Iob expounded by Theodore Beza, partly in manner of a commentary, partly in manner of a paraphrase. Faithfully translated out of Latine into English

BEZA VPON IOB.

CHAP. I.

VERSE. 1. There was a man in the land of Huz called Iob, and this man was an vpright and iust man, one that feared God and eschewed euill.

THere was a man.] This chapter I may fit∣ly deuide into three parts: the first, com∣prised in the first fiue verses, declareth who this Iob was, and of what account & estimation both with God and men: also what benefits he had receiued at the hands of God, as who is pleased with righteousnes. Hebr. 13.16. And yet if we will iudge aright, all this was of Gods free grace, that Iob was such a one towards God and men, as here he is described. For who hath giuen to him first? The second part conteyneth the decree of God concerning Iobs triall and temptation, whome Satan laboureth to ouerthrow. The third part from the twentith verse to the end of the chapter, setteth forth Iobs victorie in this first conflict. Now whatsoe∣uer in this place is spoken of Iob, it serueth not onely to set before our eyes a most singular example of a man trulie bles∣sed here vpon earth: but also maketh very much to the ex∣emplifying of that heauie and tragicall discourse that fol∣loweth. For this had beene no straunge matter, that a man abusing the great blessing of God, should suddenlie fall as it were from the top of prosperitie, into extreame miserie, suffe∣ring the punishment due to ingratitude and vnthankefulnes: seeing histories both sacred and prophane yeald vs many such examples, and these times offer vs not a few. But that so godlie and so a iust man, liuing in great prosperitie, should on a suddeine become so wretched and vnhappie, it might seeme a thing altogither incredible. Moreouer all this com∣mendeth vnto vs Jobs constancie, which is so much the more wonderfull, by how much this chaunge was more suddeine and vnlooked for. For a man that hath beene exalted from a

base and poore estate to riches and honour, afterward to fall againe into his former condition, which he had before knowne & tasted, it were a thing more common & lesse gree∣uous a great deale. But for him who hath continually enioy∣ed so great blessings both of bodie and minde, and who hath beene highly esteemed both for his great vertues and excee∣ding wealth, at a sudden, when he feareth and doubteth least, to be cast downe, and, as if God and men, heauen and earth were set against him, to be made a mirrour of misfortune; of so rich a man to become so poore, of a father of so many children by a mischaunce so strange to be bereft of al, finallie at one instant to be wounded with so many greevances, such as it is not possible for a man to susteine greater; & yet for all this not to faint, but rather hereby to gather courage, & to be pricked forward vnto vertue and godlines, this, out of question, is a most rare example of a most singular and hea∣uenlie magnanimitie. Therefore Iob is here called a Man by a figure of excellencie, that is, a notable man, a man great∣lie renowmed among those people. For such is the force and meaning of the Hebrue word which is here vsed, that it doth not onely note the sexe, but signifieth a man of great worthi∣nesse and excellencie, as also the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth sometimes among the Greekes, and Vir among the Latines.

In the land of Huz.] That is, in Idumaea, as I haue before shewed in the Preface. And this declareth not onely of what cuntrie he was, but also that he came of the race and li∣neage of Edom, or Esau: which thing maketh very much to this present purpose. For who will not merueile, that there should be a man of such rare vertue, wisdome, and godlines, beeing, I graunt, borne of the stocke of Abraham and Isaac, but yet no Israelite, nor brought vp in Iacobs house. For this maketh more to his commendation, that he liued so religi∣ouslie among the contemners of God, such as the Idumaeans for the most part were, and that he was so good a man a∣mong those who were most wicked; then if he should haue liued vertuouslie among vertuous men, and religiouslie a∣mong such as feared God. There are here beside certaine things not vnworthie the noting: and first of all that God at such time as he made his couenant with Abrahā & with his

seede after him, seemeth not foorthwith to reiect all other nations and kindreds of the earth. For it is manifest by that which we read in the stories of Abraham and Isaac, concer∣ning Pharaoh and Abimelech, that the true knowledge of God which had beene receiued from the Patriarkes, was not yet altogither forgotten, no not among the posteritie of Cham, from whome both the Aegyptians and the Chananites had their beginning. And how could it be I pray you, that the Church should be shut vp within the walles of Abrahams house, seeing Melchisedech beeing a type of Christ himselfe, was at the same time a priest of the most high God? who if he were that Sem, as some haue not without reason conie∣ctured, we shall finde that he liued 34. yeeres after Abraham, when Esau and Iacob were about the age of 49. yeeres. Therfore euen then there was a Church, ouer & besides that which was in the house of Abraham; in which also might be found the true markes of the Church, namely, the promise of the blessed seede to come, and sacrifices which were in deede nothing else but Sacraments. Yet it is true that these in other places began to grow out of vse, and to be abused, with Abraham they remained more pure, who also had this honour aboue others, that the sacrament of Circumcision properlie belonged to him, and to his house, into which the whole Church was by little and little gathered; insomuch that whosoeuer was not circumcised, was esteemed as no member of the Church. Now then the time of the reiection of the Gentiles, as me thinketh, may fitlie be referred to the comming of the people out of Aegypt, and the renewing of the couenant of Circumcision: Exod. 12.48. Levit. 12.3. Whereunto Paul seemeth to haue relation in that excellent sermon of his, which he made at Antioch in Pisidia. Act. 13.17.

Another thing to be noted, ariseth hereof, that God is said to haue hated Esau; and Malachie witnesseth that God had alotted him his dwelling place in the mountaine of Seir, without the land of Chanaan, in signe, as it should seeme, that he was excluded out of the couenant; the same curse lying also vpon his posteritie, as which hath beene a continuall e∣nemie of Gods people, and would not suffer them returning

out of the captiuitie of Aegypt, to passe through their cuntry. Which if it be so, how is Iob here accounted so godly and re∣ligious a man, euen by the testimonie of Gods owne mouth? I answere, that albeit Esau in deede shewed himselfe diuers wayes to be a prophane and an vngodlie wretch; albeit also Gods fearefull iudgement lay vpon him, and extended it selfe to his children after him: yet he is onely said to haue lost his birthright, and not to be vtterlie shut out from the couenant of promise. And whereas he went apart out of the lande of Chanaan, I denie not, but that it came to passe by the secret providence of God, foreshewing that which afterward came to passe by his iust iudgement; but it may not so be taken as if God had at that time simply excluded the Idumeans from be∣ing any way partakers of his couenant, from which the very Gentiles were not immediately debarred, as I before shew∣ed. Therefore euen then also the true knowledge and wor∣ship of God remayned among the posteritie of Esau, if not in euery one, yet vndoubtedlie in those whome God had blessed: which worship of God they receiued not onely from the auncient Patriarkes, but more speciallie from the do∣ctrine and reuelations shewed to Abraham and Isaac. For it is not to be doubted, but that Abraham (as God himselfe witnesseth of him) herein diligentlie and carefullie instructed his nephewes Iacob and Esau, who, as appeareth by the due computation of Abrahams yeeres, were 15. yeeres old be∣fore Abraham dyed. Gen. 18.19. But what neede I say more? The tree is knowne by his fruit. How great knowledge of heauenlie doctrine there was not onely in Iob, but also in his friends, with what reuerence and zeale they were mooued, euen where they are deceiued: and lastlie how wonderfullie they excelled in wisdome and loue of true religion, appea∣reth, partlie by their mutuall conferences one with another, & partly by the manner of Gods communication with them. And seeing also that they togither with their whole families, as it is most likelie, were not without the seale of the coue∣nant, I meane Circumcision, I can not doubt but that (not∣withstanding Gods hatred towards Esau and his seede: the same beeing vniuersallie considered, and not seuerallie in e∣uerie particular person) Iob and all the Idumaeans such as him

selfe was, though they were not Israelites by birth, were ne∣uerthelesse the true members of the Church. And to applie this to our owne times (in which wee see that is come to passe in the east and west parts, which Paul and Iohn foretold concerning the generall Apostacie and falling away from the faith, God by this meanes punishing the contempt of the word in those former ages) although Antichrist that man of perdition hath by little and little crept in, and now sitteth in the temple of God, whose kingdome is quite contrarie to the kingdome of Christ, and therefore whosoeuer cleaue to him, can not be of Christs flocke, yet forasmuch as there are in spite of Satan and Antichrist, still remaining the tokens and pledges of the Church, it is not to be doubted but that God hath alwaies had, and at this present hath his chosen and elect euen amongest that Antichristian broode, as he had Daniel and diuers other holie men in the middest of the Babilonian captiuitie.

Moreouer we doe here obserue what the state and con∣dition of the Church is for the most part hereupon earth. For loe, while the Idumaeans, prophane men, no doubt, a number of them, and vnlike to Iob, with many other cun∣tries of the east, which were the ofspring of Abraham by his concubines, liued quietlie at home, and flourished in all kinde of wealth and iolitie, the Israelites on the otherside were held in grieuous seruitude vnder the tyrannie of the Aegyptians. Gen. 25.6. But marke the issue of the prosperity of the one, and the others aduersitie. Their fall was most wretched and lamentable, as who shortly after were quite cut off from the couenant of life, and contrariwise these were made partakers of great happines, in that all other nations beeing reiected, God chose them to be a proper & peculiar people vnto himselfe. Let vs not therefore esteeme of the Church by multitude or outward felicitie: but let vs preferre the crosse for vertue and righteousnes before all the flitting and momentary ioyes of the wicked. But this we must take by the way, that god made choise of the Israelites, & brought them into the land of Chanaan, of his free mercy & good wil, and not for any worthinesse in them more then in any other nations (as Moses putteth them in minde in

that song of his. Deut. 32. vers. 8, 9, &c. and after Moses, Iosua in his exhortation which he made to the people before his death. Ios. 24.) that he that gloryeth might glorie in the Lord. 1. Cor. vers. 31.

Now of this thing I can not but merueile, whence these mē should haue so great knowledge of the secrets of nature. For albeit the Science of things naturall be not heere purposelie deliuered and taught: yet it is sure that vnlesse they had bin herein very wel and throughlie instructed, they could neuer so trulie, so deuoutlie and grauelie haue reasoned of these matters. It is therefore most true that Adam had naturallie engrafted in him from his creation the perfit knowledge of all good and profitable learning, vvithout vvhich he could not haue liued vvell, nor haue rightlie gouerned all other creatures, nor haue vsed that dominion and authoritie, vvhich God had giuen him, to the true end, namely to the glorie of God his Creator. This vvisdome though it be very much defaced by mans fall: yet God hath preserued in our minds certeine seedes of knovvledge and good arts, vvith∣out vvhich, of men vve should become beasts. Hence it is that the principles and generall notions of all Artes are na∣turallie imprinted in euery mans vnderstanding, vvhich made Plato thinke that vvhen men by teaching begin to knovv that vvhereof before they seemed ignorant, they doe not so much learne any nevv thing, as remember that vvhich they had forgotten. I am therefore of opinion, that the most auncient Patriarkes, as they learned the creation of the world of our first parents, so also that they were most skilful in the true Naturall philosophie, in vvhich the whole vvorld vvith all the parts thereof both simple and compound, supe∣riour and inferiour, are searched and laid open: and this trea∣sure of knovvledge, as also more principallie the doctrine of true godlines, chieflie remained in the house and posteritie of Abraham. A manifest proofe hereof is that excellent de∣scription of the creation of the vvorld made by Moses, if the same be compared vvith Platos Timoeus, and especiallie vvith Aristotles fond dreame of the vvorlds eternitie, though the matter should be iudged by humane reasons and arguments. This is further confirmed to vs not onely by this booke,

which either is of greater antiquitie then Moses, or, as others thinke, written by Moses him selfe; but also by diuers excel∣lent Psalmes, in which these things are in such manner set forth, that they cannot possibly either more truely & graue∣lie, or more eloquentlie and learnedlie be deliuered. What shall I say of Solomon? whose bookes if they were all extant, doubtles whatsoeuer the wise men of other nations haue left in writing concerning these matters, in comparison of them, would be esteemed as little worth. Hence it is, that in diuers cuntries many haue beene famous, as the first inuen∣ters and finders out of Arts, and other profitable things, and haue for the same cause beene esteemed as Gods after their death; whereas notwithstanding it is cleare out of the sacred histories, that the most auncient vse of such things hath bin amongst the people of God. As for the vse of letters, we may plainly see by the alphabets of all nations that it was first ta∣ken from the Hebrewes. Neither yet doth that seeme vntrue which Josephus in his first booke of Antiquities, Chap. 1.8. tel∣leth concerning the Aegyptians, taught and instructed by A∣braham, that (the light of nature togither with the knowledge of the true God and his holie worship by little and little a∣mongst the people of the earth in one place through Satans illusions degenerating into Magick and horrible idolatrie, in other partlie defiled with infinite lyes, and partlie of set purpose obscured, or rather prophaned with mystical fables and riddles: finallie in other places beginning to decay and likelie in short space euery where to perish and to be vtterlie extinguished) men would haue growen to be most beastlie and sauadge, had not God raised vp excellent wits, for the restoring of Artes and liberall knowledge. The Greekes are thought to haue taken the knowledge of Philosophie from the Aegyptians, but yet a long time after when now it was very much corrupted. Yea, Solon one of the seauen wise men, and Pythagoras, and afterward Plato are said there to haue beene taught and instructed. But with how great a mist of ignorance all Philosophie among the Greekes hath bin darkened, it may appeare by their manifold sects, and endles contentions; so that some of the chiefest of them haue not beene ashamed to say, that there is no certen knowledge

to be had of any thing, and they haue also gone about to prooue by argument this their bold and intollerable asserti∣on, thereby sufficiently refuting them selues. Let this there∣fore stand for an vndoubted truth (both against prophane men, who examine whatsoeuer they finde in the Scriptures concerning these matters by their false grounds & deceaue∣able Axioms, & also against those smatterers, who in this re∣spect make no account at al of these heauenlie writings) that as al true religion is to be fetched onely out of Gods word, so also that the whole knowledge of naturall things, which wee finde in prophane Philosopers, (I except not Aristotle, in my iudgement the chiefe of all the rest) ought to be tried and le∣ueled by the rule of the Scriptures, vnlesse we will wilfullie depart and wander from the truth.

Vpright.] I had rather so translate it, then Perfit, least any man happilie might be deceiued in the signification of the word. For whatsoeuer is spoken of the vertues of Job, or any other man (except Christ alone, who was free from the least blemish of vice) cannot be vnderstood without some manner of defect and imperfection, by reason of the continuall fight which is betweene the flesh and the Spirite. We neede not seeke any further proofe hereof. Jobs example may suffice, who although he were the most constant and most patient of all men that euer were, yet was he not altogither blame∣les, as appeareth in that God reprooueth him afterward in the Chap. 38. vers. 2. In the Greeke translation there is some diuersitie. Some read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, blameles: others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a louer of truth: others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, simple, without guile or deceit. Of these three which are read in the Greeke context, two must needes be superfluous, and it is not vnlikelie that they haue beene brought in by reason of diuers interpretations, through their negligence who wrote out the Greeke coppies, which is a common fault in those bookes. Now by the name of Vprightnesse or simplicitie, (as Ja∣cob is said to be an vpright man, and Christ willeth vs to be simple as doues) is vnderstood a minde void of all manner of fraud and dissimulation. VVhich commendation, Satan in the 9. verse of this chapter, and Jobs friends in the chapters following, labour to take from him, but in vaine and without

cause as the end prooued. The seat of this vertue is in the will or affection, and it is in a manner the forme and life of all other vertues, by which they are discerned to be true or counterfeit; and as God is the searcher of the heart, so this vertue hath God properlie for a iudge and a witnesse vnto it. And surelie if I may so speake, we doe not in any thing so nerely resemble God, as in this, who because he is truth it selfe, therefore loueth truth and abhorreth falshood and lies, whereof Satan is the author.

And iust.] Hereby is meant, that he shewed and made proofe of that simplicitie and vprightnesse of his heart, out∣wardly by his iust and honest dealing, as Job by the importu∣nitie of his friends accusations is driuen afterwards to wit∣nes of him selfe in the 29. & 31. Chapters. For that which Iames speaketh of faith, that that onely is a true and liuelie faith which sheweth it selfe by good workes, must also be ap∣plied to al other vertues. Wherfore Aristotle in his first booke of Ethicks did herein very well (although otherwise he nei∣ther knew the chiefe vettues nor the true cause and the true effects of the rest) that he imagined the chiefe good not to consist in bare vertue by it selfe, but rather in the operation and action of vertue. But peraduenture you will say, if he be an vpright man who walketh in the right way, and the right way be the Law of the Lord, which was not yet giuen when these things happened vnto Job, how is it that he is called an vpright man? Hereunto the Apostle maketh answere in the second to the Romanes and the fourtenth verse, that to the Gentiles their conscience was a Law accusing or excu∣sing the deedes of euery one of them. And surelie so it is. For whereas God in the Mount Sinai deliuered to his people the ten Commaundements conteined in two tables, we are not thereof to gather, that then and not before, God pre∣scribed what duties men were to performe to God and their neighbours, but rather, that he then renued that immutable law of Nature, which was from the beginning written in the harts of all men, and from whence all good lawes haue bin deriued; partlie to the ende the Israelites might be shut out from all excuse, as who had beene twise taught, that is, first of Nature, as all other nations, and then more speciallie of God

him selfe; and partly because at the same time the true reli∣gion of God, intreated of in the first table, was turned into i∣dolatrie and worshipping of many Gods: yea the duties of honest behauiour and iustice to be obserued, kept, and main∣teined betweene man and man, which belong to the second table, began to be forgotten and to be quite peruerted; as may appeare by the lawes and customes of diuers cuntries. For with the Lacedemonians it was accounted no dishonestie to steale; with the Aegyptians it was lawfull for the brother to ioyne in mariage with his owne sister: that I say nothing of the incestuous pollutions of the Cananites, whereof the Lord him selfe witnesseth vnto his seruant Moses. Hereunto may be added the hauing of mo wiues at once, as also diuorce∣ments; both which God did beare in the Iewes almost (that I may so speake) against his will, for the hardnesse of their harts. Job therefore walked not in this sort, but, no doubt, he was in that cuntrie a most notable and singular ex∣ample of all true godlines and vertue.

One that feared God.] No man can be ignorant that by the feare of God in this place is not meant any dread or terrour proceeding from an euill conscience, whereby men rather feare the punishment of sinne, then sinne it selfe: but a holie reuerence of the infinite maiestie of God proceeding from the loue of him, to whome we acknowledge all obedience to be due; and therefore from this feare springeth all true o∣bedience. Here then we must note a difference betweene those which they call Philosophicall or Civill vertues, and those gifts & good motions which the Spirit of God worketh in the harts of the regenerate. The former, whereof wee haue examples euerie where in prophane histories, both flow from a diuers fountaine, and are also directed vnto an o∣ther end, so that albeit they are not to be accounted vices, as beeing contrarie and opposite thereunto: yet doe they no way deserue the name of that which is good in deede before God. For they proceeded from a constitution meere natu∣rall, and therefore altogither rotten and corrupt: neither doe they reach vnto the glorie of God, which is the end that (as I may say) sanctifyeth all good workes. For how should they make the glorie of God the principall scope of all their cogi∣tations

and actions, who neuer had any knowledge of the true God? Therefore Paul saith trulie of them in the second to the Ephes. ver. 12. that they were without God in the world; not as though they were of their stamp, who denie that there is any God at all, but because the worshippers of many Gods which are all false Gods, haue in deede no God, howsoeuer they beeing blinded with superstition imagine otherwise. Now if any man will search more narrowlie into the liues of them, who for their iustice and ciuill vertues are most wor∣thelie commended amongst the Gentiles, and who, I con∣fesse, both for their religion though false, and for their honest conuersation, are to be preferred before many hypocriticall Christians, he shall finde that the best of them were in part giuen and addicted to some intollerable vices, not but that e∣uery man hath his faults, but because these vices reigned and had dominion in them. Thus the Catoes were drunkards and great vsurers, of which one of them did for lucres sake prosti∣tute his owne wife, & the other either in a mad furie, or to the end he might be accounted a man of a couragious and in∣vincible stomacke, killed him selfe with his owne handes. There were in Cicero many excellent vertues, yet was the whole course of his life stained with ambition and exceeding vanitie. The Decij devoved them selues for the safegard of their cuntrie. Be it that they did it not of any vaineglorie, but for the loue of their cuntrie: yet here they staied and came no further, whereas that onely is well and rightlie lo∣ued, which is loued for God. But I will not stand any longer vpon particular examples. This one thing can in no wise be denied, that their best actions are no better to be accounted then sinnes, seeing the holie Ghost pronounceth that to be sinne, whatsoeuer is not done of faith. Yet doe we not say that they are such sinnes, as are done against the law of Na∣ture and common honestie. Farre be it from vs to compare Catelin or Cethegus with Cicero, Alcibiades with Aristides or Pericles▪ farre be it from vs, I say, to compare those things which are greatlie to be praised and esteemed among men, with those which are reprooued by the very law of Nature, and condemned by all good lawes. VVell, will some man say, seeing that that law of Nature & the choise of things ho∣nest

or dishonest are of God, yea and are in deede nothing else but the very Law of God, they can not but be good, and consequentlie also those motions and actions must needes be good which are agreeable thereunto. To make answere to this obiection, I graunt that they are good in them selues and haue their beginning from God. But it is one thing to speake of the Law which commaundeth, and another thing of men, to whome the Law prescribeth what is to be done or not to be done. Giue me a man vnregenerate, whose actions and motions are answerable to the prescript of the law, first in the true impulsiue cause, which is the right know∣ledge and loue of God, and then in the end and scope, which is an earnest desire of promoting Gods glorie: if this can be done, I will not denie that a meere naturall man may doe good workes. But it is a thing altogither impossible, foras∣much as all mens mindes which are not sanctified by the spi∣rite of God, are so impure, that they can not so much as think of the things that are pertaining to God, much lesse well and rightlie will that which the Law of Nature well and rightlie, and to good ende prescribeth. For so the Apostle witnesseth in the second to the Philip. vers. 13. that we haue all our pow∣er both to will and to doe that which is good not of nature, but of the free grace of God, vvhich grace doth not, as the Semipelagians hold vs in hand, helpe our abilitie beeing of it selfe, smale & vveake, but vvorketh, & as it vvere createth it in vs beeing none at all, and aftervvard also nourisheth, en∣creaseth and directeth the same. Yea, and that these ciuill and morall vertues are found in diuers men, it is not to be a∣scribed to nature, but to the speciall blessing of God, not re∣nevving & regenerating them (for this is a grace supernatu∣rall and belongeth onely to the children of God) but restray∣ning that natural corruption and mischiefe in such sort, that not onelie they doe not as others, breake out into enormous sinnes, but contrarivvise labour, as much as lyeth in them, to keepe others in order, and by persvvasions or punishments to recall them from vice and naughtinesse. For thus merci∣fullie it pleaseth God to deale vvith men, though neuer so vnthankefull, for the preseruation of humane societie, out of vvhich at sundrie times by little and little he gathereth his

Church. Nowe the vertues of the godly (such a one as Iob is here described vnto vs) proceede from the same fountaines in man, namely, the vnderstanding and the will; but yet they being by special grace cleansed and sanctified, both the mind being in spirite renewed, Ephes. 4.23. and the will conformed to holie obedience. For which cause they are called the fruits not of the naturall or carnall man, but of the spirituall man. Neuertheles by reason of the relicks of sinne which remaine in our flesh, and which continuallie fight against the spirite, the workes of the regenerate are farre from that perfecti∣on, which the Lawe requireth; and therefore are not abso∣lutely to be called good, and much lesse of their owne wor∣thinesse doe they deserue any rewarde. Nowe then to re∣turne to Iob, whereas he is here said to haue feared God, the vprightnesse of his minde and honest conuersation of life is discerned from these vertues being onely morally conside∣red. Neither is it any marvell that this is ascribed vnto Job, seeing he came of the stocke of Abraham, and was a true member of the auncient Church, as hath bene before de∣clared.

And eschewed evill) No marvell therefore if Satan was so malitiously set against him, seeing that he hated him from his very soule, as to whome the name of euill properly and in the highest degree appertaineth. This manner of speach is vsuall with the Hebrevves, as Psalme 34. verse 15. Eschew evill and doe good: and in the first of Iohn, verse 20. Iohn is said to haue confessed and not to haue denyed that he was not Christ. For although such be the nature of contraries, that by the affirming of the one, the other is vnderstoode to be taken away, so that to vse both, may seeme superfluous: yet here it hath a good grace, & it maketh the speach more effectuall. For it giueth vs to vnderstande, that Iob was not slacke in perfourming his duetie, but that he gaue him selfe wholly to the studie of true vertue and godlinesse, in so much that (as the Apostle Paul warneth vs) he abstained not only from that which was manifestly euill, but as neere as he could, euen from all appearance of euill.

VERSE 2. And he had seuen sonnes and three daugh∣ters)

Hitherto you haue heard what manner of man Job was

in him selfe, and with him selfe. Nowe it is further shewed what blessings and benefits God bestowed vpon him, so that they did in a sort labour, as it were, to outgoe one another, Iob in holinesse and obedience towardes God, and God in bountifulnesse and mercie towardes Iob. For godlinesse hath the promise of the life present, and of that which is to come, 1. Timoth. Cap. 4. verse 8. But this is rightly to be vnder∣stood. For what had Job which he had not freely receiued? Surely if outwarde and bodily goods are the giftes of God, much more are inwarde and spirituall: and if the thinges that are in vs by nature come from God, howe much more is he the authour of those graces, which amend nature & are wrought in vs by his Spirite, such as those were in Iob, which we spake of in the former verse. Be it therefore that Job ex∣celled in godlinesse, and that God for this cause plentifullie powred out his blessings vpon him: be it also that they en∣devoured them selues eche as it were to passe others: yet Iob gaue nothing to God which he had not first receiued of God, neither doeth God crowne any thing in Iob, but his owne free graces. Nowe this was a singular blessing of God, that Iob had so many children, sonnes, and daughters, for as much as it is a certaine kinde of immortality for the parents to liue in their children. Therefore in many places of the Scripture, children are accounted a principall blessing com∣ming from the Lorde, and it is expressely mentioned in the couenant made with Abraham, and in the 127. Psalme, it is called the inheritance and rewarde of Jehovah. For although the propagation of mankinde is continued and preserued by the generall vertue of Gods worde, conteined in the first of Genesis, verse 28. Encrease and multiplie: notwithstanding God being as well the gouernour, as the authour of all seconde causes, hath reserued to him selfe the power and gift both of generation in men, and in women of shutting and opening the wombe: which Iob well considering, as you shall heare afterwarde, when he vnderstoode of the losse of his children, The Lord (saith he) gaue, and the Lorde hath taken away. I would to God all Fathers and Mothers would diligently marke this, that acknowledging the procreation of children to be so of nature, that neuerthelesse it is the great blessing of

God, they would both vndertake marriage in the feare of God, with calling vpon his blessed name, and afterward liue in the same holily and chastly; render thankes to God for the children he giueth them, and bring them vp in honestie and true religion, to the ende they may be faithfull mem∣bers of Gods Church. But we must knowe that this benefite of hauing children, as also other outward blessings, whereof mention is made afterwarde, are not such as of them selues accompanie true pietie. For the wicked oftentimes haue many children and great aboundance of wealth, and con∣trariwise the godly want both; and yet God doeth not there∣fore blesse them and curse these; nay, by that which foloweth you shall perceiue, that Satan had scarcely any fitter instru∣ments to vndermine Iob withal, then these blessings of God, which being taken from him, it is a wonder that in this con∣flict he was not ouerthrowne. Neither doeth Satan onely by depriving men of these outward giftes of God bring them in∣to temptation, but in the very enioying of them, he entrap∣peth men sundry wayes, by prodigalitie, by ryote, by coue∣tousnesse. For which cause Solomon wisely asketh of God ra∣ther to giue him vnderstanding then riches: and what was it that at the length turned his wisedome into foolishnesse, but his ouermuch wealth and prosperitie? Neither are those verses vnknowen:

Hurtfull goods are wisht in peace and sought for in armour, & Prosperities haue whole families ouer easilie turned.

Let vs therefore learne especially to craue those blessings at Gods hand, and to cherish in our selues those giftes of God, by which Satan can take no advantage to assault vs, but whereby we rather may be enabled after the example of Iob to vanquish and ouercome Satan.

VERSE 3. His substance also was seuen thousand sheepe &c.]

It is not vnknowen that the wealth of the Patriarches stoode vpon husbandrie, which is both the most harmelesse trade, and also most profitable for bodily health. And surely this was esteemed the best kinde of life, till idlenesse and ry∣ot had taught some to liue vpon other mens labour, & other to betake them to sundry trades of liuing more hurtfull and lesse necessarie in humane societie. But this came not to

passe foorthwith; but a very long time together men of best account laboured in tilling the ground and keeping of cattel, as it is apparant by the histories of all nations, till by litle & litle the matter came to that passe, that these two trades (which none can liue without, though they would neuer so feigne) were left for the basest and simpliest men, and for such as all others might pray vpon. And this bringeth into my minde that which once I sawe painted in a table, where the noble man had this poesie: By my sword I defend you all: the Clergie man; By my prayers I preserue you all: the countryman; J feede you all; lastly the Lawyer; J devoure you all. A pretie deuise and happely not vnsitting those times. But in this mi∣serable age, they may speake after another sorte. The noble man may say, J robbe and spoyle you all: the Cleargie man, J beguile you all: the Lawyer, J feede vpon you all: the country∣man, J am a pray vnto you all. Yet it is certaine, as the state of common wealthes are, that neither al men are borne to take paines in husbandrie, nor yet that other vocations are to be left & forsaken, being not only honest, but profitable to the common wealth, and necessary for humane society: among which I would reckon the practise of marchandize, so it be v∣sed with a good conscience to the profite of the common wealth, though Chrysostome among others goe too farre in fin∣ding fault with this trade.

And his familie was very great] The Greeke writers diuer∣sly translate this place: some thus, And his husbandrie was great: others, And his servants were many: others by a circum∣locution, And he had great doing about the earth: which inter∣pretations come no doubt from diuers authours; but that in the second place seemeth most agreeable, because afterward there is mention made of seruants, & it must needes be that they were very many, to looke to so great flockes of sheepe, and heardes of oxen. Now whereas there is mention made of shee asses & camels, & not of horses, it is to be ascribed to the vse of that country, in which they vsed camels to beare burdens, and asses for men to ride on: so that they had small vse of horses among them. The diuision which the Chaldean interpreter maketh of all Iobs substance, is no better to be ac∣counted then a foolish Rabbinisme.

So that this man was the greatest of al the men in the East.] This is to be vnderstood both of his wealth, & of the great renoum of his vertues. And surely it was a thing greatly to be wondred at, that with such abundance & plentie of all maner of riches there should be ioyned such incomparable vertue. For it is a common & too true a prouerb that A rich man is either an vn∣iust man, or an vniust mans heire. Yet that riches are not to be condēned, as some fantastically haue imagined, but that they are rather instruments of many good thinges vnto vs, it is a thing so evidēt that it needeth no proofe. Neither is it vnfitly noted of one, that poore Lazarus is placed in the bosome of rich Abrahā. This circumstance also very much cōmendeth & setteth foorth the constancie & patience of Iob. For it cānot be but that so sudden a losse of all his goods, must of it selfe be more grievous vnto him, who not only neuer wanted, but al∣wayes had wherewith liberally to helpe & succour others, then if the same had happened to any other, who had before time liued in meane estate, or had tryed the encumbrances of pouertie. How Job vsed these his riches, his might, power, and authoritie, him selfe will shew hereafter in the 29. Chap.

