Commentary on Ezra Nehemiah Ester Job and Psalms

CHAP. XXXII. Verse 1. So these three men ceased to answer Job]

THey were as quiet as men are on a Sabbath, so the word importeth: they had tired themselves with talking, and now they were resolved to rest them, and the rather, because they judged there was little good to be done by ought that they should say; for Job was set.

Because he was righteous in his own eyes ] And so there was no more hope of a fool then of him. Pertinacious they held him and contentious, self-conceited and opinionate; which indeed was a right character of themselves, if they could have seen it. He was only constant to himself, and to the truth; whereof he shown himself a stout and resolute Champion. Only, as every Pomegranate hath some rotten kernels in it; so Job had his frailties his outbursts, caused by extremity of pain, and excess of passion; for the which these three did him wrong to give him up for deplored and desperate.

Verse 2. Then was kindled the wrath of Elihu ] Or, Then burnt the nose of Elihu; a Periphrasis of anger, which appeareth in the nose, eyes, and other parts of the body; — Qun enim celaverit ignem? Who can hide fire? The Rabbins have a saying, that a man shows what he is becos, bechis, becagnas, by his purse, his cups, and his anger; which if it be rash and unadvised, is a mortal sin, and not venial, (as the Papists falsely infer from Matth 5.22.) dispossessing a man of his wit and reason, and disfiguring his body with fierinesse of the face, swelling of the veins, stammering of the tongue, gnashing of the teeth, and many other impotent and unmanly behaviours. Hence angry men were counseled, in the hear of their fit, to look themselves in a glass, where they may see themselves swollen like a toad, glowing like a devil, &c. But Elihues anger was not of this kind. A fire it was, but the 〈◊〉 of God, as holy Zeal is called, Cant. 8.6. a most vehement flame, (as it is there rendered) kindled upon the hearth of his heart by the spirit of judgment and of burning, Isai. 4.4. and such as many waters could not quench, for this zeal is the extreme heat of all the affections; and the coals thereof are coals of fire, Cant. 8.6. only we must see that it burn clear and quick, without all smoke of sin; wherein, though Elihu somewhat faulted, yet, because he was right for the main, all was well taken. We are apt to mingle sin with our best actions, and so to plow with an Ox and an Ass. But God considers whereof we are made, and graciously lays the finger of mercy on the scars of our sins, as that Limner in the Story.

Of Elihu the son of Barachel the Buzite ] Descended he was of good parents ( Fortes creantur fortibus & bonis ) who gave him a good name, signifying, He is my God, or, My God is Jehovah; to inmind him of his duty, whereunto we have need of all helps that may be. His fathers name Barachel, signifieth, One whom God hath blessed: He had blessed him indeed in so good a son, as could not but make him a glad father, Prov. 10.1. The Buzite he is called, either from his Progenitor Buz, the son of Nahor, who was the brother of Abraham, and had by Milcah, Huz his first-born (of whom some think Job came) and Buz his brother, Gen. 22. 21. Or else from his country, the City of Buz, a City of Idumea, Jer. 25.23. Jerome will have this Elihu to be the same with Balaam, who whiles young, was a Prophet of God, and dealt thus divinely with Job, but afterwards being corrupted by Balac, he became the Devils Spelman. This I look upon as a Jewish tradition, not much to be credited. His pedigree is here more fully described, Ut certitudo h • st ria ostenderetur, saith Mercer; That we might not doubt of the truth and certainty of the history so circumstanced: as also, because Elihu did better then the rest of Jobs friends, who proved no better then Satan's instruments. How he came to make one amongst them, we know not. It is conceived, that hearing of the going of the other three by consent to visit Job, he also went to hear their conferences, not doubting but that he should thereby very much benefit his understanding But failing in some sort of his expectation, and finding both parties out in their discourses, he steps forth, and takes the boldness to interpose as an Arbiter, or Moderator, blaming both sides, and beginning, in the six following Chapters, that determination of the difference betwixt them, which God himself will afterwards finish. Mean-while it is well observed by learned Beza, that Elihu in blaming Job (as there was cause) doth for the most part interpret Jobs words far otherwise then he meant them; and moreover, that even in finding fault with those things that were justly to be found fault withal, he kept not always that moderation that was meet; which is evident to godly men, and especially such as are of a more earnest nature and disposition; so hard a thing is it even when we do well, not to offend on the one side or on the other. But if we consider how far Job, being thereto driven by the importunity of his Accusers, and his most intolerable calamity, did range out of the right way, and how we are all given, even to the uttermost, to defend and maintain our credit and estimation, especially when we are therein touched by those men, who ought, least of all others to have done the same: We shall confess, that it was very requisite and necessary for Job rather to be censured in this sharp manner, as he was, then after any milder sort; to the end he might the better acknowledge and humble himself before God; as always he had done, till through the slanderous speeches of his friends, he was drawn into these altercations.

Of the kindred of Ram • E familia Syra, so Tremellius; as if Ram were put for Aram. The Chaldee saith, it is put for Abraham, who was first called R • m. secondly Abram, thirdly, Abraham. But Elihu was of the family of N • hor, rather then of Abraham; and Ram seemeth to have been some famous man of that family.

Because he justified himself rather then God ] This he did not directly, & totidem verbis; but by consequence; and Elihu was kindled at it. It is a blessed thing to have a stomach for God, and to be blown up in his Cause, as was Moses Exod. 22. Elijah with his Zelando zelavi, Phinehas, David, Christ, Job. 3.17. the Angel of Ephesus, Rev 22. To be all on a light fire, with love to God, and indignation against all that do him any dishonor by word or deed. J • b had uttered some discontented speeches against God; which reflected upon his Justice and Goodness; he had also despaired of a restauration, and most earnestly wished for death, &c. and thereby seemed to justify himself rather then God; this good Elihu could not brook.

Verse 3. A • so against his three friends was his wrath kindled ] True zeal is of a most masculine, dis-engaged courageous nature: like fire it catcheth on every side, and is impartial. Elihu was a man made • ll of fire, walking among stub • le. as Ch • ysos • om saith of Peter: And surely, he that is not angry against sin, whether in himself or others, it is because either he knows it not, or hates it not as he ought. He also kept within the bounds of modesty and moderation, and expressed himself without bitterness. We read of Idacius, that he would needs be doing with S • lvianus and Instantius, both Priscillianists. But by his passionate and intemperate language, he not only not converted them, but made them worse.

Because they had found no answer ] They were gravelled and non-plust, as the Popish Doctors were oft by the Martyrs, Philpot, Ridley &c. yea by those of the weaker sort, as Anne Askew. Alice Driver &c. The Prolocutor in Convocation, Anno 1553 confessed that those dejected Ministers (afterwards Martyrs) had the Word on their side, but the Prelates in place the possession of the sword, and that was their best answer to the others Arguments.

And yet had condemned Job ] condemned him for a wicked man, as the word signifieth. So the Popish Doctors did innocent Cranmer of Adultery, Heresy and Treason: Philpo • of Parricide, Heresy, &c. To accuse was easy, but how shamefully failed they in the proof? These three after they had also interested God himself in their rash accusation of Job were forced to give him over.

Verse 4. Now Elihu had waited till Job h • d spoken ] Yea, though his speech was very long, yet he heard him out, though himself were with child to speak. Broughton rendereth it, waited to speak with Job; he would not thrust in till they had all done their discourses. This was his modesty, though a man of singular abilities. Raram facit virtus cum scientia mixturam: To blame then surely was Gregory, for thinking so ill, and writing so harshly of this good young man, as if he had been proud, and arrogant: descanting to that purpose upon his Name, Country, and Kindred.

Because they were elder than he ] And therefore ought of right to have the precedency of speech: though it appeareth by all that followeth, that in this controversy he saw further into it, judged righter, and rebuked Job with more gravity, and wisdom then any of them, so that Job was fully convinced, and made no reply at all: no more than Jo • ah did, when God set him down, chap. 4.11. so forcible are right words.

Verse 5. When Elihu saw that there was no answer ] And therefore Job looked upon himself, as one that had won the day. St. Austin professeth this was it that heartened him, and made him to triumph in his former Manichisme, that he met with feeble opponents, and such as his nimble wit was easily able to over-turn. And when Carolostadius opposed Luther's Consubstantiation but weakly and insufficiently, Zwingli said he was sorry, that so good a cause, non satis humerorum haberet, wanted shoulders.

