Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 4 · Chapter 33

Commentary on Ezra Nehemiah Ester Job and Psalms · Commentary 4 · Chapter 33

p. 285CHAP. XXXIII. Verſe 1. Wherefore Job, I pray thee, hear my ſpeeches.

PLain Job, for flattering Titles Elihu would give one, chap. 32.22. only in prefacing to his Diſcourſes he is very large, witneſſe the whole former chapter, which may well ſtand for a common exordium to all the five following; and the ſeven firſt verſes of this; wherein he both calleth upon Job for audience, and uſeth Arguments for that purpoſe. An Orator he ſheweth himſelf all along: for in his Introduction, he hath foreign, milder affections, which ſuit beſt to inſinuate; and toward the concluſion he hath foreign, pathetical expreſſions, that may leave an impreſſion in his Hearers.

And hearken to all my words] And not to ſome of them only, picking and chuſing what pleaſeth you, and turning a deaf eare to the reſt, as he in Tacitus did, who ſaid, Tulingua, ego aureum dominus; You may ſay what you pleaſe, but I will hear no more then I like, and lift. This is an evil ear, and muſt be healed (as the Orator told his Country-men) ere any good can be done. The good ſoul lyeth low at Gods feet and ſaith, Speak Lord, for thy ſervant heareth. All that the Lord our God ſhall ſpeak unto us, that will we hear and do, Deut. 5.27. Now therefore we are all here preſent before God, to hear all things that are commanded thee of God, Act. 10.33. It is ſign of an honeſt heart to take the Precepts; together with the Promiſes, and to tremble at the threatnings, as well as to reach after the comforts of Gods holy Word, which laſt every hypocrite will be catching at, as children do at Sweet-meats, paſſing by the better proviſion.

Verſe …. Behold now, I have opened my mouth] I have taken upon me to be a p. 286Speaker, an Arbitratour in this Controverſie, which is uſually a thankleſſe Office; for he who interpoſeth in buſineſſes of this nature, if he had two friends before, is likely enough to loſe one of them. I muſt of neceſſity blame both parties, however I come off with them. Thy three friends have had their ſhare in the former Chapter, and now comes thine which ſhall be found though ſharp, of matters weighty and important, as Pſal. 78.2. Habebis ſermonem ſerium, & de re gravi: for ſo much the Hebrewes intend by this expreſſion of opening the mouth. In the Revelation, whereever we read that heaven opened, ſome great matter followed: ſo when ſuch open their mouthes as have the Law of God in their hearts, Pſalm foreign, à Lucian… & Ariſtophane dicun…ur.37.32. Prov. 31.26. Fools indeed have their mouthes ever open, bluſtring out whatſoever lies uppermoſt, raſhly and without conſideration. But a wiſe man weigheth his words before he uttereth them; and ſpeaketh not, but for ſome good purpoſe.

My tongue hath ſpoken in my mouth] Heb. In my palat, or under my palat, which are two chief of thoſe mine I…ſtruments of ſpeech, none of which can well be wanting Let God be glorified for, and with that peculiar facultie; and let our praiſes proceed, not from the palate only, or roof of the mouth, but from the root of the heart. The voice which is made in the mouth is nothing ſo ſweet, as that which cometh from the bottom of the breſt. One Interpreter ſaith, That by theſe words, My tongue hath ſpoken in my mouth, Elihu meaneth, that he would not ſpeak clamorouſly, but as it were, whiſperingly, to his eare, in ſecret.

Verſe 3. My words ſhall be of the uprightneſs of my heart] i.e. Out of the uprightneſſe of my heart, I will deal fairely and faithfully with thee; I will carve thee a piece of my heart, without doubling or diſſembling; and why ſhould not downright truth pleaſe thee, better then a ſmooth ſupparaſitation? Bees paſſe by Roſes and Violets, and ſit upon Time: ſo ſhould men rather heed ſound rebukes, though hot and biting,foreign then flattering diſcourſes, which Solomon fitly calleth, The ſong of fools, Eccleſ. 7.5. a Syrens Song. And another calleth a flatterer, a courteous murderer, that killeth in kindneſſe, kiſſeth and killeth. Cavete vobis ab oſculo hoc Iſcariotic…; Beware of this ſweet poyſon, and covet rather thoſe faithful wounds of a friend, Prov. 27.6. as David did Pſal. 141 5. And as Veſpaſian, who carrieth this commendation, that he was Patientiſſimus veri, and as Alphonſus King of Arragon, who complained of this that whereas of every thing elſe he had enough, of truth he was very much ſcanted, there being few about him that would deal candidly and faithfully without flattery or partiality.

And my lips ſhall utter knowledg clearly.] i e Simply and ſincerely, plainly and perſpicouſly I will ſhew my meaning, without either gall or guile; My Diſcourſe ſhall be clear and pure from all droſſe of deceit, as the Original word ſignifieth. This is a praiſe proper to Gods holy Word, Pſal. 9, 9 10 11. Prov. 30.5 And they that handle it, (Tophſhe Torah, Jer. 2.8.) may here learn not to obtrude their own conceits or conjectures for doctrinal truths; but to utter demonſtrative things, not to hu…kſter the Word of God, or corrupt it with their own mixtures, as Vintners do their Wines; but as of ſincerity; but as of God in the ſight of God, &c. 2 Cor. 2.17. Let them not preach one thing, and practiſe another, ſed animentur moribus praecepta; leſt ſome Hillary complain as once, That there were many heavenly Doctrines in the peoples eares, that never yet had beene in the Preachers heart.

Verſe 4 The Spirit of God hath made me] That is, I am Gods Creature no leſſe then thou art made and maintained by the Word of his power, by the breath of his mouth; why then may not I utter pure and holy Doctrine? ſith I alſo am a rational Creature; and if the Holy Spirit pleaſe to blow upon me, I can turne about like the mill; if to tune and touch me, I can move to make Muſick; if to infuſe good notions, I can utter them? Hear me therefore.

And the breath of the Almighty hath given me life] This ſome will have to be a Metaphor taken from the blowing of glaſſes into this or that ſhape. It hath been before noted,Plat de Iſid. & Oſitid. That the Egyptians worſhipped a god whom they knew not, under the ſhape of a man blowing an egg out of his mouth, to ſignifie that he made the round world by his Word. By the Word of the Lord were the heavens made and all the Hoſt of them by the breath of his mouth. Pſal. 33.6. Where ſome well note the myſtery of the p. 287Trinity; as others do, not ſo well, out of this text: by God underſtanding the firſt perſon; by Almighty, the ſecond; and by the breath of the Almighty, the third: Sed … ſubtilius, ſaith Mercer.