VERSE 4. And his sonnes went and banqueited in their houses, euery one his day,]

The benefite of God towardes Job appeareth to be so much the greater, by howe much it was a thing more rare, that in so ample a familie there shoulde be so great loue, concorde and agreement. This was denyed to Abraham and to Jsaach, though Fathers onely of two chil∣dren. This was denyed to Jacob, to Samuel, to Dauid. Nowe whereas Iobs children had a custome among them selues by course to feast eche other, we may not thinke that they did thus euery day, or that in their bākets they vsed any excesse, as the manner is of riotous & intemperate persons. For they had bene more soberly brought vp, and they obserued this or∣der with great modestie & discretion, to no other ende, but for the maintaining of brotherhood, & godly amity betwene them. For this mutuall fellowship and companie keeping is doubtles no small bond of friendship, if it be vsed in good or∣der; so that those men are worthily to be misliked, who of a dumpish and meere melancholicke disposition withdrawe them selues from companie, and take their chiefe delight in

solitarinesse. Also they are to be blamed, who whiles they rightly labour to eschewe vaine pompe and superfluitie, fall into the contrarie vice, restraining the vse of dyet and appa∣rell to an exact and bare necessitie. God hath dealt with vs more liberallie not onely giuing vs leaue to feede on his cre∣atures, but also farther to enioy them to our comfort and re∣creation; for so much as he hath made many moe thinges which we might easily want, then which we must necessarily vse. And so farre is it, that the feastes of the godly very often in the Scripture and almost euery where spoken of (which, doubtlesse are different from their ordinarie eatings and drinkings) are condemned, that on the contrary part the Lorde willeth his holy guestes in the sacrifices of thankesgi∣uing to make good cheare, and to be ioyfull, as in his pre∣sence. And againe our Saviour vouchsafed both his pre∣sence and his first miracle at a marriage feast: hitherto also belong those feasts of the Christians in the primitiue church, which were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But because in this thing we may easily deceiue our selues, we had neede therein to vse many cautions. And first of all we must haue regarde of the time. For there is a time to laugh and a time to weepe (as the wise man saith.) And therefore we must diligently take heede that we giue not an occasion to the Lord, and vnto his mini∣sters to pronounce against vs that terrible commination which we reade of in the 22. of Esay. verse 12. And in that day did the Lord God of hostes call vnto vveeping and mourning, and vnto baldnesse and girding vvith sackecloth. and beholde, ioy and gladnesse, eating flesh and drinking wine. It hath bene declared in∣to my eares by the Lorde of hostes, surely this iniquitie shall not be purged from you till you dye. Verily this is the time, if euer, in which we haue but small cause to reioyce. God hath brought horrible famine, warre and pestilence in a manner vpon the whole earth; especially vpon Fraunce and the Lowe countryes: we see the Churches well nigh oppressed by the aduersaries: Antichrist rageth and leaueth no treacherie nor force vnat∣tempted against England and that most gratious QVEENE, which hath bene a refuge and as it were a sanctuarie to a number of poore and miserable exiles: in Helvetia the spirit of discorde waxeth ranke: finallie those bloodie Jebusites

strike vp the alarum throughout all Christendome. Al which miseries partly alreadie most worthily fallen vpon vs, and partly hanging ouer our heades, as our great and manifolde sinnes haue procured, so God of his mercie graunt that they may be turned away by our true and speedy repentance. Se∣condly, that I may returne to my purpose, when the time of peace and reioysing commeth, we must alwayes take heede of excesse and lavishing; we must vse Gods creatures sober∣ly, and especially haue a care that our mindes may as well be refreshed with godly talke, as our bodyes with meate and drinke. As for such thinges as either of them selues are vn∣lawfull and vnhonest, or through long abuse are growen past remedie, and are therefore iustly accounted among thinges vnlawfull, they are once for all to be banished from the ta∣bles of Christians. Of this sorte are very many songes, and daunces of all kindes, which if any man wil goe about in these dayes to bring into a due order or moderation, he shall doe no more then if he endevoured to be mad with reason. Nowe whereas Iobs sonnes had seuerall houses to dwel in, one apart from the other, this declareth not only the welthinesse of that family, but also the good order & gouernment thereof: and withall it sheweth that they were of ripe yeres and come to mens estate, although they were as yet vnmarried. All which circumstances commend vnto vs both the carefulnes of the father in bringing vp his children vertuously, and also their dutifull mindes being so willing to be taught, and so ready to take instruction.

And sent and called their three sisters to eate and to drinke with them] Here againe we may see Iobs wise gouernment, and ordering of his housholde. For the sisters kept not with their brethren, but had their dwelling apart from them, which was both more seemely & more safe, as also more agreeing with maidenly shamefastnesse. Neither is it said, that Iobs sonnes sent for any other weomen; yea the sisters come not ouer boldly and vncalled to the bankets of their brethren, al∣though they knewe them to be men of a sober and honest disposition, which the Greeke exposition doeth not suffici∣ently expresse by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If fathers would follow this example especially those of the richer sort, where

there is greater loosenes and libertie to sinne, we should see many families better ordered then they are, and we should be free from very many offences.

VERSE 5. And when the daies of their banketting were gone about (that is, after they had feasted one another euery one in his turne, namely the brethren) Iob sent, and sanctified them and rose vp earelie in the morning, and offered burnt offerings according to the number of them all.]

The Greeke interpreter hath translated this place more vnfitlie, vsing for burnt of∣ferings, the generall worde Sacrifice: somewhat also he lea∣ueth our, as namely that particle (all) and he addeth many things of his owne: all which Jerome hath rightlie amended according to the truth of the Hebrewe text. Now seeing the Greeke translations are in diuerse places faultie, and seeing that in all things we must follow the Hebrewe, hereafter we will not much trouble our selues about the Greeke, vnlesse peraduenture we shall finde any thing worthie the obserua∣tion. God be thanked that in these daies he hath restored the knowledge of the Hebrewe tongue, through ignorance whereof those that are vnskilfull will hardlie beleeue how often and how greatlie the most learned Greeke interpre∣ters haue erred in the true exposition of al the sacred bookes of the old Testament, and especiallie of this; as also very many of the Latin interpreters, after Jeromes emendations; but I return to the matter. For these things I touch in a man∣ner against my will, which neuerthelesse I would haue dili∣gentlie to be marked of those, who bend them selues to the studie of Diuinitie, seeing it hath pleased God in this age to make the Hebrewe tongue so familiare vnto vs, least with the Fathers in many places they erre from the true and natural sense of the Scriptures: yet we must alwaies keepe that re∣uerence which is due to men of such learning and antiquitie. Verilie this is the property of true and vnfeigned loue which alwaies accompanieth true godlines, that it maketh men verie carefull both of them selues and others: and although it be not suspicious; yet it is not at any time so secure, but that it dailie standeth in feare and doubt of mans infirmi∣tie, euen then, when it might seeme not to haue left any part of duetie vnperformed. Iob therefore had a quiet and

guiltlesse conscience, and without controuersie he tooke great ioy in the godlie agreement of his children, in whome he did also perceiue tokens of their honest disposition, and fruit of their holie education. Yet he knew them to be men, and that young men too. He knew it was no easie matter to keepe a due moderation in mirth. Therefore he did, no doubt, carefullie obserue what was spoken and done in euery one of these bankets: neither trusting them too much, nor distrusting them more then was needefull. And although while the weeke of their making merrie went about, he heard no euill of them (for if he had, surelie he woulde neuer haue staied til the weekes ende) yet he doubted and preuented the worst. For all the daunger is in negligence; by too much care and diligence a man can scarcelie offende in such matters. VVhat then doth Iob he waighteth not till the eighth day commeth, but at the ende of the seuenth, he giueth his children warning, that euery one of them should be readie to offer sacrifice to God. What this rite of sanctify∣ing was which Iob vsed, we cannot plainlie and particularlie affirme. But out of this place it must especially be obserued, that ceremonial rites had not their beginning in the mount Sinai: seeing it cannot be denied, but that sacrifices were in vse immediatelie after the fall, in Adams owne familie: and therefore that euen then also there was an order of priest∣hood & rite of sacrificing. And againe strait after the deluge we reade that there was a difference of cleane and vncleane beasts, that is, as I take it, of such as might lawfully be offered in sacrifice & which might not be offered, which difference was well knowne to Noah Gen. 8.2. But the Lord in the mount Sinai did more plainly & fullie declare the whole manner of his outward worship, which was before vnwritten, though it was not inuented & deuised by man, & therfore it wold haue bin corrupted & in the end vtterly abolished, vnles the Lord had in good time precisely set down certein lawes cōcerning those ceremonies: which how necessary a thing it was, may farther appere, in that the people of god could not for al this be restrained from false worship. For such is the crooked na∣ture of man, that he wil neuer rest in the reuealed will of god. Moreouer we must obserue that al those ceremonies ap∣perteining

to gods external service, & appointed by God him self both before the law, & vnder Moses, were not vaine & idle spectacles to feede the eies, but were holy mysteries, in which as in certaine glasses the fathers should both see them selues to their owne condemnation before God, and also beholde the mercie of God in the promised Messias in time to be ex∣hibited, for the confirmation and nourishing of their faith. Therefore it may truely be said that they are belonging both to the Law that condemneth, and to the Gospell that com∣forteth, the Apostle in plaine words witnessing both the one & the other; namely, that they were in stead of a hand writing against vs, with Christ fastened vpō the Crosse, Col. 2. vers. 14. & in the 17. vers. that they were shadowes of things to come, whereof Christ is the body. But nowe by the comming of Christ they are taken away, except onely those 2. most pure Sacraments of the newe couenant. Neuertheles that which was figured by those outward rites of sanctifying, still remai∣neth, & therefore by these examples of the fathers n the old Testament, we are put in minde that there must goe before our prayers a diligent preparation of the heart, if we desire to be heard: and therefore the Prophet doeth rightly ioyne these two togither, Psal. 26. vers. 6. J will wash my hands in inno∣cencie, O Lorde, & compasse thine altar: And againe in the 33. Psalme, verse 1. It becommeth vpright men to be thankfull.

And rose vp earely in the morning] This circumstance also declareth with howe great care Iob did the dutie of a good father, whereby all the godly are admonished both whence they should begin their daily labours (whither also belongeth that continuall morning sacrifice vnder the Lawe) and also to how great daunger they lay them selues open, who either being pricked by their own conscience, or warned by others, or mooued by Gods iudgements, doe yet put off their repen∣tance though it be but one minute of an houre. For after the doores of mercie are shut, they may call and crie often, but the Lord will not heare them, Matth. 7. vers. 27. There∣fore that saying to all Christians ought to be most pretious, Make no delayes but take time while it serueth.

And offered burnt offerings &c.] He him selfe was the Priest, as then was the custome, in his owne house. And here againe

we see that Iob was no niggard in the seruice of the true God, as who offered not peace offerings, but burnt offerings, and that according to the number of his sonnes. By which ex∣ample is reprooued the sparingnes of diuers men in giuing their almes (for the poore are vnto vs in steede of an altar) who are not vnlike to those, who in time past offered in the temple their diseased and scabbed sheepe; whereof the Pro∣phets most grieuouslie and most iustlie complaine. Of these men the Apostle speaketh in the 2. Epistle to the Corinth. cap. 9. ve. 6. saying: He that soweth sparinglie shall reape also sparinglie. Yet let vs remember that Iob was bountifull in the seruice of the true God & not of idoles. For the more a man bestow∣eth vpon superstitious worship, the more grieuouslie is God displeased. Notwithstāding true it is that those which were so lauish & prodigall in honouring of their idoles, shal rise vp in iudgement, & by their example condemne the niggardlines of many, who professe them selues to be true Christians.

For Job thought, it may be that my sonnes haue sinned] Loue is not suspitious, as I said before: neither had Iob any mani∣fest cause why he should suspect any such thing of his chil∣dren: and therefore that clause of doubting is added. But that which for the most part falleth out in such bankettings, least also it had happened amongest them, he had good rea∣son to feare. Wherein he tooke another course, then men commonly are wont to do, who are so farre from accusing, rather then excusing that which is doubtful in their sayings & doings, that quite contrary they leaue not to flatter them selues in very palpable sinnes. Now if Job was so carefull to seeke for pardon for the suspected sinnes of others, what doe we thinke he did in his owne case, when he had at any time offended God. And again, what an excellent example is here offred vnto vs, that one of vs in true loue should procure the salvation of another? The which dutie of loue hath somtimes bene available to deliuer many from dangers who were alto∣gether vnworthy, as we read of the Sodomites. Gen. 18.22. & of the whole people of God. Esa. 59. v. 16. sometimes also hath deliuered them, as it befel vnto those which were in the same ship with Paul. Act. 27. v, 24. Here that also is to be obserued, that by the word (Sinned) in this place is not meant whatsoe∣uer

is not so done as it ought, or that wherein a man howso∣euer doth offend (for who is he that doth not thus sinne euen vnwittingly?) but hereby Iob would signifie that in these ban∣kettings somewhat might happily haue escaped his children, by which they might greatly haue offended the maiestie of God. But why doth he offer for euery one of his sonnes? For it might be that some one of them had transgressed, the rest not being priuy therto. I agree; but the most holy man would not so neerely and cunningly debate the matter with God, knowing that there was cause sufficient, why he should need to craue mercy both for himselfe, & for euery particular per∣son in his houshold. And as he was a mā of a very tender con∣science, so he was not ignorant that not they alone are guilty of sinne, who haue themselues transgressed either in word or deed, but they also who are any way consenting, & cōsequent∣ly who reproue not those whom they see offend. Therefore when Naboth was accused, though wrongfully, of blasphemy against God and the King, the Israelites albeit at that time they were fallē away frō the true God, did not without good cōsideration proclaime a fast, 1. king. 21.12. And Paul sharply reprehendeth the Corinth. for that they were not publikely so∣rowfull for the incest of one vngodly person amongst them.

And blasphemed God in their hearts) According to the origi∣nal thus, And haue blessed god in their harts, yet the meaning is all one. For it is a cōmon thing with the Hebrues to vse words by a contrary signification, when the proper worde signifieth some hainous matter, such as scarcely ought to be named: as the Latins vse this word (sacrū) which signifieth holy or sacred for (execrandū) that is, prophane ordetestable. Now that is not without cause added, In their harts, because if Iob had neuer so litle suspected, that his sōnes had cōmitted any such offence in word or deed, he would not haue spared any rebukes and chastisemēts. Neither is this to be vnderstood of that execra∣ble blasphemy, but only of Gods honour empaired by some si∣nister thought & affection. Here we may gather that not only those things which we speak or do otherwise then we ought, but euē the very lightest motiōs of the mind are to be accoū∣ted for sinnes: & therfore that all sinnes (albeit they be vne∣quall) do of them selues & without Christ, with God, against

whose maiestie they are committed, deserue eternall death, seeing we shall giue account of euery idle and vnprofitable word. Which quite ouerthroweth that false and damnable distinction made by the schoole sophisters, of sinnes Veniall & sinnes Mortal, being vnderstoode after their owne doctrine.

Thus did Iob euery day) That is, so often as his sonnes thus by turnes feasted one another. Neither yet is it to be douted, but that otherwise Gods seruice was daily celebrated in this holie familie, & especiallie euery seuenth day kept holie vnto the Lord, as God had appointed from the beginning of the world, Gen. 2.3. But herby also is shewed, that Iobs zeale was not vnconstant, soone hot & soone cold, neither that this his holy care ouer his familie was vndertaken onely for fashions sake. VVherunto is to be referred that admonition so often repeated in the holie Scriptures, that we should pray conti∣nuallie and neuer be wearie of well doing.

VERSE 6. Now on a day when the children of God came & stoode before the Lord, Satan came also among them.]

Hitherto we haue heard what Job did here vpon the earth: now is set downe, what the Lord decreed about these things in hea∣uen. The declaration wherof how necessarie it is, appeareth both by that earnest disputation between Job & his friends, and also Iobs lamentable complaint, each of them springing from no other cause, but from the ignorance of gods decree. For although no man at any time (except a few men quite voide of reason, & going stiflie against the testimonie of their owne conscience) denyed that all things created were vp∣holden and ruled by Gods prouidence: notwithstanding herein we see that which the Apostle trulie witnesseth, Rom. 1.21. what befalleth men trusting to their owne wisdome, nothing but this, that they become vaine in their owne ima∣ginations. VVho knoweth not the wicked opinion of the Epi∣cures attributing all things to the concourse or meeting of their small motes which they call Atomi? who knoweth not that the Stoicks sliding from one extreame to another, haue tied god by the chaines as it were, of midle & secondary cau∣ses? who knoweth not that the Peripatericks the wittiest of all the rest, haue shut out the euēt of al things from Gods proui∣dence? Neither haue these things bene debated onely in the

schooles of prophane men, but euen in the schoole of God; not whether the world were gouerned by Gods prouidence: whether hee freely, & as it best pleaseth him selfe, yet alwaies iustlie, disposeth and ordereth the second causes and effects of the same: finallie whether his heauenlie power and wor∣king extend it selfe to euery particular thing, euen to the meanest and basest that can be thought of; these things, I say, haue not beene called into question (for thereof scarcely any but vngodly & very prophane wretches haue euer doub∣ted) but of these two maine points hath beene al the contro∣uersie: first, how it might stand with Gods iustice and equitie that the estate of good men should in this life, be so wretched and miserable: and contrariwise, the condition of the wicked, be so ioyfull and prosperous: secondlie, if nothing be done, but that which God willeth and decreeth from all eternitie (for he hath not decreed any thing either within the limits of time, because he chaungeth not, Malach. 3.6. and with him there is no variablenes nor shadowing by turning. Iam. 1.17. or against his will, because he is omnipotent) how we might free him from beeing the author of sinne, whome neuertheles we know to be an enemie & reuenger of al iniquitie. About this argument the most holie and exercised seruants of God haue had their mindes distracted into diuers and contrarie cogi∣tations, as it appeareth particularlie in the 73. Psal. of Asaph. Habacuk. 2. Ieremie. 15. vers. 10. And that we goe no further, in this very booke those things which are alleadged on either side, and by which Iobs friends are caried beyond the truth, yea, and Job him selfe is well nigh driuen to forget all patience, doe sufficientlie shew that this is one of Satans chiefe sleyts and practizes against vs, seeking either out of hand and at once to ouerthrow the foundation of our faith and hope, or else by little and little to shake and weaken it, that he may in the end bring vs to dispaire. Seeing therefore that both these weightie questions are in this short descrip∣tion perspicuouslie and plainlie laid forth and confirmed by a most graue witnesse, namelie, by the expresse wordes of Iob, in this chapter and the next, which were put into him by the holie Ghost; this place is worthie to be diligentlie and ac∣curatelie handled. But here are certaine things before seue∣rallie

to be obserued. And first of all, whie these heauenlie matters are set out after an earthlie manner, that is, accor∣ding to the vse and custome of men. Secondlie what things they are, which in this figuratiue description are spoken af∣ter the fashion of men, which cannot without impietie be at∣tributed properlie to God. In the third place I will vnfold the particular things represented in this description.

To beginne with the first; God to prouide for the infirmi∣tie of man, from the beginning, as it were, visiblie reuealed vnto the Fathers his grace (which neither can nor ought any otherwise to be apprehended, then by the eye of the minde; because the instrument of conceiuing things spirituall, must of necessitie be spirituall) by certaine visions represented to the outward senses, as it is euident by manifold places of the sacred Scriptures. Neither is it to be doubted, but that the Patriarkes hauing learned the true knowledge of God, as also they who had receiued the same by tradition from them, were lifted vp beyond these corporall visions to the con∣templation of things heauenlie and celestial; especiallie see∣ing other visions were both by night and by day exhibited to the Prophets, by which the people of God were instructed, that they might easilie vnderstand the true vse of such mi∣steries. But after that the knowledge of the true God began by little and little to be forgotten, & that the deuills by Gods iust iudgement against men, tooke vpon them to send effe∣ctuall illusions and vaine apparitions to beguile men withall, it came to passe, that men were no longer by these bodilie visions caried higher, namely, to consider of heauenly mat∣ters, but contrariwise, not content to haue deuided one God into many, they transformed their Gods into the natures and properties of men. And yet neuerthelesse this generall principle still remained inuiolate (except happelie any men grew past all reason) that whatsoeuer was done here vpon earth, was first decreed in heauen that it should so come to passe. Hence are those fictions in Homer and others that followed his steppes, as namely that of Virgil,

Panditur interea domus Omnipotentis Olympi.

But these things which are of them deciphered after a prophane manner, as they are in the holie Scriptures hand∣led

very reuerentlie, so are they referred to a good and holie end; of which sort are those descriptions in the sixt of Esay, Eze. 1. & 1. King. 22.19. & this also which now we haue in hād, sauing that in the former the Lord appeareth onely to his Prophets, but here are set forth things done in the presence and hearing of many, and that a farre off in the tribunal seat of God, as it were in the pallace of the high Emperour. Now in the second place let vs see, what in this figuratiue descrip∣tion is spoken after the vse of men, which doth not any way agree properlie to God. Of this sort is that especiallie, that these things were set down to be done vpon a certain day; as though with god there were certen leet daies, in which mat∣ters were heard before his tribunal seat: that God is brought in, as it were some mightie king, hauing his gard of Angels about him: that Satan also is said to haue come thither, and that God questioned with him about this and that. For con∣trariwise, almightie God is alwaies and euery where present and disposerh all things: all things both in heauen and in earth are at all times in his sight, neither needeth he to make any enquirie into matters, who beholdeth the things that are to come; seeing nothing shalbe, yea, and nothing can be, which he hath not appointed and determined. Neuerthelesse true it is, that whatsoeuer God hath in him selfe before all times and from eternitie decreed, the same he reuealeth both to his Angels, whome he vseth as ministers to execute his wil, and also to men, when and in what manner it seemeth good vnto him. And it is not vnlikelie, that by this meanes the deuills oftentimes foretold in those their oracles what should afterward come to passe. Therefore these things are not so to be vnderstood, as if they agreed to God in deede, no more then a mouth, handes, feete, and actions belonging to men, as namelie to speake, to come, to depart, to be angrie, to repent; al which notwithstanding are ascribed to god: but the things which we were not able otherwise to conceiue, are as it were by these resemblāces represented vnto vs. It remaineth now to shew, what may profitably be collected out of this de∣scription. For this is the third thing which we propounded.

Whereas it is in this historie recorded, that Iob, such a man by Gods owne testimonie, as for iustice and righteous∣nes

none at that time was like vnto him, furnished with all manner goods both of bodie and minde, suddenlie fell into so extreame miserie and wretchednes, lest any man might i∣magine, that this came to passe, as prophane men vse to say, by chaunce, as if the world were tossed to and fro, I know not by what violence of blinde fortune, or least by this suddeine chaunge any should gather (as both his wife and his friends most falslie surmised) that all Iobs holinesse and integritie, was but meere hypocrisie, which God afterward punished in so seuere manner: finallie, least the godlie might want an example, whereby they might comfort them selues in affli∣ctions, whereunto in this life they of al men are most subiect, as the experience of all ages doth sufficientlie witnesse, it was necessarie that these things should first be set downe, be∣fore we should heare of that narration and discourse which followeth; to the end our mindes might be prepared to resist such prophane cogitations. Here therefore in briefe we are taught, that nothing is done here vpon the earth, whe∣ther it goe well with the godlie or ill with the wicked, or contrariwise, which God hath not most iustlie and wiselie decreed from all eternitie for his owne glorie, and both for the profit of the godlie and the iust vengeance of the wicked.

And here againe we learne another secret, which maketh very much for the exhibiting of due reuerence to God and patient bearing of the greatest calamities that may befall vs, namely, that God, whether he vse good or badde instru∣ments, alwaies dealeth iustlie, and that it cannot otherwise be, but that, if we wil patiently attend the end of Gods work, which may be vnto vs vnknovvne, but neuer vniust, the thing it selfe shal make vs acknovvledge, that he is a louer of righ∣teousnes, vvhich he blesseth, and a hater of iniquitie, vvhich he so seuerelie punisheth, as the vvise man teacheth vs, Eccles. 8. verse 10. & 11. & 12.16. And lastlie here vve are taught, that the furie both of Satan and of all the vvicked, vvherevvith they are caried against the children of God, is so brideled by the povver and vvill of God, that they cannot goe about, much lesse effect any thing, but onely so farre forth as God giueth them leaue, and this is alvvaies done for the good

and profit of the godlie, whether he chasten them or prooue them for his owne glorie & their good, as in the end he will make knowne vnto them: whether he set the wicked one a∣gainst another, or by any other meanes togither with Satan bring them to their deserued destruction. Now after what sort these things may so be reconciled with Gods nature, that he neither be made the author of sinne, nor yet may rightlie be thought to swerue one iot from that eternal & im∣mutable rule of his iustice, shalbe shewed in the 21. verse of this Chapter.

These things being thus set down, let vs come to the par∣ticular expounding of the words of the text: Now on a day when &c. I would not haue this preciselie to be taken for some one day of the feasts, as namly that, in which Iobs children eating & drinking in their eldest brothers house, by the fall thereof were all slaine. But touching this point, in respect of God him selfe, we must know that he in his gouernment and ad∣ministration of all things is not shut vp within any spaces of time, as vvho hath created and ordeined times and seasons not for him self, but for things which in time were created, & togither vvith the time are subiect to change & alteration. And moreouer this is most certen, that God doth not decree any thing within the limits & cōpasse of time, but that things both in generall and in particular, both all and euery one, haue beene foreappointed and determined by the secret and immutable counsell of God, euen from all eternitie. Not∣vvithstanding as he hath before the foundation of the vvorld decreed all things: so he hath set and assigned the times or seasons, vvhich he hath put in his ovvne povver, Act. 1.7. vvhen euery thing shall come to passe, euen as him selfe hath appointed: neither is it possible that these times should either be hastened or protracted one minute. Therefore God in this place is not brought in, as if novv he tooke some nevv coun∣sell concerning Iob (for he had ordeined all things from euer∣lasting) but the time novv beeing come, vvhich he prefixed for the actuall accomplishing of that he had decreed, he re∣uealed the same to Satan, beeing before altogither ignorant thereof, as vvhome he had appointed to be the chiefe instru∣ment in executing this his vvill and purpose.

The children of God] So it is euident by very many places of Scripture that those blessed spirits are seperated from o∣ther impure spirits, which stood not stedfast in the truth: and are called the sonnes of God, both by reason of Gods won∣derfull blessing vpon them (because to parents nothing can be more deare then their children) and also for that moste glorious excellencie, as to whome therefore those notable titles of powers, vertues and principalities are attributed by the Apostle, Ephes. 1.21. and in other places. That likewise is euident, that the same title, albeit not for like reason, is gi∣uen to Magistrates in respect of the great authoritie which they haue ouer others, Psal. 82.6. finallie God doth vouch∣safe that most honourable title to his Saints chosen out of this worlde, both for that exceeding wonderfull adoption, John. 1.12. as also for that eternall glorie and incorruption, in which they shalbe as the Angels which are in heauen, Mark. 12. verse 25. and fellowe heires with Christ him selfe. But all these appellations are to be distinguished and refer∣red to their true & proper vse. Therefore as touching those blessed spirits, they are set out vnto vs, as beeing bewtifyed with a certaine excellent and heauenly glorie; yet onely as Gods ministers, and that also to the benefit and seruice of his saints, so farre as it pleaseth God to vse their ministrie. They are not therefore propounded vnto vs, that we should cal vp∣on them, or worship them, which thing the Apostle expresly forbiddeth, Col. 2.18. (for they are our fellow seruants, Apoc. 19.10. and 22.9.) but partly that we should glorifie God with them in holy agreement & common songs of thanksgiuing, and partly that we may be continually mindfull of Gods im∣mesurable goodnes towards vs, wherby it commeth to passe, that he defendeth vs by the ministerie of those blessed spirits both against Satan and other our aduersaries, Psal. 34.8. Hebr. 1.14. which is also by many holie examples and histories of Scripture declared: finallie, that remembring his seruant E∣lizeus of whome mention is made 2. King. 6.16. & Iacobs vision, Gen. 28.12. we may more valiantly perseuere in all our wordly warfare. Neither is it to be douted, but that as God hertofore defended his Church by Angels, in that miserable slauerie, from infinite daungers, Dan. 10.20. & 11.1. so now also he doth

defend vs miraculouslie from Antichrist and the conspiracie of the whole world: somtime by confounding their language, otherwhile by ouerthrowing tyrants, sometime from heauen laughing our enemies to scorne, sometime by blessing godlie Kings & Princes, yea, & miraculously preseruing Queenes, nourcing mothers of the Church; wherof if euer there was a manifest example, now it is to be seen in that thrise excellent princesse Queene Elizabeth of England, whom Gods singular prouidence hath deliuered from the infinite entrappings of Satan, Antichrist and the Pope of Rome, euen in our age, and whome we trulie may call the common sanctuarie & refuge of the afflicted Church. And I pray you since the first ciuill warres stirred vp in France by those chosen instruments of the deuil, who can doubt but that those worthie men protectors of the French Churches, were assisted & garded by the An∣gels? Neither surely may we think that they were then forsa∣ken of them, when as in the last conflict being taken into heauen they departed. And truly at this time no humane force, but plaine heauenlie & extraordinarie, doth safe keepe this heroicall & worthie king of Navarre, the safegard of the French Church; and the noble Prince of Condye, against those wicked cutthrotes, conspiratours and enemies both to the Church and kingdome of France. But this honourable title giuen to Magistrates hitherto apperteineth, not that we transferre the least iot of Gods honour to them (for onelie God is the lawgiuer to our conscience, Iam. 4.12.) but that we obey them as Gods officers, so farre as their authority stret∣cheth, not for necessitie, but for conscience sake, that is, not for the auoiding of punishment set downe by mans lawes, but because God him selfe doth rule in his ministers; we o∣bey them, I say, meekely and of our owne accord, without any preiudice to Gods right, Rom. 13.1.2. &c. & that we earnestlie pray for them, as the mainteyners and defenders of the cō∣mon peace: which duties are euen to prophane Princes and heathen gouernours in like manner to be performed. 1. Tim. 2.2. Moreouer the true vse of this title of the Children of God attributed vnto vs, is threefold. One, that we may oppose this dignitie to the ignominie of the Crosse, and to all those re∣bukes which we suffering for the righteousnes of God, are

made conformable to Christ our head, beeing not onely not discouraged vnder the crosse of Christ, but euen rejoysing, as we are taught by the precepts and examples of the Prophets and Apostles. Another is, that remembring the greatnes of Gods benefit in this our adoption, we may giue him conti∣nuall thanks. The third, that we beeing the sonnes of such a father, and the brethren of such an elder brother, may be a∣shamed to forget what our duetie is to both, either as sonnes, or as brothers, and to greeue the holie Spirite of adoption, Eph. 4.30. but rather that we may shun that grieuous repre∣hension, Mal. 1.6. Jf I be a father where is my honour? if a Lord, where is my feare? To conclude, this title is to be obserued a∣gainst the Arrians, who blasphemouslie say that the eternall sonne of God, Ioh. 1.1.2. &c. and 5.20. and that onely begot∣ten, not rashly so called, Ioh. 1.14.18. & 3.16.18. & 1. Ioh. 14.9. had a beginning in time, before which he was not: and the wicked Rabbines of the Iewes, who dreame of a Messias crea∣ted before the world was made: whome we doubt not as bee∣ing God to thinke him coequall and coessentiall with his fa∣ther, and as one God with the Father and the holie Ghost with the same worship to be honoured.