Then his wrath was kindled ] viz. From their coldness; like as Nehem. 3.20. Baruch repaired earnestly, ( se accendit, he burst out into heat, angry with his own, and others sloth:) So Elihu here, when he saw that Jobs eloquence triumphed over their wisdom; and that their silence was a loud acknowledgement of their defeat, he grew more angry than before; and transported with zeal, he saith • o them very briskly;

Verse 6. I am young, and ye are very old ] Yet was he nothing inferior to any of them in wit, piety, and learning: he had lived long in a little time, and was (as One saith of Macarius ) 〈 in non-Latin alphabet 〉 an old-young-man; as if he had been an Alban -born, qui albo crine nascuntur, who come into the world hoar-headed, as did Seneca; and thence had his name, as Cassiodorus thinketh, quod canus, quasi senior natus sit. Some young men are ripe betime, and more ready-headed than their ancients: as David was, Psal. 119.100. and as Solomon was, a child-King, but very wise: contrarily, his son and successor Rehoboam entered into the Kingdom at a ripe age; yet Solomon was the man, and Rehoboam the child. Age is no just measure of wisdom. There are beard-less sages, and gray-headed children. Not the Ancient are wise, but the wise is Ancient; as Elihu will tell us in the next verses.

Wherefore I was afraid, and durst not show you mine opinion ] Heb. My knowledge; that is, the truth, so far as I understand it; siquid ego ant •• pio, ant sapio; if I have any judgment. Thus he delivers himself in modest terms; using many prefaces. And if hereafter he seem to boast, and set up himself above the rest, as he doth, it is out of his zeal for God, whose honor he seeketh, and not his own. The words here rendered, I was afraid, and to show, are both Syriac. Elihu, by his family of Ram or Aram, may seem to be that country-man; and to have a touch of that dialect, as Livy had of his Patavinity.

Verse 7. I said, Days should speak ] This seems to have been a Proverb in those days; and it ran much in Elihu's mind. We use to say, That at meetings young men should be Mutes, and old men Vowels: Of Arsatius, who succeeded Chrysostom in the Sea of Constantinople, it is recorded (but nothing to his commendation) that at eighty years of age, he was as eloquent as a Fish, and as nimble as a Frog.

And multitude of years should teach wisdom ] Heb. Should make known wisdom: sc. such as consisteth in the knowledge of God and of his will, of ourselves and of our duties. This is far beyond all that of the Heathen Sages, of the Seven wise Men of Greece, of Archimedes of Syracuse, who had a name and same, saith Plutarch, not of human, but of a kind of divine wisdom: So had Socrates, so had Apollonius, of whom Philostratus saith, that he was non doctus, sed natus sapicus, not taught, but born a wise man. These all were the worlds wizards; and what they came to, see Rom. 1. & 1 Cor. 1. & 2. Lactantius truly telleth us, in the name of the whole community of Christians, That all the wisdom of a man consisteth in this, to know God and worship him aright. And that these Seniours should have taught and notified such wisdom, Elihu had well hoped: but it proved otherwise.

Verse 8. But there is a spirit in man, and the inspiration of the Almighty ] Or, Surely there is a spirit in man, but the inspiration, &c. Man hath a reasonable soul, and a natural judgment, whereby he differeth from brute beasts: And not only so, but some there are that do animam excolere, as Tully and Aristotle; they improve their natural abilities by art, and so go far beyond others in worth; differing from the unlearned as much almost, as a man doth from a beast. Lo, such a spirit there is in some men: which yet amounteth not to wisdom, without the concurrence of God's good spirit to sanctify all, as the altar sanctifieth the gold of the altar. If this be not attained unto, the wiser any man is, the vainer he proveth, Rom. 1.22. The Lord knoweth the thoughts of those wise (even of the choicest and most picked men amongst them) that they are vain, 1 Cor. 3.20. And to such we may say, as Austin once wrote to a man of great parts, Ornari abs te diabolus quarit, the Devil desireth to be tricked up by thee.

And the inspiration of the almighty giveth them understanding ] He is the wise man, when all's done, whom (whether old or young) the spirit of God, who acteth most freely, is pleased to imbreath. And although Arts and Age be good helps to knowledge; yet they must be all taught of God that shall be wise unto salvation: and such as these, the elder they grow, the wiser they are, for most part; and if young saints, they become, old angels. True it is, that God is debtor to none: neither doth a longer life, of itself, deserve anything at God's hands: because the longer they live, the more sins they commit. But yet the promise is, that to him that hath shall be given, and he shall abound. The righteous also shall hold on his way; and he that hath clean hands, shall be stronger and stronger, Job 17.9. Howbeit, some good men's first days, have been their best days: and they have suffered no small decays in their spiritual-intellectuals: as did Solomon, Asa, Joash, and perhaps these three friends of Job, to whom this speech is directed. Certain it is, that he is a rare and a happy man, of whom it may be said in a spiritual sense (as it was said of Moses ) that after long profession of Religion, his sight 〈◊〉 waxed dim, nor his holy heat abated. The Heathen Sages have cause to admonish us, to take heed of old age: as that which cometh not alone, but is itself a disease, and ever accompanied with many maladies, both of body and mind. Elihu seemeth to take this here for granted (experience sealing to it) that true wisdom dependeth not upon any man's authority; power, learning, experience, or old age: but upon the inspiration of the Almighty. And therefore they holy Scriptures must needs be the storehouse of wisdom, the Statute-book of Heaven, as being 〈 in non-Latin alphabet 〉 , imbreathed by God, as Paul speaketh; the very heart and soul of God, as Gregory.

Verse 9. Great men are not always wise ] Rabbies are not the Grandees of the Earth: they who seem to be somewhat, Gal. 2.6. and take it ill if they be not so accounted, these are not always wise, or these are none of the wisest. Non sunt sapientes Magistri. so Brenz reads it. Our Masters ( at sunt Magistri nostri Parisienses ) have not engrossed all the wisdom: And why? Spiritus non est alligatus Ra • binorum authoritati, & magistrorum nostrorum capitiis, &c. the spirit of knowledge, and of the fear of the Lord, is in no wise bound to such, nor are his gifts held captive by any, but freely distributed according to the good pleasure of his will, who worketh all, and in all. Paphnutius was wiser than the whole Council, John Wycliffe, than the University of Oxford. Daniel, than all the Magicians of Babylon. Patres • gondicum venia. Augustine being oppressed with the authority of the Fathers, saith, he regardeth not Quis, but Quid; who speaketh a thing, but what he speaketh.

Neither do the aged understand judgment ] Prudence is not proper to old age: and though knowledge be the daughter of time, it doth not always fall out, that the most aged, are the most learned. Wisdom doth not ever lean upon a staff, nor look through spectacles. Experience giveth us to see both old fools and young wise men, some of each sort. When the state of Venice once sent two young men Ambassadors to the Emperor Frederike 4. and he being offended at their age, refused to admit them, they did him to know, That if the Venetians had valued men by their gravity and well-grown beards, as the only wise men, they would, doubtless, have sent on their Embassy, a pair of well-bearded Goa • es: For,

Verse 10. Therefore I said, Hearken to me. This he speaks by way of apostrophe to Job, with whom he would fain ingratiate, that he might the better prevail to convince him of his course dealing with God, whose cause he wholly pleadeth. 〈◊〉 had hoped to have learned much by this conference held by such heads: But finding it otherwise, he grows to a Semper ego amditor tantum? Hearken to me another while, that God may hearken to you. Hearken I say, all of you: but thou, Job especially; for with thee lieth my main business.

I also will show mine opinion ] He saith not my judgment, (that might savor of arrogancy in so young a man) but mine opinion, or knowledge; I will offer my thoughts, judge you of them as you please. See verse 6. Elihu was far from the spirit of Bacon the Carmelite, who would endure no guessing, or doubtings and was therefore called Doctor Resolutissimus; as requiring that everyone should think as he thought: this was too Magisterial.

Verse 11. Behold, I waited for your words ] Whilest you had anything to say, I was silent, and no way troublesome, or obstreperous. This he speaketh to Jobs friends, who had free liberty to speak whiles they would, without interruption; and should therefore now be content to hear (though perhaps what they would not) if God thereby might be glorified, and Job better convinced.

I gave care to your reasons ] Heb. To your understandings: Vsque. ad intelligentias vostras, to the utmost of your best arguments, and most elaborated demonstrations; for the which you had eviscerated your brains, and well nigh cracks your sconces, but all to no purpose: since you hover in generals, and, declining that which was the main matter in question, (like lapwings that cry farthest off from the nest) you brought only such reasons as were not cogent, and used such discourses as did me coelum, nec terram attingere, never come at the business: which was no better then laborious loss of time.

Verse 12. Yea, I attended unto you ] Et usque ad vos perpendebam; I thoroughly weighed your words, and rightly considered them, (as our Mr. Bradshaw was wont to do at the Ministers meetings, and was there-hence called the Weighing Divine ) that you may not think I answer the matter before I understand it, as fools do to their shame, Prov 18.13. or that I speak evil of the things I know not, as those in Peter, 2 Epist 2.12. daring to reprehend what I do not comprehend, as did that Popish Expositor who calleth Ezekiel's description of the Temple, Insulsam descriptionem, an absurd description.