Verſe 5. If thou canſt anſwer me] Or, If thou canſt, do thou anſwer me. This bold challenge, and the like confident expreſſions, (not unlike in appearance to that of Campian, with his ten unanſwerable Reaſons, (as he accounted them,) or that of Sanders, with his forty not probable Reaſons,De viſib. Monarch. lib. i 8. but moſt ſolid demonſtrations (if men would believe him) to prove, That the Pope is not Antichriſt) hath cauſed one Interpreter, following Gregory, to cenſure Elihu, for a palpable Bragadochian, full of pride, and vain-glory. This is an hard ſaying, and at the beſt, reverenter gloſſanda, as he ſaid of the Potifician Lawes. I think this good man is hereby no leſs miſtaken and wronged, than John Baptiſt was by Tertullian, who falls foule upon him in three ſeveral places, for that harmleſs queſtion of his ſent to our Saviour by two of his Diſciples (whom he ſought to ſettle) Art thou he that ſhould come, &c. Matt. 11.3. as if himſelf had doubted of the perſon of the Meſſiah.

S… thy words in order before me ſtand up] A metaphor from Military matters; muſter up and marſhal thine Arguments in good array, and then ſtand to it: make good thy ground like a valiant ſouldier who will rather die for it than ſtir an inch. An expreſſion, not unlike this, is that of David, Pſal 5. 3. In the …urning wi…l I direct (or marſhal up) my prayers, and then look u…; be as a Spy upon a watchtower, to ſee what ſpeed, and whether I get the day: Military terms they are both.

Verſe 6. Behold, I am according to thy wiſh] Heb. according to thy mouth. If the Saints do but open their mouths wide, God will fill them: he will give them not only the deſires of their hearts, but the requeſt of their lips, Pſal 21.2. fulfil all their counſel, Pſal. 20.4. in that very way, by that very means they wiſhed it: he fitteth his mercy ad cardinem deſia…rii: and lets it be to his, even as they will. Was it not ſo with Jo… here?

In Gods ſtead] Heb For God, to act and plead for him, and to ſhew how thou haſt dealt with him. So Miniſters are ſaid to be in Chriſts ſtead, 2 Cor. 5.20. A great mercy, that he will treat with us by men like our ſelves.

I alſo am formed out …f the clay] Et non ex meliore Into…ffictus, of the ſame make and matter with thy ſelf, cut out of the ſame lump dig'd out of the ſame pit. He alludeth to Gen. 2.7. the wonderful formation of thoſe Protoplaſt, as a Potter moldeth his Pots, cutting them out of the lump. And the like God doth for men ſtill, by that, viz. foreign that is in the ſeed, making it prolifical, and generative

Verſe 7. Behold, my terrour ſhall not make thee afraid] This, Job had earneſtly deſired of God, chap 9 24. & 13.21. and Elihu as a cunning Diſputant, preſſeth him with his own words: I am not, ſaith he, neither is it fit any mortal man ſhould by his terrour and power raviſh another of his right Religion,Giants are called Emim, Formidable, and Nephilim, becauſe men fell before them through fear. as ſome Zanzummims do the meaner ſort of people by their belluine greatneſs: as the Pope and his Janizaries do the Hereticks, as they call thoſe of the reformed Religion, that will not reneague it: not once hearing what they can ſay for themſelves. Either you muſt turn, or burn, ſay they: This is monſtrous immanity.

Neither ſhall my hand be heavy upon thee] Brentius rendreth this verſe thus; Ecce frons mea non terreat te, & inclinatio mea ſuper te non gravet: Behold, my forehead cannot fright thee: neither can my bowing down upon thee, ſurcharge thee. I ſhall neither brow-beat thee, nor quell thee with my weight, that thou ſhouldeſt refuſe to reaſon the caſe with me. Periculoſum eſt contra cum ſcribere, qui poreſt proſcribere; & illi contradicere, qui p…ſt aqua & igni interdicere. Its ill meddling with thoſe that are armed with great power, and can as eaſily undo a man as bid it be done. I muſt needs acknowledge you the better ſcholer (ſaid Phavorinus the Philoſopher to Adrian the Emperour) qui triginta hab…s legiones, Aelius Spart.who haſt thirty Legions at command. But here was no ſuch diſparity, or cauſe of fear in Job, from his compere, Elihu.

Verſe 8. Surely thou haſt ſpoken in my hearing] Here beginneth the Charge,Pro Plancis. and it is for words; Quae levitèr volant, non levitèr violant. Nihil tàm volucre quàm maledictum, nihil faciliùs emittitur, ſaith Cicero; Nothing is ſo ſwift as an evil p. 288word, nothing is more eaſily uttered. But ſhould a man ſet his mouth againſt heaven, and utter errour againſt the Lord, Iſa. 32.6? Should he toſs that reverend Name of God to and fro, with ſuch impiety and prophaneneſs, as if his ſpeech could have no grace, but in his diſgrace? as if Auguſtus Caeſar were dealing with ſome god Neptune. Lonicer. theatr. hiſtoric.or the three ſons trying their Archery at their fathers heart, to ſee who can ſhoot nigheſt? Surely, as God is the avenger of all ſuch; ſo an Elihu cannot hear it, and not be kindled. Good blood will not bely it ſelf, Pſal. 139.20, 21. They ſpeak againſt thee wickedly, and thine enemies take thy name in vain: Do not I hate them, O Lord, that hate thee; I hate them with a perfect hatred &c. The very Turks have the Chriſtians blaſpheming of Chriſt in execration: and puniſh it in their Priſoners, when through impatiency or deſperateneſs they break out in this kind: What a ſhame is it then, that our Kanters (that laſt brood of Beelzebub) ſhould, till alate, be ſuffered to affirm, That Chriſt is a carnal or fleſhly thing: and to contemne him by the notion of The man dying as Jeruſalem, &c? Can we hear theſe helliſh blaſphemies without ears tingling, hearts trembling. &c? When Servetus condemned Zuinglius for his harſhneſs, he anſwereth, In aliis manſuetus ero, in blaſphemiis in Chriſtum, non ita; In other things I can bear as much as another, but when I hear Chriſt blaſphemed, I am altogether impatient: for why? in this caſe patience would be blockiſhneſs, moderation mopiſhneſs, toleration cowardiſe. Madneſs here is better than meekneſs, &c.