Came and stood] One way are men and bodilie creatures moouing them selues, said to come, another way spirits, and another way God. For corporall things doe come and goe circumscriptiuelie, and trulie chaunging places, as they say: neither can it better be, that a true bodie may be in more places togither, or otherwise then locallie and definitiuelie, wheresoeuer its essence is, then it can be, that a bodie be no bodie; no not Christs body excepted, though neuer so much glorifyed, and now not abiding in earth, but placed in the highest heauens: of which Augustin disputing saith, If a bodie, then in a place, by reason of the nature of a true bodie. VVherefore transsubstantiation and consubstantiation, and much more that vbiquitie of Eutyches, by which the truth of Christs as∣cension and his comming from heauen, yea and the very truth of Christs bodie is by a plaine contradiction quite ta∣ken away, are by some defended of a blockish ignorance, by others onelie of inexcusable obstinacie. But the Angells of whome here is peculiar mention, are said to be in a place:

yet equivocè, that is, after another manner then bodies, with∣out touch of a mesurable quantitie, which is not at all in thē, but definitiuelie, because their essence is not infinite. Hence also it commeth, that therefore they can no more be in many places at once, then bodilie substances: neither yet is it pos∣sible, that two Angels should definitiuely be in one and the same place togither. Hereof it is, that according to the di∣stance of places, rightlie and properlie God is saide to sende them, and they to be sent, and to goe and come; as, before the schoole men, auncient diuines, especiallie Didymus and Basil prooued by Scriptures, writing against those hereticks, who mainteined impious opinions concerning the holie spi∣rite. But here that may be demaunded, from what place god is said to send them. I answere that in such mysteries we are not to be wise aboue that which is meete. Neuertheles, sith Angels are rightlie called heauenlie, I say it may be lawfullie set downe, that they haue allotted them to a dwelling place aboue the heauens them selues, full of light and glorie, such as wee are not once able to conceiue (into which, in very deede, and without any figuratiue kind of speach, Christs bo∣die ascended, from whence also he shall come at the last day, and into which we shall then in soule and bodie be actuallie taken, to reigne with him and those blessed spirits for euer.) Trulie therefore and without any Metaphor they are said to be sent from heauen to execute the will of God; neither is this a vaine & fantastical opinion, as many euen in our age, placing heauen & hell euery where, most monstrously haue taught, being in very deed themselues rather to be accoun∣ted fantasticall. Neither yet do we recken vp degrees & or∣ders of Angells with Dionysius, or curiously search what they doe: which things wee can not by searching attaine vn∣to. If further it be obiected; Sith God is euery where, how then are they said to come to him or to goe from him? I an∣swere, that this is a distinct question from the former. Ther∣fore as they are properlie and without any Metaphor said to goe and come, not by reason of any limited quantitie, but by the proprietie of their finite nature, and also in respect of the distance of places, to which they come and from which they goe: so in regard of Gods sending them, who of him selfe is

infinite, they goe from place to place, so that neuerthelesse they can not be said at any time to be absent from God. But because God, albeit being euery where, not only in his works, but also in essence, incomprehensible and comprehending al things; yet for a peculiar and proper respect is said to be in the heauens, for that in them he both setteth out vnto vs his incomparable glory, and after a secret and spiritual manner ruleth that most glorious part of his kingdome: therfore also the Angels euery where in the Scriptures are set downe, not onely to see the Fathers face, but to see it in heauen, and to be sent from God out of the heauens, and to descend from his throne, and to ascend and returne againe into heauen, and in heauen to praise and glorifie God. But God him selfe after two sorts is said to goe and come, to ascend and descende, to be present and absent. One, in the three persons equallie in one and the same common substance, & that in resemblance of those affections which are in man, namly, as he either exe∣cuteth his iudgemēts, or vseth his mercy: which thing I need not to prooue by alleadging places of Scripture, seeing euery where they offer them selues. Another way, in the proper & peculiar persō of the Word, that is, in respect of our humane nature personally taken and vnited to it: to which because he is not simply present, as to other thinges created; or to his elect and saintes, (as Nestorius deuiding Christes person falsly mainteined) but it is so present, that that humanitie, which he tooke, is not subsistent in it selfe, but in the person of the Word: therfore he is said to haue come in the flesh, to haue come down vnto vs in the forme of a seruāt, to haue bin made Man, the properties of either nature yet stil remaining without any confusion (namely of the nature assuming in the person of the Word, or the nature assumed in that person subsisting.) Therefore by reason of this vnion, from which proceedeth the vnitie of Christes person, neither is the Worde shut vp within the straightes of his humane bodie and soule, neither doth the assumed humanitie, beeing consi∣dered such as it is by this coniunction with the Godheade, exceede the limits of its circumscribed dimentions and place, being neuer so much glorified. And whosoeuer dreame that the two natures must of necessitie be pulled a sunder,

vnlesse, wheresoeuer the deitie of the Word is (and that is e∣uery where) there also the humanity assumed with the whole bodelie essence be present, they not onely falslie, but foolish∣lie conclude: which matter I haue often before this time, and at large handled out of this place. But this I will adde to the former, that this vnion of the Word with the assumed nature, is to be distinguished, both from the essential presence & be∣ing, as wel of good spirits in borrowed bodies, as of vncleane spirits in those who are possessed by them, as also from the coniunction of the soule with mans bodie. For that is such, as those spirits together with the bodies in which they are, doe not make one subsistent and entire thing: for in men posses∣sed with diuels, two subsistences do alwaies actuallie remain. In like manner, bodies taken by blessed spirits, are onely for a time the instruments belonging to those spirits, by the which spirits they are mooued vp and down, for the perfor∣mance of some speciall seruice enioyned them of God; so that Angels cannot properlie be saide to haue taken mans whole nature, or to become Man. Now the felowship of the soule with euery seuerall mans bodie, is in deede personall (for so all humane persons are made, and thus farre Athanasi∣us vseth this similitude) but it is sufficient that those two con∣curre to make a third thing compounded of those two parts, as making a whole and an entire thing, beeing seuerallie in themselues imperfect; cōpounded, I say, as of a matter (which is the bodie) and a forme (which is the soule:) and therefore of this composition the whole ariseth. But the humanitie which the sonne of God took, cannot as a part be compoun∣ded with the Godhead of the Word taking it: to which for the encreasing it, nothing can be added, and from which, to the diminishing therof, nothing can be taken, & with which as with the onlie infinite essence nothing can in that māner be conioyned, which deitie, to conclude, cannot without great absurditie be called the forme of any creature. It remaineth then that the vnion of the person of the Word with the hu∣manitie assumed, be called hypostatical, so farre as it is graūted to the humanitie to be coupled with the diuinitie, and not to subsist in it selfe, but in the Word, in that subsistent, which the very Angels cannot behold nor comprehend, called Jmma∣nuel

and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, God with man. But hereof perhaps too much, if we consider what belongeth to this place, & yet not too much in respect of old heresies newly polished & set abroach in this our age. Now returne we to our angels again.

And stood before the Lood] This standing doth not signifie a bare presence, seeing to God all things at all times are pre∣sent, but both their ordinary function, and also a most readie minde in them to discharge whatsoeuer belongeth to their office and dutie, which is neuer found in those vncleane spi∣rits, as who doe not euen then obey the will of God, when they doe his commaundement, and who, as it is to be seen in this storie, do not truelie, so much regard Gods authority, as they greedilie catch at the power and licence which is giuen them to doe ill. Therefore this obedience in the blessed spi∣rits is highlie commended, Psal. 103. and in many other pla∣ces. Hitherto also belongeth, that they haue appeared with wings, and those wings for the most part were foure in num∣ber (which things the Poets feygned of their prophane Mer∣curie) and that, as the Lord plainlie witnesseth in the 18. of Matthew, they alwaies behold the face of the Father which is in heauen, thereby condemning our slownes and dulnes in performing our duties. But this is also to be marked, that al∣mightie God doth not vse their ministerie as if he needed their seruice in manner of kings and Princes, who alone, though they would, can doe but little. For he alone is perfect and all sufficient. And verelie as he created the world and al things therein, not vpon any necessitie, neither to take any profit thereby, but as he was most good, that their might be some thing which he might make partaker of his good∣nes, and in which he might be acknowledged, not for any commodities sake, which by encrease may redound to him selfe the creator, but contrariwise, which might be to their commoditie which should acknowledge him: so also he made those blessed spirits in whome men might vew and beholde his power, might, wisdome and goodnes much more glori∣ouslie then they can in this visible world.

Satan came also among them) That there is an huge multi∣tude of vncleane spirits, it appeareth by the legion of diuells. which possessed one man, Matth. 5.9. But here also as in o∣ther

matters, wee are to beware, that we keepe our selues within the compasse of Gods word. This surelie is manifest, that they haue some prince among them, who in special cō∣sideration Mat. 25.41. is called, Diabolus the deuill, and both in this and other places is termed Satan: both which titles bewray his desire and disposition. For Diabolus signifieth an accuser, and Satan, a deadlie and sworne enemie, as we may see 1. Timoth. 5.14. and Pet. 1.5, 8. Neither is he onely the ac∣cuser and enemie of mans saluation, but of God also, and e∣specially of Christ, as beeing the head of the Church, which he euermore seeketh to hurt. For how can he warre with Gods seruants, without taking armes against their master? Both which things doe not in any historie more clearely ap∣peare, then in the description of Adams fall, where he setting both vpon God the workeman, and vpon man, Gods most excellent workemanship, the one he ouercame by belying of his maker, and from the other hee estraunged him selfe more and more. And without doubt God had respect vnto this euerlasting and vnreconcileable enmitie euen where, (setting vp a gallowes as it were for the Deuil) he saith, J will put enmitie betweene thee and the woman, Gen. 3.15. Therfore it is said that Satan himselfe came, but not as one of the sonnes of God, but among them, to wit, not with the same mind that they came; no out of doubt, but drawn thither vtterly against his will, to the ende we may know that he with all his An∣gels the ministers of his malice, by their rebellion can not exempt them selues from Gods authoritie and iurisdiction. Therefore euen he also was present him selfe, and is now al∣waies in Gods presence (wholly inraged and set on fire to do mischeefe, yea and swelling in hatred and mallice against good men) but very sore against his wil, and onely to obteine licence to do harme, of him without whose leaue he can not go about, much lesse effect any thing, as appeareth by the hi∣storie of the swine, Mat. 8. v. 31. But, will some man say, doth God vse his helpe, which doth nothing at any time but that which is euill, being himselfe alwaies most iust? yea truly. Not that God doth any thing vniustly, but he vseth him, be he ne∣uer so wicked, as a tormentor, that is, some time to destroy & subuert the wicked, as Saule, Sam. 16.14. as Judas, Ioh. 13.2. and

many others: sometime to chasten his seruants, as that womā who had her bodie bowed togither, Luk. 13.16. or else to trie and exercise them, as Job in this storie. In accomplishing the wil of God herein, so often as Satan with his imps doe as it were put to their helping hands, they are not to be thought to doe it of any dutieful & obedient minde, but that they are delighted with that destroying power, that god giueth them, to hurte and anoy his creatures. This doctrine is full of excellent comforte. For thereby we vnderstand, that by the power of our God, the rage of that hungrie lion is abated and bridled, and that God will neuer suffer him to doe any thing against his children, which shall not be to their good and profit, as the Apostle telleth vs, Rom. 8. verse 28. and also teacheth vs by his owne example, 2. Cor. 12.17.

VERSE 7. And the Lord said vnto Satan whence commest thou?]

Surelie the Lord knoweth all things and that from eternitie, & without any reasoning or enquirie into matters. He therefore asketh nothing as if he were ignorant; neither yet doth he in like manner question with this impure spirit as in time past with Adam saying, Adam where art thou? Gen. 3.9. and with Caine, Where is thy brother Abel? Gen. 4.9. He as∣keth not of thē as if he knew not, but to bring the one to the path way of saluation, by the acknowledging and detesting of his sinne: the other to destruction, by condemning him selfe by the testimonie of his owne mouth. But these things are spoken after the manner of men, that wee may know that Satan himselfe is cōstrained euē now to appeare before God, as his most iust iudge, to whome he is to giue account of all his wickednes: and also to the end by this example we may learne, that so often as God vseth these ill instru∣ments, he putteth not into them any inclination to euill (for that they haue of themselues through their corruption) but he doeth as it were stirre vp the same, the which he doth iustlie and wel vse afterward, be the instrument neuer so euil. Neuerthelesse those euill instruments, by them selues and of themselues, work wickednesse euen then, when God rightly and iustlie vseth them, and shal be iustly punished in the end,

for that they doe the good and righteous worke of God vn∣iustlie, and not with that affection which they ought. Ierem. 48.10.

And Satan answered the Lorde saying, From compassing the earth to and fro, and from walking in it.) In deede doeing that which here he dissembleth, but Saint Peter telleth vs in his first Epistle, Chap. 5. verse 8. that he walketh about like a roaring Lyon, seeking whome he may deuoure: exerci∣sing tyrannie vpon the world which hath willingly taken his yoke: in which sense he is called the prince of this world, & his angells wordlie gouernours. Eph. 6.12. but yet God still bridleth and restraineth their tyrannie. But here againe al∣so we are to take heed, that we labour not to be wiser then the word of God will haue vs.

VERSE 8. And the Lord said vnto Satan, Hast thou not set thy hart vpon my servant Iob, how none is like him in the earth, an vpright and iust man, one that feareth God and escheweth euil?]

VVhat force and meaning these epithyts haue, hath beene shewed in the first verse. To set ones hart vpon a thing, signi∣fyeth nothing else, but diligentlie and with attention to con∣sider. For God knew that none weare more warilie and cir∣cumspectlie watched of the deuill, then such as studie god∣lines and sinceritie of life, who are the onely men which withstand him; others he leadeth ouerthwartlie, whether he list; they are taken of him at his will, 2. Timoth. 2.26. But God thus speaketh to sting him, and as it were triumphing ouer his aduersarie. For nothing greeueth the wicked so much, as that they are not able to bring to passe and accom∣plish that which they goe about; As if God should say; Satan I am not ignorant whereabout thou goest, but howsoeuer thou hast sped with others, yet at the length thou hast found a man, euen this Iob, about whome all this while thou haste laboured in vaine.

VERSE 9. Then Satan answered the Lord, and said, Doth Job feare God for nought?]

Set how crookedlie this ser∣pent creepeth, neuer going straight, but dissembling what he could not denie; as they also are wont to doe who are led by this spirite, Sophisters especiallie, transferring their talke from that which is in question to other quiddities. So at

this day, when we aske of the aduersary, whether the papisti∣call congregation be the Church, they beginne to dispute of the Churches authoritie. And when Consubstantiation or Transsubstantiation or the vbiquitie of Christs bodie is denyed, the Sophisters in steede of an answere, propound a question, whether God be not omnipotent, or whether Christs words be not of them selues to be beleeued. So the aduersaries beeing conuicted by the authoritie of the writ∣ten word, doe make that common place of the traditions of the Church, a generall answere to all controuersies. But to the matter; Satan spite of his nose acknowledging that to be true, which God had propoūded, yet doth not only not yeald to the truth (for how can the author of lyes doe that?) but also seeketh an occasion of a new quarrell, hoping that he may daunt him by aduersity, whome prosperitie could not change; so that not without cause Paul warneth vs, that we haue to do with such enemies, as assayle vs both on the right and left hand, 2. Cor. 6.7. And here marke me, what can be more bolde and impudent then this our aduersarie? by how much the lesse wee may maruell at such as are lead with his spirit. For when he had heard euen from gods own mouth, who cannot lye, that Iobs pietye was true and vnfeigned, yet durst he on the contrary fide falsly accuse Job, as one not louing God sincerely, but onely for his commodities sake; which was all one as if he should haue charged God to his face either with ignorance or with falshod, when as not pro∣phane men them selues, are ignorant, that those can not be said to be true friends, which measure friendship by their pri∣uate gayne, and to whome that olde prouerbe agreeth, No pennie, no Pater noster. But to Iob how great injurie this slan∣derer doeth, the thing it selfe afterwarde declared, both to the great glory of Iob the vanquisher, and the shame of Sa∣tan the assayler. Such is commonly the end of all the temp∣tations stirred vp by Sathan against the true seruants of God.

VERSE. 10. Hast thou not made an hedge about him, and about his house, and about all that he hath on euery side?)

Here againe the monstrous impudencye of the vncleane spi∣rite openeth it selfe, who not content that he had gaine∣said

the witnesse of God him selfe, as concerning Job, nowe also dareth confirme his false slaunder, being the head ma∣ster of all Sophisters, with a playne sophisme, arguing as they say A non causa pro causa, that is, putting that for a cause which in deed is no cause. For what manner of conclusion is this? Thou gardest and standest about Job and his family, and heapest all thy blessings vpon him: therefore Iob fea∣reth, loueth, and obeyeth thee, not for thy sake, but for his owne. Two other wayes also Satan here bewrayeth his disposition; being enflamed with continuall envie, and cary∣ed with a desire to doe mischiefe. For whence come all these things, but because he is now grieued with the prospe∣rous estate of Iob, as in time past he was at the happinesse of our first parents? And to what ende tend these practises, but to shewe his malice in throwing downe Iob from that felici∣tie, which he enioyed? And these things are daily and dili∣gently to be thought of, and considered of vs, partly that wee the better acquaint our selues with the nature and qua∣litie of this our enemie, to the ende we may haue it in grea∣ter detestation, and partly that we more warily shunne and avoyde the sleightes of Sophisters, who are nothing else but the very mouth and tongue of the deuill, lying in wayte a∣gainst the trueth, and against our salvation. Besides we are here to weigh diligently what this lying spirit saith, not that we are to learne the trueth of the father of lyes (for it can not be denyed but that they are true and excellent thinges which he doeth vtter) but to refell him by the wordes of his owne mouth. For seeing that this foule spirit doeth sometime speake the trueth, not as desirous to maine∣taine the trueth, but to colour a lye with a fayre shewe of trueth; he is not, no not then, when hee speaketh that which is true, simplie to be heard, but rather to haue his mouth stopped, as our Sauiour Christ dealt with him in the first Chap. of Marke, and the 24. v. and Paul likewise in the 16. Chapter of the Actes, and the 18. verse. Neither ought we at any time more carefully to stoppe our eares against the voice of that charmer, then when he transformeth him∣selfe into an Angell of light, 2. Corinth. Chapter 11. verse 14. Neuerthelesse goe to, let vs learne this lesson of him,

against him selfe, which the trueth wrung from him: and let vs be ashamed to be ignorant of that, which the Doctor of ignorance him selfe was constrained to acknowledge: namely, that our selues, our life, and whatsoeuer good thing we haue alreadie, or hope for hereafter, dependerh altogether vpon the power and goodnesse of God. VVhich being so, what greater or more certen madnesse can there be, then to dreame with the worlde and worldlings, that either that which wee haue may be kept, or that which wee haue not, and yet desire to haue, may be got∣ten by euill and vnlawfull meanes? And yet who amongest a thousande liueth otherwise? Nowe if this heauenly fence and fortification doe not properly belong to one man, but is common to all the godlie, the whole num∣ber of whome maketh the Church, of which the Lorde witnesseth, that He vvill be a vvall of fire rounde about her, as it is in the 2. Chapter of the Prophet Zacharie, and verse 5. and in the 66. Chapter, and verse 12. of the Prophet Esay; and hath not onely promised to garde her with an armie of Angels, Psalme 34.7. but also hath shewed it sensibly to the eyes, 2. Kinges, Chapter 6. verse 17. howe shall we say it commeth to passe, that so fewe flie into the bosome of the Church, and of those, who would seeme here to seeke re∣fuge, so many are in bodie conuersant in the Church, but haue their mindes occupied in the middest of rhe worlde? what can we say else, but that they are giuen vp to a repro∣bate sense? in so much that they beleeue not their owne conscience witnessing to them that none are in safetie but such as God protecteth, and that God protecteth not those, who giue their mindes to false and wicked dealing, yea here∣in they credite not Satan him selfe, to whose will they are o∣therwise wholly addicted. They will not heare him in this place speaking the trueth, but they will heare him vainely and falsely boasting thus, All these thinges vvill I giue thee, if thou vvilt fall dovvne and vvorshippe me, Matthewe chap. 4. verse 9. But goe to, let vs returne these vvordes of Satan vpon him selfe. Thou acknovvledgest Satan, that all they vvhich feare GOD, are by God him selfe fortified on all sides with a most safe and inexpugnable bulvvarke.

What then gettest thou by thy continual assaulting it? Sure∣ly thou doest nothing else but more and more worke thine owne most assured destruction: but the Church which thou wouldest so faine destroy, thou rather buildest, as which, the more egerly thou assaylest it, the more couragiously resi∣steth thee: finally, against thy will thou helpest to cleanse it from filth and vncleannesse, which thou sweepest out of Gods house, so often as he giueth thee leaue to breake the hedge and to enter. For there must be heresies, that they which are approoved may be knowen, 1. Cor. 11. verse 19. And againe, Those which goe out from the Saintes, being drawen foorth by thee, were not of the Saints, 1. Iohn 2.19.

Thou hast blessed the worke of his handes, and his substance is increased in the lande.) What meane ye therefore all ye co∣uetous, guilefull, and desirous of gaine? If no other res∣pect can move you, yet at the least giue credite vnto Sa∣tan, which giueth you warning before hande. For if God doe blesse those men, which are of a holy and vertuous life (whereof you shall heare an ample and large discourse be∣neath in the 29. and 31. Chapters) it must needes be, that the wrath of God doeth most certainely hang ouer your heades, and that they which sowe iniquitie can reape naught else but destruction, as is shewed in the 4. Chapter, verse 8. & Proverbs 22.8. But is he, whosoeuer he be who followeth Iobs godlinesse and integritie, so blessed as was Job? surely no: For beholde, that I may passe ouer many others, Peter and Iohn had neither golde nor siluer, Actes 3. verse 6. and Paul by liuing on the worke of his handes, learned by his owne experience what it was to stande in neede, 2. Cor. 11.8. and when as the rich glutton had all things at will, poore Laza∣rus full of sores was fayne to begge, finding more curtesie in the dogs tongues, then in the rich mans hands, Luke 16.19. yea in this our Iob, we haue a notable example both of a most poore, and of a most rich man togither. What therfore, hath not godlinesse the promises both of this and the other life? 1. Timot. 4.8. Truely it hath. But we must here especially ob∣serue two things: one is, that the proper and peculiar felicity of the godly, forasmuch as it is euerlasting and vnchaunge∣able, is not of any necessitie placed either in this life, or any

goods which haue fellowship & partaking therewith: which both the thing it selfe requireth, and holy Scripture teacheth euery where. The other thing is, that riches and all the com∣modities of this life, albeit in this respect that they were cre∣ated of God, they be good, notwithstanding forasmuch as they be esteemed and reckoned of, by the vsage, they are things indifferent, that is, to them that vse them wel, good, but to them that vse them not aright, euill and naught. And seeing that men of their owne nature be prone, and are as it were, caryed headlong into euill, how hard a thing it is in great abundance to keepe measure, euen to those them selues that are led by the spirit of God, we are sufficiently taught by the example of Solomon him selfe, the wisest of all men that euer were. Hereupon it followeth, that God doeth best pro∣uide for those which be his, when he giueth them the com∣modities of this life sparinglie (for nature is content with a litle, neither doeth any mans life stande vpon superfluous ri∣ches Luke 12.15.) and on the contrarie side, that he neuer pu∣nisheth the couetous and wicked men more seuerelie, then when he giueth them somewhat more then they desire, Psal. 73.7. The same is to be iudged of the contrarie, that is, of po∣uertie & other calamities of this life, which as things sprung vp by the sinne of man, do keepe their nature as often as they are inflicted vpon the wicked, that they may in the end be ca∣ryed away as it were from these suburbes of hell, to hell it selfe: but on the contrarie part, they do alter and chaunge their nature, so often as the Lord doeth by them, being vsed in measure without all extremitie, keepe vnder those which be his, when they begin to waxe wanton; or trie them, that they may be better knowen both to themselues and to o∣thers; or else vseth them as singular testimonies of his glorie vnder the crosse, when as the waight of eternall glorie doth infinitlie exceede all the afflictions which we suffer, 2. Cor. 4.17. But what meane those wordes, to blesse the worke of Iobs hands? Is it this, that Iob had begun to worke of him selfe, and that onely the issue of the worke was of God? not so. For it is God that giueth both the handes and all power to worke, in what things soeuer it be, to his children, Psal. 90.17. yea and that of his speciall goodnesse: whereof we haue a singu∣lar

example in Beseleel, Exod. 31.3. But much more ought we to acknowledge this in those things which not onely are su∣pernatural & aboue nature, but also (if so be wee respect or looke into the corruption of our nature) against nature. Of this sort especially is regeneration by the spirit, wheras euery mans essence or beeing, commeth of his natural generation. Neither yet is the operation of that instrument, which God vseth, so abolished, but is distinguished from that work, which is wholly Gods owne, 1. Cor. 3.9. & 9.1. In this order therefore is that to be vnderstood, which is here said, that God blessed the worke of Iobs hands. Out of which phrase or forme of speaking we also must learne this lesson, that although the hand of God be not to be tyed to those secondarie causes, which he hath appointed, as if we were to doubt of Gods pro∣mises, when the secōd causes faile, or at the least wise are not seen of vs, albeit I say these things be so, yet he may worthily seem to despise the benefits of god, or to tēpt god, which neg∣lecteth those meanes and instruments, which he hath orday∣ned and appointed. Wilt thou therefore haue nourishment necessarie for this life to be giuen vnto thee? then labour and take paines according to the order of thy place and calling. For he that is ydle and worketh not, is vnworthie to eate, 2. Thess. 3.10. although the Lord preserued Moses and Elias fourtie daies without meat. VVilt thou in thy sicknesse haue thy health restored? vset hen the help of Phisicke if thou art able, onelie take heede of this, that after the example of Asa, thou put not thy whole trust in Phisitions, or altogither relie on them, 2. Cron. 16.12. Trulie Paul although he im∣braced and receiued the promise of God concerning him selfe and all that were with him, that they should not pe∣rish by shipwracke, yet when the marriners thought to leaue the shippe and to prouide for their safetie, vnlesse saith he, these men remaine still in the shippe, ye can not be saued. VVilt thou obtaine euerlasting saluation? why then beleeue, but this faith or beleefe commeth by the hearing of the word of God, Rom. 10.17. Finallie to make an end, that which is here spoken of the worke of Jobs hands, is not so preciselie or strictly to be taken, as if Iob him self had put his hands to the plough or done some such like thing, which is of no likeliehood to be

true, but according to the manner of the Hebrues, all trauell either of minde or bodie, or both, is tearmed by the name of handie worke. For he like a wise and godly housholder had in so wealthie and great a familie businesse ynough, wherein to exercise him selfe both day and night: and what those things were, wherein both night & day he trauelled, himselfe as a sufficient witnesse will hereafter declare Chap. 29. & 31.

VERSE 11. But stretch out nowe thine hande]

Whereas Satan here asketh nothing which God doeth not afterward graūt vnto him, it is manifest that the wil of God & Satā do here concurre & meet together, but in as diuers a manner as light differeth from darknes. For that which Satan willeth and desireth, he doth it with a most wicked & diuelish mind & will, both against Iob whose destructiō he seeketh, & against God, hoping that Iob by his prouocation woulde blaspheme his Creator. But that which God decreed from eternitie and now wil put in execution, it pertaineth partly to his own glo∣ry, as being especially glorified in the constancie of his ser∣uants, partly it maketh to the good of Iob, forasmuch as tri∣bulation bringeth forth patience, patiēce experience, expe∣rience hope, Rom. 5.3. & last of all it laieth forth to the view of the whole Church, a notable paterne of patience, & an hap∣py issue of a most grieuous tēptation, whereby the church of God may be instructed euen to the end of the world, as Iam. teacheth, cap. 4.10. God therfore is not the author of sinne, although he be said not simplie to suffer or permit, but euē of his own wil & purpose to worke by an euil instrument, which vnles we acknowledge, where shall we lay the foūdatiō of our comfort in tribulation? & how shall that saying of Peter stād, that the wil of God is so, that we should suffer for well doing, 1. Pet. 3.17. But this certenly is true, that the euil wil of an euill in∣strument cōmeth not of God, but proceedeth wholly frō the voluntarie motion of the wicked, which notwithstāding God directeth to his right end, fetching light euē out of darknes, as it appeareth by Satans wordes. For God putteth not these things in his mind, but he is his own prompter, through that old cankred malice which is in him: and yet in this case one & the same māner of dealing is not always seene. For in this place where it is handled of afflicting the godly, Satan first moveth the matter, and doeth as it were enforce God.

But in another place, where question is of punishing the wic∣ked, as namely in the 1. King. 22.29. the Lord him selfe spea∣keth first, Who, saith he, shall entise Ahab that he may go & fall at Ramoth Gilead? so that it can not be denied, but that euill wils also, are rightly & iustly set on by God to do this or that thing, as S. Augustine expresly teacheth in many places, but es∣pecially in his 3. booke against Iulian, cap. 5. But why did not Satan rather say, send forth me, then stretch foorth thine hand? Verely because he was enforced to confesse that not onely he can not do any thing, except god giue him leaue, but that also all his practises & endevours will altogether be vaine & to no purpose, except God do make them forcible and effec∣tuall: whereupon it came to passe that in that vision, whereof I spake a litle before, the Lord said, Thou shalt entise him, and shalt also preuaile. But what doth he call the hand of the Lord when he saith, stretch forth thine hand? truly, he meaneth him selfe. Is therfore the hand of Satan the hand of God? yea ve∣rely, but not as it being euill mooveth it selfe euilly, & com∣mitteth so many hainous factes against Iob and his familie, but as God vseth it well, sinning and offending as it doeth, that he might triumph in the patience of his seruant. In which sense also he plainly calleth the Assyrians the rod of his furie in chastising his people, Esay 43. Ierem. 43.10.

And touch all that he hath) From whence commeth this so great and earnest desire of doing mischiefe? truely first and especially from that great and intollerable maliciousnesse of that most vncleane and cruell spirit, who, if it were possible, and if he were not by God held in hard as it were with bitte & bridle, would not spare any creature. Secondly from that, that Satan hauing tryed the strength and courage of Iob a thousand times before in other temptations, despaired now of getting the victorie ouer him by any losse or greevance, vnlesse he were vvounded by such a blovve, as should leaue him nothing in his familie: which that he sus∣pected not lightly or without a cause, this one thing sheweth euidently, that neither by this way could Iob be vanquished.

Vnlesse he blesse thee to thy face.) That is, curse thee, by an Antiphrasis, that is to say, a figure declaring the cleane con∣contrary, as I shevved aboue in this chap. vers. 5. but there is

to be vnderstood in such phrases as this is, according to the vse of the Hebrue tongue, an imprecation, sometimes expres∣sed, as so and so the Lorde doe vnto me: and sometimes for comlines of speach sake, pretermitted. But in this place Satā could wish vnto himselfe no strange or nevve curse, being al∣together by him selfe in all respectes execrable. But aboue all the rest vve are here to enquire vvhat that is, that Satan dareth so presumptuously & confidently promise to him self concerning Iob. Surely a sinne too too grievous, and so hor∣rible, that the Hebrues do oftentimes not vvithout cause, by a comely and honest kinde of speaking, tearme it by the con∣trary name of blessing, vvhich of the Grecians is called blas∣phemie in a generall signification, for all railing and libertie of speach, vvhereby the credite of another man is empayred, in vvhich sense it is taken, Mat. 9.3. & 15.19. Eph. 4.31. But of Diuines this vvord is taken peculiarly for those speeches or sayings against God him selfe, in vvhich, either that is attri∣buted vnto God, vvhich is not agreeable vnto him, or that detracted, vvhich belongeth vnto him: neither of vvhich two can be done vvithout horrible sinne, no not by the vvay of ig∣norance. For although it is one thing to blaspheme, another to speake blasphemie, as it is one thing to lye, another to tel or speake a lye; yet notvvithstanding Paul doubted not to confesse him selfe a blasphemer, for that he had ignorantly in the time of his blindnesse spoken euill of Christ, 1. Tim. 1.13. But this horrible monster springeth sometimes of pride, the vvhich kinde of blasphemy vvas that of Pharao, Exod. 5.2. & Rabsakes, 2. Chro. 11.16. sometimes of anger, vvhich so setteth a man on fire, that he neither regardeth him selfe, nor him of vvhome he is hurt, especially if he knowe not hovve to be re∣venged; but riseth vp & rageth against God him selfe: some∣times it commeth of desperation, vvhich is a iust revvard & recompence to many, for grieving the holie Spirit of God: sometimes also of an vncontrolled custome in svvearing; all vvhich circumstances encrease or diminish the vveight of this sinne. And all these occasions Satan thought him selfe to haue in a readinesse against Iob. For pride commonly is the companion of riches. But hovve many iniuries, and how grievous aboue measure they vvere that vexed and gauled

Job, is apparant by those things especially which himselfe re∣hearseth in the 3. Chap. And besides those vnspeakeable sor∣rowes and troubles both of minde and bodie, comming one vpon the necke of another in so great a change and alterati∣on of all thinges, what did not Iobs foolish comforters buz daily in his eares, that might bring him either to madnesse or desperation? But this was a great helpe to Job, that he had so liued, and ordered his housholde, that all kinde of blasphemie was straunge to that familie, yea, and peradven∣ture as yet, not so much as euer heard of. But in a worde, by howe many the more, and by howe much the fitter instru∣ments Satan vsed, to throw Iob heade long into this hor∣rible downefall, and gaping goulfe of destruction, so much the more excellent is Iobs victory, which he atchieved by the helpe of Gods spirite; albeit somewhat he seemed nowe and then a litle to stagger: and so much the more famous exam∣ple we haue of the mercie and goodnesse of God, who neuer forsaketh those that are his faithfull seruants.

VERSE 12. Then the Lorde said vnto Satan, loe, all that he hath is in thine hand, &c.]

Therefore none of Iobs goods were in the power of Satā, before this graunt which the Lord made him: which thing is so certainely true in the rest of the Saintes of God, that euen all the haires of their heades be numbred, as our Sauiour Christ teacheth vs in the Gospell of Luke 12. verse 7. Yea he may not doe what him li∣steth, not so much as against the wicked ones them selues, whose Prince notwithstanding he is said to be, he may not I say, worke his pleasure or will as to him shall seeme best, on them, no not although he be sayde to leade them captiues at his owne will, 2. Tim. Chap. v. 26. For God suffereth vvith long patience the vessels of wrath prepared to destruction, Romanes Chapter 9.12. But shall we say that God would pleasure or gratifie Satan, when he made this graunt vnto him? No, god forbid. For what could be more vniust, then to deliuer vp his trustie and faithfull seruant into the hands of his deadly enemie to be tormented of him? therefore God permitting this to Satan, to speake properly, he gaue him nothing, but rather made him an instrument of his owne shame and infa∣mie, when he gaue him vp to be vanquished and ouercome

by Iob: but vnto his seruant he euen then prepared a notable, & a victorious triumphe. Finally we must here learne and knowe this one thing, that although God doe speake vnde∣finitely, as it were giuing Satan power to determine what he would of Jobs goods, yet that Satan could neither deter∣mine nor execute any thing, but that which God had de∣creed; all seconde causes together with their effectes, by a certaine hidden and secret operation, being obedient vnto the will of God and his decree, without any exception: which thing can not be denyed, but the speciall prouidence of God in euery particular thing must withall be denied, which without sinne and manifest impietie can not be done. For that there is a particular, yea and a most singular & spe∣cial prouidence, is apparant by that, that not so much as the successe of hunting is exempted from it, Gen. chap. 27. v. 27. nor the falling of sparrowes on the grounde, Matthew 10.29. yea not so much as a bough of a tree that is hewen, Deutero∣nomie 19. verse 15. And tell me I pray you, vnlesse the case stoode thus, what shoulde be done vnto vs, yea to the whole worlde euery moment, if it were absolutely subiect to the ty∣rannie of Satan.