And behold there was none of you that convinced Job, or that answered his words ] And yet they thought they had done both effectually: and that it was merely his stubbornness, to stand out against them. Ready they were to give him up for uncounselable; and to turn him over to God with a Non-convertetur, he is past our cure, we can do no good on him; none but God can put him out of his good conceit of himself, &c. Out of all this, a good Interpreter maketh these following Conclusions: 1. That we must diligently hear and weigh what things are spoken by others, before we proceed to censure them. 2. That we must not pass a censure upon any one part of a speech, but take it all together, ere we make judgment of it. 3. That when we have weighed everything well and wisely, we must not countenance any error; but freely utter what we do truly and rightly think of it. 4. That we may think things sufficiently refuted by the learned, which yet had need to be further inquired into. 5. That one younger man may see further sometimes into a matter, then many others of longer standing and experience. 6. That men may be esteemed obstinate, and opinionative, who are nothing less. 7. That multitude and antiquity are but ciphers in Divinity, &c.

Verse 13. Lost ye should say, we have found out wisdom ] Or, See that ye say not, we need not search out words; as verse 11. For, we have found out wisdom, rem acu pertigimus, We have hit the nail on the head, and said sufficient to convince him, if any reason would do it, whilst we affirm that

God thrusteth him down (as it were with a thump on the back,) and not man ] Who might do amiss, but so cannot God; who for as much as he fighteth against Job, tossing him (as a Tennis ball, or as the wind doth a withered leaf) from one affliction to another, who can doubt but that he holdeth him a wicked man? This saith Elihu, is a very weak way of reasoning; therefore never please yourselves in it as convincing. Hoc argumentum tam facile dilustur quam vulpes comest pyrum, as one merrily phrased it. There is no judgment to be made of a person or cause by the good or evil success of things, since none out of hell, ever suffered more then God's dearest children: witness that little Book of Martyrs, Hebr. 11. Neither have any sped better here, then those worst of men, Turks, Papists, Persecutors, &c.

Verse 14. Now he hath not directed his speech against me ] And so I have no particular edge or grudge against him, he hath no reason to think that I come prejudicated or exasperated. This Elihu speaketh purposely, to get within Job; that he might the better persuade with him. We must endeavor to preserve in the party with whom we would prevail, an opinion of our love and good affection to him; for else we shall lose all our sweet words, since man is a cross and crabbed creature; duci vult, trahi non vult; lead him you may, drag him you must not.

Neither will I answer him with your speeches ] But with better: He shall have from me soft words and hard Arguments; I will come over him in a milder manner, and to better purpose; whilst, moved merely by a zeal for God's glory, I shall show him his miscarriages, not in mine own words, but in God's. That's a true saying of learned Junius, Personatae reprehensiones frigent; plerimumque interest ex animo omnia, ut conscientia fert animusque, facias; an de industria.

Verse 15. They were amazed ] As if they had seen Medusa's head, or some such terrible spectacle that had rendered them dumb. Talkative enough they have been, when there was no such necessity; but now that they might speak to some purpose, they stand like stocks, and are mute as fishes, whereby they bewray their ignorance and folly. Silence in some cases is sepes sapientiae, as the Rabbins speak, the fruit and fence of wisdom, Amos 5.13. See the Note there. But withal there is a sinful silence, which Luther wished never to be found guilty of. And it is the devil doubtless that gaggeth people, when being called to speak of, or for God, as these friends of Job were at this time, they answer no more,

They leave speaking. ] The desert a good Cause, or betray it by a cowardly silence. It may be feared the spirit of faith is no indweller, where the door of the lips move not right, 2 Cor. 4.13. He speaks thus of those three seniors in a third person, by way of irony and contempt, turning his talk to the by-standers, whereof its likely, there were many: or (as Tremellius thinketh) to Job, with whom he seeketh to ingratiate.

Verse 16 When I had waited, for they spake not, but stood still ] Or, Seeing I have waited, but they have not spoken, &c. Nothing appears but a dumb show, a deep silence, such as Elihu much marvelled at, and therefore setteth it forth in many words, all to one purpose. See verse 15.

Verse 17. I said, I will answer also my part ] It is a virtue to be forward and forth putting in that which is good; and a vice to be shye and shame faced. A Christian should catch at opportunities of doing and receiving good, he should be ready to every good work: as the busy Be, so soon as ever the Sun breaks forth, gets abroad to gather honey and wax.

I also will show my opinion ] Heb. My knowledge, as verse 6. and so the Vulgar readeth it. Hereupon Gregory taking Elihu, (but not well) for an arrogant person, showeth, that such love to vaunt themselves, and out of ostentation to set forth their good parts to public view; and are therein like unto a vessel without a cover, touching which the Law saith, that it shall be counted unclean. Thus He. But to utter a man's knowledge for the benefit of others, as good Elihu did, is not pride, but zeal, however the world censure it: And they have, doubtless, an heavy account to make, who hide their talents; and having a great treasure of rare abilities, will not be drawn to impart them; the canker of these men's great skill, shall be a swift witness against them. Vile latens virtus. —

Verse 18. For I am full of matter ] Heb. Of words; such as are weighty and stuffy, steep'd in mine understanding (as Plutarch saith Phocions words were) and very well digested. I am 〈 in non-Latin alphabet 〉 , in very good case to speak; as full of solid Arguments as the Moon is of light. Whether Elihu speaketh this arrogantly and from the flesh, or from the Spirit, I determine not, saith Brenz here. But sure it is, that such words as these, howsoever they may seem arrogant and carnal, Possunt tamen esse spiritualissima, yet they may be very spiritual, as Jer. 4. and 20. And as sure it is, that we should be in company like full clouds or paps, that pain themselves with fullness, till eased of their milk.

The Spirit within me constraineth me ] Heb. The spirit of my belly; that is, God's Holy Spirit inhabiting mine heart, and exciting me to so good a work: The love of Christ constraineth us, 2 Cor. 5.14. It hath not only an impulsive, but a compulsive faculty. Rumperer medius, si non erumperet sermo intra me conceptus, as Brenz here paraphraseth; I should even burst, if I did not vent my conceptions, which (like a child in the womb at full time, or as wind in the bowels) want room, and press to come out, Psal. 39.3. Jer. 20.9.

Verse 19. Behold my belly is as wine which hath no vent ] By this elegant similitude, Elihu illustrateth what he had said before; wherein (as Merlin well observeth) he compareth words shut up in the mind of him, that would fain utter them, to new wine, not yet thoroughly purged, the soul to bottles, silence to the stopple, which keeps in the wine, grief hereupon to the breaking of those bottles, speech to the opening of them, by taking away the stopple of silence. And although in this Discourse, Elihu may seem to lay on more words then the matter requireth, yet he doth not: for he saith no more then the Psalmist doth, Psal. 45.1. and Jeremiah, chap. 6.11. and the Apostles. Act. 4.20. We cannot but speak, &c. And whereas Gregory saith, that all this came from pride in Elihu, Chrysostom praiseth him rather (and therein he is in the right) for his zeal, which will have a vent, or the heart will cleave; as the waters undermine, when they cannot overflow. As for that which is urged against Elihu, that God saith of him, as of a Reprobate and one whom he knew not, Who is this that darkeneth counsel by words without knowledge? ch. 38.2. It is plain that God speaketh there, not of Elihu, but of Job. and so Job understood and applied it, chap. 42.2. And that God speaketh not of Jobs sacrificing for him, as for the other three, makes more for his praise then else; and shows, that he had spoken of God the thing that was right, which they had not done, chap. 42.7.

Verse 20. I will speak that I may be refreshed ] Heb. That I may breath; This many Martyrs did; though to the loss of their precious lives: as those that came to the Tribunals, and cried out; Christiani sumus, We are Christians, hang us, burn us, stone us, &c. Modo Jesum nostrum nanciscamur, so that we may get our Jesus. And when they were told that they were put to death, Non pro fide, sed pro obstinatione; not for their Religion, but for their obstinacy; Tertullian answered, Pro hac obstinatione fidei morimur; For this Religious obstinacy we gladly die. As for those that made not a good confession, but either denied or dissembled their Religion, for politick respects, what a deal of unrest found they in their consciences, till they had better declared themselves, or revoked their recantations; as Bilney, Bainhum, Benbridg, Abbes, Sharp, besides Origen, and all those of old? Let a man speak boldly and freely in a good Cause when called to it, and he shall be refreshed: for as every flower hath its sweet smell, so hath every good word and work its comfort.

I will open my lips and answer ] Viz. Freely and fully, as Eph. 6.19. with great a lacrity of spirit and vehemency of speech. Some kind of answer a man may make, though he open not his lips: as he did, who being asked what man's life was? presently turned his back, and went his way. Theadoret also upon Matth. 5.2. observeth that our Savior taught sometimes, when yet he opened not his mouth; viz. by holy life, and wondrous works.

Verse 21. Let me not, I pray you, accept any man's person ] q.d. This leave you must give me, or at least wise I must take it, since my life lieth upon it to be impartial and plain-dealing, laying the blame where it lights, and sparing the pains of pleasing and Parasitical Poems of oratorical, and rhetorical insinuations. Nihil loquar ad gratiam, &c. I shall know no man after the flesh in this business, nor look on any face. If Job found this fault with his other three friends, chap. 13.7. he shall have no cause so to do with me: but as a right Moderator, I will hear Arguments speak, and not persons; I will shut out my friend, or my seniour, and speak the truth in love. Diem hominis non desideravi, saith Jeremy, chap. 17. And if I yet please men, I am no more the servant of Christ, Gal. 1.10. See the Note there.