Verſe 9. I am clean without tranſgreſſion] Clear as the picked glaſs, without defection.Nitidus ego, foreign à Syriaca voce foreign pectere.

I am innocent] Heb. Neat and compt, not a hair out of order: as it was objected to Pompey the great.

Neither is there iniquity in me] Nothing crooked or obtort. But had Elihu ever heard Job ſaying thus? Or did not he rather miſinterpret his words? Some proud Monk hath been heard to ſay, Non haheo, Domine, quod mihi ignoſcas; I have not done any thing, Lord, that needeth thy pardon. The reporter of Bellarmines life and death, telleth us, that when the Prieſt came to abſolve him, he could not remember any particular ſin he had to confeſs; till he went back in his thoughts as far as his youth. But good Job had no ſuch conceit of himſelf, as may appear by many paſſages of his: as chap. 9.2 and verſe 20, 21. chap. 14.4. &c. Only out of the greatneſs of his grief, and the unkind uſuage of his friends, (who ſpared not without all reaſon to revile him as a moſt wicked and ungodly liver) he did eſtſoones caſt out ſome raſh and harſh words againſt God, (ſee chap. 10.7. & 16.17. & 23.10, 11. & 27.5) and hence this Accuſation here laid againſt him as a Perfectiſt, or ſelfjuſtitiary.

Verſe 10. Behold, he findeth occaſions againſt me] Or, Breaches: he picks quarrels with me, and would fain find out ſomewhat in my carriage, wherefore to break friendſhip with me, and to break me in pieces. But did Job ever ſay in this ſort? Not expreſly ſo; but by conſequence, and to the ſame purpoſe, chap. 9.17. & 13.24. & 14.17. & 16.9. & 19.11.

He counteth me for his enemy] This indeed he had ſaid, and ſomewhat more, chap. 13.24. & 16.9. & 30.21. as if God of his meer pleaſure, had made cruel wars upon him, and exerciſed all kind of hoſtility againſt him, as a vanquiſhed enemy. See the Note on chap. 13.24. & 19.11.

Verſe 11. He putteth my feet in the ſtocks, &c.] See chap. 13.27. & 14.16. with the Notes.

Verſe 12. Behold, in this thou art not juſt] In this thy Expoſtulation with God, as if he had dealt unjuſtly with thee, (think the ſame of thy poſtulation, or unreaſonable requeſt, that God ſhould give thee a reaſon why he ſo grievouſly afflicteth thee, verſe 13.) thou art nothing leſs then what thou holdeſt thy ſelf to be, viz. juſt, pure, innocent. Sorex ſuo perit indicio, the Mole betrayes himſelf by caſting up the mould: and ſo doſt thou, good Job, by throwing forth words without wiſdom, as God himſelf will once tell thee, chap. 38.2. Canſt thou be juſt, whoſe words are thus unjuſt? Never think it. Thus Elihu is as nimble with Job (but far more ingenuous) as that Jeſuite was with Druſius: whom when he had called Heretick, and Druſius in his own defence alledged that Hereſie muſt be in fundamentis fidei; the Jeſuite replyed, That even that Aſſertion of his was Hereſie.

p. 289I will anſwer thee, that God is greater than men] Longè ſuperat fri…olum hominem, ſay the Tigurines, is far above ſorry man; the diſtance and diſproportion is infinite. But how is this an anſwer to Jobs juſtifying himſelf, and complaining of God, as over-rigid? Gods greatneſs here is not to be underſtood of his power only, (which yet ſhould over-awe us when ready to riſe up againſt him) but alſo of his truth, wiſdome, juſtice, goodneſs, &c. all which Job, by his complaints, ſeemed to queſtion, and quarrel with; and is therefore fitly minded of this Attribute of Almighty God, who is glorious in holineſs, fearful in praiſes, doing wonders. Great he is without quantity; good, without quality; everlaſting, without time; omnipreſent, without place; containing all things, without extent.Exod. 15.11.Exod 15:11 He is not only great, Pſal. 77.13. but greater, as here; greateſt, Pſal. 95.3. greatneſs it ſelf, Pſal. 145.3. So he is not only good, Pſal. 106.1. but better, Pſal. 108.9. beſt of all, Phil. 1.23. goodneſs it ſelf, Matth. 19.17. The leaſt glimpſe of this knowledge, is worth all the gleames of humane wiſdome. And albeit this is a truth commonly known and acknowledged, yet very few are affected with it aright, as appears by their croſſecarriages toward this great God, and malapert miſdemeanours, as if he were ſuch another as themſelves, Pſal. 50.21. Certainly, if we were throughly perſwaded of Gods infinite greatneſs, ſo as it is ſet forth, Deut, 10.17. and elſewhere, we would much more fear to offend him, and care to pleaſe him, then we do. The truth is, all the exorbitances in mens lives proceed from the weakneſs of this ſpring: and were they but well aſſured that God is Almighty, they would walk before him, and be upright, Gen. 17.1. But to this none can attain, but by the help of ſupernatural Grace.

Verſe 13. Why doſt thou ſtrive againſt him?] Why doſt thou cample and reaſon it thus unreverently with God, whoſe will alone is the ſupreme reaſon, nec recta ſclùm, ſed & ipſaregula; and not only right, but the very rule of right? He may better ſay than any Conſtantine, that Arrian Emperour, Quod ego volo, pro Canons ſit, Let my will be your ſoveraign rule; ſith things are therefore right becauſe I will them; I will them not, becauſe they are right. Who then art thou, O man, that replieſt againſt God, ſaith St. Paul; that chatteſt and wordeſt it with him, that anſwereſt again, and thinkeſt to hold him to't, and be hard enough for him? Rom. 9.20. Woe unto him that ſtriveth with his Maker: let the potſherd ſtrive with the potſherds of the earth, Iſai. 49.9. Let men learn to meddle with their match, and not to contend with God, who is much mightier then they, Eccleſ. 6.10. and hath aſſured them that with the froward he will wreſtle, Pſal. 18.26. Jeremy, who in his diſtemper, would needs reaſon the caſe with God concerning his judgements (which are ſometimes ſecret, but alwayes juſt) did well and wiſely to preface thus; Righteous art thou, O Lord, when I plead with thee, Jer. 12.1.

