as ſweeter than life it ſelf. At vindict a bonum vitâ jucundius ipſâ.Ariſt. Rhet. c. 1. lib. 9. Howbeit ſome Heathens profeſſed againſt it, as Seneca; Immans verbum eſt ultio, ſaith he; Revenge is unmanly, both word and thing. And, Qui ulciſcitur excuſatius pecat; he that avengeth himſelf, ſinneth, though he hath ſome colour for his ſin. Socrates is famous for forgiving of injuries: and Julius Caeſar, when he had Pompey's head preſented to him,Non mihi places vindicta, ſed victoria. wept, and ſaid, I ſought not revenge, but victory. Both Law and Goſpel forbids revenge: and Job, who lived before both, obeyed both; as here appeareth. Enemies he had, but he hated them not. That of Solomon was his practiſe, Rejoyce not when thine enemy falleth, and let not thine heart be glad when be ſtumbleth, &c. Prov. 24.17, 18. See the Note there.

p. 273Or lift up my ſelf, when evil found him] Sin will find men out ſooner, or later; Nomeſis ſemper à tergo; and they called her foreign, becauſe unavoidable. Men, may ſhuffle from ſide to ſide, as Balaams Aſs did; but there's no eſcaping this puniſhing Angel. God will purſue wicked men to deſtroy them, till ſuch time as they throw the Traytors head over the wall. Now, good Job had put over his enemies to God, that he might order them, (which alſo he did) and therein did himſelf no diſſervice. But how did Job deport himſelf toward them in this caſe? Did he lift up himſelf and inſult? Did he beſtir himſelf, (as Broughton here elegantly tranſlateth) and was he well apaid? Nothing leſs.

Verſe 30. Neither have I ſuffered my mouth to ſin] Heb. My palat; which is one of the nine inſtruments of ſpeech. I have not ſo much as broken out into any paſſionate word againſt him: but when I was raging ripe, I refrained, and forbore boiſterous and bluſtering expreſſions, whereby ſome would have vented their choler in ſuch a caſe. Nothing is more eaſie and ordinary than to curſe an enemy; by prayer at leaſt to turn him over to God to be puniſhed; as David did Nabal, and it was ſoon done. But Job, out of private revenge, durſt not do this, whatever David did out of a zeal of Gods glory, which wicked men ſought to deface.

By wiſhing a Curſe to his Soul] Heb. By asking his life by a Curſe. Job knew that curſing men, are curſed men, Pſal. 109.18. If the Prophets curſed their enemies at any time, as Eliſha did the Children at Bethel, and David oft in the Pſalmes, it was not livore vindictae, ſed zelo juſtitiae; not out of a vindictive ſpirit,G…rram but by the inſtinct of Gods holy ſpirit, and out of zeal for Gods glory. Our rule is, Bleſs them that perſecute you; bleſs and curſe not, Rom. 12.14. Render not evil for evil, or rayling for rayling; but contrariwiſe bleſs, knowing that we are thereunto called, that we ſhould inherit a bleſſing, 1 Pet. 3.9. Epiphanius and Chryſoſtom falling out about Origens writings, wiſhed a curſe to one another; and it fell out accordingly; the one died ere he came home, and the other was unbiſhoped.

Verſe 31. If the men of my tabernacle ſaid not] Contubernales, ſive domeſtici; thoſe of my family and familiarity. A man is to take heed of the iniquity of his heels, that is, of his followers and attendants at the heels, as ſome ſenſe that text, Pſal. 49. 5. for theſe will be apt enough to put a man upon courſes of revenge, as they dealt by David, 1 Sam. 24.4. and 26.8. 2 Sam. 16.9. and by the ſon of David, Luke 9.54. And thus Iſidor, Cajetan, and others, interprete theſe words, as if they were added to the former verſ. 29, 30. further to commend Jobs love to thoſe that hated him. For although he were put on by his domeſticks, who ſeeing their Maſter deſpitefully uſed, would have torn thoſe his enemies in pieces: yet he was not moved thereby, but contained and kept them in from ſuch violence. Beza thus paraphraſeth this text; And yet I proteſt that I wanted not ſetters on even amongſt mine own houſhold ſervants, who ſtill perſwaded me to requite thoſe injuries which I received with moſt bitter revenge: nay, their minds were ſo incenſed, that they cryed out, That they ſhould never be ſatisfied on them, no not though they had eaten them up quick.