Onely vpon him selfe shalt thou not stretch foorth thine hande] Here we see howe that God in trying and exercising those that be his, doeth alvvayes keepe a good measure. For he knoweth our strength beeing indeede the authour of it him selfe, aboue the which he will neuer suffer vs to bee tempted. Therefore albeit he had decreed to deliuer vp Iob into the handes of Satan, his life onely excepted, yet he graunted him as it were a truce to prepare and streng∣then him selfe, that beeing conquerour in the first en∣counter, he might come the readier, and become the more willing to sustaine the seconde conflict. So in times past when he woulde frame his Apostles in Ierusalem by little and litle to suffer euery extremitie, he did in the begin∣ning so farre keepe vnder the rage of his aduersaries, that they durst doe nothing at all against the Apostles, Actes Chap. 2. verse 43. afterwards he licensed them to draw them into prison, but on this condition, that beyond threats, & me∣nages they assayed nothing, Acts. 4.18. being thus confirmed,

he layed them open to scourgings, Acts 5.40. till at the length the matter came to slaughter, first in the stoning of Steuen, aftervvarde in the murthering of Iames. But hovv fevv are there novv a days, vvhich being touched but vvith one of the least calamities vvhich befel Iob, both suddenly, & all as it were at one clap, how few I say be they, which will not strait∣way crie out? O heauen, O earth, I am vndone, I am at my wits ende, what shall I doe miserable wretch, whither shall I turne my selfe? The onely cause hereof is this, that some there are, whose bellie is their god: some likewise, who are not masters of their owne goods, but their riches are ma∣sters ouer them. But let vs contrariwise learne, God him selfe being the author of this lesson, not onely to distinguish, but also to seuer our selues from these thinges which we pos∣sesse, as often as it shall seeme good to the will of God: nei∣ther let vs thinke our selues to be vndone, if these be taken from vs, yea and that all at one time, considering that they are things altogether vaine and transitorie. And what mind we ought to be of, when we are brought to this passe, let it not grieue vs to learne of holy Job hereafter in the 21. verse of this Chapter.

So Satan departed from the presence of the Lorde] That is, he immediatly betooke him selfe to that way, that by what means soeuer he could possibly, he might set vpon Iob; which diligence in euil doing, howe happie were it if we could imi∣tate in doing well? but beholde, whilest Christes enemies watch, and in the night set them selues in readinesse to take him, his chiefe disciples doe not onely snort and sleepe, but can not so much as be awaked in the garden. But we are to learne here that this departing of Satan out of Gods pre∣sence, is so called figuratiuely according to the affection of man, when as nothing can be out of his sight, or be absent from him, which is euery where, and whose eyes watch both ouer the righteous, and ouer the wicked, Psal. 34. vers. 16, 17.

VERSE 13. And on a day when his sonnes & his daugh∣ters were eating, and drinking wine in their eldest brothers house,]

Now here it is declared vnto vs, what manner of one Satan shewed him selfe to be, hauing receiued power ouer all Iobs goods and possessions: wherein we are first to obserue this,

that it was not Satans purpose or intent herein to obey the will of God, but that he was set on with a desire only to hurt, or rather to destroy Iob. Whereby it is manifest that there is a great difference betweene the seruice of blessed spirits, as also of those men which are godly indeede, by which they obey the commaundements of God from their hearte, be∣cause they loue him, and are delighted with his iustice reuea∣led vnto them, (of which iustice, his will is a perfite and all sufficient rule) I say there is a great difference betweene the seruice of these holy ones, and this counterfeit obedience of the deuils, which ariseth altogether from an envious hate of all good men, and an vnsatiable desire and greedinesse to doe hurt and mischiefe. For euery action is to be measured, not by the euent, but by the purpose and entent of the doer, as it is also rightly taught in the schooles of the philoso∣phers. Let it be lawfull therefore for vs to vse this distincti∣on, that some are called the seruants of God actiuely, and therefore faithful, and liked of God, who commandeth them their seruice, whose workes also he rewardeth with a crowne of glorie: some are so called, onely passiuely, because God vseth as it were their hand and ministerie, as of the others of whome I spake euen now, in so much that nothing at all is exempted from the rule and power of God, which he hath ouer all and euery singular thing: but they doe that which they doe in such manner and order, that they thinke of no∣thing lesse then of God, but altogether serue and obey their owne lustes. And in this sense the Lord vouchsafeth to Ne∣buchadnezzar the name of his seruant, and he rewardeth the kingdome of Aegipt, as hauing executed the worke commit∣ted to it in charge, Jerem 27.6. whom notwithstanding he pu∣nisheth afterwarde, and that very worthily. Hence we are to learne that double consideration of the will of God, of the which we will speake more at large in the 21. verse of this Chapter. For sometimes in a most large and ample signifi∣cation, by the name of will, we vnderstande whatsoeuer God decreeth: in the which sense is necessarily to be vnderstoode without any exception at all, whatsoeuer at any time here∣tofore hath bene done in the world, or nowe is done, or shall hereafter be done, seeing that nothing can be done against

gods will, or besides his knowledge, without either attributing imbecillitie vnto him, or cleane taking away his prouidence. And yet for all this God is not to be deemed the authour of euill by any meanes, who alwayes both rightly and iustly de∣creeth and doeth euery thing, yea euen then when he vseth those instruments which mooue them selues to euill purpo∣ses. In another signfication the will of God is or may be vn∣derstoode in a more strict manner, as he is sayde to will that which by it selfe is good, and agreeable to the nature of God him selfe, and therefore is commaunded of him: and likewise to nill that which is euill in it selfe, repug∣nant to the nature of GOD him selfe, and therefore by him forbidden: in which sense the Lawe of God is the summe of this diuine will. But in which of these two significations so euer you take the will of God, whither in that which is more large and generall, or this which is more narrowe and particular; that saying of the Prophet standeth fast, Psalme 5. verse 5. (which is euen by the very testimonie of Plato confirmed also and established) Thou art not a God vvhich louest vvickednesse. But that also is most true, as is manifest by this example of Job, that God decreeth euen those thinges which are euill of their owne nature, and wherewith he is offended, but not as they are euill, but as it is good and expedient that there should be euill, by the vvhich he doeth at the length both iustly punish the wicked, and correct or trye the godly. But let vs returne to our purpose. I say therefore that the dispo∣sition of those most impure and vncleane spirites is heere set foorth vnto vs in liuely and orient colours, that is to say, their vnmeasurable greedie desire to destroy men, which leaueth nothing vnassayed, and woulde, vnlesse it vvere kept vnder, and refrained mightilie by the pow∣er of GOD, destroy the whole worlde by a wonderfull sleight they haue in the knowledge of mischiefe, and inde∣fatigable industrie in committing those thinges which be euill, so that Satan is not without his desert compared to an hungerstarued lyon, alwayes seeking whome he may de∣uoure, as we read in the 1. Epist. of the Apostle Saint Peter, the fifth Chapter, and the eight verse. Therefore he lea∣ueth

not so much as any one parcell of Jobs goods vn∣touched, yea rather he scattereth and spoyleth whatso∣euer is his, except those which he vsed as fittest instru∣ments to assayle Iob, as first his wife, then a fewe seruants, which were the messengers of all his wofull tydinges, besides a fewe of his houshoulde, of whome he was moc∣ked, as you shall heare him selfe hereafter complaine greeuouslie: and finallie his friendes which were indeede his greatest foes, as who by their venemous speaches gavvled him euen to the very heart. Here also we may note his subtiltie in obseruing and watching his fittest time, which was the day appointed to mirth and feasting, that Iob might be strooken so much the more suddenly, and that not all at one blowe, but successiuely, one mis∣chiefe following after another, that the holy man might as it were dye so manie sundrie deathes, as there were diuers rroubles and crosses. Besides all this, that Iob might perswade him selfe, that all these thinges happe∣ned not vnto him after the common condition of all flesh: but that he was a man as it vvere singled out of God, to bee thus tormented by him as by a most deadly enemie, that through the extremitie of his griefe, and an∣guish of his soule, he might fall headlong into despaire and open blasphemie. Satan vseth no light kinde of dea∣ling, onely by sending robbers to carrie away his cattell: but he goeth more roundly to worke, and shaketh hea∣uen and earth it selfe. To conclude, he differreth that bit∣ter bereauing him of his children to the last place, thin∣king to haue founde him most vnable to suffer that blovve aboue the rest, being before wounded with so many cala∣mities and losses. Therefore we may not marvaile that Iob in these vexations, being grieued and exasperated be∣sides with the most vniust and slaunderous allegations of his foolish friendes, could not alwayes keepe that absolute mea∣sure which he ought to haue done. But let vs rather wonder at this, and make vse of it to our selues, that he with such a vi∣olent streame of misfortune being caried as it were into the very entrance of desperation, yet stood fast vpon the trust of Gods power, who neuer forsaketh those that be his; and

that he did at the length carry away so much the more excel∣lent victorie & conquest gotten ouer Satan & him selfe by his inuincible constancie, by how much the more egerlie he was assaulted on euery side. All which things concerning this our deadly enemie, are to that end set before vs both here and in many other places of the Scripture, not that we should yeald our selues to the death, as beeing vnable to resist him, neither yet, that we should despise and make small account of him, as if he weare a weak and hartlesse enemie: but that, (knowing against whome we wrestle, not against flesh and blood, but against spiritual wickednesses which are in the hie places, and which are not amisse by the Apostle called the Princes which rule in the aire, Ephes. 22. & 6.12. as it may in like manner out of this historie be obserued) we should al∣waies haue in a readines that spirituall armour of God, wher∣by to defend our selues against all the force and pollicie of such an enemie. And this we ought then most of all to doe, when he seemeth to offer vs truce, desiring God that he would endue vs with that heauenlie constancie, which may not suffer vs either to be puffed vp with prosperitie, or cast downe with aduersitie. Finallie let vs be ashamed hereof, that Satan is more diligent in doing mischiefe, daily labouring to bring vs to destruction, then we are carefull in the whole course of our life, to performe the dueties of our vocation, and to keepe our selues out of the daunger of so deadlie an enemie.

VERSE 14. There came a messenger vnto Job, and said, The oxen were plowing and the asses were feeding at hand]

That is on the right hand and on the left; namely, when we sat all quiet and weare not farre off, neither did our herd stray in∣to other mens grounds, when we were diligent and intentiue about our businesse, and looked for nothing lesse then that which happened. All which things are to that end alleadged by this seruant, that Iob might perceiue how all this losse came not through the negligence of his seruants: but was by some other meanes intended against him. VVhich circum∣stance maketh this case the more lamentable. Now if Satan be so nere vs euen then, when we are most watchful, & when we labour with our whole endeauour and studie to discharge

that part of our duetie which the Lord hath laide vpon vs, what, I pray you, shall become of dissolute and wretchlesse persons? Let vs therefore most suspect him when he seemeth to be fardest from vs: whereof we haue a dolefull, but yet a very notable example in that excellent Apostle Saint Peter, who euen then denied his Lord, when he had fullie determi∣ned neuer to forsake him, standing more vpon the confidēce of his owne strength, then acknowledging his weakenesse, whereof he had beene forewarned.

VERSE 15. And the Sabaeans came violentlie, and tooke them: yea they haue slaine the seruants with the edge of the sworde: But I onelie am escaped alone to tell thee.]

These Sabaeans were a people of Arabia bordering vpon the lande of Huz to∣wardes the South, so called of Sheba the nephew of Kethura, Gen. 22.3. of whome also mention is made, Ezech. 27.23. and not of Sheba the sonne of Chuz, Gen. 10.7. whose cuntrie is thought to haue beene Meroe in Aethiopia not farre from Aegypt, and the Queene whereof is mentioned, 1. King. 10.1. and Act. 8.27. The people of Arabia haue alwaies beene and are at this day infamous for violence and robberies, in so much that Satan might easilie prouoke and incite them to doe this outrage. VVhat meanes Satan vseth to drawe men vnto wickednesse, whether he doth it onelie by outward obiects, or by extraordinary visions and dreames in the night season, or else by some secret and hidden motion stirred vp in our mindes, I leaue to curious heades to be discussed. Surelie, not without good cause the Deuill is saide to haue entred into the hart of Judas, and there is great affinitie be∣tweene those spirits, and the spirituall nature of our minde. But seeing it is apparant and euident, how great the power of Satan is in leading and inforcing vs to all kinde of euill, by what meanes so euer he creepeth into our bosomes, and seduceth vs, it behoueth vs rather to laboure by all meanes to repulse and driue him from vs, then to busie our selues about so difficult and needelesse a question. Now whereas the Hebrewes tell vs, that this messenger and the o∣ther, of whome mention is made afterwarde, weare diuels sent and suborned by Satan, it hath not so much as any sha∣dow of truth: and we may iustlie account it, amongst the fa∣bles

of the Rabbines.

VERSE. 16. And whiles he vvas yet speaking, an o∣ther came, and saide, The fire of God is fallen from the hea∣uen, and hath burnt vp the sheepe and the seruants and deuou∣red them: but J onely am escaped alone to tell thee.]

Here Satan, the deadelie and professed enemie of mankinde, doeth more and more bewraie both his greedie desire to doe mischiefe, and also his subtile wilinesse and craftie slights which he vseth in hurting. For he neuer thinketh he hath done harme enough; his minde is neuer satisfied; he maketh one wounde after an other, wililie foreseeing this, that so couragious a champion could not be brought vnder with one stroke. VVho seeth not that Satan herein dealt very cunninglie, that he woundeth him not once for all, but giueth him one blowe after another, and that in such sorte, that Iob had no space to breath and recouer him selfe? Hence therefore let vs learne, that, although the Lorde (as the examples of all ages doe witnesse) doeth most commonlie so chastise his children, whome he neuer meaneth to caste off, that he doeth not laie many afflicti∣ons vpon them at the first, or if he doe, it is to prepare them, beeing as yet nouesses, by light bickerings to beare out greater bruntes: and suffereth with long patience the reprobate and such as are by iust iudgement ordained to destruction, as the Apostle teacheth vs, Rom. 9.22. not∣withstanding I say, wee may learne by this triall of Iob, that God doeth not alwaies deale in this manner. Let vs therefore arme our selues against the worst. But it behoo∣ueth them especiallie to consider this, who in many conflicts haue alreadie got the vpper hand of Satan. For such a one was this excellent man Iob, who was then most egerlie as∣saulted, when he had oftentimes put Satan to the worste, and had carried away diuerse conquestes and victories. Yet this still remaineth moste true, that GOD neuer suffereth vs to be tempted aboue our strength, and so to be vtterlie ouerthrowne. It is good for all Christians here to learne, as they are much vnlike to this vncleane spi∣rite in other things, so to be farre from all desire or for∣wardnesse to doe harme; let them learne to bridle their

anger although they haue iust cause to be angrie; let them learne to be gentle, meeke, mercifull, and, following the example of our moste bountifull Father, recompence e∣uill with good. Moreouer this place sheweth vs, that those soule and impure spirites are not without cause called of the Apostle, the princes of the ayre: neither was it for nothing that the Greekes and Latins were wont to at∣tribute many epithits vnto their Iupiter, the prince and chiefe of the Deuills, as to terme him, The gathe∣rer togither of the clowdes, the authour of thundring and lightning: and yet they are not able to moue any thing be it neuer so small, either in heauen or in earth, vn∣lesse God giue them leaue. But the Lorde, so often as it pleaseth him, doeth vse them as instrumentes to stirre vp such tempestes, and they, vntill such time as they be sente downe into the bottomlesse pitte, bee∣ing conuersant in the ayre and other partes of the worlde, and taking greate delighte in the confusion and disorder of all thinges, and especiallie in the de∣struction and ouerthrowe of mankinde, beeing like∣wise verie skilfull in all naturall causes, which are requi∣site to the effecting of these and such like things, doe with greate willingnesse and speede atchieue such enterprises, as GOD doeth either permitte, or commaunde them to take in hande: vsing also the meanes of witches and inchaunters of all sortes to bring their purpose to passe. Concerning which thing, seeing it appeareth so manifestlie as well by mani∣foulde and moste vndoubted testimonies of the holie SCRIPTVRE, as also by the histories of all nations and in all ages, it may seeme marueilous and almoste incredible, that there should be founde a∣among Christians, and especiallie Magistrates and Iudges, who are of opinion that these things are vaine and fayned. Neither are they lesse to be reprehended, who where∣as GOD doth by violent motions and most fearefull sights in the ayre, warne vs of his iust wrath conceiued against vs, and those aduersarie spirits, hauing great power tho∣rough GODS sufferance to mooue and trouble all

these elements hang ouer our heades, doe thinke it a great point of courage and manhoode, not at all to feare thunder and lightning. Surely nature it selfe doeth refute them, and common sense, yea and the expresse authoritie of the holie Spirite, calling thunder not vvithout cause, the voice of God. Why Satan had this povver giuen him, not onely to shevve his cruelty in slaying the brute beastes, but also in destroying these men being Iobs seruants, vve vvil shevve (God vvilling) in the 18. verse.

VERSE 17. And whiles he was yet speaking, another came, and saide, The Chaldeans set out three bandes, and fell vpon the Camels, and haue taken them, and haue slaine the seruants with the edge of the sworde, but J onely am escaped alone to tell thee.)

Againe Iob hath no space and leasure giuen him, to arme him selfe vvith patience against those tvvo former vvoundes vvhich he hath receiued. And moreouer Satan doeth craf∣tily proceede by degrees, from smaller calamities vnto grea∣ter, and he doeth also varie the circumstances, to the end Iob might thinke that he was strooken from heauen, and that he vvas set vpon on all sides, euen from euery corner of the earth. It is manifest that these Chaldeans were from the be∣ginning, and euen novve vvhen these things vvere done, (as it appeareth by this place) a base and obscure people, subiect to the Assyrians, vvhome at the length they ouercame and brought vnder their subiection. These vvere also giuen to theft and robberie, but they vvere as it appeareth, of grea∣ter might and povver then the Arabian Shebaeans, so that Sa∣tan might vvithout much adoe make them gather them selues into troupes to set vpon Iobs camels. Therefore it is a great shame for the godlie, to be lesse forvvarde and diligent to doe vvell, then the vvicked are readie and prest to vvorke all manner of mischiefe and villanie. Neither let vs per∣svvade our selues, that Satan is vtterly discouraged and van∣quished, vvhen vve haue in one or tvvo conflictes couragi∣ously vvithstoode him, and put him to the vvorse; but rather let vs prouide and make our selues readie, to sustaine grea∣ter and more grieuous assaultes, and let vs continually all the dayes of our life, vvithout making any truce, vvarre against this our deadly enemie.

VERSE 18. And vvhiles he vvas yet speaking, came ano∣ther and said, Thy sonnes and thy daughters weare eating & drinking wine in their eldest brothers house,

VERSE 19. And behold, there came a great winde from beyond the wildernesse, and smote the fower corners of the house, which fell vpon the children, and they are dead, and J onely am escaped alone to tell thee.

How and by what meanes Satan was able to raise this winde, namely, by Gods permission and sufferance, I haue shewed a little before in the 16. verse. This calamitie was by so much the more grieuous and doleful then the former, by how much children, are, especially to godly parēts, dearer then al other things whatsoeuer. Therefore Satan reserued this iniurie to the last, that with this he might break the hart of Job, and quite dispatch him, whom he had, as he thought before vtterlie discouraged. And moreouer Satan here omitted no circumstance at all in the atchieuing of this his cursed enterprise, which might any way make this mise∣ry seem greater & more grieuous. For it happened on a sud∣den, euen then, when they thought of nothing lesse then of their destruction. Neither did this befall them by any such chaunce, as is common & vsual amongst men, as if the house had bin ruinous & therefore like to fall, but as if God with his owne hand had ouerthrowne it. And againe not one or two of his sonnes, but all were slayne with the fall of one and the same house: neither doth Satan spare his daughters, or any of his seruants, except onely one, who might carrie these heauie and dolefull tidings to his Master. Ought we not then at all times and in all places diligentlie to stande vpon our watch, and to be readie prepared against an enemy both so mightie and so subtill? But here by the way three waightie questions may be mooued; the first, whether Jobs children and seruants were to be accounted amongst those his goods, riches, and substance, which God put ouer into the hands and power of Satan. Secondlie if this weare so, it may be asked with what right and iustice, God, in this trial of Iob, seemeth to make no better account of so many men, then of bruit beastes, forasmuch as here, both the one and the o∣ther are slayne togither, without any difference. The

third question is, what we are to thinke of the saluation of Iobs children and seruants, beeing so pitifullie destroyed: vnto all which questions, in order I make answere after this manner. First therefore I say, that Satan, although he be a most wicked cauiller and deprauer of the truth to beguile men, for which cause he was called Diabolus; yet did rightlie, and according to Gods meaning, vnderstand those wordes of his permission, Lo, all that he hath is in thine hande: other∣wise God would neuer haue suffered him, to haue done a∣ny thing, though neuer so little, without he had giuen him licence and authoritie to doe it. Moreouer by the common law and custome of al nations, it is euident, that seruants and children haue beene esteemed as parts of the goods & pos∣sessions of their masters and parents; so that masters haue had authoritie of life and death ouer there seruants: the beginning whereof, as should seeme, sprang from the cu∣stome of warre, in which it was lawfull either to kill those which were vanquished, or to spare their life vpon what condition soeuer it pleased the conquerour. Also fathers might sell their children, yea among the Romanes, three times one after another, as the lawes of their tenne tables doe testifie: whereupon the forme of setting children free had its beginning. And that caution which the Lord giueth Exod. 21.7. doeth shewe, that this was a vsuall thing among other nations also: in which place he doeth not abrogate that authoritie of parents in his people of the Iewes, but in the behoofe of the Hebrews children, which were so sould, he onely in some sorte restrayneth the too greate power of Masters ouer their seruants. And long after when this authority of masters ouer their seruants & fathers ouer their children, had by diuerse laws beene very much lessened and brought to a kinde of moderation: Constantine a Christian Emperour, gaue libertie to parents, in the time of extreme famine, to sell their children, but yet so, that certeine con∣ditions should be agreed vpon, for the redeeming of them out of seruitude. Lib. 2. God, de Patrib. qui lib. distraxerunt. Let this be graunted, will some man saie, yet this seemeth to be very hard dealing, and farre from that equitie and iustice which is in God, that he for the triall of one man,

namelie Iob, should giue so many men into the hands of Sa∣tan togither with herdes of beastes and cattell, to be slaine in so pittifull a manner, who otherwise are not charged with any faulte or offence by them committed: which thing surelie no man, vnlesse he were altogither sauadge and had cast of all humanitie, would euer haue done. A∣gainst this obiection, let vs oppose these two most vnfallible groundes, the one, that the mightie power of God the Creator, whereby he alone doeth rule all things which he hath made, is not contained within any boundes and li∣mits, the other, that this will of God, by the which he de∣creeth determineth, and ordayneth all thinges after his owne pleasure, doeth not depende vpon any other be∣side him selfe, and therefore is alwaies moste righteous and iust, forasmuch as this very power and will of his, is the rule and square of all things whatsoeuer, which are rightlie decreed and done. For it can not possiblie be, that any thing of it selfe and in its owne nature, shoulde be iust, before that God will haue it so (for then God should be ledde by the nature of things them selues to decree any thing or not to decree it) but contrariwise all the decrees and counsels of God are iust, because they please him. But men haue a rule prescribed vnto them by the worde of God, by the which they in their deliberations and coun∣cels, are to iudge and discerne betweene iust and vniust: which if they follow, then are they saide to iudge and to doe iustlie, as also they are to be accounted vniust, if neuer so little either they exceede or come short thereof. Where∣fore that saying, Stat pro ratione voluntas, that is, my vvill and pleasure shall stande for reason, if it be attributed vnto men, is most wicked & detestable, yet it is very religiouslie ascribed vnto God. The cause & reason of the counsells, decrees, and actions of God is sometime manifest, as namely, when he doth chastice the sinnes of those whome he loueth for their good, or taketh vengeance of his enemies to their de∣struction, sometime again it is hidden from vs, but it is neuer vniust, and because it passeth the capacitie euen of the An∣gells them selues, therefore it is alwaies to be reuerenced and adored, and neuer curiously to be searched into, least we

be ouerwhelmed with the glorie and maiestie thereof. Let it therefore suffice vs to know thus much, that almightie God might rightlie and iustlie vse at his owne pleasure both the life of Jobs children, and also of his seruants, to ouer∣come Satan by his owne crueltie, to declare his power to∣gither with his mercie in preseruing those whome he loueth, to leaue an example to the Church of most singular patiēce: and finallie to make knowne the glorie of his owne name in this so worthie a triumph and conquest ouer Satan. The same may be saide of all those continuall conflicts vnder the crosse, which although they were for the time most bloo∣die and cruell, yet they prooued in the end most glorious monuments of victorie, of which Saint Peter writing in his first epistle and 3. Chapter, verse 17. saith not, that the Church was without a cause or against the will of God sub∣iect to the furie of Satan & earthly tyrants; but, Jt is better, saith he, (if the will of God be so) that ye suffer for well doeing then for euill doeing. Likewise in the 44. Psal. the Church of God greatly complaining of her miserable condition in this life, & of the afflictions which shee suffereth, at the length brea∣keth forth into these words, All this is come vpon vs, yet doe we not forget thee, neither deale we falsly cōcerning thy couenant. Now therefore concerning the saluation or destruction of these, whome Satan in this sort slue, not without the iust permissi∣on of God; there is no cause why we should thinke, that God tooke thē out of the world in his wrath & indignation, & that they were as reprobates ordeined to eternal death. Charitie biddeth vs to cōceiue better of thē, & to perswade our selues, that God herin dealt very mercifully & louingly with them, especially with Iobs children, who had bin so holily & religi∣ously brought vp vnder such a father. God drowned the olde world for the infinite sinnes of the men of that age, 8. persons onely excepted, yet god forbid we should say or thinke that al they were condemned who perished with the waters. Farre also be it from vs to thinke, that those threescore & 3. thow∣sand men, who were slain by the hand of God for the offence which David committed in numbring the people, were al pu∣nished with euerlasting destruction: or, that, so often as the Lord doth reuenge the stubbornesse & rebelliō of the world

with the scourges of plague, pestilence, famine, or warres, all which die in this manner, doe vtterly perish; or else that god doeth in his wrath and furie (as impotent men are wont to doe) strike on euery side, and giue deadlie woundes to them that are next at hand.

VERSE 20. Then Iob arose, and rent his garment, and shaued his head, & fell down vpon the ground, & bowed him selfe.]

We haue heard hetherto, both what power God gaue Sa∣tan ouer Iob, and what Satan by the helpe of his ministers hath done against Job. Now likewise let vs heare how Job be∣haued him selfe, and what a kinde of man he shewed him selfe, hauing receiued so many and so grieuous woundes. Go to then, let vs first seuerallie consider and weigh these things: and afterward see from what affection they did proceed. And first of al it is said that Iob arose, which word of the Hebrewes is vsed, for the taking in hand & the addressing our selues to begin any new worke: but here it is opposed to that quietnes & tranquilitie wherein Iob before was, whether he receiued those most sorowful tidings standing, or sitting at home in his house. As for the tearing of the garments, the shauing of the head & falling on the ground, all these were vsuall signes of mourning in that countrie, which God did afterward mode∣rate in his people, Lev. 19.27. & Deut. 14.1. Hereof also many things are spoken in the 22. chap. of Eccles. Now that which is added in the last place, to wit, that he bowed him selfe, doeth shew, that this his falling to the ground, did not proceede from any impatiencie, but contrariwise from a mind, which although it were full of sorrowes, reuerently and religiously submitted it selfe vnto the will of God, as Iobs owne wordes, which afterwarde he vseth, doe sufficiently prooue. For by that worde of falling vnto the grounde, which the Latins call Procidere, is meant not euerie inclination or bending of the bodie, but such as properlie be∣longeth eyther to ciuill or religious worship. And thus much for the thinges them selues. Nowe let vs shewe that these gestures in Iob were not tokens of any im∣paciencie of minde, as some man may easilie gather, but of moderate greefe ioyned with a reuerent and re∣ligious feare of GOD: and further let vs shewe that

these dartes which Satan with all his power threwe against Job, were of this valiant champion not onely receiued with an invincible courage, vpon the impenetrable shield of faith, but also turned backe vpon Satan to his no small dammage. First therefore let vs call to minde, that Job did not arise at the first second or thirde message, but hauing heard the three first messengers with a quiet & contented minde, at the fourth message he riseth vp, not as on altogether discou∣raged and amased, but as one raised by the hande of God, and warned, as it were by some inwarde and heauenlie motion, to shewe foorth and make knowen his godlinesse and patience: neither did he arise to this ende, that with a stout and stubburne gesture of the bodie, he might withstand God, as is the manner of them, who obstinately striue with God, and struggle to ridde them selues out of his handes; but contrariwise, that thereby he might with greater low∣linesse and humilitie, dispose and frame him selfe to the worshippe of God. Nowe, to gather into a briefe summe, and at once as it were to consider all those thinges which happened to Job, (as Cyprian doeth it verie notablie) who can but maruaile, that he which was spoyled of his goods, bereft of all his children, which were so many in number, and so deare vnto him, beeing rich in substaunce, but much more riche in children, so suddenlie loosing both the name of a Master, and the name of a Father, that he, I saye, in so iust a cause of sorrowe and lamentation, did not in any of these respectes, eyther offende against God, or against man, or against him selfe? Concerning which matter wee vvill speake more at large in the next verse. Great is the sorrowe which Job maketh; not∣withstanding he is so farre from sinning in this, that if he had bene nothing mooued at all, he had deserued most iust reprehension. For who knovveth not that most iust complaint, which the Prophet Jeremie maketh Chap. 5. verse 3. Thou strikest them, but they haue not sorrovved: thou hast consumed them, but they haue refused to receiue correction: they haue made their faces harder then a stone, & haue refused to returne. VVhether therfore we be chastised for our sinne, or whether God doth lay his hand vpon vs for the triall of our

faith, yea, if we be afflicted when we doe well, 1. Pet. 2.20. let vs obey that saying of Saint Peter in his 1. Epistle and fifth Chapter, vers. 6. Humble your selues vnder the mightie hande of God, that he may exalt you in due time. The same counsell Iames also giueth vs chap. 5. vers. 11. setting before vs this verie ex∣ample of Iob. Therefore the Stoickes, condemning all affe∣ctions in that their wise man, who, as Cicero in one place verie well saith, as yet was neuer founde: haue done great iniurie not onely to nature, but also to God the authour thereof. And Gregorie writing vpon this place very truely affirmeth, that Iob in mournining and taking these thinges heauilie, was so farre from doing amisse, that he did all this according to the prescript of Gods Lawe, both in respect of the first and of the second Table, declaring both his loue towardes God, in that he rested vpon his will, and his fatherly affection to∣wardes his children, togither with a godly and louing care, which as a master he had ouer his seruants. Therefore the doctrine of the P••ripatetickes is much more true, who teach, that affections are ingraffed in vs by nature, without which men shoulde become stockes and stones; so that they will not haue affections quite taken away, but onely brought vnto a mediocritie. And these men also haue left vs manie excellent preceptes, howe to rule and go∣uerne our affections, and yet so, as that all humane wise∣dome is herein also diuers wayes vnperfite. For neyther haue they sufficientlie knowen the chiefe naturall affe∣ctions, neither yet rightlie made a difference betweene those which are naturallie settled in vs, and those, which the corruption of nature hath brought in, being altoge∣ther ignorant of the fountaine and originall of this e∣uill, and much lesse knowing what remedie to vse against these vices, and by what meanes nature may bee resto∣red to its former perfection and integritie. For onely the worde of God teacheth, and the Spirite of GOD wor∣keth these thinges in their heartes, who are no more vnder Sinne, but vnder grace, Rom. Chap. 6. vers. 14. Galat. cap. 5.18. Nowe the examples of holie men, which are left vnto vs, that we may followe them, in Iacob, Joseph, Dauid, Ieremie, and manie others, doe shew, that natural affections,

especiallie those affections of loue, mercie, and such like, are not simplie euill, but onely so farre as they sauour of the contagion of the flesh. Hither we must referre that saying of Paul, 2. Cor. 11.29. Which of you is offended, and I burne not? And surely we must needes make Christ him selfe a sinner, (which God forbid any man should thinke) if, to be touched with an inward feeling of compassion, and to weepe ouer the dead, are to be accounted vices and diseases of the minde; a doctrine more fit for Stoickes then for Christians. What the custome and manner was of the auncient Church, when as yet it was more pure, in solemnizing the funerals of the Saintes and in mourning for the dead, it may appeare out of their owne writings. Concerning which thing, Chrysostome hath written at large, and that very notably, though in some pointes not purely ynough, in his Homilies vpon John 84. vp∣on the Epistle to the Thessalonians 6. Also in his 42. Homilie vpon the first Epistle to the Corinthians, Iob (saith he) wept in deede, but no more then a father louing his children, and hauing a care of thē being dead, should do. But we must not followe this auncient father in making prayers for the dead, which thing is not onely not confirmed by the worde of God, or by the pure Primitiue Church, but is also suffici∣ently confuted by the authoritie of the fathers them selues, deliuering those things, to which no credence is to be giuen, and which fall to the grounde of their owne accorde. But hereof we shall haue occasion to speake more, when we come to the third Chapter of this booke.

VERSE 21. And he said, Naked came I out of my mo∣thers wombe and naked shall I returne thither, the Lord gaue, and the Lord hath taken away, blessed be the name of the Lord.