For be giveth not account of any of his matters] Heb. Of all his matters; for he is foreign, the moſt Highest; and therefore not to be reckoned with by any for ought he doth. If he ſo far abaſe himſelf; as to give account of any of his proceedings for our ſatisfaction, it is dignatio ſtupenda, a wonderful condeſcenſion. Vatablus rendreth the text thus, Non tuim …mni… verba ſua loquitur; for he uttereth nor all his words: that is, he revealeth not all his ſecrets, q.d. he doth all for our good, though we, for preſent, underſtand it not. He oft anſwereth us as the Eccho doth the voice, cutting off the one half of it: but ſtand a while, and ſee the ſalvation of the Lord, he is uſually better to his people than their conceits: and delighteth to help thoſe that are forſaken of their hopes.

Verſe 14. For God ſpeaketh once, yea twice] He loveth to fore ſignifie: and although not bound to it, yet he uſually gives warning; as not willing that any ſhould periſh, but that all ſhould come to repentance, 2 Pet. 3.9 For which purpoſe, God, ſaith Elihu here, uſeth two wayes to nurture his Children; the one more milde, to keep them from falling into ſin, verſe 15.16, 17, 18. the other more rigorous, when they have committed wickedneſs, to bring them to amendment of life, verſe 19, 20, 21, &c.

Yet man perceiveth it not] Pra craſſitis, & ſupinitate (ut ita dicam) ſua; through his forlorn dulneſs and heedleſneſs, his ſingular oſcitancy and inadvertency. Though God ſay as once, O generation, ſee ye the Word of the Lord, Jer. 2.31. Hear ye the rod, and who hath appointed it, Mic. 6.9. yet man is not only naturally averſe, p. 290but adverſe, to liſten, or lay to heart any thing, till it light on his hide, to believe till he feeleth, yea, to his natural dulneſs, he ſoon addeth an habitual hardneſs to his ſinewes of iron, brows of braſs, Iſai. 48.4. this is fearful, Act. 28.27. and yet common to all, whoſe hard hearts God is not pleaſed to ſoften with the oyle of his Grace, and to ſoak in the blood of his Son, that they may be ſupple and ſoluble.

Verſe 15. In a dream, in a viſion of the night, &c.] At ſundry times, and in divers manners. God delivered his mind to men of old by dreams in the night, by viſions in the day-time, imprinting upon their minds what by them he would have underſtood, or uttered to others. This he did eſpecially before the Law written, whereof therefore here is made no mention: See Numb. 12.6. Indeed with Moſes, by a ſpecialty of his favour, he ſpake mouth to mouth; even apparantly (as a man doth to his friend) and not in dark ſpeeches: the ſimilitude of the Lord did he behold, ſed non abſque aliquo Majeſtatis ejus involuero, but not without ſome over-ſhadowing of his Majeſty, which none can ſee and live, Exod. 33.20. he muſt needs be oppreſſed and ſwallowed up of it, as the ſight of the eye is dazled with the Sun, or a cryſtal-glaſs broken with the fire.

When deep ſleep falleth upon men, in ſlumbrings upon the bed] When men plunged in ſleep, are neither in the number of the living, nor the dead. Then many times the reaſonable ſoul cometh into the ſhop of Phantaſie, and there doth ſtrange works, which are vented in our dreams. And ſomtimes God by an Angel, or otherwiſe, cauſeth men to dream, and thereby admoniſheth them of weighty matters: as he did Abimelech, Gen. 20. Jacob, Gen. 28. Joſeph, Gen. 40. the other Joſeph, Matth 1. & 2. the Wiſe-men, Matth. 2. Pilates wife, Mat. 27. which though ſome think it came from the Devil to hinder mans Redemption; yet others think it came from God, for the clearing of Chriſts innocency: and, as Theophylact holdeth, for the ſalvation of this womans ſoul. foreign Of the ſeveral ſorts of dreams natural, divine, and diabolical: ſee the Annotations on Gen. 20.3.

Verſe 16. Then he opene…h the ears of men] He maketh the bore bigger as it were, that good counſel may enter; he calleth up the eares of the ſoul to the eares of the body, that one ſound may peirce both: he ſaith, as to him in the Goſpel, Epphata; and together with his word there goeth forth a power, as Luke 4.32. See chap. 36.10, 15.

And ſealeth their inſtruction] Or, Their correction, for they go together, Pſal. 94.12. Prov. 3.12, 13. & 6.23. and God ſe…leth, or ſetteth on the one by the other: as when a School-maſter would have a leſſon learned indeed, he ſets it on with a whipping. Luther ſaith, that many of St Pauls Epiſtles could not be underſtood, but by the croſſe, Vexatio dat intellectum. Another grave Divine giveth this good advice; To find out the ſin that God afflicteth for, conſider what truths have been preſſed upon your hearts, before the affliction: for afflictions uſe to come as ſeals to inſtruction: before they did not come with power to your hearts; now God ſeals them: Thus he Bernard ſaith concerning his brother, when he gave him many good inſtructions; and he, being a ſouldier, minded them not: he put his finger to his ſides, and ſaid, One day a ſpear ſhall make way to this heart of thine for inſtructions and admonitions to enter. The Tigurine tranſlation is full and elegant, Tunc aurem hominibus velli…, & diſciplinam corum velut impreſſo ſigillo conſignat. Then he pulleth men by the eare, and conſigneth their inſtruction, as with a ſeal ſet unto it.

Verſe 17. That he may withdraw man from his purpoſe] Or, rather, practiſe; Heb. Work, that is, evil work, called a mans own work, Heb 4.10. for when we do evil, we work de noſtro, & ſecundum hominem, 1 Cor. 3.3. as when the Devil ſpeaketh a lye, he ſpeaketh of his own, Joh. 8.44. Now from ſuch bad work God taketh men off, by dreams ſometimes, as he did Abimelech, Gen. 20.3. and Laban, Gen. 31.24. but more frequently by corrections of inſtruction, which are the way of life, Prov. 6.23. Chriſtianorum Theologia, as Luther calleth it, Virtutum officina, as …; Bonorum omnium theſ…rus, as Bre…ius upon this text.