Oh that we had of his fleſh!] So barbarous and bruitiſh is revenge.See Pſal. 27.2.Ps 27:2 Eraſmus telleth of a Frier Auguſtine of Antwerp; that he openly in the Pulpit wiſhed that Luther were there, that he might bite out his throat with his teeth.Epiſt. lib. 16. ad obtrectat. I can hardly forbear with theſe nailes of mine to be thy death, ſaid Frier Bruſierd to Bilney the Martyr. At the town of Barre in France, the Italians, in hatred of Lutheraniſ…e, Acts & Mon. fol 914. Ibid. 1951.brake forth into ſuch fury, that they ript up a living child, took out his Liver, being as yet red hot, and eat it as meat. Chriſtiern King of Denmark pulled the dead body of his Enemy Steven, the Swediſh General, out of the grave,Val. Max chriſtian. 138. inuſitataqus rabie dentibus adpetiit, and like a mad dog, tore it with his teeth. The Jewes, in Trajans time, having one Andrew for their Captain, cut in pieces about Cyrent, many Greeks and Romans, eating their fleſh, beſmearing themſelves with their blood, and clothing themſelves with their skins. The like they did alſo about Cyprus, and in Egypt, Xiphil in Dist.to the ſlaughtering of above four hundred thouſand people. Tacitus noteth of the Jewes in general, that they are very kind among themſelves, but contra o…uts alies hoſtile adium, againſt all others they bear hoſtile hatred. Home homini ….

p. 274We cannot be ſatisfied] But with his heart blood. It is as eaſie to quench the fire of Aetna, Planeè inexplebile eſt vindictae deſiderium. Mercer.as the thoughts fired by revenge. See Pſal. 124.3. & 14.4.

Verſe 32. The ſtranger did not lodge in the ſtreet] Job was ſo far from liking and commending thoſe enraged ſtomacks of his ſervants; that he would not ſuffer ſtrangers to lodge abroad in the night ſeaſon. Gregory noteth here, that he ſpeaketh firſt of his pacifick diſpoſition toward his enemies, and then of his hoſpitality: becauſe, ſaith he, the heart muſt firſt be freed from malice and wrath, and then charity is to be exerciſed, that we might be accepted. Abraham neither ſet up an Altar to God, nor ſhewed himſelf forward to entertain ſtrangers, till Lot and he were reconciled. Hoſpitality is commended to our practiſe, both by the Prophet Iſaiah, chap. 58.7. by St. Paul, Rom. 12.13. Heb. 13.2. and by St. Peter, 1 Epiſt. 4.9. Of Cranmer, Tremellius teſtifieth, that he was home foreign nec minù foreign, humane and hoſpitable,Epiſt. 57. foreign after the example of Abraham and Lot, whom Syneſius therefore calleth, foreign, God-entertainers: Julian the Apoſtate reckoneth the hoſpitality of the Primitive Chriſtians,Chryſ. in Joan. foreign Hinc tot olim Xenodochia. among thoſe three things that cauſed their Religion to be ſo generally embraced. Of the Waldenſes alſo, thoſe ancient Proteſtants in Germany, it is reported that they could travel from Colen to Millain in Italy; and every night lodge with Hoſts of their own profeſſion, who would bid them heartily welcome.

But I opened my doors to the Traveller] I bid the weary wayfaring man welcome to my houſe,Jupiter foreign dicebatur. Ad viam, vel verſus viam. and kept a good table for ſuch. Menſares ſacra eſt, per quam Deus honoratur praeſes amicitiae & hoſpitii. Job was known to be a good houſe-keeper, and was much reſorted to: he ſet open his gate in the high-way; ſo Beza (after Mercer) rendreth this text. It was his will, That that part of his houſe which bounded upon the high-way-ſide, ſhould alwayes lye open to harbour Paſſengers.

Verſe 33. If I covered my tranſgreſſion as Adam] A tranſgreſſour then Job yieldeth himſelf: the lives of the beſt alive are fuller of ſins, than the firmament is of ſtars, or the furnace of ſparks. But he did not Adam-like, or after the manner of men, cover or conceale them, extenuate or excuſe them, denying them (as Cain did, Gen. 4.9. and Gehezi. 2 King. 5.25. and Ananias, Act. 5.8.) or at leaſt, dealing with them as the unjuſt Steward did, who for an hundred ſet down fifty. Adam went about to hide his ſin, alledging, non cauſam pro cauſa; that for the cauſe of his flight that was not the true cauſe thereof, viz. the voice of God, his fear thereupon, his nakedneſs, &c. thus ſin and ſhifting came into the world together. Secondly, when that would not do, but that he was driven from that foreign, then he ſeeks to excuſe it, by accuſing God, and transferring the blame upon him, for giving him a woman to tempt him, Gen. 3.12. The like hereunto do they that plead Predeſtination, or Conſtellations, or natural inclination, &c. that put God to his proofs as they did, Jer. 2.35. Job was none ſuch: but made it his daily practiſe to acknowledge his iniquities againſt himſelf, Pſal. 32.5. and with utmoſt aggravation from all the circumſtances: laying open how many tranſgreſſions were wrapt up in each ſin, as it is Levit. 16.21. leſt as Samuel once ſaid to Jeſſe, Are here all thy ſons? ſo God ſhould ſay to Job, Are theſe all thy ſins? and, there being but one only covered, that one ſhould prove deſtructive to his ſoul, as that baſtard Abimelech did to all his brethren. But now that he freely and fully confeſſeth his offences, he is ſure to find mercy, Prov. 28.18. No man was ever kept out of heaven for his confeſſed badneſs: many are, for their ſuppoſed goodneſs.