Now in these wordes we may see, whence proceeded, and to what ende tended that tearing of his garments, shauing of his head, and casting downe of him selfe vpon the ground, sure∣ly not of impatiencie, and much lesse of despaire (as Homer describeth Achilles at the death of his friend Patroclus vex∣ing himselfe without al measure) but of a most grievous fee∣ling of the hand of God vpon him; yet with such moderati∣on and patiencie, that, notwithstanding the bewailing his so great and so sudden losses, he doeth not onely comfort him

selfe with the hope of a better life, as afterward he plainlie sheweth euen in the verie height and extremitie of his mi∣series, but also he breaketh foorth into thankesgiuing: so farre was he from accusing God of crueltie and vniust dea∣ling, as Satan his aduersarie hoped would come to passe. All which heauenly and wonderfull vertues are particularlie, and by them selues to be weighed and considered of. For this speach of his standeth in fewe wordes, but those verie pithie and significant; albeit it is likely that Iobs speach was by him, who wrote this history, rather thus comprised in a short summe, then set downe worde for worde, as by Job it was vttered.

And he said] He was not therefore so dismayed, (although he had receiued so many grieuous woundes, and sustained foure hard and bloodie assaultes) that he became as dumbe as a stone, like to that Nabal mentioned 1. Sam. 25.37. or as the Poets haue feigned of Niobe: neither yet was he turned into a mad dogge, as the said Poets haue fabulouslie written of Hecuba; but casting his bodie vpon the ground, and setting his minde vpon God, forgetting as it were his present mise∣ries, and that sudden change and alteration which had hap∣pened, being ful of the faith and hope of another life, he be∣ganne to vtter most godly and heauenly speaches. To con∣clude, euen then he became a Preacher, and a Bishoppe in his owne house, setting foorth vnto all his housholde, Gods power vnseparably vnited with his iustice, although he was not able to see the reason thereof. This is the thing of all other, that Satan least looked for.

Naked came J out of my mothers wombe.] In this place first of all we must speake of nakednesse, of which we finde two sortes in the Scripture: one, outwarde or externall, which concerneth partly our bodie, and partly all other commodi∣ties of this life. The other, inwarde, which betokeneth an absence or want of the true goods and graces of the minde. That Iob meaneth not here this latter, it is apparant by the whole course of this his speach, whereby we may gather, that he neuer was richer in the good giftes of the minde, namely, in faith, in the hope of eternall life, in a true zeale of Gods glorie, then when he was brought to extreeme po∣uertie

and want of all other externall thinges. Therefore let vs nowe consider of the former kinde of nakednesse, whereof Moses speaketh thus, Gen. 2.25. And they were both na∣ked, the man and his wife, and were not ashamed. And no marvel, forasmuch as, till such time as sinne entred into the worlde, there was nothing in any part of the workemanshippe of the worlde whereof we might be ashamed, especially in man, whose most excellent beautie and comelinesse, euen tho∣rough all his bodie and euery part thereof, from the toppe of his head vnto the sole of his foote, did commende the wisedome of his maker: neither was there as yet any such vntemperatenes of the elements, that they stood in neede of apparell to couer them selues withall. Therefore those men are in a great errour, who thinke that our first parents A∣dam and Eve did not blush, not because there was nothing in their whole bodie, whereof they might be ashamed; but be∣cause they being nowe like vnto young borne babes, were, as they them selues speake, innocents, that is to say, did not much differ from beastes, not knowing or vnderstanding as yet, the difference betweene that which is comely and ho∣nest, and that which is filthie and dishonest: which opinion is directly contrarie to that sacred historie. Nowe although if Adam had not sinned, without doubt men shoulde haue bene borne naked as they be: yet Iob doeth not speake in this place of that nakednesse, but of the other which hath followed sinne, and which hath bene ioyned with those inconveniences, for the remedie whereof, vnles God, mans most mercifull Creator, had not many and sundrie wayes prouided, (who couered those our first parents with leather garmēts) mankind had long before this time vtterly perished. And truly prophane writers, not without iust cause, doe account this estate of nakednesse to be a great miserie; but yet with great blasphemie and horrible impietie. For they doe not distinguish this nakednesse (whereof some of them falsely thinke that nature, others that God is the au∣thour) from that former nakednesse, which they knewe not, and which was no miserie, but rather a great orna∣ment of man. Neither doe these vnthankefull wretches marke howe many wayes God, being mercifull euen in his

iudgements, hath prouided for this miserie. Of which thing let vs heare Plinie speaking in the Preface of his seauenth booke of his naturall historie. Before all thinges (saith he) Nature, a stepmother to man, doeth couer him vvith the giftes and supplie of all other creatures; whereas to beastes, fishes, foules, trees, and such like, she hath giuen diuers couerings, and as it vvere clothinges of their owne: as namely, shelles, hydes, bri∣stles, haire, feathers, scales, fleeces; and hath also defended trees from colde and heate vvith a barke, yea, and sometimes with a double barke: but man onely she sendeth into the worlde naked, and assoone as he is borne, casteth him vpon the bare grounde. Thus much saith Plinie, who peraduenture might be par∣doned, though he did not knowe the beginning of this euill and the cause thereof; if that the verie ignorance of this thing were not a punishment iustly layde vpon man∣kinde: but herein he may not be pardoned, that, although he doeth set nature in the place of God, yet whereas she, whome he will haue to be the maker of all thinges, coulde not either hate or envie that worke, which was not yet begunne, or be founde vnable in making any worke or creature; truely he ought to haue suspected and gathe∣red, that neither man, nor those things which were made for mans sake, did continue in that state, which they had in the beginning receiued of their maker. And moreo∣uer, whereas it is much better to haue our choise of so many remedies, which God hath of his free will giuen vn∣to vs for the helping of our nakednesse, from among so many of his creatures, to whome hee hath giuen coue∣rings for the vse and benefitte of man, then to bee con∣strayned whether we will or no, to be content with one couering; surely this nakednesse of ours, although sinne were the cause thereof, doeth not make man more mise∣rable then other creatures. Which thing the verie crea∣tures them selues, if they were able to speake, woulde most manifestly declare, and woulde convince these prophane and wicked men of great impietie. But that wee may returne to speeake of Job, this is the same kinde of nakednesse which is meant in this place:

but notwithstanding, it must be taken in a more large signi∣fication. For Job, when as he saith, Naked came I &c. doeth not onely meane, vnapparelled and without garment came I out of my mothers wombe, but we must vnderstande by this worde (Naked) the losse and want of all those goods, which Iob pos∣sessing together with a good name and great reputation, was the chiefe man, and best esteemed in all that countrie. But let vs consider what all men (except a verie fewe) are wont to doe, when as they sustaine any small dammage, and so shall we the better perceiue, howe great this courage of Job and valour was. Naked (saith he) came I out of my mothers wombe: as though he shoulde say, I see that I am not sud∣denly of a very rich man, become altogether a begger, but indeede I see, that I am brought to some pouertie and want: yea, these things which haue so suddenly happened vnto me from heauen, and not by the hande of man, doe threaten the taking away euen of those fewe thinges, which I haue left. But put case it should so come to passe: trulie this is no strange thing vnto me, but then rather the Lorde my maker did worke a straunge thing vpon me, when as he did couer me being borne naked into this worlde, and did after∣warde heape vpon me so many and so great blessings of this life. Nowe therefore since he, withdrawing these thinges from me, doeth call me to my first and olde estate wherein I was borne, why should I be grieued hereat, whatsoeuer cause hath mooued and prouoked him to doe it? Surely this is the condition of vs all, wherein we are borne: therefore it is good for me to be put in minde thereof, least that so great plentie & abundance of all things, might make me to forget my mortalitie & the life to come, which is much better then this. Thus speaketh Job, not expostulating the matter with God, nor desiring to be restored to his former felicitie, nor regarding the remnant of his life which was behinde; but ta∣king those things which were past in good part, and making vse and profite of this sudden alteration and chaunge, yea, & as it were drawing light out of darkenesse it selfe. Therefore very well saith one, that Iob forgoing his wealth and sub∣stance without griefe, did sufficiently shevve that he did not possesse them with that loue, from the which the spirite of

God euery where doeth dehorte vs in the holie Scripture.

Naked shall J returne thither.] What shall he returne into his mothers wombe? No surelie: vnlesse peraduenture we say that Iob by the name of mother vnderstandeth the Earth, which is called of prophane writers, Magna mater, that is, Our great mother, in respect of our first creation, which was out of the earth. But it is better to vse this worde (thither) not as hauing respect to any worde before expressed, but to some other already sufficiently knowen: as Mercer well noteth the like manner of speach in that place of Ecclesiastes, cap. 3. vers. 17. There the Lorde shall iudge all things. There, that is, in the last iudgement, or in the last age; neither of which was ex∣pressed in the wordes going before. So that here this worde (thither) signifieth as much as to the graue: according to that which the Lord speaketh, Gen. 3. vers. 19. Dust thou art, and to dust shalt thou returne. Hereupon saith the Preacher, Ecclesi∣astes 5.14. As he came forth of his mothers bellie, he shall returne naked, to goe as he came. And S. Paul saith, 1. Timoth. 6. We brought nothing into the worlde, neither shall we carie any thing with vs out of the worlde. Whereupon Chrisostome doeth no lesse grauely then pleasantly deride and scoffe at that needelesse cost, which some men bestowe vpon the couerings of their dead bodies. Nowe although we say that Iob, speaking in this wise, had cast off all hope of being restored to his for∣mer state and condition of life; yet there is no cause, why we should thinke, that this speach proceeded from a minde drowned in desperation. For euen common sense enforceth the godly also to thinke, whensoeuer any present calamitie befalleth them, that they can neuer possibly recouer them∣selues; and yet not absolutely and without all exception, but so farre as mans reason is able to discerne, and also so, as it nothing at all hinder the course, and hope of eternall salua∣tion: yea, howe often doe the very Saintes of God in their grieuous temptations, as it were knocke at the doores of desperation? yet when they are in that state they are ne∣uer forsaken, yea they want nothing as the Psalmes in very many places do witnesse, and especially that dolefull lamen∣tation of Ezechias. But I rather thinke, that Iob doeth heere shewe, not so much what he thought God had decreed of

him, as that he him selfe was readie to beare patiently ex∣treame pouertie, euen to the death, if it so pleased the Lord: so farre was he from expostulating the matter with God, and asking the cause why he shoulde be thus bereft of all his goods.

The Lorde hath giuen, and the Lorde hath taken away.] Be∣cause this speach may haue a shewe of meere blasphe∣mie, in that Job seemed not onely to attribute vnto God a certaine mutation and changeablenesse; but also to make him the authour of all those mischiefes, which were commit∣ted both of Satan, and also of those theeuish nations, the Sha∣baeans & Chaldaeans, therefore first we must prooue that this saying of Job, was not onely not wicked and blasphemous, but contrariwise, that it was both thought and vttered most godlily and religiously. Afterward I wil shew, what and how great vse we are to make of this excellent speach and sen∣tēce pronounced by Iob. Now therfore the state of this que∣stion is not, whether God be the author of sinne, which thing I confesse can not be once thought, (euen as Plato an heathē philosopher doeth learnedly discourse) without most vile & horrible blasphemie, but the question is, whether it may be truely said, & whether we ought so to speake, that God both in respect of his will & of his actions which are alwayes iust, doth beare any part, yea, and which is more, that he beareth the chiefe and principall part in willing and working al those things & euery of them, which are committed most vniustly and wickedly in the world: which thing I doe not doubt, but that it is very agreeable to true religion, and that it greatly standeth with the glorie of God: other contrariwise do ab∣horre it as a thing blasphemous and full of impietie. First therefore I will set downe certaine groundes, whereof no man can doubt, but he must needes be convicted not only by infinite testimonies of the word of God, but also by the true and common notions and principles, which are naturally settled in all mens mindes, concerning the knowledge of God, yea, and by the testimonie of his owne conscience. The groundes are these.

1. That God, as he is the maker of all things which are, both in generall and in particular, without any exception, so

he is the gouernour and ruler thereof.

2. Therefore, that nothing can be done, and that no∣thing can happen, either God being vnwilling and striuing against it (for then he shoulde not be almightie) or else not knowing of it, or not caring whether it bee done or no (for then he should not be a right and iust ruler of the worlde.)

3. Therefore, that not onely the euent of thinges, but euen all the second causes, are mooued, ruled and directed to their endes by God, not being ignorant or idle, much lesse constrained and against his will, but by God decreeing and willing to haue it so.

4. Therefore, things all and euerie one, are done by the decree, will and working of God.

5. That the vvill of the most iust and most vvise God, is not to be esteemed, either by the state and condition in vvhich his creatures are (for novve some of them are good, and some euill) neither by the qualitie of the causes vvhich he doeth vse, (for some of them do vvorke rightly and vvell; some yll and naughtilie; some neither vvell nor ill; some doe not vvorke, nor mooue them selues at all) but contra∣rivvise, thus vve must thinke of the vvill of God, that vvhat∣soeuer he vvilleth, mooueth or vvorketh, he vvilleth, moo∣ueth and vvorketh it alvvayes iustly: that is, all things both in vvhole and in parte, both vniuersallie and particularlie considered. He that denyeth these thinges, denyeth God. But you vvill say, by this meanes is taken away all difference betvveene good and euill in our thoughtes, sayings and actions; and so God him selfe (vvhich is great blasphe∣mie) is made the authour of all euill and vvickednesse. GOD forbid. But againe vve vvill refute the falsenesse of this consequence, by these most certaine axiomes and groundes.

1. Although God doeth no more stande in neede of any middle and seconde causes, to rule all those thinges vvhich hee hath made, and to direct them vnto their proper endes, then hee did vvant either matter or in∣strumentes, vvhen hee created all thinges of nothing, by the great and mightie povver of his vvorde: yet not∣withstanding

he hath made and ordeined causes, such and so many as he thought good; whose meanes he doeth vse, not of anie necessitie (as the Stoickes haue fondly dreamed) but most freely, to effect whatsoeuer he will, euen whensoe∣uer, and howsoeuer it pleaseth him selfe.

2. The instruments and meanes which God doeth vse, be threefolde. For some of them be altogether passiue, that is, of them selues they can not mooue them selues, nor doe any thing, vnlesse they be mooued either immediately of God, or else of some other secondarie causes; and of this kinde, be all creatures which are without life. There are o∣ther things which are mooued outwardly, but so, that they them selues doe mooue also, by a certaine naturall appetite, being guided and directed by no vnderstanding or reason; and therefore they can not properly be said either to doe well or yll. Of this sorte are all bruite beastes, in which there are diuers degrees of motions, not needefull novve to bee spoken of. Other yet are so outwardly mooued, that they be∣ing endued with vnderstanding and reason, haue some parts of their owne in working, whereby they doe effect some worke, which may truely and properly be called their owne.

3. All these last kinde of instruments, to witte, Angells and men, haue bene good, and euerie one of them were so made from the beginning. Neuerthelesse, this goodnesse in them was subiect to chaunge and alteration; forasmuch as God onely is absolutely and alwayes good, without any mu∣tation or chaunge.

4. Hereupon it came to passe, (and that not without the decree of God, alwayes doing iustly, vvho then did open the vvay to declare and sheevve foorth, both his iust seuerity, vvhich should ensue, and also his most bountifull mercie in Christ) hereupon, I say, it came to passe, that part of the An∣gels, and all mankinde in Adam did fall, and that through their ovvne free vvill and inward motion.

5. That fall did neither quite destroy the nature of the Angels, nor yet of mankinde, but did onely depraue and cor∣rupt it: yet so, that their whole will and inward motion con∣tinuing in that state wherein it is nowe, can not moove and applie it selfe to doe any thing but sinfully: and therefore it

it can doe nothing, which may iustly be accounted good; but all whatsoeuer it doeth, is alway sinfull and wicked.

6. This euill in those wicked Angels, God hath not as yet taken away, nor yet euer will, as the holie scripture tea∣cheth vs. But he hath, and doeth, and will more and more correct and amende it in those, whome, through his infinite mercie, he hath chosen out of all mankinde, and whome he hath predestinate to saluation in Christ and through Christ; who hauing their mindes enlightened, and their will effectuallie sanctified by the holy Ghost, as God worketh by them rightly, so doe they also well and rightly mooue them selues; in so much that both the worke of God moouing them, and the worke of them moouing them selues, not ac∣cording to the flesh but according to the spirite, is good and iust.

7. But that we may make a difference betweene the iust worke of God, wrought by those instruments which also mooue them selues, and that other worke or action, whether good or euill of the instruments them selues, in like manner moouing them selues: the auncient fathers haue taught vs to distinguish Gods Astion from his Permission: which di∣stinction is as true and necessarie if it be rightly vnderstood and according to their meaning, as it is false and litle lesse then blasphemous, as it is abused of the Sophisters.

8. For they, who fearing least God should be made the authour of sinne, doe separate his permission from his will, by which all things, without exception, are that which they are: and who holde vs in hand, that those things which are wickedly done by euill and sinnefull instruments, are onely foreseene, and not decreed, they I say, do first of all very vn∣wisely confound the workes of God, which are alwayes iust, what instruments soeuer he vse, with the worke of the in∣struments, which doe not well and rightly mooue them selues. Againe they exempt the farre greatest part of the thinges which are done in this worlde, from the decree and ordinance of God, seeing they are infinitely more, which are done ill, then which are done well: and so they shut vp into a very narrowe roome that power of God, by which he wor∣keth and gouerneth all thinges, and vpon which not onely

the euent and issue of euery thing, but euen the things them selues, togither with all their actions doe depend. Moreouer they depriue the godly, being afflicted by Satan and his in∣struments, of a most singular comfort, whereby we are per∣suaded out of the Scriptures, that Satan and his ministers are not able to take in hande, much lesse to do any thing against vs, vnlesse the Lorde both be willing and haue decreed the same. Lastly, I say it is manifest impietie, to thinke that any thing, though neuer so small and contemptible, hath euer bene, or hereafter shall come to passe, which God (being al∣wayes most perfitly good and iust, who also is ignorant of nothing, who worketh all in all, and against whose will no∣thing can be done) hath not freely and of his owne will de∣creed from all eternitie.

9. Therefore as touching God him selfe and his proper or peculiar worke, he alwayes iustly willeth, decreeth, wor∣keth whatsoeuer he doeth in this worlde, by whomsoeuer, whensoeuer, and howsoeuer he doe it: that is, whatsoeuer is done, or whatsoeuer commeth to passe in this worlde both in generall and in particular. Now in respect of the middle instruments which are also mooued of them selues, albeit alwayes he well and rightly mooue and vse them, yet pro∣perly is he said to worke in good instruments, that is to say, which rightly mooue them selues, as namely in the good spirites, and in his regenerate: creating in them good mo∣tions, which he afterwarde cherisheth and bringeth to good effect; so that the whole glorie of that good worke which is wrought by these liuely and moouing instruments, is to bee giuen to God as the principall cause and authour thereof. But as touching euill instruments, and such as doe not well and rightly mooue them selues, namely the deuils and all those who are not regenerate, yea, the very regenerate them selues so farre as the flesh sinneth in them; God is not said to worke in them, as who putteth not into them any inclinati∣on and will to doe wickedly; but onely not restraining that corruption which naturally he findeth in them, he suffereth and giueth them leaue to mooue them selues and to doe ac∣cording to their euill and noughtie disposition. And yet God alwayes vseth well and to good and iust purposes these euill

and sinnefull instruments, either as a most iust Iudge setting the wicked together by the eares, to worke one anothers de∣struction: or as a louing Father chastening his children euen by the hand of those wicked ones, and sometimes exercising them as he thinketh best, for his owne glorie and their profite.

All which things to denie, were shamelesse and incorri∣gible impudencie, such as is reprooued by the verie naturall knowledge of God, and conuinced almost by euery line in the bible, and diligently confuted by Augustine, and that of set purpose in diuers of his writings, but especially in his 3. booke against Julian, cap. 5. Now then, all this which hath bene spoken being vndoubtedly true, vve can not be igno∣rant vvhat vve are to iudge & thinke concerning this mat∣ter. Notwithstanding least any man finde fault, that all these groundes are taken from humane reason, and not from the vvorde of God, let him ansvvere me, vvhether God himselfe may not properly and vvithout blasphemie be said, to haue sent Joseph into Aegipt, Gen. 45. to haue raised vp Pharao, vp∣on vvhome hardening his ovvne heart, he might shevve his povver, Exod. 4.21. to haue giuen Dauids vviues to his sonne Absolom, 2. Sam. 12, 11. to haue mooued Dauids heart to num∣ber the people, 2. Sam. 24.1. to haue bidden Shimei to curse Dauid, 2. Sam. 16.10. So the Lord calleth the Medes and Per∣sians his sanctified, & the instruments of his vvrath, Esay 10.5, and 13.6. And the King of Babylon is compared to an axe, and to a sawe, Esay 10.15. In like manner the rebelling and falling avvay of the ten tribes from Rehoboam, the Lord cal∣leth his ovvne vvorke, 2. Chron. 11.4. So likevvise the godly are afflicted by the vvill and foreappointment of God. And that vve may not forget the most excellent vvorke of all others, namely, mans redemption, that most auncient, true, and Apostolicke Church, not vttering any blasphe∣mie, but speaking as it vvas mooued by the holie Ghost, vvith one accorde cryeth out, that Herode and Pontius Pilate with the Gentiles & people of Israel gathered them selues together, to do vvhatsoeuer the hand & counsell of God had determined be∣fore to be done. By which testimonies, with infinit others, both that oppositiō & cōtrariety betwene gods permission & his wil,

betweene his decree and his Action, is confuted: and also the workes of God which are alwayes most righteous and iust, are truely discerned from the euill workes of naughtie and sinnefull instruments. Nowe, that God punisheth sinne with sinne, and that as a most iust Iudge by his most effectu∣all will and power (in which sense Augustine very well saith, that although euill is alwayes euill, yet it is good there should be euill, which God may afterward iustly punish and reuenge) that God, I say, punisheth one sinne with ano∣ther, it is manifest, Nehem. 9.37. where God is said to giue wicked Kings for the sinnes of the people: and in the 34. Chap. of this booke vers. 30. to let the hipocrite raigne: to mingle the spirite of errour, Esay 19.14. to harden the heart, and to make it obstinate, to blinde the eyes, to make drun∣ken with the wine of giddinesse, Exod. 4.6.10.11.14. Deut. 2.29. Josu. 11.20. and 1. Sam. 2.25. & 2. Chron. 22.7. & Psal. 105.15. In like manner God punisheth the contempt of his maiestie giuing men ouer into a reprobate sense, Rom. 1.28. sending strong delusions that they should beleeue lyes, 2. Thess. 2.11. Ezech. 14.19. and also sending euill spirites with a charge to hurt, and an effectuall power to deceiue, 1. King. 22.22. & 2. Chron. 18.21. Finally, that we may at the length returne to Job, did God either as being vnwilling, or as one sitting still and doing nothing, thus answere Satan going about and in∣tending to doe wickednesse and mischiefe, Loe, all that he hath is in in thine hand? Doeth Job blaspheme, in that he as∣cribeth those thinges to God, which were wickedly done a∣gainst him by Satan, by the Sabaeans and Caldaeans? or doeth he rather, raising him selfe higher from these instruments vnto God him selfe, acknowledge that there was no power in them as of them selues to doe him any harme, and hereby also make a great difference betweene the worke of God, in which he altogether resteth contented, albeit he coulde not see any cause or reason thereof, and the action of Satan and his instruments? But of this matter there needeth no more to be spoken.

Before we proceede to that which followeth, in this place we must dissolue one doubt, which is of no smal importance. The Lord (saith Iob) hath giuen and the Lord hath taken avvay.

What therefore is God mutable, his minde beeing chaun∣ged, as it commonlie falleth out with men, whether for grea∣ter or lighter causes towardes their most especial friendes? verily there is no change or alteration in Gods will, and therefore these and like speeches in the Scripture, are vn∣proper and spoken onely in resemblance of those affections which are in man. And although men both see and feele fearefull alterations, as well publique as priuate, which hap∣pen through their owne fault, and because they abuse Gods patience and long suffering: yet we must not in any wise thinke that there is any chaunge and mutabilitie, though it be neuer so small, in the will or in the decrees of God▪ but ra∣ther that what things soeuer are changed (and surely there is nothing vnder the heauen constant & durable, as the wise man teacheth) are therefore changed, because God hath im∣moueably and from all eternitie decreed that they should be chaunged, when and how it pleaseth him. Therefore so farre is it, that God by changing other thinges is him selfe chaun∣ged, that quite contrary he might iustly be esteemed vncon∣stant & mutable, vnlesse those things were indeede changed, whereof the eternal & immutable decree of Goe is, that they should not alwayes continue in one & the same state. Nowe therefore God only in him selfe & of him selfe is simply and altogether vnchangeable: as for those blessed Angels which kept their first estate and left not their owne habitation, al∣beit they are immutable, yet they haue not this by nature, but by the gift & blessing of God, being by his power and ver∣tue continuallie preserued and vpholden, that they may not fall. In like manner that immutabilitie of the elect in the life to come, we must acknowledge that it is wholly from God, whome it pleaseth, to giue them the fruition of eternall hap∣pinesse, which through hope vvas onely begunne in them in this life. But this worlde vvith all thinges therein con∣teined is turned vp and dovvne, and chaunged almost eue∣ry minute, as in Ecclesiastes it is discoursed at large. But of those thinges vvhich are in this sorte subiect to alteration and chaunge, there is a manifolde difference. For some of them are so chaunged, that neuerthelesse they still rémaine whole and sounde: as namely, the heauens and the ele∣ments,

which at the day of iudgement shall onely be renew∣ed: concerning which matter we must notwithstanding iudge soberlie, and take heede that we rove not boyonde the boundes and precinctes of Gods worde. Other there are which vtterlie perish, and shall neuer be restored; such are all singular thinges of all kindes, which doe here as it were by course one after another rise and fall, growe vp and decay, as it pleaseth God to dispose of them, and shall at that day which God hath appointed, vtterly be abolished: I except man, whose soule as touching its substance, can not by death be dissolued: yet the good qualitie or disposition thereof is by originall sinne chaunged, corrupted and defa∣ced: the bodie for a time death dissolueth, which shall after∣ward either put on blessed immortalitie, or else remaine in hell torments for euer & euer. That which I said of the world and all worldly things, is also to be vnderstood of all world∣ly gouernment, and of al other things, which belong only to this life. For howe and to what ende should these continue, the whole course and periods of the worlde, together with this earthly life, being fully complete and ended.

But the spirituall and Ecclesiasticall gouernment of that sa∣cred fellowshippe and societie of the true worshippers of God, is not to be accounted in the number of these worldly thinges which I spake of, and which I said were not only vn∣constant, but altogether vaine and transitorie. Neuertheles this also is subiect to marueilous alterations, though not of its owne nature, but by the hand and will of God, hereby ey∣ther proouing his children, as we are taught Psal. 44.18. or else by his iust iudgements chastising them. Hence therefore it commeth to passe, that those outward markes and tokens of this holy fellowship, although they be alwayes inherent in the nature of the true Church, are notwithstanding at some time chaunged, interrupted, and broken off, in so much that they can not be seene and perceiued of men, but are onely seene and discerned of God, 1. King. 19.18. Iudg. 17.6. Our Sauiour Christ foretolde that these things should come to passe in the latter dayes, into which we are fallen, Luk. 18.8. Hereof also Paul forewarned vs, 2. Thess. 2.3. & John, Reuel. 12.14. yet it is most certen that so long as this world lasteth,

they can neuer vtterly be abolished. For both experience & reason do sufficiently prooue it. Although the Church hath bene in the waues continually tossed to & fro, so that often∣times it seemed to be quite ouerwhelmed, yet it hath risen vp and shall rise euen out of the middest of the waues, be they neuer so outragious: being raised as it were out of the bottome of hell it selfe, by the hand of a most mighty and mercifull Sauiour. Moreouer faith being defaced and quite taken away, it would necessarily come to passe, that there should be no Church, that is, no kingdome of Christ here vpon earth. Nowe faith commeth by hearing the worde preached, therefore so long as the worlde standeth, there shall be some preaching more or lesse of the sauing worde. But this preaching is sometimes publicke, and to be seene of all those which will but open their eyes: sometimes a∣gaine it is rare and priuate, either thorowe the negligence, or thorowe the wickednesse of the Pastours, whereby it commeth to passe that the spirite of errour preuaileth a∣gainst the trueth. Such a Church Samuel founde, 1. Sam. 3.1. and Christ him selfe, Matth. 9.36. But after that the number of the elect is fulfilled, and Christ shall come in glorie and triumph, then doubtlesse all that spirituall gouernment, be∣ing ordained only for the gathering together of the Saints, shall cease: for the Sonne hauing brought all things vnder his subiection, shall deliuer vp the kingdome to the Father, as the Apostle most divinely teacheth, 1. Corinth. 15. Nowe as touching these spirituall and supernaturall graces, of which the Apostle speaketh, 1. Cor. 12. some of them are onely to last for a time, and some are perpetuall. And of this latter sort againe, some onely continued to the ende of this life, and others are to continue for euer in those who are parta∣kers of them. Those which are onely to last for a season, are such as are common to some reprobates with the elect, as it is manifest by the example of Balaam, and that saying, Matt. 22.14. Many are called, but fewe are chosen: yea and those truely are not alwayes effectually called, whose ministerie the Lord vseth for a time to call his elect to the knowledge of salvatiō. But all those graces which the Lord bestoweth vpō those for the benefit of others, shall finally be withdrawen from them,

and they as reprobates and castavvayes shall eternally be condemned, Matth. 7.22. So the gift of prophesie vvas taken from Saul, so Judas the betrayer of Christ, like a vile vvretch lost verie many excellent graces; many also fall away from the faith, I meane not any true and liuely faith, but such a faith as lasteth onely for a time; and into these men, the de∣uill vvhich went out of them, entreth with seuen worse then him selfe, Matth. 12.45. So at this day the Church findeth no greater enemies, then those of whome the Apostle spea∣keth, Act. Chap. 20. vers. 29. Yea in the godly verie manie times, when as they greeue the holy Spirite, these giftes fayle, and for a time seeme as it were vtterly to be defaced and blotted out, as that most lamentable example of Da∣uid shevveth in three most greeuous sinnes, adulterie, mur∣ther, and betraying the armie of GOD. And therefore Christ doeth not without cause so often warne vs, continu∣ally to be watchfull: and the Apostle counselleth his schol∣ler Timothie not to suffer the gift of God which was in him to perish, but rather to stirre vp the same. Finally, we may not be ignorant of this that many of those giftes of the Spi∣rite, as namely, the gift of tongues, the gift of healing, and the gift of foretelling thinges to come, beeing onely for a time bestovved vpon the Primitiue Church, for the con∣firmation of the Apostles doctrine by miracles, by litle and little ceased, Matth. Chap. 16. vers. 20. And nowe what neede haue we of these seales, seeing the trueth of Chri∣stian doctrine hath alreadie bene confirmed by so manie and sundrie miracles. But those spirituall giftes are per∣petuall and neuer cease, which God hath appointed as subordinate meanes and causes, for the executing of his eternall decree of saluation, in electing and calling those in time, whome he hath predestinate from euerlasting; for which cause of Paul they are sayde, to be vvithout re∣pentance, Rom. Chap. 11. vers. 29. and he reckeneth them vp shortlie, Rom. Chap. 8.30. Of this sorte therefore is effe∣ctuall vocation, which at that verie instant, when it seemeth best to the heauenly wisedome, begetteth in the elect faith, hope, and charitie, vpon which followeth iustificati∣on by faith, and finally glorification. For these are al∣wayes

vnseparably vnited: and vnlesse we be certainely perswaded of this, wee shall neuer enioye any true peace of conscience. For otherwise it must of necessitie followe, either that God is chaungeable, with whose will it maye stande to haue him condemned, whome before he woulde haue saued, or else the condition of faith annexed to the promise of the Gospell, shall depend not vpon Gods im∣mutable decree, but vpon the will of man. The for∣mer can not be saide without blasphemie; and this ium∣peth with the heresie of the Pelagians. And here I let passe infinite most plaine, and vndoubted testimonies in the writings of the Prophetes and Apostles, by which it may be prooued that the saluation of the Elect standeth sure and immutable. But two thinges are in this argument es∣pecially to be obserued. For this stedfastnesse and immu∣tabilitie taketh place both in euerie one of the Elect, and in the Church, properlie so called, that is, in the whole companie of the elect and true beleeuers, and not in these or those particular Churches, nations, people, cities or families, not yet in the Church, being so generally or vni∣uersally taken, as in it are conteyned not onely the elect and true beleeuers, but hypocrites also and castawayes. For thus we see, howe the people of the Iewes haue fallen away from the couenant of the Gospell and of saluation, it beeing nowe translated vnto the Gentiles: and that Saint Paul not without cause threatened the same iudgement vnto the Gentiles long agoe, at this day we may see suf∣ficient proofe in that generall Apostacie or defection al∣most of the whole earth vnto the detestable religion of Mahumet, and in that whoore of Rome, who hath made drunken so many Kinges, and so manie thousandes of peo∣ple with the cuppe of her abominations: and yet not one of the Elect and true beleeuers, whether he be Jevve or Gentile, doeth, nor euer shall perishe. Secondly wee must knowe, that among those principall giftes of the Spirite, there are some, which in the faithfull, ende together with this life, and others, which are onely begunne in this life, and shall be made perfite in vs in the life to come. Of the first sorte are Faith and Hope, not as though their na∣ture