And hide pride from … ] Which elſe, as a Maſter-pock, will break out in his forehead, and teſtifie to his face. By Pride we may underſtand all other ſins, which God both covereth and … in his penitent people: but pride i… fitly inſtanced, becauſe it p. 291was one of the firſt ſins, and is ſtill the root and ſource of all other ſins. God therefore humbleth all his under his mighty hand, and preſerveth them from the perilous pinacle of ſelf exaltation: as he dealt with Paul, both when he met him on the way to Damaſcus, and unhorſt him; as alſo when by that thorn in the fleſh, he let out the impoſthumated matter of pride out of his heart, which might elſe have broken forth into odious and lothſome practices.

Verſe 18. He keepeth back his ſoul from the pit] Or, That he may keep back his ſoul, that is, his body, as Pſal. 16.10. Lev. 21.1. from the pit; i.e. from the grave, or from the pit-fals made for him by his enemies. A penitent perſon redeemeth his own ſorrows, and provideth for his own ſafety, Pſal. 91. and accordingly ſome read it, He ſhall keep back his own ſoul, &c.

And his life from periſhing by the ſword] Whether by the ſword of God or man, he ſhall be extra jactum, out of the gunſhot or danger of any death, whether corporal or eternal. The univerſal Antidote for all the judgements of God, is, our humble repentance. Aaron eſcaped by it, when Miriam was ſmitten with Leproſie. Per miſerere mei, tollitur ira Dei. This is the Rain-bow, which if God ſee ſhining in our hearts, he will never drowne our ſouls. Jehoſaphat by this eſcaped the edge of the ſword. David and his poor ſheep the ſtroak of the puniſhing Angel; all the crowned Saints now in heaven the damnation of hell, &c.

Verſe 19 He is chaſtened alſo with pain upon his bed] He is chaſtened or chidden; for all diſeaſes are vocal: they are real reprehenſions.Coarguitur dolore. As God is ſaid to hold his peace, when he puniſheth not, Pſal. 50.21. Iſai. 42.14. ſo to preach and reprove when he doth, Iſai. 26.9. and 28.19. Thus God by chaſtening David, inſtructed him every morning, Pſal. 73.14. His reines alſo taught him in the night ſeaſon. Sickneſſe (ſaith one) is the ſhop of vertue. It is morum diſciplina, felicit at is meditatorium, voluntatis Dei Schola; ſaith another. King Alfred found it ſo, and therefore beſought God, to ſend him ever and anon ſome fit of ſickneſſe; for that (ſaith he) I ever find my ſelf beſt when worſt, beſt in ſoul, when worſt in body, the ſickneſs of this is a medicine to that.

And the multitude of his bones with ſtrong pain] Some read it, Et lis eſt …ſſium ejus vehemens, his bones rattle in his skin, as we ſay. Confer Pſal. 38.4. He is all over ſo ill at eaſe, that live he would not, dye he cannot; his pain piercing even to his very bones, and drinking up his marrow, as Jobs did: all this Diſcouſe being exemplified in him, ſave that we finde not that he kept his bed.

Verſe 20. So that his life abhorreth bread] Which is the ſtaffe of mans life, and by the Latines called Panis, of the Greek foreign, as if it were all in all. This the ſick man v…lut ſordidum abominatur, abhorreth as ſome filthy thing (ſo the Original word here ſignifieth,) he nauſeateth, and cannot away with it, though made of the Kidneyes of wheat, as Mòſes phraſeth it; he brooks it no better then if it were made of ſaw duſt, or mixt with gravel, or made with mans dung, as that in Ezekiel.

And his ſoul dainty meats] Heb. Meats of deſire: Thoſe Dainties which he once ſought ſo paſſionately, and fed upon ſo eagerly, he finds no more reliſh in, then in the white of an egge or a dry chip; yea, they are no leſſe horrid to him then rank poiſon. See a like deſcription of a ſick perſon, Pſal. 107.18. which ſeemeth to be taken from hence.

Verſe 21. His fleſh is conſumed away that it cannot be ſeen] He that was habilior paulo, corpulent and well lined within, as we ſay, is ſo pined with long ſickneſs, that you can hardly know him for the ſame man, and he may well cry out with the Prophet, My leanneſſé, my leanneſſe! Of Chriſt it is ſaid, (though not through ſickneſs) that he had no form nor comlineſſe, (and yet he was the faireſt amongſt men, Pſal. 45.2.) through grief and ſufferances, neither was there any beauty left that we ſhould deſire him, for his outſide, Iſai. 53.2. And of Mr. Fox the Martyrologue, it is reported, that having with infinite paines finiſhed that elaborate Work of his, the Acts p. 292and Monuments of the Church, in eleven years ſpace, never uſing the help of any other man,Mr Clark in his Life. he grew thereupon ſo leane and withered, that his friends know him not. Now if ſorrow and hard ſtudy will ſo macerate a man, what marvel if long and ſharp ſickneſſe, and thereby extreme ſtomackleſneſſe cauſe leanneſs and deformity?

And his bones that were not ſeen] But could hardly be felt for fleſh and fat; now they ſtick out as in an Anatomy, ſo that you may count them, as alſo the veines and ſinewes; his body is become a very bag of bones, a skin-bottle in the ſmoak, as David hath it.

Verſe 22 Yea his ſoul draweth neer unto the grave] His ſoul, that is, His body, as ver. 18. for Elihu was no Mortalliſt, neither dreamt he of a Pſychopannychia. He is in the very confines of death, and no wayes likely to recover, he is free among the dead as the Pſalmiſt hath it.

And his life to the deſtroyers] Lethalibus malis, to deadly evils, ſaith Tr…mellius. Mortiferis; i.e. Morbis, to thoſe meſſengers of death, deadly Diſeaſes, ſaith Vatablus. To thoſe that kill; viz.Gentiles multa de Parcis fabulati ſunt. to the Angels, by whom God ſometimes deſtroyeth men, as 2 Sam. 24.16, 17. ſaith Piſcator. To enemies, ſay other. Pollinctoribus to the Bier-carryers, ſay the Tigurines, and ſo Beza paraphraſeth: ſo that hee ſtands not in need of any remedy or help of any thing more, then of thoſe who ſhould carry his carcaſs unto the grave.