Neither let me give flattering Titles ] Praenomen aut cognomen, those that seem to be somewhat, whatsoever they be, it shall make no matter to me; God accepteth no man's person, Gal. 2.6. I shall call a spade, a spade, tell everyone their own without circumlocution, and not sooth or smooth up any man (though never so great) in his sinful practices. Semper Augustus, is a Title still given to the Germane Emperors: But Sigismund, once Emperor (when a fellow flattered him above measure, and extolled him to the Skies) gave the Flatterer a good box on the ear, and when he asked, Why swi •• you me? He answered, Why clawest thou me?

Verse 22. For I know not to give, &c. ] I have as little Art in it ('tis out of my road) as heart to it: For,

In so doing my Maker should take me away ] i.e. Kill me and send me packing to Hell. He would soon snatch me away: he would burn me, as some render it; so dangerous is the sin of flattery. A Preacher called Constantine the Great, Blessed to his face, but he went away with a check. What will God say to such, think we?

CHAP. 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, witness 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 showeth himself all along: for in his Introduction, he hath 〈 in non-Latin alphabet 〉 , milder affections, which suit best to insinuate; and toward the conclusion he hath 〈 in non-Latin alphabet 〉 , 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 choosing what pleaseth you, and turning a deaf ear 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 lieth low at God's 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 threatenings, as well as to reach after the comforts of God's 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 Speaker, an Arbitratour in this Controversy, which is usually a thankless 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 Hebrews intend by this expression of opening the mouth. In the Revelation, where ever we read that heaven opened, some great matter followed: so when such open their mouths as have the Law of God in their hearts, Psalm 37.32. Prov. 31.26. Fools indeed have their mouths ever open, blustering 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 palate, or under my palate, 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 faculty; 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 breast. 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 ear, in secret.

Verse 3. My words shall be of the uprightness of my heart ] i.e. Out of the uprightness of my heart, I will deal fairly 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 pass by Roses and Violets, and sit upon Time: so should men rather heed sound rebukes, though hot and biting, then flattering discourses, which Solomon fitly calleth, The song of fools, Eccles. 7.5. a Sirens Song. And another calleth a flatterer, a courteous murderer, that killeth in kindness, kisseth and killeth. Cavete vobis ab osculo hoc Iscariotic • ; Beware of this sweet poison, 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 Aragon, who complained of this that whereas of everything 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 knowledge clearly. ] i e Simply and sincerely, plainly and perspicously I will show my meaning, without either gall or guile; My Discourse shall be clear and pure from all dross of deceit, as the Original word signifieth. This is a praise proper to God's 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 practice another, sed animentur moribus praecepta; lest some Hillary complain as once, That there were many heavenly Doctrines in the people's ears, that never yet had been in the Preachers heart.

Verse 4 The Spirit of God hath made me ] That is, I am God's Creature no less 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? since I also am a rational Creature; and if the Holy Spirit please to blow upon me, I can turn about like the mill; if to tune and touch me, I can move to make Music; 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, That the Egyptians worshipped a god whom they knew not, under the shape of a man blowing an egg out of his mouth, to signify 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 Trinity; 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, 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 Laws. I think this good man is hereby no less mistaken and wronged, than John the Baptist was by Tertullian, who falls foul upon him in three several places, for that harmless question of his sent to our Savior 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 soldier 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 God's stead ] Heb For God, to act and plead for him, and to show how thou hast dealt with him. So Ministers are said to be in Christ's stead, 2 Cor. 5.20. A great mercy, that he will treat with us by men like ourselves.

I also am formed out • f the clay ] Et non ex meliore Into • ffictus, of the same make and matter with thyself, cut out of the same lump digged 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. 〈 in non-Latin alphabet 〉 that is in the seed, making it prolifical, and generative

Verse 7. Behold, my terror 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 terror and power ravish another of his right Religion, as some Zanzummims do the meaner sort of people by their belluine greatness: as the Pope and his Janizaries do the Heretics, 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 ] Brenz rendereth 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 scholar (said Phavorinus the Philosopher to Adrian the Emperor) qui triginta hab • s legiones, 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, and it is for words; Quae leviter volant, non leviter violant. Nihil tàm volucre quàm maledictum, nihil faciliùs emittitur, saith Cicero; Nothing is so swift as an evil word, nothing is more easily uttered. But should a man set his mouth against heaven, and utter error against the Lord, Isa. 32.6? Should he toss that reverend Name of God to and fro, with such impiety and profaneness, as if his speech could have no grace, but in his disgrace? as if Augustus Caesar were dealing with some god Neptune. 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 itself, 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 contemn 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 Zwingli 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 cowardice. Madness here is better than meekness, &c.

Verse 9. I am clean without transgression ] Clear as the picked glass, without defection.

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 anything, Lord, that needeth thy pardon. The reporter of Bellarmine's 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 expressly 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 mere 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 thyself to be, viz. just, pure, innocent. Sorex suo perit indicio, the Mole betrays 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 Jesuit was with Drusius: whom when he had called Heretic, and Drusius in his own defense alleged that Heresy must be in fundamentis fidei; the Jesuit replied, That even that Assertion of his was Heresy.

I will answer thee, that God is greater than men ] Longe 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? God's 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, wisdom, 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. He is not only great, Psal. 77.13. but greater, as here; greatest, Psal. 95.3. greatness itself, Psal. 145.3. So he is not only good, Psal. 106.1. but better, Psal. 108.9. best of all, Phil. 1.23. goodness itself, Matth. 19.17. The least glimpse of this knowledge, is worth all the gleames of human wisdom. 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 misdemeanors, as if he were such another as themselves, Psal. 50.21. Certainly, if we were thoroughly persuaded of God's 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 men's 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 Arian Emperor, Quod ego volo, pro Canons sit, Let my will be your sovereign rule; since 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 toit, 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 judgments (which are sometimes secret, but always 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 〈 in non-Latin alphabet 〉 , 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 rendereth 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 Echo 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 signify: 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 ways to nurture his Children; the one more mild, 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 dullness and heedlessness, 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, but adverse, to listen, or lay to heart anything, till it light on his hide, to believe till he feeleth, yea, to his natural dullness, he soon addeth an habitual hardness to his sinews 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 oil 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 daytime, 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 favor, he spake mouth to mouth; even apparently (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 dazzled 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 Fantasy, and there doth strange works, which are vented in our dreams. And sometimes 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. Pilate's wife, Mat. 27. which though some think it came from the Devil to hinder man's Redemption; yet others think it came from God, for the clearing of Christ's innocence: and, as Theophylact holdeth, for the salvation of this woman's soul. 〈 in non-Latin alphabet 〉 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 ears of the soul to the ears of the body, that one sound may pierce 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 Paul's Epistles could not be understood, but by the cross, 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 soldier, 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 ear, and consigneth their instruction, as with a seal set unto it.

Verse 17. That he may withdraw man from his purpose ] Or, rather, practice; Heb. Work, that is, evil work, called a man's 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 lie, 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 testify 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 was 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 pinnacle 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 loathsome 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-falls 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 judgments of God, is, our humble repentance. Aaron escaped by it, when Miriam was smitten with Leprosy.

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. 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 reins also taught him in the night season. Sickness (saith one) is the shop of virtue. 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 sickness; for that (saith he) I ever find myself 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, die 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 find not that he kept his bed.

Verse 20. So that his life abhorreth bread ] Which is the staff of man's life, and by the Latins called Panis, of the Greek 〈 in non-Latin alphabet 〉 , 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 Moses phraseth it; he brooks it no better then if it were made of saw dust, or mixed with gravel, or made with man's 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 egg or a dry chip; yea, they are no less 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 leanness, my leanness! Of Christ it is said, (though not through sickness) that he had no form nor comliness, (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 pains finished that elaborate Work of his, the Acts and Monuments of the Church, in eleven years space, never using the help of any other man, he grew thereupon so lean 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 sickness, 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 veins and sinews; his body is become a very bag of bones, a skin-bottle in the smoke, as David hath it.

Verse 22 Yea his soul draweth near 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 ways 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. 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 he stands not in need of any remedy or help of anything 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 Judge. 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 God's holy Will, who may assure the sick party that it is God who visiteth him in very faithfulness, that he may be true to his soul; that he doth it in mercy and in measure, not to ruin 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. Usher 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 virtue 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 sins, betwixt them and God's anger. 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 ] Unus e millibus, not Unus e similibus; as the Vulgar Latin 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 laboreth 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 God's grace, as having the tongue of the Learned, and being instructed for that purpose to the Kingdom 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, Angelical his face!