were flitting and vnconstant, but because (all those thinges being nowe finished and come to passe, which the Elect in this life partly as being already past, and partly as yet to come, beleeued and hoped for) there shall then no longer be any place for Faith and Hope. But the knowlege of God, whereby, while we liue in this worlde, we knowe him onely in parte, shall be made perfite in the worlde to come, when as wee shall stande in Gods presence, and see him as it were face to face: and Charitie, by which we loue God and our brethren in this life very coldely, by reason of that fight which is betweene the flesh and the Spirite, shall af∣ter a wonderfull manner, such as no tongue is able to ex∣presse, vnite and ioyne vs with God and his blessed Saintes, 1. Corinth. 13. vers. 8, 9, &c. and then shall that prayer of Christ take full effect, which he made euen then, when hee pre∣pared him selfe to vndertake the death for our sakes, and which is recorded, Ioh. Chap. 17. vers. 22.23. &c. And con∣cerning this poynt let it suffice to haue spoken thus much, both▪ against the daungerous errours of those men, who not content, in steade of the Church beeing a pure vir∣gine, to present vs with a paynted harlot, and abusing that saying, that the Church can neuer perishe or bee abolished, woulde holde vs in hande, that that counter∣feyte vizarde of theirs, is, and alwayes shall be the true face of the Church, herein deceiving them selues and others: and also of them, who most falsely teach that the holie Spirite and also true faith may often times not onely for a time bee hidden and lye as it were smo∣thered, but euen bee quite lost, and vtterlie extingui∣shed; thereby ouerthrowing that true and sure founda∣tion of our Faith and Hope, by which wee are vpholden in most greeuous temptations. Novve therefore to re∣turne to our Job, seeing as it appeareth by the wordes immediately following, he vttered these thinges beeing full of faith and hope, as whose minde was whollie bent to praise and glorifie God, we may hereby gather that he speaketh heere onely of outwarde and externall goods, which the verie prophane philosophers haue distingui∣shed from those which they call inwarde or internall:

and Epictetus in that his golden Enchiridion, shewing that these are not in our power, draweth from thence many arguments, to perswade men to beare patient∣lie the losse of these goods: yet none of them attayned or came neere this true wisedome of Iob. For some of them call these the goods of Fortune, as if rashly and by chaunce they shoulde come to vs and goe from vs: others onely consider in them a nature inconstant and nothing permanent: and Epictetus frameth mens mindes rather to a blockish and senselesse careelessenesse, then to true patience, grounded vpon good and sure rea∣sons. But this our Job furnished with the knowledge of GOD, both naturall as also spirituall and supernatu∣rall, (whereof the former confuteth the vaine and foo∣lish imaginations of the philosophers, which the Apostle Saint Paul noteth in his Epistle to the Romanes, the first Chapter, and 21. verse. and the other doeth enlighten and make perfite this, beeing thorough originall sinne greatlie darkened and obscured) and reliyng him selfe whollie vpon Gods prouidence, hath left a most singular example of patience to be looked into, and fol∣lowed of vs, when soeuer we are tryed with the like ca∣lamities. For through impatiencie in these temptations, some are caryed into blasphemie, others to reuenge, others into diuers sortes of turbulent and troublesome affections: finally some are violently borne vpon the rocke of desperation; for as much as they set their whole minde and cogitation vpon the thinges them∣selues which they haue lost, and therefore they are greeued for the losse of them, and burne in hatred and desire of reuenge against those, whome they imagine to haue done them this iniurie, and to haue beene the cause of all their miserie. Contrariwise they that are rightly perswaded of the prouidence of GOD, and by the example of Iob doe acknowledge God to bee the most iust and wise gouernour of all thinges, not one∣lie in generall, but in particular, they of all others doe finde out that most quiet and safe hauen, wherein, hauing

beene tossed with neuer so violent stormes of afflictions, they doe quietlie remaine. Notwithstanding this conside∣ration of God, doth not in like manner comfort and pacifie all men, as it did Job, which we see in the like calamities doth come also into the minde of verie wicked men. There∣fore it is requisite here wiselie to distinguish. For as it is not ynough for a man, who hath had any thing stolne from him, to finde the theefe, especiallie if he be such a one, of whome he can not recouer his losses, neither by force nor by law: so not whosoeuer beeing in miserie, thinketh that he hath to doe with God, doeth hence by and by take comfort; but he onely, who with reuerence rightlie and religiouslie thinketh vpon God. Giue me therefore a rich man, who is suddenly fallen into pouertie, or any other vpon whome some far lighter affliction is laid, be it that he haue before his eyes & in his remembrance continually nothing else, but the power of God in punishing and reuenging sinne, what shall you heare come from him, but meere blasphemies against God himselfe, & horrible outcries of a man desperate & forlorne? Also giue me a man, who feeling the burden of sinnes, by which he acknowledgeth Gods hand to be worthilie laide vpon him, be it that the same man ioyne with Gods power his iust iudgement and goe no further: I will marueile if he doe not follow the example of Saule, or the traytour Iudas, or else passe ouer his life in great wretchednesse. And for this cause the Scripture calleth a conscience wounded with sinne, a going downe into the graue. 1. Sam. 2.6. What then is to be done? Surelie, hee, who iudgeth him selfe to be pu∣nished for his sinnes (as for the most part we ought to per∣swade our selues) must ioyne with a true and inward feeling of Gods power & iustice, not onely that knowledge of Gods goodnes and mercie, which reason it selfe teacheth vs by infinit testimonies, which with our eies we may euery where behold in his creatures both in heauen and in earth; but al∣so that assured persuasion, which onely the holie Ghost tea∣cheth in the schoole of the Church, bearing witnesse with the spirite of euery one of the elect, that God is there most mer∣cifull Father, giuing them a hart broken with the sense and burden of their sinnes, but yet by little and little through the

mercie of God taken hold of by faith, marueilouslie recom∣forted, and at the length throughlie pacified. But if he be led by good cōiectures to thinke, that this affliction doth not befall him for any sinne of his (although in the meane time he confesse him selfe a great sinner) but that God by this meanes eyther tryeth him, or teacheth him patience, or else vseth him to the setting forth & manifesting of his owne glorie, then, no doubt looking directlie vnto God, and ha∣uing his minde and cogitation whollie setled vpon him, he forthwith findeth not onely matter of great comfort, but of ioy, which cannot be vttered. For what is it that a iust man should rather desire, then to haue occasion giuen him, to make knowne the virtue and honestie of his minde? what can a painefull scholler rather wish, then of through continuall studie and exercise of a rude a. b. c. boye to be∣come a learned man? what may a man vvhich loueth his owne health rather seeke, then by Phisicke and o∣ther good meanes to preuent those diseases which other∣wise he is likelie to fall into? finallie wherein doth a stout & valiant souldiour, desiring to maintaine and increase the honour of his Captaine, wherein, I say, doth he more re∣ioyce, then euen to spende his blood in his captaines be∣halfe, to purchase him a glorious victorie and triumph? In which kinde of conflict, this speciall thing is not to be forgotten, that there can be no more glorious conquest then to dye in this fight: neither surelie is this so much to be counted a death, as an entrance into that most true, happie, and euerlasting life. But what if (as here wee see it falleth out with Job) in such afflictions we be not at all pricked or troubled in conscience, if also we cannot perswade our selues that God will laie so harde a triall vpon vs, what I say, if our minde be disquieted, knowing nothing at all, why God should deale with vs in this māner? what are we to do in this case? Truly we must leaue of al reasoning, and praise god with thanksgiuing, because although for secret and hidden causes he hath thus decreed of vs, notwithstanding he doeth nothing but most wisely and most iustly, as beeing wisdome and iustice it selfe: yea and howsoeuer it seeme otherwise to flesh and blood, doeth not decree, nor yet will haue any

thing done, but for the great good and profit of his children, as beeing vnto them a most mercifull Father and redeemer in his Sonne Christ. For all this Iob acknowledgeth in the verie extremitie of all his miseries, as afterward it shalbe shewed. But to the end we may the better perceiue, the great∣nes of Jobs courage and constancie, let vs a little more nere∣lie consider, how many and how terrible monsters he o∣uercame with this clubbe, that I may so call it, of Gods Prouidence. Doubtlesse the number of them hath al∣waies beene very smal, who either wanting riches, haue not greedily sought after them, or else, who being borne or made rich, haue not put their trust and confidence in their riches. For which cause our Sauiour Christ telleth vs, that it is a marueilous hard thing for rich men to enter into the king∣dom of heauen, & Paul not in one place teacheth, that coue∣tousnes is plaine idolatrie. But our Job doth in the 29. Chap∣ter of this booke, manifestlie witnesse of him selfe, bee∣ing constrayned so to doe through the bitter and impor∣tunate accusations of his vncourteous friends, that his hart was not set vpon his riches, and that he possessed them not with loue, as Gregorie speaketh; the losse of which he did so patientlie beare, beeing at once and that of a sudden de∣priued of all. Behold therefore how the desire of riches in getting them, and the loue of riches in possessing them, two most cruell monsters are vanquished. Job enioyed great honours and dignities, from all which he was falne, as wee shall afterward vnderstand by his owne testimonie. Neuer∣thelesse he doeth not at all seeke after them. Behold there∣fore two other most fearefull and deformed monsters, namelie ambition and pride, mastered and laid along at Jobs feet. And no merueile, seeing he whollie casteth him selfe and resteth on the onelie will of God, who giueth and taketh away at his owne good pleasure. If he should haue asked counsell of flesh and blood in these euils, it would haue taught him to distrust GOD, and so consequent∣lie to fall into desperation, or driuen him to all manner of wicked shiftes and mischieuous practises. But this vvas alwaies farre from his thought, as vvho had setled all his hope in the prouidence of God. Behold therefore a glorious

victorie and triumph both ouer a preposterous loue of this life & ouer distrust the mother of all sinne: vanquished both at one time. The losse of his 10. children at once, by so sudden & rare a mishappe, how farre might it haue carried him beyond the bounds of al patience and moderation? and yet Job speaketh not one word of it; although he were not voide of affection toward them, as appeareth by his carefull bringing of them vp. Behold therefore a naturall affection, that is, a most tender fatherlie affection, gouerned & ordered aright ac∣cording to the rule of true mediocritie, wherein we see very many (David him selfe shalbe in the number) do offend one way or other, and that vnder the shewe of vertue. To conclude, this patience of Job was greate, wonderfull, and vnspeakeable, vvhich GOD graunt vnto vs that we may in some measure imitate and expresse in our selues,

Blessed be the name of the Lord.] See here I pray you, how good Iob doeth glorie ouer Satan, adding this as a princi∣cipall triumph among the rest and aboue the rest of his so manie former victories. For he is not onely contented to beare so great miseries, calamities and afflictions, with a quiet and patient minde, and not to haue once mur∣mured against God, but also, as if so many miseries were so many blessings, he yeldeth most humble thanks to God, as if he had dealt most bountifullie with him. For the spirite of God did inwardlie teach him not following the direction of flesh and blood, that, that our heauenlie Father can not possiblie will the hurt of his children, amongst whome he had experience, that him selfe was one: and ther∣fore that, whatsoeuer he doth allot to his beloued children, seeing in the end it turneth to their good, is not onely not to be accounted euill, but further to be reckoned among the blessings of God. Now it is not vnknowne that in the bookes of holie Scripture by the name of God is vnderstood God him selfe, and that by an expresse and significant manner of speaking, putting vs in mind that to true & perfit thanks∣giuing is required not onely the faith of the hart, but also the confession of the mouth.

VERSE. 22. Jn all this did not Iob sinne.]

Seeing this testimonie of the holie Ghost is true of Iobs whole speach, set downe in the former verses, vainely and to no purpose doe some men flee vnto that their false contrarie∣tie, which they imagine betweene Will and Permission, to qualifie this speach at their pleasure, God hath taken away. Nowe in this place we haue the true definition of blasphe∣mie, as it is restrained to the breach of the first Table. For blasphemie is that most grieuous sinne, which of set purpose in way of reproche and dishonour, either detracteth from God that which is proper and most agreeable to his nature, or else attributeth somewhat vnto him, which is disagree∣ing or repugnant thereunto, which definition will afterward stande vs in some steade to acquite Job of blasphemie in those farre greater conflictes which are behinde. He there∣fore is not to be accounted blasphemous, whosoeuer spea∣keth blasphemie, as it is one thing to be a lyar, saith Cicero, and another thing to tell a lye. For a man can not iustly be said to be blasphemous, vnlesse he bring with him a will and purpose to blaspheme: as Moses giueth vs to vnder∣stande by adding, the name, Leuit. chap. 24.16. He that blas∣phemeth the name of the Lorde. And also by an hie hande, which signifieth presumption, Numb. 15, 30. And Christ him selfe witnesseth Matth. 12.31. that there are manie degrees of this sinne, concerning which thing I shall haue occasion to speake in another place. Nowe where as the Greeke inter∣preter, and the common Latine translation to the former part of this verse adde this clause, with his lippes, it probably seemeth to be taken out of the 10. verse of the Chapter fol∣lowing. And herein I verie well like Mercers iudgement, who referreth the former part of this verse to the minde, and the latter to the mouth, shewing that Iob neither thought in his heart, nor vttered with his mouth any thing vnmeete and vnworthy of God, in so much that both within and without, he caryed away the victorie and conquest ouer Satan.

❧ CHAPTER II.

VERSE 1. And on a certaine day the sonnes of God came and stoode before the Lorde: and Satan came also in the middest of them, (that is, among them) and stoode before the Lorde.

IT shall not neede to make any recitall of such thinges, as haue bene by vs generally deliuered in the former Chapter, concer∣ning Gods prouidence, repre∣sented & set forth vnto vs after the manner & fashion of men. Howbeit seeing it hath pleased the holy Ghost here againe to repeate the same things, and in the same forme of wordes, to beate vpon the same point; it may appeare very euidently, that we are hereby put in mind, howe profitable and necessarie a thing it is for vs, most espe∣cially in our greatest and most grieuous temptations, still to haue our mindes fixed vpon the divine Providence: that, whether we be chastened and corrected, we rest not in those scourges, and instruments which God vseth, but considering that we haue to deale with God him selfe, lay aside all desire of reuenge, after the example of Dauid 2. Sam. 16.10, 11. and humble our selues vnder the mightie hand of God, 1. Pet. 5.6 or whether the Lorde by this meanes maketh triall of vs (as here he did of Iob) we doe followe this example of pati∣ence and constancie in Iob: or whether finallie we are affli∣cted for the glorie of his holy name, we be so farre from be∣ing faint hearted or discouraged, that, casting our eyes vpon our chiefe captaine and gouernour, we be stirred vp euen to yeelde him most heartie thankes, for that to vs it is giuen not onely to beleeue, but also to suffer for his sake, Philip. 1.29. All which comforts depend vpon the sence and feeling of Gods prouidence. The naming of a day in this place, and that of

one certaine and peculiar day (for so hath the originall text) doeth not in any wise belong, as we haue saide, vnto the de∣cree and purpose of God, which taketh place euen in euery singular and particular thing, (forasmuch as this is eternall, and therefore goeth before all time) but it hath relation to the manifestation and execution of that decree, whereunto the Lord hath prescribed certaine times and seasons, which cannot be altered. Which point is of vs diligently to be con∣sidered, to the ende we may the better perswade our selues, not onely that nothing happeneth vnto vs by chaunce, but also, that all those thinges which the Lord from all eternitie hath decreed, whether they concerne prosperitie or aduer∣sitie, are begunne, continued, and ended in those very mo∣ments of time, which he hath likewise appointed from euer∣lasting; that thus we neither be wearied with looking and hoping for good thinges, nor, suffering affliction, offende through impatiencie, or, after the manner of the wicked, of whome the Apostle speaketh, 2. Pet. 3.9. dreame or imagine that many thinges shall neuer be, because it is so long before they come to passe: but rather stay our selues wholly vpon Gods most wise & righteous will & pleasure, in whose power alone are all opportunities of times and seasons. Finally, whereas Satan againe offers him selfe into this assemblie, it declareth vnto vs two thinges. The one is, that the children of God hauing escaped the daunger of one tempest, are not by and by to looke for a calme, but rather hauing receiued blowes more or lesse, to prepare and addresse them selues to vndergoe farre greater, if it shall so please the Lorde. The other is, that Satan and his ministers can not goe one jote beyond the boundes and limits of their commission, no not euen then, when God doeth as it were let loose the raynes vnto thē, and also that he hauing finished his tēptation, can not otherwise chuse, but present him selfe before the iudge∣ment seat of God, from whome he receiued his warrant. And this is it, which euen nowe I said, that the execution of the decrees of Almightie God, not onely beginneth at the time set and appointed, as we haue alreadie seene; but also conti∣nueth and goeth forward, as we see, and at the length haue an ende, as we shall see afterward in the 38. Chap. All which

God disposeth at his owne pleasure, who will not suffer his to be tempted aboue that they are able, 1. Cor. 10.13. neither yet will he at any time suffer vs so to be pressed downe, that we be by any meanes ouerwhelmed, 2. Cor. 4.8.

VERSE 2. Then the Lorde saide vnto Satan, Whence commest thou? and Satan answered the Lorde, and said, From compassing the earth to & fro, & from walking in it.

VERSE 3. And the Lord said vnto Satan, Hast thou set thy heart vpon my seruant Job, howe (there is) none such as he (like him) in the earth, an vpright and iust man, one that feareth God and escheweth euill, as who still continu∣eth in his vprightnesse? And yet thou diddest mooue me with him (that is, against him) that I should swallow him vp without a cause.

IN this question or demaund compared with the answere of Satan, we haue very notably described vnto vs, what is the nature and propertie of that vncleane spirite, as also of all those in whome he beareth rule. For they are obstinately & rebelliously bent either flatly to deny the trueth against their owne conscience, or else shamelesly to dissemble that, which they know to be most true, both before God and man. So in time past this wicked spirite and no other spake in the ser∣pent vnto the woman; yea, (saith he) hath God indeede said, ye shall not eate of euery tree of the garden? howbeit this false de∣ceiuer knew it right well. Saul, though conuicted by his owne confession and testimonie, yet ceaseth not to persecute Da∣uid, as a rebel, or as one that lay in waight for the kingdome. So Judas, for all that his treason was so often and so plainely detected by his Lord & Master Christ Jesus, the Sonne of the eternall God: yet neuerthelesse still he goeth forward & see∣keth the meanes how to betray him. And there is nothing more sure, then that Satan doth infect all mankind with this venemous poyson of his, as appeareth by many wofull ex∣amples of men otherwise very holy and religious. For thus Sara denied that she laughed, Gen. 18.15. Notwithstanding these and such like follies of Gods children howsoeuer in thē selues they are euill, yet they do not proceede of any hatred of God, or of a wicked or reprobate mind: but rather from a

preposterous feare, or from some other like infirmitie, which is the cause that the godly can suffer them selues to be re∣prooued and corrected. This is euident by the example of Peter. Let this be our lesson therefore, alwayes to imbrace and lay holde vpon the trueth, forasmuch as we are indued with the spirite of trueth, and to abhorre all falshood and lyes together with the father and authour thereof. Furthermore let vs not tarie and looke while God cite vs before his seate of iudgement, as here he did Satan, and as it fared with Da∣uid, 2. Sam. 12.13. but setting before our eyes another farre better and more commendable example of the same Dauid, let vs freely and of our owne accord confesse and condemne our sinnes, first and principally to God, Psal. 32.5. and then also vnto our neighbour, and that by the commaundement of Christ, Matth. 5.23. & 18.15. & lastly if it shall so be need∣full, euen vnto the whole Church, Acts. 19.15.

Hast thou set thy heart &c.] The Lord vsed the verie same wordes in that former assembly, whereof we haue spoken in the chapter going before. But in this repetition is included a verie bitter taunt & sharpe reprehension, as if God should haue said, Art thou not ashamed, Satan, thus to answere me, as if I had forgottē, what I granted thee in our last meeting? & thus in my presence to dissemble, that I am foūd to be most true of my worde, and thou a most false and malitious slaun∣derer? I perceiue thou wilt alwayes be like thy selfe, whollie bent and set vpon mischief, though thou art not able to wea∣ken Iobs faith and constancie, which by so many and sundrie meanes thou hast assaulted. From hence we may gather this obseruation, that the godly in their greatest and most grie∣uous temptations, howsoeuer it may seeme that God layeth them open and naked to the will and tyrannie of Satan and the whole world, yet haue God present with them, who seeth their conflict; neither is he onely an idle beholder, but in∣wardly he ministreth vnto them strength and courage. Hi∣therto pertaineth that saying of the Apostle, Philip. 4.13. J am able (saith he) to doe all thinges through the helpe of Christ, which strengtheneth me; as also that which he affirmeth of the crowne layed vp for him by the most righteous iudge, 2. Ti∣moth. 4.8.

Yet thou diddest mooue me (that I should striue) with him, to swallowe him vp without a cause.] The meaning of these words is this. Although Iob be so holie and vertuous a man, yet thou hast left no meanes vnassayed, that I being perswa∣ded by thy false and forged accusations, might wholly at once destroy him, and that as we nowe plainely see, without any his desert. Here ariseth a doubt howe this can agree, (I say, not with Satan that continuallie accuseth Gods chil∣dren,) but with the eternall God, to testifie such thinges as these of him selfe. For can we truely say, that God, whe∣ther he deale in mercie or in iustice, is mooued by any other meanes then of him selfe alone? howe then may we af∣firme that the Lorde God, at the request of Satan, vvas mooued with displeasure against Iob, and that vndeserued∣ly? To the first difficultie I answere thus. Almightie God neuer did associate vnto him selfe any counsellour for the determining of any thing: nay, if we shall speake proper∣lie, he is not, no not of him selfe mooued and stirred vp, af∣ter the manner of men, to appoint and ordaine this thing or that: but he is altogether in him selfe vnchaungeable from all eternitie, and hath also in him selfe and of him selfe from euerlasting willed and decreed all whatsoeuer he hath willed and decreed. But yet as hee hath appointed times and seasons, so also hath he ordained secondarie cau∣ses for the accomplishing of those his eternall decrees. So in the fourth of Genesis the Lorde testifieth, that he is pro∣uoked by the crye of Abels blood, to take vengeance vpon Cain. The like is recorded of the sinne of the Sodomites; and the inhabitaunts of Gomorrha, Gen. 18.20. Againe on the other side, the Lorde declareth that he was mooued with the pitifull cryes and complayntes of his people, to deliuer them out of their captiuitie, Exod. Chap. 3. vers. 7. So beeing reconciled vnto vs by that sole and onely Me∣diatour CHRIST IESVS, hee doeth also heare vs, alwayes keepe, defende, and protect vs. So likewise doeth hee manie times, for the prayers of the godlie, eyther differre or else asswage and mittigate the punishmentes most due vnto the wicked and vngodly, as may be shewed by sundrie and almost infinite examples.

To conclude, so doeth he spare the penitent and repentant. Therefore in respect of middle causes, which serue as instru∣ments for the actuall perfourming of his eternall decree, and are in their appointed times apparant, it may not vnfit∣ly be said, that the Lord is, after a manner proper to himself, mooued, both to shew mercie, and also to execute his most iust iudgements. Neuerthelesse we must here consider an exceeding great difference. For so often as he either spa∣reth the penitent, or blesseth those who are carefull in dis∣charging their dueties, this his bountifulnesse is not to bee imputed either to any mans repentance, or to the merite of good workes, or to the excellencie and worthinesse of faith, but it is onely and whollie to bee ascribed to the free grace and mercie of God, because from the selfe same fountaine also doe flowe both repentance and faith, to∣gether with all the fruites and effectes of the same. But where the question is concerning the punishments due to sinne, wee must acknowledge that the true and princi∣pall cause thereof is to be sought and to be found in the sin∣ners them selues.

The second doubt may thus be resolued: God doeth not say that Satan did winne him by his perswasions, to destroy that innocent and iust man Iob, but that Satan went about to obtaine this at his handes, by charging Iob with many false and slaunderous accusations. For this can not truely be saide of God, that as he suffereth him selfe to be ledde by the prayers and supplications of his children, so doeth he also yeelde some thing to the request of Satan or his mi∣nisters, (vnlesse peraduenture it be for their owne destru∣ction, as appeareth by this historie of Iob) no not then, when as he doeth either whollie or in some parte permit and suffer that to be done, which the wicked most earnestly desire. For he doeth not effect any such thing, because hee is willing to graunt their demaundes, or else in any wise to gratifie them, but because he hath before decreed to bring these thinges to passe by their ministerie, and that to a good ende; which they desire for a verie euill intent and a most wicked purpose, as might be shewed by manifolde examples. We are therfore thus to vnderstande that, which the Lorde

both before hath suffered to be done against Iob at the in∣treatie of Satan, and also that which afterwarde he shall permit and suffer, onely vpon an entent to trye and prooue his seruaunt, and not vtterly to destroy him, as Satans de∣sire was: yea Gods purpose herein is, in this his seruant to triumph ouer Satan: so farre is he from being willing for Satans pleasure, to suffer this good man Iob to be cast a∣way, which thing truely can not be spoken without horrible blasphemie.

VERSE 4. And Satan answered the Lorde, and saide, Skinne for skinne, and vvhatsoeuer is a mans, (that is, whatsoeuer a man hath) vvill hee giue for his life.

IN that Satan so manifestly convicted, dares notwith∣standing still make answere vnto the Lorde, it declareth howe greatly this vncleane spirite is delighted with all man∣ner of wickednesse. From hence it commeth, that foras∣much as none can easily be brought to renounce and for∣sake that wherein he taketh speciall delight, hence I say it commeth that he is neuer wearyed with committing sinne. And therefore he can neither be sayde to sinne of infirmi∣tie, neither yet can he euer so much as once bethinke him∣selfe of any amendement. To this nature and diuelish dis∣position of Satan, they of all other come neerest, whome the Scripture vseth to call sinners, that is to say, such as make as it were an arte and occupation of sinning: whose heart if it shall continue vnpenitent to the ende, vndoubtedly their portion shall bee all one with his in euerlasting destruction. But we on the contrarie parte, if we be the true children of GOD, albeit no man is free from sinne; yet let vs, by the ayde and assistance of that good Spirite which we haue receiued, aboue all thinges be carefull, that we sinne not of malice against the trueth, nor with a certaine hatred of vertue and goodnesse. For this is altogether diuelish: but if it so fall out, that we haue sinned and fallen through infirmitie, let vs offer vp vnto the Lorde a contrite heart, which is a gift proceeding euen from him selfe vnto vs, and let vs in no case resist his chastis∣ments

and correction.

Skinne for skinne] It is not to be doubted, but that this is a proverbiall kinde of speach, the true meaning and appli∣cation whereof seemeth vnto me very harde and difficult. For whereas many will haue the sence to be this; that the life of euery one is so deare vnto him, that he will not sticke, to raunsome and redeeme his owne skinne, though it bee with the skinne of another, that is to say, if he shall come into ieopardie of his life, he will be most forward and readie to bring another into perill of death, rather then to vndergo the daunger him selfe: as if Satan in this speach had relation vnto the death of Jobs children; I can not like of this their interpretation, because that which verie seldome falleth out, may hardly be thought to minister occasion of a prouerbiall speach. For what if Job, as a tender and most louing Fa∣ther towardes his children, had rather bene readie to ad∣uenture him selfe for them euen to the death, if it might so haue pleased the Lorde? Surely if this were the true mea∣ning of this place, in the originall should haue bene added this worde (his) as well in the first parte of the sentence, namely (For his skinne) as in the lattet, (For his life.) Nei∣ther doe they yet content me, who alleadge further, that men wil not refuse, euen with the losse of some one of their members, to preserue the rest of their bodie aliue: which exposition seemeth to mee lesse probable then the for∣mer. For thus the speach should not rise from the lesse to the greater, nor any thing at al be aggrauated, but rather di∣minished; for so much as it is a greater matter for a man to redeeme his life with one of his members, then with all that he possesseth beside. My iudgement therefore is, that Sa∣tan in this prouerbe woulde signifie thus much, namely, that Iob as yet had suffered nothing, but onely in his out∣warde or externall goods; the losse whereof is a thing so common to men of all estates, that men doe oftentimes voluntarilie sustaine one losse and dammage, for the auoy∣ding and eschewing of another. And the rather, because these temporall goods are such, as may againe without any great difficultie be recouered, yea, and sometimes the losse of one commodity, may be an occasion of obtaining a farre

greater: in which respect that worthie Themistocles, when∣as, beeing banished out of his owne countrey, hee had re∣ceiued greater honours and wealth at the handes of Darius the King of Persia, then euer hee had enioyed be∣fore, was wont to saye, Perijssem, nisi perijssem: that is, If J had not lost all, J shoulde surely haue lost all. Therefore by the name of skinne in this place, wee must after a prouerbiall manner of speaking, vnderstande the outwarde goods which are belonging to a man, with the which he is as it were, couered, and which are no parte of the man him selfe: the losse whereof in parte, men, if so bee vrgent necessitie shall so constraine them, can in some sorte suf∣fer without falling into despaire: but yet for skinne, and what is that? surely this, that making much of that which is left, or at the least, keeping their liues out of daun∣ger, they may afterwarde recouer their losses. But if the life it selfe shall once come in ieopardie, then men are readie and willing without any exchaunge or recom∣pence, to forgoe all whatsoeuer they possesse, without exception: as it commonly falleth out with mariners, when they are in extreame daunger of shippe wracke: and the reason is, because men can not recouer the losse of their liues, as they may the losse of their goods. The drift therefore and scope of Satan in this speach is (as we haue sayde) nothing else but thus to shewe that Iob was not yet touched to the quicke: that those blowes which he had hitherto receiued, not onely fetched no blood, but scarcely touched his skinne and flesh: that he rather re∣ioyced for his owne safetie and preseruation, then sor∣rowed for the losses he had sustained, and therefore that it was no marvaile, though he were not at all discouraged, neither yet brake foorth into any bitter and expostula∣ting speaches against GOD, not for that he did serue and worshippe GOD from his heart, but partly for the loue hee bare vnto him selfe, and partly because hee still enioying his life and limmes, hoped in time to bee restored to his former, or to a much better estate. There∣fore here shall be a double opposition, namely, betweene

skinne, and all vvhich a man possesseth and for his life, the speach as I said, rising from the lesse to the greater: so that we may seeme more fitlie for (and all that is a mans,) to translate, (But all that is a mans.) Neither may this verse in French vnfitlie be expressed after this manner, Vn homme donnera bien vne peau pour vne peau, mais il donnera tout ce qu'il a pour sauuer sa vie: that is, a man wil willingly giue skinne for skinne, but he vvill giue all that he hath to saue his life. This Christ considering, Matth. 6.26. and sharplie reproouing this kinde of men, who make greater account of this life, then of any other thing whatsoe∣uer, he sheweth that none doe worse prouide for them selues, then they who making this their onelie care, howe they may preserue and cherish this life, do thereby purchase to them selues their owne ruine and finall destruction. Sa∣tan therefore knowing right well, that this is a common vice in all vnregenerate men, as he, who had long before preuay∣led against Adam by this temptation and made him, by pur∣chasing Gods displeasure, to draw vengeance vpon his owne head, Satan, I say, dares, (like a vile and desperate wretch as he is) assure him selfe, that Job, if he were so farre forth vex∣ed and tormented with some grieuous and vntollerable dis∣ease or sickenes, that their might be no longer hope of life, would at the length discouer and bewraye, how that all this time he had serued God not of any true or vnfaigned zeale, nor yet for the loue of vertue and righteousnes, but because he found by experience that this worshipping of God was verie profitable and gainefull vnto him: which commoditie ceasing and all hope of life beeing quite taken away, he dou∣ted not, but to prooue that prouerbe true, No longer pennie, no longer Pater noster. And yet notwithstanding Job in this trial and temptation of his, howsoeuer (by meanes that Satan had bewitched both his wife, and those friendes also that came to comfort him, to vse such speeches, as grieued & vex∣ed his righteous soule) howsoeuer, I say, he oftentimes be∣wrayed the infirmitie of flesh and blood; neuerthelesse he was alwaies so farre from that, whereunto Satan laboured to bring him, that still in word and in deed he witnessed the cleane contrarie.

VERSE 5. But, J pray thee, now stretch out thine hand, and touch him to his bones, and to his flesh: vnlesse hee blaspheme thee to thy face.

HEre therefore Satan doeth confesse, (though very much against his will) that he hath no abilitie at all to hurt, howsoeuer this is the only thing he desireth, vnlesse he hath receiued power and licence from God. But here also he playeth the sophister, so reasoning, as if forsooth God should be the onelie dealer in this action, or as if the worke of Satan him selfe were the very worke of God, wherewas notwith∣standing (as we haue more fullie declared in the Chapter goeing before) in all such like wicked actions, euell instru∣ments do not deserue so much as the name of instruments, in respect of their owne proper worke, so farre as they doe that which they do of their free will and inward euill moti∣on; but onely so farre foorth as God vseth them, beeing ne∣uer so euill and sinnefull instruments, for the effecting and bringing to passe of his owne peculiar worke, which is al∣waies most iust. Here therefore are two handes, very repugnant the one to the other, yet concurring to the one and the same effect, namelie to giue Iob many and grieuous woundes, but with a diuerse end and cleane contrarie pur∣pose. For God striketh Job, not of any displeasure or intent to doe him harme, but he propounded vnto him selfe this end in Iobs visitation and triall, namelie, to get the conquest ouer Satan and all his mallice, and gloriouslie to triumph o∣uer him in the constancie of his seruant; whome also he would by this meanes bring into the way of a farre greater felicitie. In like manner Satan▪ he also striketh Job: and why so? surelie that he might compell him to blaspheme God to his vtter vndoeing. This was it, which Satan attempted with great force & violence, but yet to small effect. So then, Iobs temptation is of Satan, but his triall and inuincible constancie, is of God the Lord.