Verſe 23. If there be a meſſenger with him] An Angel ſay ſome: but one man may be an Angel to another, as Bradford was to Dr. Taylor Martyr, who uſually called him. That Angel of God John Bradford. If ſome Prophet or Teacher ſent of God (See Judg. 2.1. Mal. 3.1. Rev. 1.20) to the ſick man, who ſeeth his face as the face of an Angel, and receiveth him as an Angel, yea as Chriſt himſelf, Gal. 4. in whoſe ſtead he is, 2 Cor. 5.20. bringing the Embaſſage of reconciliation, ibid. then which what can be more acceptable?

An Interpreter] ſcil Of Gods holy Will, who may aſſure the ſick party that it is God who viſiteth him in very faithfulneſſe, that he may be true to his ſoul; that he doth it in mercy and in meaſure, not to ruine him, but to reduce him by repentance from dead works, and by faith in Chriſt Jeſus, &c. who may alſo ſet him in a courſe, and pray for him, as James 5.16. Dr. Ʋſher tells us, that even in the times of Popery, amongſt our forefathers, the ordinary inſtruction appointed to be given to men upon their death-beds was, that they ſhould look to come to glory, not by their own merits, but by the vertue and merit of the Paſſion of our Lord Jeſus Chriſt; that they ſhould place their whole confidence in his death only, and in no other thing: and that they ſhould interpoſe his death betwixt God and their ſinnes, betwixt them and Gods anger.Serm. on Eph. 4.13.Eph 4:13 This was right, and conſidering the times, admirable. This was better then that blaſphemous direction they give elſewhere to dying men to ſay, Conjunge D…mine, &c Conjoyn, O Lord, mine obedience to all thoſe things which Chriſt ſuffered for me, &c.

One among a thouſand] Ʋnus è millibus, not Ʋnus è ſimilibus; as the Vulgar Latine hath it by a groſs miſtake, ſuch as that Tranſlation hath many. One among a thouſand, he is ſaid to be, for the ſcarcity of ſuch as can time a word, comfort the afflicted conſcience, and ſpeak to the heart of a poor diſtreſſed Creature, who laboureth under the ſenſe of ſin, and fear of wrath. O quam hoc non eſt omnium; This very few can skill of. Luther, who was excellent at it himſelf, telleth us, That it is a work every whit as hard, as to raiſe the dead to life again. Go ye rather to them that ſell (ſaid the wiſe to the fooliſh Virgins) and thoſe are rare; ſcil▪ ſuch faithful and wiſe diſtributers of Gods grace,Iſaiah 50.4Isa 50:4 as having the tongue of the Learned, and being inſtructed for that purpoſe to the Kingdome of heaven, can comfort the feeble minded, ſhore up and ſupport the weak, &c. ſuch a choice man is worth his weight in gold; and O how beautiful are his feet, Angelicall his face!

To declare …n o man his uprightneſſe] Or, His Righteouſneſſe, that is, Either the righteouſneſſe of Chriſt who is his peace; or His, that is, the righteouſneſſe of his own experience, how he hath been raiſed and received to mercy. Or, His, to clear up to him his ſpiritual eſtate, and ſhew his evangelical righteouſneſs, conſiſting more in purpoſe then in practice; in confeſſion of our imperfection, then in any perfection we can attain unto. It is not ſo much our inherent righteouſneſſe, in regard of the worth, dignity and excellency of it, much leſſe purity and perfection p. 293in it, but as it is a fruit of Gods love and token of his favour, a ſigne of our Adoption and Juſtification, and a pledge of our glorification, that yeeldeth comfort. And this it will do, when skilfully made out to a poor ſoul by a godly Miniſter, and ſet on by the hand of that holy Spirit, whereby the Saints are ſealed to the day of Redemption, Eph. 4.30. and 1.13.

Verſe 24. Then is he gracious unto him, and ſaith] If the ſick man, thus counſelled and comforted, repent and believe the Goſpel, delivering himſelf up to God, and to that his Meſſenger by the will of God, Mercy and Truth ſhall be with him, he ſhall be cured on both ſides, as that Palſie man was, Matth. 9.2. the Lord ſhall raiſe him up, if it may ſtand with his eternal welfare. But howſoever, if he have committed ſinnes, it ſhall be forgiven him, James 5.15. Both the guilt and filth of them ſhall be taken away, ſo that he ſhall be able to look death in the face with everlaſting comfort, as being made to him …anua vitae, porta coeli; a poſtern to let out temporal, but a ſtreet door to let in eternal life.

Deliver him from going down to the pit] Tel him from me, that he ſhall not dye, but live, and declare the works of the Lord, as Pſal. 118.17. Nay, ſay to this righteous man, tell him ſo from me, that it ſhall be well with him, and very well, Iſai. 3.10. Redeem him from going down to the infernal pit: that is, declare that Redemption to him wrought for him by Chriſt, and apply it to his conſcience, powre the oyle of grace into his broken veſſel, and aſſure him in mine name, and by mine Authority, that I am his ſalvation. Whoſe ſinnes ſoever ye, my faithful Miniſters remit, they are remitted unto them; and whatſoever ye looſe on earth, ſhall be looſed in heaven, Matth. 18.…8 Joh. 20.23. But all this miniſterially and declaratively, not abſolutely and out of a full liberty and power, as Popiſh Prieſts arrogate.Mr. Ley his Pattern of Piety. 145. I have known one (ſaith a very grave Divine) who neither by education or affection was diſpoſed to Popery, who having the ill hap (when his conſcience was perplext) to fall into the hands of a Popiſh Prieſt, upon this reaſon, (becauſe (as the Prieſt ſuggeſted) that Religion afforded more comfort, becauſe it had, and exerciſed, a power to pardon ſin, which our Miniſters neither did, or durſt aſſume unto themſelves) he became a Papiſt. But it is honour enough to Miniſters (and may be comfort enough to their hearers,) that God gives them commiſſion to deliver a penitent man from hell; not as the Meanes (for that is Chriſt alone) but as Inſtruments, 1. To apply Chriſt crucified, or rather riſen again unto him. 2. To pronounce his ſafety and ſalvation upon the due uſe of that means. And this is the greateſt honour that ever was done to any mere creature. Angels never had ſuch a Commiſſion. They indeed are Miniſters for the good of thoſe that ſhall be heirs of ſalvation, Heb. 1.14. But Miniſters are called Saviours, Obad. 21. 1 Tim. 4.16. Jam. 3.20.