By hiding …in… iniquity in my boſom] As ſilly men think to do, 1 From God, who is all-eye, and every man before God is all-window, ſo that he needs not a window in his boſom (as the Heathen Momus wiſht) for God to look in at, Job. 34.22. 2 From the world; which yet they cannot alwayes do: for God that deſcryeth will alſo diſcover all, ſooner or later; elſe how ſhould that be fulfilled, The name of the wicked …. Broughton rendreth it, By hiding mine iniquity of ſelf-love: So Kimchi alſo readeth it. Tremellius to the ſame ſenſe, Ex dilectione mei. And ſurely it is this ſinful ſelf-love that cloſeth up mens lips, and keepeth them from pouring out their ſouls, as water before the Lord. Some deal with their ſouls as others do with their bodies: when their beauty is decayed, they deſire to hide it from themſelves, p. 275by falſe glaſſes, and from others by painting; ſo their ſinnes from themſelves by falſe gloſſes, and from others, by excuſes. But this was not Jobs practiſe; for though hee were a great man, and able enough to have cruſhed thoſe that ſhould accuſe him of any miſcarriage, yet he was far from it: as he ſets forth in the next verſe.

Verſe 34. Did I fear a great multitude?] Or, Though I ſhould have terrified a great multitude, yet the moſt contemptible of the Families frayed me (or humbled me) ſo that I held my peace, and went not out of door; q d. I could by my greatneſſe have born out my miſdemeanors, and who durſt have once queſtioned me, or quackt before me? But this I did not, I durſt not; as being rein'd in by the reverential fear of God; yea, rather, if any one, though but of the meaneſt rank, had come to me, and admoniſhed me friendly of my faults, or elſe more ſharply reproved me, I took it well a worth from him, not once opening my mouth to contend with him for my ſins, nor at all ſtirring out of doores to do him hurt. Let's fight with our faults, and not with our friends that tell us of them, ſaid that German Emperour. And when a poor Hermit came to our Richard the Firſt. Anno 1195. and preaching to him the words of eternal life, bade him be mindful of the ſubverſion of Sodom, Hoveden. f. 428and abſtain from things unlawful; otherwiſe (ſaid he) the deſerved vengeance of God will come upon thee: the King laid theſe things to heart, and became more devout and charitable to the poor, &c.

That I kept ſilence, and went not out of door] I replied not in defence of what evil I had done; I cryed not, as they uſe to do in Courts of Juſtice, Non feci, Not guilty,I held my tongue, and hid my head. but, Me, me, ego qui feci, I am verily guilty, and for this cauſe I went not out of doors, but kept me at home as much as I might, through ſhame and grief for what I had done amiſſe. This was right: and this ſeemes to me to be the right Interpretation of the Text among thoſe many others that are brought by Expoſitours.

Verſe 15. O that one would hear me] Quis det mihi auſoultantem mibi? O that after all this purging and praiſing of my ſelſe (wherein I take no pleaſure, but that I muſt do it, unleſſe I will betray mine innoceney, and lye under heavy imputations) ſome one would help me to a fair trial I that God, who is beſt able, would undertake the buſineſſe, and effectually vindicate me from thoſe calumnies and contumelies that are caſt upon me.

That the Almighty would anſwer me] i. e. That he would give a reaſon why he dealt ſo harſhly with me. This was Jobs deſire, or mark he aimed at,Hac in re petenda nimis importunus eſt. Merl. with confidence enough: but ſure he ſhould have carried the matter with more modeſty and lowly-mindedneſſe, with more reverence and godly fear, ſith our God is a conſuming fire; ſith he is greater then our conſciences; neither may we ever forget the infinite diſtance and diſproportion that is betwixt him and our ſelves.