Vnlesse he blaspheme thee to thy face.] This is not to be cou∣pled with the former part of the verse, as if Satan did annex some condition to that his request; but he vseth a rhetoricall kinde of concealing that, which should follow vpon this speech, and which neuerthelesse he would haue to be vn∣derstood,

as if wishing a curse vnto himselfe (although he were alreadie accursed, and sentence of eternall condemna∣tion had long agoe passed against him, which may neuer be recalled) he should say thus. Let me be confounded, or, let me presentlie be cast and throwne downe headlong into the bottomelesse pitte, if this Iob, whome thou so entirely louest, and whom thou esteemest & also affirmest to be of so sound and faithfull hart towardes thee, doe not as it were reproch∣fullie spit in thy face, and reuile the with open blasphemie. Where againe we may behold the vncorrigible impudencie of this cursed spirit, in that he durst in this sort, and euen in Gods presence to reprooue him eyther of ignorance, or of a lye. By how much the more it shalbe our parts, to beseech the Lord, that he will not giue vs ouer eyther to the power of Satan, or to our owne wicked and rebellious lustes, to be gui∣ded and ruled by them; considering, that euen that faithfull seruant of God, Peter, was through an vnordinate feare so carried out of the right way (for we may not impute it to any vngodlie and wicked disposition) that with the false denial of his Lord and Master, he ioyned a most fearefull imprecation and curse, Matt. 26.74. which as it may serue, for a notable ex∣ample of the great infirmitie and weakenes of man on the one part, so of the infinite and vnspeakeable loue of God on the other. Now albeit we read of holie men, who haue vsed the like imprecations: yet they did it to a farre other ende and purpose, that is, eyther for the auouching of truth, or gainesaying of falshoode, alwaies keeping, as, an vp∣right & sincere conscience before God; so a true and vnfay∣ned loue towardes their brethren: but especially herein they forget not to vse all reuerence due to the maiestie of God which may appeare by this, that they eyther wholy conceale the curse, or else expresse it vndirectly and indefinitely, af∣ter this manner, So and so let God doe vnto me. Abominable therefore are those speeches, which are too too common in mens mouthes, when they wil make any protestation, yea & when they know it to be most false, which they would auouch to be true. Doe they not plainlie shewe, that they are more wicked and shamelesse then Satan him selfe, who durst not here vtter nor bring forth, that his cursed obtestation?

VERSE 6. Then the Lord said vnto Satan, Lo, he is in thine hand, but saue his life.

THat which before we said, here we may repeat againe, namely that God, although sometimes he suffer that to be done, which Satan and the wicked men of this world doe earnestly desire; neuerthelesse he doth not alow and accept of their praiers, but only graunteth vnto them such things, as redound to their hurt. And surely God yealdeth not to their requests, for any loue he beareth them, or because he would gratifie them, but rather in great anger and displeasure to∣wards them, for their owne ouerthrow and final destruction, that they may become instruments of their owne miserie. Therefore it is very well and truly saide of Hesiodus, that euill counsell is commonly most hurtfull to them that giue it: also an other heathen writer greatly complaineth of their follie, who craue such things at gods hand, which for the most part are an occasion of their ruine and destruction. Concerning whome, Plato in his Alcibiades hath made a very large and excellent discourse. But on the contrarie part, whereas the Lord doth eyther not at all graunt vnto his children, that which they desire of him, or else doth for some time de∣ferre that which he is purposed to bestow vpon them, he doth it not for any displeasure conceiued against them, but eyther because he hath otherwise determined in himselfe (for which cause wee see that he refused to heare the prayer of Samuel, made in the behalfe of Saul, and also the prayer of David, for the childe begotten in adulterie) or else because he can better tell howe to prouide for the good of his chil∣dren, then they can them selues, who craue this thing or that at his handes. In this respect he telleth the sonnes of Zebede, that they know not what they aske, Matth. 20.22. and in the 2. Cor. 12.17. he giueth this answere vnto Paul, My grace is sufficient for thee. But here we must obserue one thing further, namely, that the person of Iob is one thing, & his sub∣stance another: & that man him selfe is more worth a great deale, then all that which he possesseth: which forasmuch as cōmon sense doth sufficiently teach, who can but marueile to see how foolish the most part of men are, who are not so much masters ouer their riches, as their riches masters ouer them?

The heathen philosphers crie out against this madnesse: but they crie in vaine, and who is he that giueth them the hea∣ring? Likewise the Lyric Poet reprooueth them, fot that being desirous to liue, they depriue them selues of all those thinges which might make their life sweete and pleasaunt vnto them.

But saue his life.] Here then a restraint is made, that wee may knowe, howe that Iob was not one of that number, whome the Lorde doeth so deliuer vp whollie vnto Satan, that he may deale with them at his owne pleasure: which neuerthelesse as the Apostle affirmeth, sometimes falleth out for a season euen vnto such, as afterwardes shall be resto∣red by the Spirite of repentance, 2. Timoth. 2.26. And hereof also there fall out daily many and sundrie examples. We are therefore very carefully to take heede, that we despaire not of any man, no not then, when his conuersation doeth plain∣ly testifie, that his will is subiect to Satan, who leadeth him this way and that way as he listeth. But it is our dueties to pray to God for euery one, though he be neuer so grieuous a sinner, yea we must louingly tender, and by all meanes procure the saluation of all men, vnlesse peraduenture any haue committed that sinne which is vnto the death, name∣ly that one vnpardonable sinne spoken of, 1. Ioh. 5.16. and which is rather knowen vnto God, then vnto men. Nowe if it be not safe for vs to lay aside all hope concerning the sal∣uation of any, though for a time they live vnder the bon∣dage of Satan: much lesse may we take vpon vs to determine of Gods loue or hatred, either by the losse of temporall goods and blessings, or else by those manifold and greeuous infirmities whereunto a mans bodie is subiect, and into which it doeth oftentimes fall. For so that wise King, or ra∣ther I may say the holy Ghost, doeth most diuinely teach in the ninth Chap. of Ecclesiastes: and Dauid also propoun∣ding vnto vs his owne example, Psal. 41. For these thinges are oftentimes, not that rod of iron, wherewith God brea∣keth in pieces, but his fatherly correction which he layeth vpon his children, to the ende they may not fall into the same condemnation with the worlde, and therfore they are testimonies, not of Gods heauy wrath and indigna∣tion,

against which David prayeth, Psalme. 6. and 38. but of a minde, though somewhat displeased, yet very loiung∣lie and tenderlie affected towardes vs: otherwhiles they are probations and trials, which fall out for their great good, who in the same, by Gods ayde and assistance, shew them selues valiant and couragious, as we may see in this very ex∣ample of Iob. To conclude, these are sometimes no signes or tokens at all of Gods anger or displeasure, but contrariwise of his great and singular fauour and good will, as witnes∣seth the crosse which is alwaies an vnspeakeable companion vnto true and vnfaygned godlines. For so Christ teacheth euery where, still setting his owne example before our eyes; in so much that all such like miseries and afflictions, howe great and grieuous soeuer they be, are by the example of the Apostle reckoned vp among the speciall gifts and graces of God, Philip. 1.29. herein following that which our Sauiour Christ teacheth, Matth. 5.12. These differences if Iobs friends had diligentlie waighed and considered, they would not in such sort haue aggrauated and redoubled his sorowes, as to become in a manner more grieuous vnto him, then was Sa∣tan him selfe. The Epicures, concerning this point are rather to be abhorred and detested of vs, then confuted; who ney∣ther haue knowledge of these things, nor yet will vouchsafe to learne them: whereupon it commeth to passe that they voluntarilie commit this most horrible sinne, into which Sa∣tan laboured to draw Iob by all possible meanes, though all his indeauours were made frustrate and voide of that effect, which he hoped for. Now although the sense of this place may very well beare, that by this worde (anima) in the La∣tin translation, (which we here haue translated life) may be vnderstood that other part of Job, distinct from his bodie, namelie his minde or soule, into which it was not lawfull for Satan to enter, as he did into the hart of Iudas the traytour: albeit with the greatnes of his griefe and miserie on the one side; and with the vnconsiderate checkes and accusations of his friendes on the other side, Satan as it had beene with hammers of steele, did mightilie beat at the doores of Iobs hart: yet notwithstanding there is no doubt, but here it is ta∣ken for life, in which signification it is most commonly vsed.

Hereby the Lord would giue Satan to vnderstand, that he had giuen him leaue, to strike Job with the most fearefull and vntollerable disease or sickenes, which he could deuise, and yet so, that it should not be mortall, nor take away his life from him. Therefore in like manner, this word (Saue) doeth not yeald any such interpretation, as if any saluation or pre∣seruation were from Satan, who rather is delighted in no∣thing so much, as in the ruine and destruction of all things: but this word is attributed to him, because after a sort he may seeme, to saue and preserue those things, which either he can not at all touch, or, if power be so farre giuen him, as here it was ouer Iobs bodie, yet he can in no case proceede further, to the hurting or destroying of the whole; and that, because God doeth limit and restraine the desire and practises of this mischieuous spirite, with in those boundes, which in his good pleasure he hath appointed.

VERSE 7. So Satan departed from the presence of the Lorde, and smote Job with a sore burning, from the sole of his foote vnto his crowne.

SO Satan departed] That is to say, He immediately and without all delay put him selfe in a readines to strike and afflict Iob. For otherwise it is most certen, that Satan could not depart from God, to whome all things without excep∣tion, are at all times present. Let vs therefore be ashamed of our owne slouthfulnesse and securitie, in that we are not by many degrees so diligent and watcfull in doing well and perfourming our dueties, as Satan is in working all manner manner of wickednesse and mischiefe. To this effect tend all those exhortations vnto continuall watchfulnesse, so often beaten vpon and repeated in the holie Scriptures.

And smote Job with a sore burning.] The Hebrue worde signifieth a boyle, and it is so called of the extreame heate and burning thereof, which the Greekes doe for the same cause cal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with which whē the sorcerers of Egipt had bene strooken, as Moses writeth. Exod. 9.10. they were made a wofull spectacle of Gods vengeance, which they had most iustly deserued; in so much that they were not able to stande before Pharao. Nowe if any man aske the question, by what

meanes Satan could, especiallie in so short a time, worke this great alteration in Iobs bodie; I answere, that, forasmuch as diseases growe not onely of inward, but also of outward cau∣ses, and forasmuch as it is well knowen, that among all other diseases, especiallie those noysome boyles are ingendered by a venemous and infectious ayre, whereupon they are both called contagious, and are so indeede; there is no cause why we should maruell that Satan, being not vnskilfull how to vse and imploy all naturall causes, and also hauing power giuen him of God, could so speedily bring this to passe. In which respect the Apostle doeth not without good cause call him the Prince of the aire. Therefore I doubt not at all, but that many contagious diseases doe verie often arise without any influence of malignant starres, either immediatly being sent of God him selfe, or else stirred vp by angels whether good or bad, but alwayes God willing and decreeing to haue it so, as appeareth not onely out of this place, but many o∣thers, Exod. 12.29. 2. Sam. 24.16. 1. Cor. 10.10. with which dis∣eases God striketh these or those, as he seeth good, some mortally, and other some in such wise as they may be cured. Now as touching internall or inwarde causes, seeing Satan knoweth better then any physition, the constitution & tem∣perature of our bodyes, and by what contrarie qualities they may be altered, we can not doubt, but that these impure spi∣rites, so oft as God giueth them licence, haue great power to trouble and chaunge the same temperature, albeit they doe not them selues passe through our bodyes. For what shoulde let them to effect this thing in our bodyes, seeing they haue so great force and power ouer mens mindes; as namely, to mooue and stirre vp all manner of wicked affections in the children of disobedience, Ephes. 2.2. To this purpose also ma∣keth the example of that woman, who had her body bended togither, and who, as our Sauiour Christ witnesseth, Luk. 13.16. was bound of Satan eighteene yeeres: which kinde of disease the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Neuerthelesse, farre be it from vs, that hereupon we should imagine all diseases, by which God punisheth sinne, to be procured and wrought by the meanes of wicked spirits. For most commonly they come of naturall and ordinarie causes, and that of their

owne accorde, and therefore they are likewise cured by meere natural medicines, God giuing a blessing to the same; and yet the phisitions are many times compelled, as appea∣reth by these obseruations which they haue left vs in their writings, to acknowledge that in some diseases there is som∣what, I knowe not what, extraordinarie, and such, as is quite beside the course of all naturall causes. Here then we are taught, howe necessarie a thing it is for vs, so to vse naturall medicines, that neuerthelesse we put not our trust in them, nor yet in the phisition. For by the example of Aza wee are taught how greatly this sinne displeaseth almightie God, 2. Chron. 16.12. But (as the Apostle Iames admonisheth, chap. 5.14. & as Ezechias hath taught vs by his example, 2. King. 20.2. & Esay 38.) the godly ought to seeke for helpe no where els, but at Gods hands; who only woundeth and healeth, who leadeth to the graue, and bringeth backe againe.

From the sole of his foote] Satans end in dealing thus with Job was, that this yrkesome and vnwonted deformitie of his bodie, inflamed with hote and burning byles, might appeare to be an extraordinarie spectacle of the manifest iudge∣mēt of God. And hereupon it came to passe, as we shall heare afterward, that euery one, yea, and among others, his verie friendes, were afraid to beholde him, as if he had bene some horrible & mishapen monster. Hereof he complaineth most lamentably in many places, & especially chap. 19. Notwith∣standing in faith & hope, he alwayes stoode immoueable: as this invincible champion & conquerour of him selfe, giueth sufficient proofe & testimonie in the last chap. of this booke.

VERSE 8. And he tooke a potsheard to scrape him, & he sate downe among the ashes.

HEre is declared by the effects, namely, lothsome & filthy byles, out of which continually great abundance of cor∣ruptiō came forth, how grieuous the passions of this disease were. For although it might seeme that Iob of his owne ac∣cord sate in the ashes, as the vsage was of those that mour∣ned; which were an euident testimonie of his patience & hu∣militie, being in the bitternes of his affliction so farre from breaking foorth into blasphemy: yet because it is here said, that he tooke a potsherd to scrape away the filth of his biles,

which it is not likely he would haue done, if so be in his owne house he had bene neuer so little helped by his wife & hou∣shold seruāts, as of good right he ought to haue bene: (foras∣much as he had a house, & houshold stuffe, and houshold ser∣uants yet remaining) I rather agree to their iudgement, who thinke that Job did all this constrained & of necessity, being forsakē of his wife, seruants, & familiar acquaintance, yea, & by some of them mocked & iested at: which so sudden chāge of al things, we shal heare him afterward bewaile in most pi∣tifull manner. But so much the more glorious in the end, was the victorie which he obtained. Such was the cōdition of the Apostles thē selues, & of the true Christian church vnder the emperors of Rome, persecuters of the Christiās, whē as they were reuiled & accounted as the filth of the world, & the of∣skouring of all things. And seeing at this day mighty princes & potentats, being set on by that whore of Rome, do folow the steps of those heathen persecuters, this worthy exāple of Iob may stād vs in great stead, & therfore Iames doth not without good cause wil vs to looke vnto it, Iam. 5.11. Now wheras the Greeke translation in stead of ashes or dust, mētioneth dirt or dung, in which Iob sate, & addeth further, that Iob was laid with∣out the city, as if for the stinke & ill sauour which came from him, he was not suffered to abide in the citie; it is not at all foūd in the Hebrue text, & in my iudgemēt is to be reiected.

VERSE 9. And his wife said vnto him, Doest thou conti∣nue in thine vprightnes? Blesse God, and die.

And his wife said vnto him.] We haue heard how Job in his great tormēts sate downe in the dust, & taking a potshard in his hand (for peraduenture he could not vse his nailes) wiped away the putrified matter of his biles; but we read not that he spake one word. Which silence of his proceeded neither from any want of feeling either in his body or mind (for how could he chuse but be touched to the quick with so extreme griefs) nor yet frō any pride (which in such estate wil not suffer a mā to be silent) and therefore Satan was hereat maruelously of∣fended, looking for nothing lesse, then that Job should still retaine that his former patience, without beeing any whit moued with these tormēts, which seemed intollerable. Here∣upō he sendeth Iobs wife, who by her venemous words might cōpel him at the least to open his mouth, & vtter something.

To what purpose he did this you shall heare afterward. Nowe it shall be sufficient, to shewe that Satan seemeth for three causes to haue made choise of this woman, among the rest of Iobs friendes and seruants: whose meanes he doeth in like manner vse afterwarde to bring about the selfe same pur∣pose. One cause is, because he had from the beginning tried howe easily this sexe may be beguiled, and howe soone they may be brought to beguile others: another, because no in∣iuries doe so much vexe and grieue vs, as those which are done by them, at whose handes we rather looked for friend∣shippe and good will: the thirde and last, that she, who vnder Job bare the greatest rule and authoritie in that house, as it were giuing the onset, the rest of Iobs seruants which were yet remaining, and likewise his friendes, might be the rather incouraged to followe her euill example. Neither was Sa∣tan therein deceiued: albeit all was in vaine and to no ef∣fect, as we shall see in that which followeth. But here let vs learne into what vnhappinesse mankinde is fallen, conside∣ring that oftentimes we doe great hurt and displeasure to those, whome we desire most of all to doe good vnto; as in the wofull example of this woman, and also of Iobs friends it most euidently appeareth. Wherefore that recta ratio, that is, right and perfite reason, of the philosophers, is in no wise suf∣ficient to rule and moderate our affections. For howsoeuer in generall speculations it may see somewhat, yet when it is applyed to particular actions, it giueth no true and certen direction. Therefore Gregorie doeth vpon this place verie well aduise vs, not onely to consider what we doe, but also with what wisedome and discretion we doe it.

Doest thou still continue in thine vprightnesse?] All the inter∣preters which I could euer see, albeit some of them will haue this worde (Blesse) to be taken in its proper signification, but yet by an ironie; others in a cleane contrarie signification for (Blaspheme) all, I say, doe expound this place, as if Iobs wife had openly gone about to perswade her husbād to curse god, to the end that dying, he might thus at the least, ease his sto∣macke, as desperate men are wont to doe. Neither surelie do I denie, but that Satan, to bring Iob vnto this point, vsed all manner of violence & torture, which possibly he could with∣out

taking away his life, which God had expresselie com∣maunded him not to touch. Notwithstanding to me it see∣meth nothing probable, that this matrone hauing the go∣uernment of so godly and well ordered a familie, could so ea∣sily be brought, to vse such a shamelesse speach vnto her hus∣band: seeing euen those who are most wicked, vse not wit∣tingly and of set purpose to doe any such thing, but that they propound both to them selues and others, at the least, some shewe of profit, which may redound vnto them: yea, & what hope could Satan conceiue, that Job would any whit be mo∣ued with so foolish and shamelesse a perswasion, which none, were he neuer so wicked a wretch, would euer yeeld vnto, vn∣les it were wilfully against his owne conscience? And where∣as the Greeke translation hath many other thinges, which here are not mentioned, I see not vpon what authoritie they are grounded, in so much as they are not found in the He∣brue text. For it standeth with no probabilitie, that the He∣brue copies should in this place be thus vnperfite, especially wanting so many wordes, seeing the rest of the booke is per∣fect and vncorrupt. And moreouer the things them selues may seeme to be false, because we do not read that Iob sate vpon the dunghil, or abroade in the open aire, nor yet that Iobs owne house wherein he dwelt, was ouerthrowen, or that his wife was cast out of her house: yea, the quite contrarie appeareth by Iobs owne wordes in the 7. chap. vers. 4. Nowe then what shall I say? Surely for mine own part, without pre∣judice to the iudgement of other interpreters, I dare affirme that this womā doth briefly here handle the self same cause, which Iobs friends more amply discourse of afterward. Nei∣ther did she this with any other wil, affection or intent, then they, being also mooued hereto by the same reasons. For she ment nothing lesse, then of set purpose to vexe & grieue Iob, or to increase his torments, which were without measure, & greater then euer any mortall man had before that time su∣stained: but she thought, that this was the onely meanes for Iob to obtaine Gods fauour, & to procure his owne saluati∣on (for of his life she was altogether out of hope) if he would herein followe her aduise & counsell. For doubtles her will was to counsell him for the best, & not to perswade him any

way to offend the maiestie of God. Therefore albeit her in∣tent was not wicked (as neither the intent of Jobs friendes) yet both she and they deceiued them selues, in supposing that Iob was thus afflicted for his sinnes, & as one with whom God was highly displeased: so that this their dealing with Iob was very vnaduised and vnconsiderate, by which Satan tooke great aduantage against him. Neither did any in effect so much further Satans enterprise against Iob, as they, who neuerthelesse desired nothing more then to procure his sal∣vation, as that disputation betweene Iob and his friends doth manifestly declare. It remaineth now that we consider, what counsell this woman gaue to her husbande, what was her minde & purpose, & vvhat Satan endevoured by her meanes to bring to passe. Jobs wife agreeing, & according vvith her husband in his former temptation, or at the least not daring by her speach to shevve her selfe any vvay discontented, she seeing him foorthvvith thus fearfully strooken, and rightly iudging that all this could not fall out, vnles God had so ap∣pointed, & after an extraordinarie manner so decreed it; yet herein deeming amisse, that God vvould neuer haue thus ordained, if he had not bin marueilously offended vvith Iob; finallie she imagining him novv to be hard at deaths doore; first, she could not sufficiently vvonder to see him all this vvhile sit so still vvithout speaking any vvord, seeming novv not any vvhit more troubled and disquieted in minde, then in time past. Moreouer she thought that this deepe silence, could not proceed of any other cause, thē of a certain hard∣nesse & stupiditie of conscience, namely her husband being bevvitched vvith a vaine opinion of his ovvne righteousnes, and therefore not marking nor regarding the anger of God fallen vpon him for his sinnes. Herupon it came to passe that she tooke & gaue the same counsel or aduise, vvhich men for good cause vse to giue to guiltie persons, vvho are convicted and ready to suffer the death, vvhich they haue deserued: & what is that? Surely this, that acknowledging his sinnes before God, together with an vtter misliking & detestation of his former life, (for this is nothing else but to blesse God, that is, to ascribe glorie to God, & nothing but shame and confusion to our selues for our sinnes & transgressions, as we

may see, Iosu. 7.19.) and not resting here, but, beseeching God to turne away his displeasure and indignation, and to looke vpon him in his mercie: doeing I say, all this, as now it stoode him in hand, he should addresse him selfe to vndergoe the death which was not farre from him. Whereby it appeareth, that this was the onely point, in which shee was deceiued, namely, in thinking that the miseries of this life, especially so extreeme and so vnaccustomed, could not arise from any o∣her originall, then from Gods anger: which to be most false, the estate of the Church in this world at all times doth suffi∣ciently prooue, and also prophane histories doe witnesse by diuers examples, in which we may see, that they of all other haue beene most miserable and wretched in respect of all manner of aduersitie, who haue had especiall regard in them selues, of a iust, honest, vpright, and vertuous conuersation. Concerning which thing I shall speake more at large when I come to the fourth Chapter. Verely nothing could be more vnworthely spoken against Iob, nothing that coulde bee so bitter and greeuous vnto him: in so much, that whome ney∣ther losse of so many good things, nor the death of al his chil∣dren, nor yet the tormenting griefes of his bodie, were able to discourage, this one iniurie had well neere driuen into de∣speration, and deliuered him vp, beeing vanquished into the hands of Satan. For although it neuer came into Iobs mind, to stand vpon his owne righteousnes, or to repose the hope of his saluation in any thing else, saue in the mercie of the onely redeemer and Sauiour, which should come, as he spea∣keth afterwarde in the 19. Chapter verse 25. and although hauing receiued so many wounds, his thoughts were very much troubled about this; namely, what should be the cause, why God should thus deale more hardly with him, then with other mortall men: notwithhanding as it is ma¦nifest by his wordes which he vsed in the 1. Chapter, verse 21. and as it shall appeare by the verse immedi∣ately following, the testimonie of a good & vpright consci∣ence, did so strengthen and vpholde him in all his trou∣bles and aduersities, that, shaking off all contrarie fan∣sies, by a wonderfull constancie and stayednesse of minde, he rested in the will and pleasure of almightie God.

And surely this was the onely refuge which he had left him, and therefore Satan laboureth by al possible meanes to take it from him, seeking by terrors of conscience, (then which there is nothing more terrible) ioyned with the losse of his goods, and torments of his bodie, to make him forget all pa∣tience: that so being naked & without armour, he might get the victorie ouer him. In a word therfore, Iobs wife miserably deceiuing her selfe, & albeit vnwittingly, yet stoutly fighting against Iob vnder Satans banner, woulde in effect say thus much: Doest thou continue yet in thine vprightnes? that is, why doest thou, my husband, sit here so silent, bearing thy selfe vp∣on an opinion of thine integritie? Doest thou not as yet per∣ceiue how highly God is displeased with thee? Blesse God, that is, for so much as thou hast but a very short time to liue, giue the glorie vnto God, as to a iust iudge, and hauing acknow∣ledged the multitude of thine offences, by the greatnesse of the afflictions which he hath laid vpon thee, prepare thy selfe to make a godly ende.

VERSE 10. But he said vnto her, Thou speakest like a foolish woman: what? shall we receiue good at the hand of God, and not receiue euill? In all this did not Iob sinne with his lippes.

BƲT he saide vnto her, &c.] Satan by the meanes and in∣dustrie of this woman, hath gotten thus much, that Iob is compelled to breake off his former silence, but yet not to loose any whit of his patience and constancie of minde: yea, by this meanes it came to passe, (farre otherwise then Satan looked for) that Job was knowen to be victorious a∣gainst Satan, not onely in the vertue and vprightnes of his heart, but also in the wisdome and godlinesse of his speach. And surely, this is the issue of all Satans practises against the elect, to whome, seeing all thinges fall out for the best, (as the Apostle telleth vs, Rom. 8. and daily experience also teacheth) so often as the Lorde doeth deale with vs, as here he doeth with Job, why doe we not, rather then that wee shoulde expostulate and reason the matter with God, why doe we not, I say, crie out with Dauid, Psal. 119.71. Jt is good for me that I haue bene afflicted. But seldome it is seene that we

behaue our selues so couragiouslie, as this excellent man Iob doeth, and yet no man was euer more cruelly and searce∣ly assayled by Satan then he; who so got the victorie ouer Satan, that as yet he rather seemed to contemne his blowes, then to vouchsafe once to meete him in iust combate, and to shewe the vttermost that he was able to doe. Neither herein alone was the vertue of this our champion greatly to be ad∣mired, in that he so wisely defeated this subtill enterprise of Satan, his chiefe enemie, shewing no lesse courage nowe in this, then before in patiently bearing and sustaining so great and extreame griefes: but this also is worthie of great ad∣miration in him, that being so vnkindely dealt withall by her, who ought to haue loued and honoured him aboue all others, and hauing so great an iniurie offered him by his wife, neuerthelesse he was not wrathfull against her, nor shewed any great token of anger: yea, he did so moderate and quallifie this his answere, that in reproouing her, he nei∣ther forgate that authoritie, which, as a husbande, he had o∣uer his wife, neither yet did quite lay aside all regarde of womans infirmitie. VVhich good and godly moderation, if husbandes would keepe towardes their wiues, parents to∣wardes their children, masters towardes their seruants, we should haue all thinges both in priuate families, and in whole common wealthes, better and more quietlie ordered, then nowe they are. Albeit I doe not denie, but that men for the most part, doe rather offende in the other extreame, that is to say, in ouermuch remissenesse and lenitie. Nowe this an∣swere, doeth consist partly of an increpation or rebuke, and partly of a repulse or confutation. As touching the incre∣pation, I neither agree to them, who mollifie and mittigate it, by vnderstanding this speach of Job interrogatiuely, as if Iob should say, May I thinke that thou wouldest speake after the manner of foolish women? neither yet am I of their opi∣nion, who take (foolish) for madde and wicked, albeit I con∣fesse that the Hebrewe worde (Nabal) hath sometimes that signification: and surely it woulde very well agree to this woman, if she had so shamelessely counselled her husbande to curse God: which exposition I haue already confuted. Foolish therefore in this place, is opposed to wise and cir∣cumspect.

For that which Iobs wife would perswade her hus∣band, was not simply & in it selfe euill; forasmuch as to those who are guiltie and convicted, no counsell can better be gi∣uen, neither is any admonition more necessarie. But in the application of this counsel, she greatly trespassed against her husband, being nothing lesse then such a one, as she tooke him for; falsely imagining, that his wickednesse was answera∣ble to the number and greatnes of his calamities.

What? shall we receiue good at the hande of God, and not re∣ceiue evill?] How many straunge & wonderfull things doth Iob comprehend in very few words? They are wonderful in∣deed, especially if we consider in what case he then was. For it is no strange thing to be thankfull for a good turne: but yet what man amongst a thousand reteineth the memorie of re∣ceiued benefits? nay, what one of a thousand burieth not the remēbrāce of al forepassed benefits, hauīg receiued neuer so small an injurie? Iob did farre otherwise, who in his former most grieuous trials did not only not murmure against God, taking away whatsoeuer he had before bestowed vpon him, but also gaue god thanks, as if the very losse of his goods had bin a new benefite. But here he is so much the more to be wondred at, by how much this blovv was the more grieuous then all the former: in the beginning he was silēt, which was a very great thing amidst such horrible vexations: but after∣warde, albeit an vniust accusation were added to those tor∣mēts, he brake forth not into any blasphemous murmuring, but into praising of God, sufficiently declaring, what he had meditated vpon in all the time of his silence, to wit, Gods so many blessings bestowed on him, and those ioyned with the true knowledge and feare of God: by which things he being fully perswaded that God was not his enemie, but especially fauorable vnto him, the mā albeit a sinner, yet hauing a good cōscience, did rightly gather, that this change, could not pro∣ceed frō God, as hauing altered his mind; but for what cause soeuer he did it, yet that he was to rest only in his wil, who al∣wayes prouideth for his children, and of whome he hoped neuer to be forsaken. And that this was his resolution, as one not trusting to his owne righteousnes, vvhich neuerthelesse was vnfained, but relying vpon Gods good wil towards him,

confirmed by the testimonie of true godlines & charity both invvardly and outwardly; not only these his vvords do mani∣festly shevv, but that also doth cleerly prove, that hovvsoeuer he had somvvhat gone out of the vvay, being by the impor∣tunity of his friends thereunto constrained; yet he brake out into these vvords, chap. 13.15. though God should slay me, yet will I trust in him. And that is also to be marked, that in both parts of the vers. one & the same word is vsed. For the vvord (exci∣pere) in this place doth signifie to receiue willingly and with a cherful mind that vvhich is giuē. For so Iob beīg neuer richer in God, then vvhen he vvas most poore in substance, nor euer more strong in mind, then vvhē he vvas in body most feeble, yea and more like a stinking carkasse then a man; so Iob, I say, both in vvord & deed declared, vvho, albeit prosperitie much differ frō aduersity, yet still as touching God, he reteined the same indifferencie & moderation of minde. For truly God is one & the same to vs both in vvealth & vvoe, neuer chāging his fatherly good vvill tovvards vs, neuer abusing his rule o∣uer his children, no not then, vvhen he exerciseth thē vvith most grievous trialls to his ovvne glory; but most liberally crovvning their patience, as the end of this story doth shevv. Yet, as Gregorie the Romane Bishoppe excellently vvriteth, from hence let euery man gather, vvhat paines & torments they are to suffer vvhom God hateth, if here he so chastise them vvhom he loueth: or hovv they shall be punished, vvho in iudgemēt shalbe found guilty, vvhen as their life is so sore afflicted, vvho by the witnes of their iudge are commēded.

In all this did not Iob sinne with his lips.) Not to sinne, doeth in this place by a rhetorical mittigation, signifie all one, as so to behaue him selfe as he ought, yea and that before God, so farre as man being regenerate is able to do iustly. Therefore Iob is not only thus acquited from doing euill, but also is cō∣mended, as one who did vvhat became a true, godly & reli∣gious man in all these troubles. For he did not simply refuse, to acknovvledge him selfe a sinner, and call for mercy at his hands, whom he calleth his redeemer, but rightly and iustly denieth him selfe to be an hipocrite as necessarily vvas to be gathered by his vviues speach: albeit afterward, being pro∣uoked by the vniust accusatiōs of his friends, & constrained by the greatnes of his torments, he kept not vvithin cōpas in

auouching the sinceritie and vprightnes of his passed life, with the onely testimonie whereof, he comforted him selfe in his miserie; as him selfe acknowledgeth vnto God after∣ward, Chap. 42.4. and 5. verses. These wordes therefore (Jn all this) and (vvith his lippes) are opposed to the conference, which followeth in the rest of the Chapters, to the ende of this historie. But the Hebrewes doe great iniurie to this ex∣cellent and worthie man, who doe so vnderstand this, as if in word he had not sinned, but in minde had trespassed; when contrariwise, it is not to be doubted, but the mind gaue forth to the mouth, whatsoeuer it spake. But who can meruell, that they erred in this thing, who are not ashamed, to condemne Job euery where in the exposition of this historie, as an ene∣mie to Gods prouidence? I say therfore on the cōtrary side, that therfore Iob offended not in speaking, because he offen∣ded not in being silent. And as touching his speach, it is ma∣nifest by the plaine words of this text. And what he thought holding his peace, whēce, but by his speech, may it be vnder∣stood? But ye will say, why then spake he not him selfe, when he was not prouoked by his wife? as though any more cleare and sounding testimonie of a deuout and peaceable mind to God ward, could be giuen out, then this very silence amidst such calamities, according to that, I haue held my peace, O Lord, because thou hast done it: and that: vvho art thou that ansvvea∣rest God?