I have found a ranſom] Or, An attonement; a cover for his ſin; as a thing is covered with plaiſter; or as under the Law, the Ark covered the Decalogue, the Mercy Seat upon it, and over them two Cherubims covering one another; all which ſhewed Chriſt covering the Curſes of the Law, and expiating the ſins of his people, which things the Angels deſire to pry into, as into the patterns of Gods deep wiſdom, who hath found out ſuch a ranſom, which he now profeſſeth to accept for this penitent man, 1 Tim. 2.6. Pſal. 32.1.

Verſe 25 His fleſh ſhall be freſher then a childs] Tender and ſmooth, full of good blood and freſh ſpirits, he ſhall be battle and blith like a ſuckling. See a like Hyperbole concerning Naaman the Syrian reſtored to health, 2 Kings 5.24. implying, that his diſeaſe was throughly cured, and his fleſh in better caſe then ever. There is a memorable ſtory in the Acts and Monuments of the Church, which here may not unfitly be inſerted, to ſhew the ſweet fruits of remiſſion of ſins by the free mercy of God. In the dungeon with P…trus Bergerius at Lions in France, was a certain thief and Malefactor, who had lain in the dungeon the ſpace of ſeven or eight months. This thief for pain and torment cryed out of God, and curſt his Parents that begat him, being almoſt eaten up with lice, miſerably handled; and fed with ſuch bread as dogs and horſes had refuſed to eat. So it pleaſed the goodneſs of the Almighty, that through the teaching and prayer of this Bergerius, he was brought to repentance and the knowledge of God, learning much comfort and patience by the word of the Goſpel preached unto him. Touching his converſion, himſelf wrote a ſweet Letter to ſome friends, declaring therein that the next day after he had taken hold of the Goſpel p. 294and framed himſelf to patience according to the ſame,Act. & Mon…f. 828. his lice (which he could pluck out before by twenty at once betwixt his fingers) now were ſo gone from him, that he had not once; his rotten fleſh (the Vulgar tranſlateth this Text thus, Conſumpta eſt ejus caro à ſuppliciis) was recruited, and the Almes of good people ſo extended toward him, that he was fed with white bred, and that which was very good. His name was John Chambone.

He ſhall return to the dayes of his youth] Rejuveneſcet, He ſhall grow young again, and renew his youth, like the Eagles, Pſal. 103.4. He ſhall be vigorous and active, as Iſai. 40 31.

Verſe 26. He ſhall pray unto God, and he will be favourable unto him] All former unkindneſſes notwithſtanding. God will caſt his ſins into the bottom of the ſea, and be as propitious to the poor ſinner now reconciled, recovered, and making requeſt, as if he had never been offended by him. Amongſt men, Reconciliationes ſunt vulpinae amicitiae, Reconciliations are for the moſt part Fox-like friendſhips; and theres little truſt to them. Not ſo betwixt God and men: witneſſe Peter, of whom Chriſt thought no whit the worſe for his threefold denyal of him, when once he wept bitterly, and prayed for pardon.Mark 16. James 2.5Mark 16Jas 2:5 Go tel the Diſciples, and Peter, that I am riſen. If any man want wiſdom, or any other good thing elſe, let him ask it of God, who giveth unto all men liberally, and hitteth no man in the teeth, either with his preſent weakneſſes, or by-paſt wickedneſſes.Ambroſ. in Pſa. Imò plus eſt propemodum à vitiis ſe revocaſſe, quam vitia ipſa neſciviſſe, ſaith a Father. Penitence is (in a manner) as good as Innocence.

He ſhall ſee his face with joy] Or,Oſtendet ei faciem ſuam in jubilo. God ſhall make him to ſee his face with joy, even with joyful acclamation, when he ſhall find himſelf poſſeſt of Gods Kingdome, which conſiſteth in Righteouſneſs and peace, and joy in the holy Ghoſt; which Chryſoſtom… rightly calleth foreign, heaven afore hand.

For he will render unto man his righteouſneſſe] Which he had loſt by falling into ſin, as Ezek. 18.24. Underſtand it of degrees and meaſures: for true grace cannot wholly be loſt.Rurſus eum in album juſtorum & piorum referet. Lav. Or he will render unto him now in Chriſt, that righteouſneſſe he loſt in Adam, he will fully and freely juſtifie him, and ſweetly ſeale him up to the day of Redemption; the former falling out ſhall be but a renewing of love; as it was betwixt Chriſt and his Spouſe, Cant. 5 and 6.

Verſe 27. He looketh upon men] He looketh to ſee when any wil repent and return unto him. Now Chriſts looks are often operative, and cauſe that which he looks after. A ſtroke from guilt broke Judas heart into deſpair; but a look from Chriſt, broke Peters heart into tears.

And if any ſay, I have ſinned] so he ſay it penitently, as David and the Prodigal; and not fainedly, as Saul; or forcedly, as Pharaoh; or deſperately, as Judas. In mens Courts, ſaith Quintillian, its beſt to ſay, Non feci, to plead, Not guilty: but in Gods Court its better to ſay, Ego feci, Guilty, Lord; Mercy Lord; and not to put God to his proofs, as they did, Jer. 2.35. ſith he that hideth his ſins ſhall not proſper, but he that confeſſeth and forſaketh them ſhall find mercy, Prov. 28.13.

And perverted that which was right] Thus the true penitentiary layeth load upon himſelf, and aggravateth his ſinnes, whereof (ſaith Merlin) we have here a definition anſwerable to that of St. John, 1 Epiſt. 3 4. Sin is the tranſgreſſion of the Law. I have writhed from the rights, ſaith He in the Text. I have turned aſide to crooked wayes, and ſo have deſerved to be led forth with the workers of iniquity, Pſal. 125.5. As Cattle are to the ſlaughter, or malefactors to execution.