To declare • n o man his uprightness ] Or, His Righteousness, that is, Either the righteousness of Christ who is his peace; or His, that is, the righteousness of his own experience, how he hath been raised and received to mercy. Or, His, to clear up to him his spiritual estate, and show 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 righteousness, in regard of the worth, dignity and excellency of it, much less purity and perfection in it, but as it is a fruit of God's love and token of his favor, a sign of our Adoption and Justification, and a pledge of our glorification, that yieldeth comfort. And this it will do, when skillfully 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 counseled 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 Palsy 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 sins, 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 die, 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, pour the oil of grace into his broken vessel, and assure him in mine name, and by mine Authority, that I am his salvation. Whose sins 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. 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 perplexed) 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 honor 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 Means (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 honor 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 Savior's, Obad. 21. 1 Tim. 4.16. Jam. 3.20.

I have found a ransom ] Or, An atonement; a cover for his sin; as a thing is covered with plaster; 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 shown 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 God's 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 child's ] 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 thoroughly 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 show 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 cried out of God, and cursed 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 and framed himself to patience according to the same, 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 Alms 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 days 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 favorable 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: witness Peter, of whom Christ thought no whit the worse for his threefold denial of him, when once he wept bitterly, and prayed for pardon. Go tell 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. Imo 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, God shall make him to see his face with joy, even with joyful acclamation, when he shall find himself possessed of God's Kingdom, which consisteth in Righteousness and peace, and joy in the holy Ghost; which Chrysostom • rightly calleth 〈 in non-Latin alphabet 〉 , heaven afore hand.

For he will render unto man his righteousness ] 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. Or he will render unto him now in Christ, that righteousness he lost in Adam, he will fully and freely justify him, and sweetly seal 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 will repent and return unto him. Now Christ's 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 feinedly, as Saul; or forcedly, as Pharaoh; or desperately, as Judas. In men's Courts, saith Quintillian, its best to say, Non feci, to plead, Not guilty: but in God's 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. since 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 sins, 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 ways, 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 cross. 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 sickness, and yet thinks he hath escaped fair too: for so some render the Text, Nec poenas condiguas dedi, My punishment hath been less then men offense. See Ezra 9.13. with the Note there.

Ver. 28. He will deliver his soul from going, &c. ] God will heal him, and lengthen out his life. Or the sick man will, by his unfeigned repentance, procure his own reprieve and deliverance from deadly danger. Some make these words to be the sick man's 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 joyless life is no life.

Verse 29. Lo all these things worketh God oftentimes ] Heb. Twice, thrice, such is his patience, that he trieth all conclusions, as it were, and beateth long with men's 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 longsuffering, not knowing, or not weighing, that the goodness of God should have led them to repentance. Rom. 2.4, 5. Woe 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 sin, Isai. 55.7. and further addeth, for our comfort, verse. 8. That his thoughts are not our thoughts, nor his ways our ways; but as the heavens are higher then the earth, &c. We are apt to measure God by our models, to cast him into a dishonorable •• old, and to think him like ourselves 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 anything 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.

To be enlightened with the light of the living ] To live comfortably, and to be famous among the Saints; who had they not been reduced by affliction, would have perished infamous and obscure, wrapped 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 anything to say, answer me ] Heb. If thou hast words, yet not empty words, but such as may bear weight, and make for thy defense. Some men's 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 justify thee ] Not to condemn 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 himself, as appeareth by his bitter invectives against Carolostaeaius, Zwingli, 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 Devils, 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 breast, Luke 12. ult. yet he well knowing our heedlessness and fickleness, 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 fell in aure, gall in their ears (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 God's wise proceedings, and bring thee to such a sight of thine own folly, as shall render thee restless till set right for heaven.

CHAP. XXXIV. Verse 1. Furthermore Elihu answered and said.]

i. e. HE prosecuted his former Discourse, he thus pronounced (as the Vulgar hath it) in answer to some of Jobs former speeches, which he here reciteth, but not so candidly; and refelleth, but not so mildly, as was meet. True it is, that Job in his heat had let fall very many lavish and inconsiderate speeches, as is to be seen almost throughout the tenth Chapter. But yet it was far from him ever to say either that himself was without sin, or that God was unjust, as Elihu would bear him down; very odiously taking up certain sayings of his, that way sounding, and very gravely calling forth the rest there present to give sentence with him against Job. Yet is not Elihu to be censured for a proud, arrogant person (as some make him) but to be esteemed, Sapiens & egregius vir, as Lavater here styleth him, a wise and excellent man: though he should have considered, That the Spirit of God is neque mendax, neque mordax, a Spirit of truth and of meekness.

Verse 2. Hear my words, O ye wise men ] And those are not many, Hos. 14.9. He excludeth poor Job, whom yet he had promised to teach wisdom, chap. 33.33. And that he spoke not to the many, it is probable, for they have not those aures perpurgatas, that he calleth for in the next verse. 〈 in non-Latin alphabet 〉 fere sunt, they are heavy eared for most part, and of dull apprehension:

And give ear unto me, ye that have knowledge ] It is an happiness to have such hearers. I speak as to wise men, judge ye what I say, 1 Cor. 10.15. Jovianus the Emperor was wont to wish, That he might govern wise men, and that wise men might govern him. But as it was once said, That there was never less wisdom in Greece then in the days of the seven wise men: So may we now well complain, that there is a very great want of sound and saving knowledge in this great abundance of helps thereunto: So that we may cry out with the Prophet Isaiah, Whom shall we teach knowledge, and whom shall we make to understand the hearing? Them that are weaned from the milk, and drawn from the breasts; q.d. We have to do with very babies, children in understanding, but not in malice.

Verse 3. For the ear trieth words ] And for that end we have that excellent sense of hearing given us, that we may hear with judgment, and trying all things, hold fast that which is good, 1 Thes. 5.21. taking heed what we hear, Mark 4.24. as by the taste we may take heed what we let down; for else a man may easily eat his own bane, drink his poison: So here, for the soul hath her senses also, Phil. 1.9. and these habitually exercised to discern good and evil, Hebr. 5. ult. Which whilst carnal people want, they are carried away as they are led, 1 Cor. 12.2. Plucked away with the error of the wicked, 2 Pet. 3 17, wherried about with every wind of Doctrine, Heb. 13.9. &c. See the Note on chap. 12.1.

Verse 4. Let us choose to us judgment ] Let us summon the sobriety of our senses before our judgments; laying aside all prejudice: for, Omne judicium à se aufert qui praejudicium affert; He can never judge aright, who comes to a Cause forestalled or prepossessed.

Let us know amongst ourselves what is good ] Let us go knowingly to work, according to apparent truth; and not use cunningly devised Arguments, as many ( Mataeologi rather then Theologi ) do nowadays in the greatest Controversies of Religion: and hereunto let us all contribute our best help, for the finding out of truth, and convincing of Job.

Verse 5. For Job hath said, I am righteous ] So he was with a twofold righteousness; imputed, or the righteousness of Justification; and imparted, or the righteousness of Sanctification. But Elihu understood him as if he had said, I am sinless: This Job never said; only he cleared himself of foul offenses wherewith his friends falsely charged him: and asserted his own integrity, whereof he seemed to be more solicitous, than of giving God the glory of his justice: and therein he was to be blamed, as here he is to some purpose.

And God hath taken away my judgment ] sc. By handling me like a wicked man, and not showing me why: see chap. 27.2. where Job had used these very words, but not in the sense that Elihu urgeth them against him.

Verse 6. Should I lie against my right? ] Ut meam causam prodam, so as to betray my cause, and yield myself guilty, when I know myself innocent? This I will never do, said Job: no more would that peerless Lady Elizabeth, when as a traitor she was laid up in the Tower, and pressed to appeach herself. Better die, than lie.

My wound is incurable without transgression ] These last words, without transgression, Elihu spitefully thrusteth in, saith Beza. Others think they may be gathered out of chap. 9.17. & 16.17. Without presumptuous sin, (which David calleth the great transgression, the wickedness with a witness) Job might truly say, it may be: for all men are sinners, yet not all alike; though all have a dyscrasie, yet every man hath not a fever; and though none are without ill humors, yet some have not a leprosy upon them.

Verse 7. What man is like Job? ] This Elihu speaketh by way of angry admiration, as if he would make Job a very Non-such, a match-less offender; and that he much wondered with what face he could speak in that sort. What, such a man as Job do thus? O shameful! what? upbraid and reproach Almighty God? who would ever have expected such words from such a mouth? Is the man in his right mind, wot you, that he thus maketh himself a common laughing-stock, and by-word, and yet maketh nothing of anything, but doth with as great facility and readiness swallow up men's scoffs and taunts, as if he were drinking cold water, and no more is he troubled at them? Why, but is this Job? and is it possible that he should have so far lost all fear of God, and shame of the world, that he should set his mouth against heaven, as if he would spet in God's face, and not care though he drink up scorning and affronts like water, quasi maledictis aleretur ut venenis capreae, as if he were much taken and tickled with them? True it is, that Nemo pluris asti •• vit virtutem, as Seneca saith, No man setteth a better price upon virtue, than he who will rather part with his good name, than part with his honesty. But it is also as true, that to neglect altogether what others think and say of us, non solùm arrogantis est, sed & dissoluti, is the part not of a proud only, but of a forlorn person, saith the Orator.