And that mine adverſary had written a Book] Heb. The man of my contention; mine Antagoniſt, that he had made his declaration, and ſet down his charge. By theſe and the following expreſſions, Job denoteth his innocency and plerophory of faith, wherewith he was well acquainted, and whereby he was exceedingly ſupported. Oh that we could as bravely bear all contumelies and contempts for our conſciences; wearing them as Crowns and confirmations of our conformity to Chriſt.

Verſe 36. Surely I would take it on my ſhoulder] As a father doth his darling, or as a Standard-bearer doth his Enſign, or as a man carrieth his moſt deſirable things out of a common combuſtion.

And bind it as a Crown to me] Heb. Crownes; I ſhould be very proud of it, as we uſe to ſpeak, and take it for a great glory, as not doubting with much eaſe and with a trice to confute it; or at leaſt to ſlight it. The laſh of lewd tongues, it is as impoſſible to avoid, as neceſſary to contemne. The beſt Apology to ſuch, is that of Iſaac to his brother Iſhmael, patience and ſilence. If any reply be made, it ſhould be like that of the faithful Steward to his paſſionate Lord, who called him knave and worſe, Your Honour may ſpeak as you pleaſe, but I believe not a word that you ſay, for I know my ſelf an honeſt man. Do well, and hear ill, is written upon heaven gates, ſaid that holy Martyr. A bad report is the ordinary p. 276reward of very well doing, which made Luther wax proud even of his reproach, as he ſaid himſelf,Tom. 1. oper. Latin. p. 311. Indies magis mihi placeo, ſuperbus fio, quòd video nomen peſſimum mihi creſcere. I pleaſe my ſelf herein every day more and more; I grow even proud of this, that I hear every day worſe and worſe for well doing: Surely ſhould ſuch curres wag their tailes and not their tongues, I ſhould ſuſpect mine owne innocency; as Phocion did, when the Athenians liked his Oration. And in another place he ſaith,Epiſt ad Nic. Hau…m. Major eſt mihi timor in landibus; gandium vero in maledict is & blaſphemi…s; When I am praiſed, I am afraid all is not well; but when I am reproached and railed on, it is a joy to me; for this will be accounted to my reckoning at the laſt day; this will adde weight to my Crown of Glory. Reproaches, as they make graces more ſplendent, ſo they will make glory more radiant: as the more dirty feet tread and rub, the more luſtre they give the Figure graven in gold. Hence Auſtin, Whoſoever (ſaith he) willingly reproacheth me, the ſame doth, though againſt his wil, add to my reward in heaven. And this I take for a great glory (ſaith Jerome) all the Hereticks rail at me.

Verſe 37. I would declare unto him the number of my ſteps] I would tell him all that ever I know by my ſelf, and turn him the inſide outward, deal ingenuouſly with him, and make him my Confeſſour; and ſo help him make up his book. Elice igitur hinc, ſaith Lavater. Hence we may learn ſo to demean our ſelves in all companies and conditions of life, that we may neither be aſhamed to live, nor afraid to d…e; and that we need not care though our greateſt enemies knew of our worſt practiſes, though our faults were written in our foreheads, as they ſay. Of Socrates, Pliny ſaith,Nat. Hiſt. l. 7. cap 31 …ell. l. 2. That his name was not the name of a man, but of integrity it ſelf. Of Cato Major, Paterculus ſaith, that he was free from all humane Vices, and as like to vertue it ſelf, as might be. Tully ſaith, That he was one of thoſe few that lived and dyed with glory. How much more truly and boldly may we affirm the like of Joſeph, Moſes, Samuel, Daniel, Nehemiah, Paul, who knew nothing by himſelfe, Melancthon, George Prince of Anhalt, John Bradford, and many other famous in their generations, whom for their piety and patience, as their enemies could not but admire, ſo their friends could never ſufficiently extoll then. This is no ſmal help to the Cauſe, ſaid Eraſmus concerning Luther, that his enemies can find no fault or flaw in his life.

As a Prince would I go neer unto him] Id eſt, Animo hereico & imperterrito, quippe benè ſibi conſcio; that is,Piſcat. With an heroical ſpirit, and anundanted courage; I would not ſhrink back, or flinch him a jot, as having a clearing chearing conſcience that feareth no colours, that would not budg or yeild an hair for an Angels Authority, Gal. 1.8. Quaſi Princeps, hoc eſt, animo liberrimo & expoſitiſſimo, &c. ſaith Brentius; As a Prince againſt whom there is no riſing up. I would ſpeak my mind, and lay open the whole matter of my deportment very freely and fully, that both preſent and future ages might judge of it. Of Trajan the Emperour it is recorded, That he neither hated nor feared any man living.Nicepb. l. 2. c. 40 And of Trajan General to Valens the Arian Emperour, That as he could ſpeak his mind fitly, ſo he durſt ſpeak it freely. Think the ſame of Job.