And it profited me not] Sin is an ill Pay-maſter, and ſends home all her ſervants by weeping croſſe. The beſt that can come of it, is ſhame, Rom. 6.21. and godly ſorrow working repentance, 2 Cor. 7.10. but uſually the end of theſe things is death: this is the juſt hire of the leaſt ſin, Rom. 6.23. It not only profiteth not (what ever it promiſeth) but prejudiceth and proves pernicious. This penitent man thanks his ſin for his late ſickneſſe, and yet thinks he hath eſcaped fair too: for ſo ſome render the Text,Non aquale fuit Nec poenas condiguas dedi, My puniſhment hath been leſſe then men offence. See Ezra 9.13. with the Note there.

Ver. 28. He wil deliver his ſoul from going, &c.] God wil heal him, and lengthen out p. 295his life. Or the ſick man will, by his unfained repentance, procure his own reprieve and deliverance from deadly danger. Some make theſe words to be the ſick mans thankful confeſſion, He hath redeemed my ſoul, &c. not unlike that of David, Pſal. 116.8. and that of Hezekiah, Iſai. 38.17.

And his life ſhall ſee the light] He ſhall not only live, but live happily and comfortably: a joyleſſe life is no life.

Verſe 29. Lo all theſe things worketh God oftentimes] Heb. Twice, thrice, ſuch is his patience, that he tryeth all concluſions, as it were, and beateth long with mens evil manners: one while caſting them down, and making them believe he will pitch them into hell; and another while raiſing them up again, and reſtoring them, that if nothing will do he may pay them all at once for the new and the old, as he did ha…, and Pharaoh, and Nineveh, becauſe they deſpiſed the riches of his goodneſs; and forbearance, and long-ſuffering, not knowing, or not weighing, that the goodneſs of God ſhould have led them to repentance. Rom. 2.4, 5. Wo be to him, that will not be warned at the firſt, ſecond or third time. See Am. 1.3. and 2.1. &c. with the Notes. R. Solomon would thence infer, That God pardoneth a man only thrice, and then if he take not warning, to hell he muſt: and this he thinketh to be Elihu's meaning …here. But this is to limit the Holy One of Iſrael, who …ltiplyeth pardo…, as we multiply ſinne, Iſai. 55.7. and further addeth, for our comfort, verſ. 8. That his thoughts are not our thoughts, nor his wayes our wayes; but as the heavens are higher then the earth, &c. We are apt to meaſure God by our models, to caſt him into a diſhonourable …ould, and to think him like our ſelves in Mercy, Power, and other of his Attri…tes. Xen…phanes was wont to ſay, that if the creatures were put to paint the Creator, they would ſurely conceit him to be like themſelves, becauſe a creature cannot think of any thing higher then a creature. So deal… we for the moſt part with Almighty God. But he is God and not man: he is Jehovah that changeth not, neither is there any God like unto him for pardoning iniquity, not once but often, Micah 7.8 9. See the Note there. He who commandeth us to forgive an offending brother ſeventy times ſeven times in a day, if he ſay, It repenteth me; What will not himſelf do in ſuch a caſe?

Verſe 30 To bring back his ſoul from the pit] i. e. That he may ſave him from temporal and eternal deſtruction, which is the moſt excellent fruit of affliction ſanctified. We are judged of the Lord, that we may not be condemned with the world. So that a Saint may ſay, Periiſſem niſi periiſſem, I had been undone, had I not been undone.

Ferre minora volo, ne graviora ferans.

To be inlightned with the light of the living] To live comfortably,Conſ…icu…s ſit inter homines. Mercer. and to be famous among the Saints; who had they not been reduced by affliction, would have periſhed infamous and obſcure, wrapt up in the ſheet of ſhame, and going out in a ſnuff.

Verſe 31. Mark well, O Job, hearken unto me] For I ſpeak from God, and for God. It was a good ſpeech of Auſtin to Manicheus, conteſting with him for audience. Hear me, hear me, ſaid Manicheus. Nay, ſaith Auſtin, Nec ego te, nec tu me, ſed ambo audiamus Apoſtolum, dicentem, Peccatum non cognovi, &c. Neither will I hear thee, nor do thou hear me, but let us both hear the Apoſtle, ſaying, I had not known luſt, &c.

Verſe 32. If thou haſt any thing to ſay, anſwer me] Heb. If thou haſt words, yet not empty words, but ſuch as may bear weight, and make for thy defence.foreign Verba habet … rebus Eraſmus▪ Some mens diſcourſes are nothing elſe but words. Hermodorus of old was ſaid to …ell words for want of better Commodities. Eraſmus was noted for a very wordy man. Turrian for a great Trifler; Corniculas citius in Africa, quam res ration…ſque ſolidas in ejus ſcriptis reperias, ſaith one. Elihu would have no ſuch words, nor any wiſe man elſe; for they are very irkſome, yea vexatious

Speak, for I deſire to juſtifie thee] Not to condemne thee, as theſe three have done: but to hear thee and clear thee as much as may be. This was fair dealing. Some are ſo eriſtical and teaſty, that they will not hear the adverſe party or bear with any that diſſent: as the Jeſuits, many fierce Lutherans, yea Luther himſelfe, p. 296as appeareth by his bitter invectives againſt Caroloſtaeaius, Zuinglius, all the Helvetian Churches, that would not receive the Doctrine of Conſubſtantiation. —Tantane animis coeleſtibus irae? He would not once hear the contrary party, nor read their Books, but called them Arch Divels, and all that ever was naught, as he doth in his Epiſtle to the Senate of Frankford.

Verſe 33. If not, hearken unto me] Elihu is much in calling for attention: ſo are all the Prophets, and Chriſt the Arch Prophet, as Matth. 13.9. where, although it might ſeem ſuperfluous to ſtir up ſuch to hear, as had come from all parts for that purpoſe, and now hung upon his holy lips, as the babe doth on the breſt, Luke 12. ult. yet he well knowing our heedleſneſſe and fickleneſſe, doth it once and again, leaving all Miniſters an example to do likewiſe.

Hold thy peace] Viz. Whiles I am ſpeaking, interrupt me not, but have patience. Some men, as they have fel in aure, gall in their eares (as ſome Creatures are ſaid to have) ſo they have fire in their tongues, which they preſently ſpit at all that offend them in the leaſt.

And I ſhall teach thee wiſdom] A good inducement to thee to hear: I will not trouble thee with trifles, nor detain thee with endleſs and needleſs diſcourſes; but ſet before thee Gods wiſe procedings, and bring thee to ſuch a ſight of thine own folly, as ſhall render thee reſtleſs till ſet right for heaven.