Verse 8. Which goeth in company with the workers of iniquity ] Strange if he should: for the wicked is abomination to the righteous, Prov. 29. ult. Lord gather not my soul with sinners, nor my life with bloody men, saith David, Psal. 26.9. Lord, send me not to hell among the wicked, (said a certain good woman upon her death-bed) for thou knowest I never liked their company here on earth. But how proveth Elihu this Charge against Job, who was ever a terror to graceless Belialists? Forsooth he gathereth it from a certain speech of his, if he could tell what, or when it was uttered.

Verse 9. For he hath said, It profiteth a man not ] Did Job ever say so, or think so? Where? and when? He said indeed (and truly) that in this life it is oft seen, that bad men prosper, and good men suffer. But must it needs follow therefore, that it is a course of no profit to walk with God? Knoweth not Elihu, that there is nothing that may not be taken with either hand? and that it is a spiritual unmannerliness to take it with the left? Indeed it is not amiss to admonish good men, what absurdities may be gathered out of their words: and 'tis fit that they should prevent it, as much as may be. Elihu also was the more to be born with (and that made Job let him go on, likely, without a reply) because he pleaded for God, and the glory of his justice, which Job had somewhat wronged, as cannot be denied, whiles he gave too much way to his grief and other passions, and now beginneth to be sensible of his out-bursts: But truly, if he should have said as here he is taxed, (and yet David and Jeremy said little less) he would have gone in company with those workers of iniquity, Isai. 58.3. Mal. 3.14, 15. and have lifted at the very foundation of all true Religion, Heb. 11.6. and thence it was, that Elihu was so hot. But men must take heed of drawing odious consequences out of other men's speeches; and of forcing them to go two miles, when they would go but one. Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood, &c. Prov. 30.33.

That he should delight himself with God ] Or, When he runneth with God. Tremellius, When he shall be willing to walk with God. as Gen. 5.22. The Tigurines render the whole verse thus, Dixit enim, vir non faciet paria, si cum Deo cursu contendat. Sure it is n • c volentis, n • c volantis, (as a Noble man gave it for his Motto) It is not in him that willeth, nor in him that runneth; no though he could run as fast as a bird can fly, but in God that showeth mercy.

Verse 16. Therefore hearken unto me ye men of understanding ] Heb. Ye men of heart; Egregie cordati Viri.

Far be it from God that he should do wickedness, &c. ] scil. By punishing any without a cause; and this he double-denieth for better assurance. Cause enough there may be found in the very best, as well by reason of their actual abominations (their omissions, commissions, and failings in the manner) as of their birth-blot, which ever abideth with them while they are here, and is a seed-plot of all sin. How then can God wrong any one? Surely it is inconsistent with God's 1. Nature, here: 2. Actions, v. 11. 3. Will, v. 12. And although he might, to show his Sovereignty, punish men for his pleasure, Rom. 9.20. yet far be it from us to imagine that he will abuse his might and power to do anything unjust or unbeseeming his goodness.

Verse 11. For the work of a man shall he render unto him ] This is both his Covenant and his custom: so far is he from doing wrong to any, that every man shall be sure to reap as he sows, to drink as he brewes, to receive according to that he hath done in the flesh, whether good or evil, 2 Cor. 5.10. And albeit this is not done forthwith, yet we may write upon it, and reckon that nondum omnium dierum soles occiderunt; as sure as the night followeth the day, a day of account will come, and God will render unto each man reward or punishment according to his works.

And cause every man to find according to his ways ] According to the course of his life, and not according to this or that particular action. A Doeg may set his foot as far within the Sanctuary as a David; and a David may in some particular out-sin a fire brand of hell. But the ways of a man are before the eyes of the Lord, and he pondereth all his goings, Prov. 5.21. He considereth the bent, frame, and tendency of the heart, and proceeds accordingly.

Verse 12. Yea surely God will not do wickedly ] This must be laid down for a certain truth, and is therefore so reiterated. Job had said as much to this purpose as Elihu could do; but then he had seemingly dashed all again with his inconsiderate complaints and murmurings. This Elihu could not bear, but again and again celebrateth the rithteousnesse of God; and when he hath said his utmost, seemeth to say as Cicero once did of Crassus and Antonius the Roman Orators, That if any man think he had said too much in commendation of them, he must needs be such an one as either knew them not, or was not able to judge of their worth. As for Job, whom he here confuteth, he seems to say of him, as Calvin somewhere doth of Luther, That as he excelled with great virtues, so he was not without his great failings. Atque utinam recognoscendis suis vitiis plus operae dedisset; and I would, saith he, that he had spent less time in declaiming against others, and more in recognizing his own faults.

Neither will the Almighty pervert judgment ] For shall not the Judge of all the earth do right? See the Note on chap. 7.3.

Verse 13. Who hath given him a charge over all the earth? ] scil. To govern it; Is not he the Maker and Monarch of all men? Who is his Superior? and to whom shall he give account? and who shall expostulate with him about injustice? Or, for fear of whom should he warp or writh? The Emperor cannot do right, saith One, because he hath none to over-awe him, or question him. It is said to Trajan, that he neither feared nor hated any man living. What then shall we think of him, who is Moderator & Dominator supremus ac solus,

Or who hath disposed the whole world? ] The habitable world: and especially that habitable part of God's earth, as man is called, Prov. 8.31.

Verse 14. If he set his heart upon man ] Viz. For evil, and not for good, and have a purpose to unmake him again, which he can as easily do, as will it to be done.

If he gather unto himself his Spirit and his breath ] If he take away his life, which what is it else, but a puff of wind, a vapor, &c. who can say he is unjust? May not the Potter do with his pot as he pleaseth? We subsist merely by his Manutension; and if he but pull back his hand only, we are gone immediately. This is to be seen in those that swoon suddenly away. See Psal. 104.29. and consider how little this is considered by the most. Elihu thought, that Job was wanting herein: for he had heard him chap. 12. disputing concerning the sovereign and absolute power of God, almost in the very same words, which himself here useth, from ver. 13. to 31.

Verse 15. All flesh shall perish together ] i. e. All men, called here All flesh, as Mark 16.16. they are called every creature, a little world. If God command it to be so, they shall all breath out together.

And man shall turn to his dust again ] The body to the dust whence it was taken, but the Spirit to God who gave it, Eccles. 12.

Verse 16. If now thou hast understanding, hear this ] Hear it, and know it for thy good, as chap. 4.27. if at least thou hast any wit for thyself, or care of thine own well doing. This is a stinging Apostrophe to Job. Si vel • ica est in te bonae mentis; unless thou hast buried thy brains, and lost thy • enses, listen as for life.

Verse 17. Shall even he that hateth right govern? ] Heb. Bind; sc. Malefactors, whom Magistrates use to hamper? Others take it of binding up the wounded after the manner of Surgeons. An qui odit judicium, Chirurgos imitaretur? so the Tigurines translate: Would he who hateth right, do as Surgeons use to do? Would God, if he were unrighteous, bind up the broken hearted, or receive into favor (as he doth) a sinner that repenteth, doing him good again, as if there never had been a breach betwixt them? It hath been noted, That a King hath his name in the Greek tongue from healing; and that Isai. 3.7. a Governor is called a Healer, or Binder up; the same word there as here in the Text. But how unfit for such an Office must he needs be, who not only doth not right, but hateth it, as did Nero, Caligula, Commodus, &c?

And wilt thou condemn him that is most just? ] Or, That is strong and just; illúmne impietatis sugillabis? None in his right wits would ever do so: for what else were this, but to exalt a man's self above the divine Majesty? And yet what do they less then this, who grudge at God's proceedings, and are ready to think that if they had the ordering of things in their hands, they could dispose of them a fair deal better? How absurd and unseemly this is in any one, is aptly set forth in the next verse, Is it fit, &c?

Verse 18. Is it fit to say to a King, Thou art wicked? ] Heb. Belial; that is, Thou yoaklesse, lawless, masterless Monster. Kings are not wont to be so accoasted and aviled, nor is it lawful, Exod 22.28. It is blasphemy in the second Table, to speak evil of dignities, Jude 8. It was some disadvantage to Saint Paul, that (although provoked and unjustly smitten) he called the High Priest whited wall, Act. 23.3 he was glad to excuse it by his ignorance. And Luther cried our Henry 8 mercy, for his uncivil language to him, such as was that, Audi, Domine Rex, edocebo ie, in a jeer. H • nry 6. indeed was coarsely handled in a tumult, and wounded, but then he was at an under; and being restored he freely pardoned the Offendor, saying, Alas poor soul, he struck me more to win favor with others, then of any ill will he bare me: But this was a rare example of patience in a King. Alexander the Great dealt more harshly with his friends Clitus and Callisthenes, for their plain-dealing. Tiberius put to death a Poet for uttering some free words against him, though under the person of Agamemnon, quem in iragoedia probris lacessisset. Savanarola suffered deeply for telling the Pope his own. And Bajazet the second took great revenge upon his Janizaries, who, for his casting Achmetes Bassa into prison, they in an uproar insolently cried out, that they would by and by teach him as a drunkard, a beast, and a Rascal, to use his great Place and Calling with more sobriety and discretion. Kings must be spoken to with soft and silken words, as she said, 〈 in non-Latin alphabet 〉 . If Elias, or Elisha, or Isaiah, or the Baptist do otherwise that is not a copy for every man to write after. Is it safe to take a Lion by the beard, or a Bear by the tooth? Naboth suffered, though falsely accused to curse the King: and Shimei had at length his payment for reviling David. If Ezekiel called the King of Judah, Thou wicked and profane Prince, chap. 21.25. that was by an extraordinary spirit, and by a special command of God.