Verſe 38 If my Land cry againſt me] As unjuſtly gotten: Where we have an elegant Proſopopeia, not unlike that of the Prophet, Hab. 2.11, 12. where the ſtone out of the wall cryes out againſt the Oppreſſour, and the tignum è ligno, the beame out of the timber anſwereth it by a woful antiphony. It hath been noted before, that Goropins will have the Engliſh to be called, Angli, becauſe they were good Anglers, and had skill to lay divers baits when they fiſhed for other mens livings. May it be our care to diſprove him,Polydor, Virgil. and to ſhew our ſelves Angels rather (as Gregory the Great derived us) and our Land to be Regnum Dei, the Kingdome of God, as it was anciently counted and called, by the holineſſe and righteouſneſſe exerciſed amongſt us. Theſe two make up one perfect paire of Compaſſes, which can take the true latitude of an upright heart (ſuch as Jobs was, witneſſe this whole Chapter.) The firſt like the top of Jacobs Ladder, reacheth to heaven: the ſecond, like the foot of the Ladder, reſteth on the earth, or rather walketh about in a perfect circle of all ſuch duties as one man oweth to another. Job was famous for both, whatever his friends furmiſed or ſuggeſted to the contrary: He was righteouſly religious, and religiouſly p. 277righteous; exerciſing the firſt Table of the Law in the ſecond, and caring to keep alwayes a conſcience void of offence toward God and toward men, Act. 24.16.

Or that the furrowes thereof likewiſe complain] Heb. Weep, ſcil. As it were,Siplorant porca out of a deſire after their old right Owner, from whom they are detained, as was Naboths Vineyard.

Verſe 39. If I have eaten the fruits thereof without money] i.e. Not paying the Labourers their wages, which is a boney ſin, Am. 5.12, 13. A crying cruelty, James 5.4. ſuch as hath a woe hanging on the heeles of it, Jer. 22.17. See what ſinns it is ſet amongſt, and what puniſhment is awarded to it, Malach. 3.5. Let Laban be guilty of it, Gen. 31.7. but Job proteſteth againſt it here with an imprecation.

Or have cauſed the owners thereof to loſe their life] That is, the occupiers thereof, the poor Rent-holders (by racking their rents) to miſſe of a ſubſiſtence, ſo that they could not make a living of it with all their labour. Owners of the Land he calleth them improperly; ſith the Land was his, as in the former verſe: but if he had the propriety, they had the paines, and therefore ſhould have had a livelihood, as Solomons Vine-dreſſers had, Cant. 8.12. but ſo had not Pharaohs Laboureres, the poor oppreſſed Iſraelites, who toyled like horſes, and yet were held to ſo hard allowance, that they were weary of their lives, and their ſoules were ready to expire, as the Hebrew here hath it. Priſoners pitance many poor Tenants have, ſuch as will neither keep them alive, nor ſuffer them to dye.

Verſe 40 Let thiſtles grow in ſtead of wheat] This was a piece of that firſt,foreign Arvum ab Heb. Arur, accurſed. Curſe, Geneſ. 3.18. under which the earth hath lain bed-ridden, as it were, ever ſince, waiting for the coming of the Son of God, that it may bee delivered from the bondage of corruption, Rom. 8.20. and Job wiſheth it as due to him, Ex lege Tali…nis, if he ſhould be guilty of the fore-mentioned cruelty, Jam. 2.13.

And cockle in ſtead of Barley] Lolium & lappae, ſtinking ſtuffe the word ſignifieth, as thoſe were ſtinking grapes, Iſaiah 5.2, 4. rotten, corrupted,foreign. Frumentum aduſtum. vitiated; and as that was blaſted corn, yeelding nothing better then duſt and chaffe, Mat. 13.25. Whereas Wheat and Barley are the precious fruits of the earth, James 5.7. whereof when the Metapontines had one yeare a great corp,foreign Scrabo. they dedicated to their god at Delphos, in token of thankfulneſs, an Harveſt graven in gold.

The words of Job are ended] i.e. His Conference with his three friends, whom having before ſilenced, and now for himſelfe ſufficiently apologized, he putteth a period to that diſcourſe; having (as Octavius once ſaid to Decius) to the underſtanding ſpoken ſufficient, and to the ignorant or obſtinate too much, had he ſaid leſſe.