And to Princes▪ ye are ungodly? ] Ingenuis. These, as they must not be flattered, so neither may they be unmannerly advertized of their duty or danger. It is probable, that Joseph used some kind of preface to Pharaohs chief Baker in reading him that hard destiny, Gen 40.19. such haply as was that of Daniel to Nebuchadnezzar; chap 4.19. My Lord, the dream be to them that hate thee, &c. Or ad Philo brings him in with a U • inam tale somnium non videsses, I would I had no such dream to interpret unto you. But for the matter he giveth, him a sound, though a sharp interpretation.

Verse 19 How much less to him that accepteth not the person of Princes? ] How much more both dangerous and undecent must it needs be, wrongfully to accuse God of injustice and partiality, which is far below him: since he neither doth, nor needeth prefer great ones before meaner men in judgment? See on chap. 13.7. and 52.21.

N •• regardeth the rich more then the poor ] The word rendered rich, opulent, or potent, comes either from a root that signifieth to save; because it is in the power of such to save others from hurt and damage: or else from another root, that signifieth to cry aloud; because such men use to speak their minds more freely and boldly, as having that which can bear them out. But God acknowledgeth them not as such: only of them to whom much is given, much shall be required.

For they are all the work of his hands ] Both for their persons, for they are all equally his creatures; and for their conditions, which God also hath cut them out, and apportioned. Thus he is said to have made Moses and Aaron, that is, to have advanced them, 1 Sam. 12.6. and Christ is said to have made the twelve, when he ordained them to the Apostleship, Mar. 3.14.

Verse 20. In a moment shall they die ] Be they mean or mighty, they are, when God pleaseth, suddenly swept away by the hand of death: as Chess-men are into the bag, without distinction of Kings, Dukes, Bishops, or Common people.

And the people shall be troubled at midnight ] as were the Egyptians, when their first-born were slain in their dead sleep, Exod. 12.29. not without much terror and tumult: and as were the Army of Sennacherib, 2 King. 19.35. and Belshazzar with his Babylon, Dan. 5.30, 31. The people shall be troubled, they shall be shaken as leaves in a great wind, or be carried away as by a mighty torent; when they were most secure, and dreamt of no such danger. Neither in all these alterations and various occurrences is God unrighteous, since he is debtor to none, neither doth he anything without reason and right.

And pass away ] Praeteribunt, id est peribunt: they shall pass into the grave, as Eccles. 1.4. One generation passeth, and another cometh: or they shall perish, as when it is said, Heaven and earth shall pass away. The Vulgar hath it, Pertransibunt. It is not transibunt, they shall pass, saith Gregory; but pertransibunt, they shall pass thorough, because the wicked are always passing on to perdition, throughout all their lives.

And the mighty shall be taken away without hand ] That is, without seeing the hand that smiteth them; which is, saith One, a divine force, invisibly cutting asunder the thread of their lives in a moment, Psal. 76.12. The Lord cutteth off the spirit of Princes. The Hebrew importeth, that he slips them off, as one should slip of a flower betwixt his finger; or as one should slip of a bunch of grapes, &c. The Original here is, They shall take away the mighty, that is, the Angels shall (as Luk. 12.20.) hurry them out of the world without hand, that is without man's help, without human violence.

Verse 21. For his eyes are upon the ways of man ] God's Providence (like a well-drawn picture that eyeth each one in the room) observeth all things: he seeth cause enough thus to proceed in judgment against a person or people, though we see it not. And although one man knoweth not another; nor doth any man well know himself; yet God, following, as it were, all men hard at the heels; doth with his eyes narrowly observe and mark what way everyone walketh in, he seeth all his goings: Let not men therefore please themselves in their sinful practices, as if God saw them not, because for a time they scape unpunished; Saculi laetitia est impunita nequitia; but sin and punishment are tied together with chains of Adamant, and cannot long be asunder.

Verse 22. There is no darkness, nor shadow of death, &c. ] Sinners would fain shroud and secret themselves from God's all-seeing eye: for which end they search all corners, with Adam, and hope that their evil pranks and practices shall never come to light: but that cannot be, for not only darkness and the shadow of death, but Hell also is naked before him, and destruction hath no covering, Job 26.6. See the Note there. See also Psal. 139.12. and Amos 9.2, 3. Heb. 4.13. with the Notes.

Where the workers of iniquity may hide themselves ] Either from God's all-seeing eye, or punishing hand; Adam is pulled out of the thicket: Manasseh from among the thorns: Zedekiah, and his family, from between the two walls: many Jews out of the privies and other lurking-holes where they lay hid, at the last destruction of Jerusalem.

Verse 23. For he will not lay upon man more then right ] Plus quàm par est. He cannot over-do likely: no, though he should inflict upon him all the torments here, and tortures in hell, since death, in the utmost e • tent of it, is the just hire of the least sin, Romans, 6.23. See Ezr. 9.13. with the Note.

That he should enter into judgment with God ] Commence a suit against him, or challenge him into the schools to argue it out with him, as thou Job hast offered to do: but unadvisedly; since God hath justice on his side; as the very Heathens also saw, when they set Themis their goddess of Justice 〈 in non-Latin alphabet 〉 next of all to Jupiter, their chief god.

Verse 24. He shall break in pieces mighty men, &c. ] Infinite conterit validos, so Tremellius rendereth it. He infinitely mawleth the mighty; and breaketh them in pieces like a potters vessel, Psal. 2.9.

Without number ] Or, Without inquisition: as knowing all things afore-hand, and not needing any evidences or examination of witnesses: Or, without end, because their ruin is endless. Ruina majorum sit cantela minorum.

And set others in their stead ] As is to be seen in the rise, reign, and ruin of the four mighty Monarchies, and others not a few, that had their times, and their turns: as the Kingdom of the ten Tribes, which in a few years fell into nine several Families: and few of those Kings died a natural death: No more did the Emperors of Rome, till Constantine. See Dan. 2.21. Psal. 113.7, 8.

Verse 25. Therefore he knoweth their works ] It appeareth by their punishment, that God took notice of their wicked works; though they thought otherwise: yea, when they know not, or are not aware of it, he overthroweth them therefore. This he doth in the night, i. e. suddenly and unexpectedly. Others render it, As soon as he hath changed the night, they are crushed; that is, as soon as he hath brought forth the light which revealeth all things, Ephes. 5.13. and layeth them open to public view, who before were taken for better men, they are destroyed, as public Pests.

Verse 26. He striketh them as wicked men, &c. ] Complodit eos, saith Junius, scilicet ut inflatas vesical in sun ipsorum seed, he striketh upon them, as blown bladders in their own seat. This is an elegant similitude, setting forth the sudden overthrow of graceless great Ones, as with a kind of noise, and not without public notice; for it followeth,

In the open sight of others ] Heb. In the place of beholders, in proscenio, as upon a Stage, or Scaffold, Discant justitiam moniti, & non temnere • imen: others may hear and fear, and do no more so. God is pleased for this purpose to hang up some notorious offenders as it were in gibbets; as Pharaoh, Sennacherib, Antiochus, Herod, Julian, &c. See those Writs of Execution, 1 Cor. 10.5, 6, 7, &c. and be wise by others woes: enjoy their follies, and gather, with the Be, sweet honey out of those bitter weeds. Poena ad pancos, metus ad omnes.

Verse 27. Because they have turned back from him ] To pursue after lying vanities, broken cisterns; which whosoever do, as they fall into two foul sins at once (such as heaven and earth have cause to be astonished at, and afraid of) Jeremiah 2.12, 13. so they are miserable by their own Election, Jonah 2. verse. 8.

And would not consider any of his ways ] Wisely consider them, as David did Psal. 119.168. All God's laws were in his sight: and all his ways in God's sight. This was the general cause of their destruction. The special followeth.

Verse 28. So that they cause the cry of the poor, &c. These they compel, by their oppressions, to wash the earth with their tears, and to importune heaven with their complaints, as One phraseth it. The wicked do as it were, bring up to God the cries of the poor oppressed, and so pull upon themselves inevitable destruction. for he is the poor man's Patron, and heareth the cry of the afflicted. The grand Signior would have the world take notice, that such as lament unto him, shall be sure to have redress and succor from him. Wherefore also he calleth himself Awl • m Penaw •• , The worlds Refuge, A title far more fit for the God of heaven, than for any earthly Monarch, were he far more gracious than the great Turk, from whose courtesy (freely offered him) Luther blessed himself with a Deus me tutatur à tali benefice Domino; God defend me from such a gracious Lord.

Verse 29. When he giveth quietness, who then can make trouble ] Ipse tranquillabit, & quis inquietabit? This is like that of the Apostle, saith Brenz, Rom. 8. If God be for us, who can be against us? Who shall lay anything to the charge of God's Elect, &c? It is he alone who giveth peace, both of country and of conscience; Peace, peace. Isai. 26.3. Pacem omnimodam; external, internal, eternal; and then, who can disturb or unsettle? Surely as Isaac once said to Esau, concerning Jacob, He is blessed, and he shall be blessed: so may it be said of such as have made their peace with God; Peace shall be upon them and Mercy, contra gentes, whosoever saith nay to it; yea, though it be the Devil himself, that 〈 in non-Latin alphabet 〉 as he is oft called, the Troublesome one: who, ever since he was cast out of heaven, keeps ado on earth, and seeks to disquiet all such as by patient continuance in well-doing, seek for glory, and honor, and immortality, Rom. 2.7.

And when he hideth his face, who then can behold him? ] Him? Whom? God: who dare look upon him, or toward him for help, when he is thoroughly displeased and looketh irefully? Or, the party frowned on by God: who will smile upon him, or show him any favor and furtherance? Here Ibn-Ezra giveth a good Note, Aversio vultus Dei, &c. The turning away of God's pleased countenance is the cause of all Wars and other disasters. The Physiologer in Epiphanius telleth of the Bird Charadius, that being brought into the room where a man lieth sick, if he look with a steady and fixed eye upon the sick man, he recovereth: but if he turn away from him, and look another way, the disease is to death. Apply this to God, and it fitteth.

Whether it be done against a Nation, or against a man only ] All's a case (as they say) to God; he stands not upon multitudes, as men use to do in case of Mutinies or the like, to punish the tenth man or so, in terrorem, for a terror to the rest. This is not God's way of punishing: but as a thousand years are to him but as a day, and one day as a thousand years: so when he proceeds to execution of Justice, whether it be done against a Nation, &c. All Nations to him are but as a drop of a bucket, or dust of a balance, Isai. 40. And hence he buried a world full of people in one universal grave of waters. And the wicked (be they never so many) shall be turned into hell: With whole nations tht forget God, Psal. 9.17. God seemeth to say, Fiat justitia, ruat orbis.

Verse 30. That the hypocrite reign not ] That he reign no longer; Almighty God taketh order, by putting these mighties from their seats, and exalting them of low degree, Luk. 1.52. And why? 1. Lest the hypocrite, or the impure and impious man reign: Such as was Jehu, Herod, Julian, our Richard 3. Pope Sixtus Quintus, of whom One saith, that he was the most crouching humble Cardinal that ever was lodged in an oven, and the most stout proud Pope, that ever wore Crown: What pride equal to his, making Kings kiss his Pantof • es? What humility (pretended) greater than his, shrieving himself daily on his knees to an ordinary Priest? He calleth himself the servant of God's servants: and yet stamps in his Coyn, That Nation and Country that will not serve thee, shall be rooted out: he also suffereth his Parasites to style him, Our Lord God the Pope. Is not this a notorious hypocrite? and when such a one reigneth and taketh upon him to be Lord of all both in spirituals and temporals, may not we conclude that God hideth his face (as in the former verse) from his people? May we not cry out as Basil once did, Num Ecclesias suas dereliquit Dominus? hath the Lord utterly forsaken his Churches? It is, doubtless, a very great judgment upon a people, when an hypocrite or a profane person is set over them, who pretends the public good to his own designs and self-interests, and by his crafty inventions undoes his subjects, robbing them of their lawful liberties, and enslaving them. Some read the words thus, He causeth that the hypocrite reigneth for the sins of the people. It is threatened as an heavy curse, Levite. 26.17. If you still trespass against me, I will set Princes over you that shall hate you; mischievous, odious Princes, odious to God, malignant to the people: Such as was Phocas that bloody Tyrant, who, when he had slain his Master Mauricius, and reigned in his stead, there was an honest poor man, saith Cedrenus, who was earnest with God to know a reason, why such a thing was suffered? to whom it was answered, That a worse man could not be found: and that the sins of Christians required it. We read of Attilus King of Sweden, that he made a Dog King of the Danes, in revenge of a great many injuries received by them. Gunno likewise King of the Danes made a Dog King of Norway; and appointed Counselors to do all things under his Title and Name: That which these men did spitefully, God sometimes doth righteously; setting up tyrants for a punishment to those that were unthankful for better government: and would not have him to reign over them.

Lest the people be ensnared ] Heb. For the snares of the people; that is, for the injuries and vexations wherewith that hypocrite oppressed the people; to put an end to those, by taking away the Tyrant, who for his cruel craft, and crafty cruelty, is here fitly compared to an hunter or fowler laying snares. Sunt autem leges iniquae & exactiones injustae principum hypocritarum, laquci & decipulae quibus populum sibi subjectum venantur & capiunt, saith Brenz here: i.e. Bad Laws and unjust exactions of hypocritical Princes, are the snares and gins wherewith they hunt after, and catch their subjects.

Verse 31. Surely it is me • t to be said unto God, I have born chastisement ] To convince a man of a fault, and not to advise him how to do better, is to snuff a Lamp and not pour more Oil into it. Elihu therefore now sets himself to counsel Job, whom he conceiveth he had sufficiently convinced of injury done to God. Surely it is meet, &c. Par est; this is supplied by the Translatours to make sense; for the Original is very concise and dark, and therefore diversely interpreted; as is also all this latter part of the Chapter. Some render it thus, But to God who saith, I pardon, I will not destroy, it should be said, That which I see not, teach thou me; &c. Some thus, Therefore we ought thus to speak unto God, I suffer patiently, I will not break asunder; viz. These bonds wherewith thou hast fast bound me. Others thus; Hath Job said to God, I have born, &c. q.d. Nothing less, as ye all are witnesses. Others again thus, Hath he; (that is, the Tyrant dethroned, as in the verse aforegoing) said to God, I have been, &c, Hath he confessed his wickedness, and promised amendment? No such matter surely, therefore is he justly punished. This is a very good sense, saith Mercer. But to stick to our last and best Translation, Surely it is meet, &c. for is it fit that God should cast down the bucklers first, and not have the better of us? Should we not rather disarm his just indignation by an humble yeeldance?

I have born chastisement ] Heb. I have born and will bear, being active in suffering, and taking up my cross.

I will not offend anymore ] Heb. I will not corrupt, to wit, my ways, and so undo myself.

Verse 32 That which I see not teach thou me ] For I am yet in the dark, and know not the right cause wherefore thou afflictest me. Herein men are very apt to mistake themselves, and when God calls one way, to run another, as young Samuel did, 1 Sam. 2. The devil also dealeth by the afflicted as the Jews did by Christ, blindfolds them, and then bids them prophecy who smote them, and for what? Hence in afflictions we many times grope, as blind men, guessing at this cause, and at that, but seldom fasten on the right. Here then God must be sought unto for direction, and besought, that he would graciously point us to the sin he strikes at. This Job had done once and again, chap. 10.2. and 13.23. But Elihu would have him to do it yet better.

If I have done iniquity, I will do no more ] Thus men must both vow and perform to the Lord their God, Psal. 76.11. and not promise amendment as children do when taken up to be whipt; or as men in danger at sea, or on their sick beds, use to do largely; But then sciaputo il morbo, fraudato il Santo, as the Italian Proverb hath it, When the Disease is removed, the Saint is defrauded. Pharaoh promised fair whiles upon the Rack; but got off once, he hardened his heart, and would do nothing. So those slippery Votaries, Jer. 34.11.

Verse 33 Should it be according to thy mind ] Heb. From with thee: q.d. Must things be as thou wilt? And is it fit for thee to prescribe to the Almighty? (See Hos. 8.4.) to set the Sun by thy Dial?

He will recompense it, whether thou refuse, &c. ] He will have his pennyworths of thee, whether thou be pleased or displeased.

And not I ] Though I foretell thee this, yet it is God that will effect it: therefore think not the worse of me, no more then a people should of a Herald or the Trumpet as the cause of their war.

Therefore speak what thou knowest ] Viz. In thine one behalf, but speak the word of truth and soberness. He was no fool who said, It hath often repented me to have spoken, but seldom to have held my peace. There are many other readings, and expositions of the words. Let every man (for me) take his choice, and abound in his own sense, so it dissent not from the Analogy of faith.

Verse 34. Let men of understanding tell me ] Or, Say with me; say as I say; viz. That Job hath spoken without knowledge, as verse. 35. and that I have spoken the thing that is right in vindicating the divine Justice, from thy causeless criminations.