VERSE 11. Novv vvhen Iobs three friendes hard of all this euell vvhich vvas come vpon him, they came eue∣rie one from his ovvne place, Elephaz the Themanite, and Bildad the Shuite, and Tsophar the Naamathite: for they vvere agreed togither to come to lament vvith him, and to comfort him.

VERSE 12. So vvhen they lift vp their eyes afarre off they knevv him not: therefore they lift vp their voyces and vvept, and euery one of them rent his garment, and sprinkled dust vpon their heades tovvards the heauen.

I Agree to Mercer, who thinketh that these three had their names of those, frō whom they tooke their discent: as that Elephaz the Themanite was so called of Themā, the first born of Elephaz the sonne of Esau, Gen. 36.11: & Bildad, of Suha, the son

of Abraham by Ketura, Gen. 25.1: Tsophar of Tsophus, which was also one of the sonnes of that forenamed Eliphaz, Gen. 36.11. & is here called, for what cause we know not, the Naamithite: for these things, are very darke and obscure. But it is cleare, that both cities of their builders, and countries of their aun∣cientest and chiefest inhabitants, haue taken their names: whereupon often in the Scriptures, mention is made of the region Theman. In a word, the thing it selfe doeth euidentlie shew, that these men, as being Jobs nearest & dearest friends & familiars, were eyther Idumeans, or of the nearest part of Arabia. And wheras the Hebrues say, that they were so many Kings, that is but confidentlie spoken, as their manner is: yet it is not to be doubted, that they were men of great name & credit, & very famous for that true wisdome, which is defined to be the knowledge of heauenlie and humane thinges, as shall appeare by their speaches. And that they sincerelie lo∣ued Iob, and came out of their countries with a louing desire to comfort him, all things declare, which here are set downe: albeit the euent of their purpose, fel out altogither contrary, as who tormented Iob, wel nigh as much, as Satan him selfe, but yet of ignorance & vnwittinglie, rather then of ill wil or malice. And although there is no mention of any more then these three, who vpon the knowledge of Jobs sudden afflicti∣on, came to see him: yet it is not to be doubted, sith this thing fell out so vnlooked for, and that the name of Job was so renowmed, and his authoritie so great among the people, but that there was great concourse of people to behold this spectacle, whose iudgement were diuers: & yet the greater part detesting him as one hated of God; which is the com∣mon peoples custome, to determine of the loue or hatred of God towardes any man, by the commodities or discommo∣dities of this life, and especiallie, when such chaunges fall out suddenlie. Againe, great was the vnthankefulnesse of most men, according to that prouerbe before mentioned, No pennie, no Pater noster. VVhereof Job most pitifullie com∣plaineth in the Chapters 19.29. and 30. But the historie ma∣keth mention of these three by name, both for that they were men of great estimation, as also by reason of their dis∣putation with Iob, which is the chiefest and greatest parte of

this book. And that these speeches were had in the presence & hearing of others, it appeareth out of the 32. cap. to the 37. where Elihu, of whose comming nothing is here spokē, is brought in with a most graue speech, reproouing both Iob, as one, who spake out of reason, & these three, as importunate and vnreasonable comforters.

A farre off.] That is, before they came very neare, as the manner of friends is, mutually to imbrace one another, espe∣ciallie when they are afflicted and cast downe: so that hence by any strong reason it cannot be collected, that Job beeing cast out of the citie, lay without dores, and vpon a dunghill, as some will, and as the Greeke interpretation hath, which is confuted by Jobs owne words. Chap. 7.13.

They knew him not.] As beeing more like to a vile & stin∣king carcasse full of sores, then to a liue man; as he painteth out him selfe in most liuely colours. These things that follow are brought in as tokens of a true compassion and sorrow according to the custome of men in those times, when ey∣ther them selues or their friends were fallen into some great miserie; whereof Mercer alleadgeth an example out of Ios. 7.6. of casting dust vpon the head.

VERSE 13. So they sat downe with him, &c.]

THat which is here added, hath yet greater force to the witnessing of their true and vnfayned compassion. For those things before mentioned might very easilie haue bene done euen by his enemies. But this seuen dayes continuance with Job, beeing in so stinking and filthie a condition, doeth manifestlie prooue, that these men thought nothing lesse, then, that which afterward fell out, so grieuouslie to offende him, and almost to driue him into a blasphemous desperati∣on, whom rather to comfort they desired from their harts. Neither yet is it to be thought, that they staied there so many daies & nights without meat or sleepe, (which is incredible that Iob him selfe did) but by this hyperbolicall kind of speech is shewed, their constancie in keeping companie with Iob; for so much as they sat at his bed side the greatest part of so ma∣ny daies and nights.

On the ground.) That is to say, at Iobs bed, not as before, beeing in prosperity, when he lay as rich men doe, in a come∣lie bed, but cast downe vpon a sillie couch.

And none spake a word vnto him] That is, they continued silēt a long time. Where 2. points are necessarily to be cōsidered: 1. what caused them to be silēt so long, who were come for this end, that they might cōfort him both in word & deed: 2. what it was that they tossed in their silēt thoughts, wheras, doubt∣les they them selues would haue broken off this silence, if Iob had not preuented them. Which questions, are not only ne∣cessarie to knowe howe it came to passe, that Iobs so greate constancie was turned into impatiencie, and their preposte∣rous comforting turned into a most bitter controuersie: but also are very profitable, that by the errour of Iobs friends we may learne a kinde of methode and order in comforting: which if it be not diligentlie vsed, we shalbe so farre from at∣taining to that, which we desire in comforting our friendes, namely, to ease their miseries: that contrariwise, wee shall bring the most patient men to impatiencie, and at length to meere madnesse: which trulie had happened to this our Iob, to the great triumph of Satan, had not Elihu first come be∣tweene, and then God him selfe extraordinarilie appearing, by his power and authoritie ended this controuersie.

The cause then of this so great silence, is set downe to be this, in that these men sawe Iobs griefes wonderfully to en∣crease: whereby it is sufficientlie vnderstood, that they in the beginning held their peace, not onely for that they were a∣stonished at the straungenes of the thing, but because they thought to wait a while, vntill such time as, his griefe beeing mitigated, he might be the more attentiue to heare and re∣ceiue their speeches of comfort, as testimonies of their good good will towards him, beeing kept close all the mean while, no otherwise, then if them selues had felt this his misery. Nei∣ther ought this their wisdome in exspecting a fit time, nor yet their apparent signification of a true compassion and liuelie feeling of this his calamitie be blamed, but rather commen∣ded. For as in curing bodilie diseases, great regard is to be had, both to the constitution of the sicke bodie, as also to the changings and course of the disease, by the knowledge of the criticall daies: so in reproouing and giuing comfort, by which we endeauour to cure the diseases of the minde, the cir∣cumstances both of time, place and persons, are vvise∣lie to be considered. Neyther truelie doeth the Apostle,

willing vs to speake also out of season, 2. Timoth. 4.2. thereby meane to disanull that, which he in another place expressely commaunded, 1. Tim. 1.1. and also hath taught vs by his own example, as who was made all things vnto all men: but he condemneth that false shewe of wisdome, which withdraw∣eth vs neuer so litle from doing our duetie. Nowe also the ve∣rie fellowshippe and societie of griefe, doeth greatly ease those, who are in heauinesse, forasmuch as otherwise we may seeme to be forsaken, and to be smally regarded of others in our miseries. Therefore they did not properly sinne in do∣ing either the one or the other: notwithstanding herein they trespassed not a little, that in neither they kept a due mea∣sure and moderation. For that is most true, which a litle be∣fore we cited out of Gregorie, that we ought wisely to foresee, not onely what we doe, but also in what manner we doe it, euen when we doe that which ought to be done of vs, if so be we will attaine to the true ende thereof. For that saying of the heathen Poet is verie notable and worthie to be remem∣bred, although of most men it be smally regarded.

that is,

Est modus in rebus, sunt certi deni{que} fines, quos vltrà citra{que} nequit consistere rectum. Each thing its limits hath, which it may not exceed, Beyonde, or short of which, can be no perfite deede.

First of all therefore, is it the part of him who commeth with the intent to comfort others, euen at his first entrance or comming, so to be stroken with the straungenes of that thing, which hath happened, that he is not able to speake one word? But afterward to adde so many testimonies of sorrow or heauines, as if thou shouldest goe about, not so much to ease and comforte thy friend striuing and struggling vvith griefe, as to mourne for him, beeing laid along and readie to giue vp the Ghost, yea as if he were presentlie to be buried; what else could this breede in Iobs mind, but an increase and doubling of his sorrowes. For it could not otherwise be, but that beholding that in others, whereof he wanted no sence and feeling in him selfe, all those thinges should the more deepely and throughly be imprinted and settled in his heart. Moreouer for seuen dayes space to sit silent in such an order before a sicke man, what else was it, but to driue Iob into des∣paire?

& so long to behold the disease increasing, and more & more grovving, vvithout speaking any word or procuring re∣medie for the same, what was it else, but to imitate the foo∣lish phisition, who lingereth to applie phisicke, till the sicke mans disease be growen incurable. But if peraduenture they perceiuing this his sickenesse daily to become worse & worse, imagined the same to be mortall, & that it could not other∣wise be, but that his life would in a verie short time depart from him; why doe they not with all speed and diligence set before his eyes the couenant of eternall life, which is the onely and surest comfort against the terrours of death, and of Gods iudgements? for here it is, as the olde saying goeth, A wise speach is the phisition of a sicke soule. What shall we say more? when they saw Iob in so great miserie, wherein he was at that present, to testifie his patience and courage, by so qui∣et and peaceable a silence, had it not rather bene their parts to reioyce in this behalfe, that he remained so constant and faithfull to Godward, then with this sorowful habite, & with such pitifull gestures to discourage him, and to weaken the vertue and constancie of his minde? Therefore a great re∣garde and wise consideration is to be had in this kind of due∣tie, both of the diseases them selues, whether of bodie or minde, as also of the persons which are diseased, that comfort may profitably be applyed, and in season. And this wisedome the holy Spirite of discretion teacheth vs; which forasmuch as it was wanting in these wise men, therefore they lacked little of vndoing their friend, and casting him quite vnder foot, as if they had bene agreed to helpe forward Satans en∣terprise, whereas notwithstanding they were come together for no other intent but to ease and comfort their friend. And thus much hitherto of the former question & the vse there∣of, suffiseth to haue bene spoken.

Nowe to come to the other question, what their imagi∣nation was at their first comming to Iob, partly their silence, and partly their gesture sheweth: to wit, that they like men astonished were in a muse, casting in their mindes, that it could hardly be, that any true godly and zealous man, such a one as Iob was alwayes accounted, should fall into such mise∣rie: and yet notwithstanding being convicted by the testi∣monie

of Iobs former life, wherewith they were throughly acquainted, they suspended this their iudgement till such time as seeing his torments more and more to increase, and hearing him at the length breake foorth into such speeches, as might rather beseeme a man desperate and forlorne, then him, who had any, though neuer so little wisedome in him; they were confirmed in that their false and erronious iudge∣ment. For otherwise if they had onely misliked Jobs impati∣encie, which out of doubt came especially through their fault, they would first grauely haue reprooued and stayed the same, so farre as the nature and greatnesse of his griefe might giue them leaue, and straightway haue turned their speach to other matters, counselling him rather to continue in bearing all thinges wisely and patiently as he had begun, and to hope well of Gods goodnesse and mercie towardes him, who neuer forsaketh his children. But they doe farre otherwise, Eliphaz beginning, and the other following his ex∣ample. For they do so iustly reprehend Iob for his impati∣encie, that here neuerthelesse them selues offende two man∣ner of wayes. First, because they do not consider, that them selues by their seuen daies silence, brought Iob vnto this im∣patiencie, who before did with wonderfull constancie and moderation beare out his griefe. And againe, they offend not a little, for that they rebuke him more sharply & rigorously, then the extremitie of his passions might well suffer: where∣of Iob afterward, making answere to Eliphaz, doth most grie∣uously complaine. And yet these things are but small, in comparison of this, that in stead of sweete and comfortable speaches, by which they ought to haue asswaged and mitti∣gated his griefe, they do in such sort exhort him to call for mercie at Gods handes, as if they had to doe with a most wicked man, and with a notable hypocrite, as with whome God was for that cause highly displeased. Was this to com∣fort a man of a good and vpright conscience, as God him selfe giueth witnesse of him? Was this to maintaine and strengthen him in that patience, which hitherto he had shewed in these his troubles? or was it not rather, to a man already most cruelly afflicted, to adde newe vexations, and those truely so much the more intollerable, by howe much

the terrors of conscience, vnto which they laboured to bring Iob, are more grieuous then all torments of bodie whatsoe∣uer? Hereunto may be added a most iust indignation, where∣with it coulde not be, but Job inwardly was throughly gauled, when he heard him selfe to be accounted in the num∣ber of most wicked and deceitfull hipocrites; so that no man neede marvaile, how he could fall into this impatiencie, be∣ing with so diuers and so forcible engins assayled; nay ra∣ther he may maruell, howe he could any way temper and moderate him selfe, so that he neither brake foorth into any bitter and reprochfull speaches against those open slaunde∣rers, neither yet reuiled and blasphemed God, as Satan ho∣ped to bring to passe by these his temptations. All these things haue I more at large set downe, to the ende we may the better vnderstand the disputation following, as also that we should neither thinke Job altogether without fault, nor charge him more hardly then is meete: forasmuch as God taking vp this controuersie, doeth so reprooue Job, as that of his louing kindnes and mercie towardes this his seruant, he hideth and couereth his blemishes, yea and layeth almost the whole fault of that wherein Iob offended, vpon his three friendes; and lastly crowneth this his champion, as hauing wonne the honor of the combate, with a glorious crowne of victorie.

A PREFACE VP∣ON THE THIRD CHAPTER.

HItherto we haue heard how Iob did so deceiue all the fierie dartes of Satan, that as yet it seemed he could not be wounded: not that he was without sense or feeling, but he re∣ceiued them, as the Apostle warneth vs, on the shield of faith and of a good conscience, where∣vnto was added an especiall feare of God. But nowe let vs heare howe he striueth, not any more with those outward enemies, of whome he was assailed, but with him selfe, and that in such manner, that he was very neere fainting vnder the burthen of his temptation. Neither ought we to marveile at that, since euen in the most holy men there remaineth a strife betwixt the flesh and the Spirite, which is left of God, euen in the Elect (as the Apostle tea∣cheth by his owne example) to the end, not that we should perish, but partly that we may not triumph before the victorie, then which no∣thing is more wished for of Satan: partly that hauing a continuall feeling of our owne weakenesse, we may learne to relye not vpon our owne selues, but vpon God: lastly that by how much the more hard & dangerous the fight hath bene, the victory of godly men may be so much the more glorious. Like as therefore when men fight together with earthly weapons, we doe iudge the one side to be conquerours, not by those things which fall out in the heate of the battaile, the chaunce thereof as yet hanging in doubtfull balance, but by the suc∣cesse and issue it selfe: neither is he accounted faint hearted or a coward, which hath bene most grieuously wounded, yea and some∣times also hath retired, like one overcome, so that afterward he reco∣uer his strength and his courage againe: so in this spirituall conflict, when as we heare howe Jobs flesh gaue a most furious onset vpon the spirite, we are not therefore to thinke that the spirite, though sometimes it had receiued most perillous woundes, did yet giue ouer the victorie to the flesh: neither are we to condemne Job of suffring impatiency to get the vpper hand, much lesse of blasphemy. For there is great oddes betweene these: neither is he to be deemed properlie

vnpatient whosoeuer he be, that being vexed with very great tor∣ments of bodie and minde, such as Job did sustaine in a wonderfull great measure, doth not forthwith resolutely resist them, keeping con∣tinuallie one and the same course of constancie, but he also is to be termed stout and valiant, in whome the spirit at length getteth the mastery. Therefore most wiselie and fitlie doeth Iames warne vs in his 5. Chap. & 11. verse, that in thinking vpon this combate of Iob, we do not regard that which was done while the combat lasted, but the end of the fight it selfe: wherein God inwardlie strengthened his faithfull seruant, and though he was hardlie layed at, yet did he neuer suffer him to be tempted altogether aboue his strengeh, which he at conuenient times gaue vnto him. And which of the Saints (I pray you) hath not had the experience of this, if we will seueral∣lie consider what thinges haue bene said and done by them? Be it therfore that in Job the flesh did sinne: for he was a man: notwith∣standing (God him selfe being iudge) he was neuer ouercome of the flesh, but, though not without wounds which it receiued in the fight, the spirite in him gate the vpper hand. So Christ, Ioh. 21.18. speaking of Peter him selfe, whose faith did neuer vtterly faile, When (saith he) thou shalt be olde, thou shalt stretch out thine hands, and another shall gird thee, and lead thee whither thou wouldest not: signifying by what death he shoulde glorifie God. For surely in these wordes is declared howe Peter did so vndergoe for Christ the paine of martirdome most willingly and constantlie, that neuerthelesse in abiding those paines wherein his spirite reioyced, there was not wanting the flesh for it to striue withall, which was most vnwilling to suffer death. And thus much let it suffice to haue spoken once for all: not for this place alone, but for very many o∣thers, which we shal meete with hereafter. Now let vs hearken what the flesh here speaketh. Iob is grieued, he fretteth, he gnasheth his teeth, he howleth: howe farre would he haue gone, had not the spirit held him backe? surely he would haue runne headlong into blasphe∣mie & desperation, as Satan hoped it would haue come to passe. And here againe we are prudently to make a difference in this flesh it selfe▪ for in that Iob sinneth not, that he being throughly galled with the feeling of so great torments in mind and body, cryeth out (which is naturall for a man to do) but herein he sinneth, in that giuing the raines wholly to his griefe, and as it were setting aside for a time all thinking of God, in which notwithstanding he ought to haue abode,

he is caried away without the boundes euen of humane reason. For who would count him in his wits, & not rather frantike, that should bitterly raile vpon his birthday, whether it be that which is past, wherein he was borne, or that which commeth once a yere? & yet we see that the same or worse happened to Ieremy, cap. 21. v. 14. and many of Dauids complaintes in the Psalmes are not farre behinde. See then how farre the violent & outragious affections of our mind will soone carie vs, which the philosophers would haue vs to rule by reason, this remedy truely of theirs being not altogether vnprofita∣ble, but yet not of fufficient force, euen in the least temptations: which the spirit of God alone lightning our vnderstanding, doeth minister to vs in our distresse. There is no man therefore without sinne: but they sinne one way in whom wickednesse doth absolutely raigne, or who wholly and wilfully giue ouer them selues to commit sinne: and they another, who do so sinne, that the spirit yet cryeth in them, howe that they do according to the flesh, that whith they would not do ac∣cording to the spirit: whereof Iob affordeth vs a notable exāple in this place & hereafter. For who can choose but wonder, that he in so great vnquietnes of his mind, did not so much as cast out one word, either against his wife, or against his friēds, that delt so vnwisely with him, or against any other as mē do, being out of patiēce or rather mad? And that (as appeareth by the 20. vers.) so sone as God came into his mind, the flesh was thereby, though not altogether, yet so farre daūted that it kept it selfe with in the compasse of weeping & wailing. For whereas the Hebrue interpreters thinke very hardly of Iob, some of them counting him a calculator of his natiuitie, as though he attri∣buted these his calamities not to Gods prouidence, but to some aspect of malignant starres, & therefore cursed his birthday, other some in plaine termes calling him wicked & blasphemous, I shall not need to spend many words in refuting them, since herafter they are disproued by the sentēce of God himself, as it were iudging & determining the whole matter, who findeth fault with Iobs speeches for being vnadui∣sed, yea & sometimes ranging beyond the precinct of godlines, yet so that acquiting him from all grosse sinne and wickednes, he crow∣neth him with the garland of a famous victorie.

There remaine many thinges for vs to examine in this Chapter, and first of all this question may not vnfitly be mooued in this place, whether we ought so to repose our selues whollie in Gods wil, in bea∣ring patiently what thinges soeuer, that we can not without sinne wish, that those things which are done alreadie, were either vndone,

or done otherwise. J answer, that such wishes simply are so farre from being sinnes, that contrariwise we do sometimes heinously sinne, if we wish not with our harts that very many things done by vs or by others, had neuer bene done, though now they can not be vndone againe. For hereunto belongeth the true repentance of thē, who condemne their life that is passed: & therfore God him selfe bewailing, after the mā∣ner of men, the stubbornes of vnthankfull Israel, after they had bene punished, crieth out. Psal. 81.14. O that my people had harkened vnto me, that Israel had walked in my waies. Nowe by these words, which are attributed to God him selfe, we may easilie cōceiue in what respect, we hauing before our eyes the wisdome of God him selfe in gouerning this vniuersall worlde, may without offence wish that some thing had fallen out otherwise, and that is this, in regarde that those things displease vs, whereby he is prouoked to execute his iust & seuere iudgement; so notwithstanding, that we willingly hold our selues content with that, which wee see pleaseth him, euen then, when not onely wee doe not see the reason of his doeings, and of the e∣uents which folow thereupon, but also when the Lord seemeth to our brainsick wisdom to do somthing which they that as it were cite him to appeare before the iudgemēt seat of their own reason, would iudge to be cleane contrarie to his nature. They, therfore principally offend in such like wishes, who vnto the consideration of Gods gouernment in ordering the world both generally, & especially in this or that suc∣cesse of matters, bring preiudicate opinions, fetched frō the storehouse of humane arrogancie: vpon occasiō wherof they rashly prye into gods iudgements, & not finding that which satisfieth them from such pro∣phane boldnes they run headlong into open impiety. Examples hereof are rise in all sorts of writings of worldly wise men, of whome Paul truly writeth, that they became vaine in their imaginations? And from no other head for the most part haue risen, & daily do rise wil-worships & heresies, wherby the Church ceaseth not to be exercised, then from this, that men, not onely beeing openly curious & ambiti∣ous, but also deceiuing them selues with a counterfeit shew of a de∣uout conscience, do measure al things by their owne braine, & shew their outragious boldnes no lesse in establishing their owne dreames, thē in impugning whatsoeuer they mislike, not sparing god himselfe. But they are not to be reckoned amōg these, who not vpon a prophane curiosity, neither bringing with thē selues preiudicate opinions, if they light vpon any thing in the daily workes of God which belongeth to their vocation for them to knowe, the causes whereof they knowe

not, so that this their ignorance holdeth their mindes in suspence, being mooued with a deuout affection, in these thoughtes of theirs, first to aske counsell at the word of God, whereby they may haue a generall direction in discerning such matters: then, that by the true knowledge of those generall heades out of Gods worde, they may rightly in the feare of God determine such particular cases as they meete withall, and vnderstand what they are to doe herein, if it be about them selues, they search their owne consciences: but if the question be about other men, they doe carefullie and without respect of persons search out the causes from whence that proceeded, about which the doubt is mooued. But if they can not yet find that which will satisfie them, yet this ground they alwayes holde, that the Al∣mightie God is vnblameable & irreprooueable, whose will, whether it be manifested to vs or hid from vs, we are to honour without ex∣ception. Besides in present miseries, whether they be our owne or other mens, either publike or priuate, we haue libertie also to bewaile our estate, to lament, and, to make short, to powre out our griefes in∣to his bosome, and to beseech God that he would rid vs from them: but these exceptions being obserued, that our complaints arise, nei∣ther from the dastardlinesse of our courage, nor from any prophane affection, nor as though we would striue with God: but that we al∣wayes bring with vs a minde, readie to beare patiently whatsoeuer shalbe laid vpon vs. And because it would require a large treatise to set foorth this doctrine by many examples, let it suffice vs for this time to lay this matter open to our view in this one example of Iob. IOB the most righteous man liuing, becommeth on the sudden of all other the most miserable: and yet not onely humane reason but also the very nature of the most righteous God seemeth necessarily to require, that good things should be giuen to good men, euill things to euil men. This foundation then being laid, whosoeuer they be that looke vpon Iob in this most miserable estate, they conclude that it must needes be (or else God should not deale iustly) that there was at that time no man liuing more wicked then Iob, who notwithstan∣ding went alwayes for a most holy and iust man. Hereupon it com∣meth to passe, that he is reprooued of all that are about him, where∣of some, of whome Iob euery where complaineth, doe reuile him, as being a most damnable man: others being more indifferent, as his wife and those thre friendes of his, are out of hope of his life, but not of his saluation: and when they see him making no mention of his

sinnes, do nothing else then make protestation of his vpright consci∣ence, they labour earnestly in this, that bringing him from this opi∣nion of his owne innocencie, they may draw him to condemne his former life, and with the detestation of his notable hypocrisie to aske God mercie, which was the onely way that was left him to procure his deliuerance. But Iob making answere, though he acknowledge himselfe to be a man, and so a sinner, yet hauing the testimonie of a good conscience that there was no cause on his part, why God should deale so hardly with him aboue other men, ceaseth not in the be∣ginning howsoeuer the foolish reason of man gainsayeth it, mildely & quietly to praise God, as being iust. Yet at the length his tormēts being wonderfully increased, and being grieued to the heart at the seuen dayes silence of his friendes, as though he were from thence foorth to looke for no helpe at Gods hands; moreouer euen then tos∣sing in his minde how it might be that God should so punish him aboue other men: and yet for all that no not then conceiuing any sinister opinion of God, he breaketh out into these terrible cur∣sings.

But before we heare Iob powring out his grievous complaints & making his most pitifull lamentation, the place it selfe seemeth to re∣quire, that first we speake somewhat of that question, namely, howe farre and in what respectes a man may lawfullie wish rather to die then to liue. For hereby we shall perceiue how farre Iob was faultie in this point, and wherein he transgressed. The vse and fruition of this life is doubtlesse the great gift and blessing of God, which to neglect or make no account of, it were madnesse. Contrariwise death, as it commeth from sinne, so is it also an enemie to nature, and seemeth not without good cause to be feared, forasmuch as di∣uerse godly men, and among others Dauid and Ezechias haue ear∣nestly prayed against it, and Christ him selfe being free from the least blemish of sinne, was thereof marueilously afraid. Notwithstanding if this should simply and without exception take place, it would fol∣low that nothing were so long as we liue, more to be desired of vs then this life, nothing more to be feared then death. But this can in no wise be. The whole true Church which is as it were a meere straunger in this worlde, and which thirsteth after that better life, yea and so liueth heere vpon earth, as if alreadie its conversation were in heauen, plainely sheweth the contrarie. And againe if it were so, it woulde take away the atchieving of many excellent

thinges, which can not be enterprised without a resolute minde, not caring for death. That therefore which we haue sayde is true, if it be referred to the originall of life and death, But besides their originall condition, two thinges haue since as an overplus bene ad∣ded, which are here to be obserued. For through sinne it is come to passe, that this life is of all thinges become most wretched and miserable, which the first death shortly after succeeding, graunteth as it were a certaine truce vnto the bodie for a time, namelie, a freedome from griefe, whereof notwithstanding the bodie it selfe hath no feeling; but the soule it by and by sendeth to horrible paines and tormentes vntill such time as the seconde death adiudge both the one and the other to eternall condem∣nation. This is the state of all men in generall, except onely those, vpon whome God hath decreed to shewe mercie through his in∣finite goodnesse in Christ our Sauiour. And yet these also are sub∣iect to the calamities of this present life, and taste them as well as others: but it is for their good and profite, whether by this meanes it please God to chastize them with his fatherly rodde, or else to exercise and trayne them vp, partly that they bee wea∣ned from the thinges of this worlde, and partely that his vertue and power may be seene in their infirmitie, who in the ende crowneth his victorious champions with eternall happinesse. Moreouer they abide vnder the same necessitie of the first death, which shall befall them, when and in what manner it shall seeme good to Gods heauenly wisedome. Neither yet proceedeth this from GOD, as beeing any way angrie or displeased, but rather beeing verie tenderlie and louingly affected towardes them: for their soule is foorthwith taken into the participa∣tion of euerlasting blessednesse. The bodie, although it lye in the earth dead and rotten, yet it is not deliuered to death to bee destroyed of it, but rather (which is vtterly against the nature of death) to be safely kept till the latter day, and then death it selfe shall be wholly swallowed vp of most blessed im∣mortalitie. These thinges standing thus, which are confirmed by most certen and expresse groundes out of Gods worde, and also by the testimonie of this our IOB, it must needes followe that the state of the wicked is both in life and in death most miserable, and yet of both, death is rather to be wished then life. For by howe much the longer time they liue, and in

greater aboundance enioye the goods and pleasures of this worlde, by so much the more grievous shall their punishment be, either in this life or in the life to come, or in both: and surely this benefite at the least they reape by the first death, that for a time their bo∣dyes are free from all sence and feeling of griefe. Moreouer Christ him selfe witnesseth that it had bene better for them, neuer to haue bene borne: howe so euer some reason more subtillie then sound∣ly, that it is better to be miserable, then not to bee at all. Nowe whereas we see that it falleth out farre otherwise, that the wic∣ked account this life to be most happie and pretious, we ought to ascribe it to their owne madnesse, in that beeing bewitched with the pleasures of this life, they thinke not at all what shall become of them hereafter, and therefore we may beholde howe some of them both liue and dye like beastes: others, when any grievous calamitie befalleth them, breake foorth into pitifull la∣mentations and bootelesse outcryes, and are most vnwilling to forgoe this life: others, either beeing ouercomme with greatnesse of griefe, or strooken with a terrour of conscience through the sence and loathsomnesse of their sinnes, fall into desperation, and runne headlong into the same death, which otherwise they are so much afraide of. For they falsely imagine, that by ending this life, they shall ende all their troubles and miseries. Contrariwise both this life and death also it selfe is sweete & welcome to them, whose mindes are enlightened with the true knowledge of God, and whome God so gouerneth with his holy Spirite in this life, that they are neither puffed vp with prosperitie, nor discouraged with aduer∣sitie. And looke at what time, and by whatsoeuer meanes it plea∣seth God to take them out of this worlde, he so whollie filleth their soules with a most certaine hope of blessed immortalitie, whereof they shall immediately be made partakers, that they are no lesse ioy∣full at the houre of death, then the day labouring man, when he seeth the sunne go downe, knowing the time approcheth, in which he shall receiue his wages, and goe rest him at home in his owne house: or he who hauing with great trauell and daunger a long time wan∣dered abroade, (as the Poet Homer faigned of his Vlysses not vnwisely, albeit to another purpose) doeth at the length be∣holde a farre off the smoke of his owne chimney, beeing from thence foorth to take his wished ease, and to rest from all his trauaile. Therefore as J haue saide▪ to the godlie neither life nor

death is amisse: and yet death is more beneficiall to them then life, and rather to be desired, not because they are wearie of the troubles and discommodities of this life, (albeit euen in this respect it be in it selfe no sinne at all, moderately to beseech God, to take vs out of this life if it be his good pleasure) nor yet because they directlie seeke their owne good and profit (for this were not to loue God for him selfe, but rather for our owne sakes; which thing we will not allow of in our friendes) but partlie, that they may once for all, whollie be set free from so miserable bondage of sinne, as the Apostle teacheth vs by his owne example, Rom. 7.24. partlie also that they may be∣hold him as it were face to face, yea and more rightlie serue and ho∣nour him, whom all their life time they haue most earnestlie sought, treading in the steps of the same Apostle, Phil 1.23. These things be∣ing thus, it remaineth now, to propound & declare certaine contrary examples, and then consequentlie shew wherein and how farre this desire of death in Iob passed measure, and wherin it was to be misli∣ked. Therefore as touching the example of David, Psal. 6.6 and 30.10. and 115.17. as also of Ezechias, Esa. 38.19. if any man will dilligentlie consider in what state they were when as they desired God not to take their liues from them, he shall finde that they prai∣ed to be deliuered, not so much from bodilie death, as from the wrath and anger of God, whome at that time they knew and also felt to to be angrie and displeased with them for their sinnes. For what J pray you can be more feareful then death, being ioyned with the anger of God? moreouer it is manifest out of the places before alleadged, that the zeale of setting forth Gods glory in his Church caused them to pray in that manner, yea they were inflamed with such an ear∣nest desire of profiting the Church of God, in so needefull a time, ac∣cording to the dueties of their calling, that in this respect, they were willing for a time to prolong the attaining and the fruition of their owne saluation. For otherwise what could they haue rather wished then forthwith and out of hand to be receiued into that heauenlie citie, which their whole desire was to come vnto? Hebr. 11.16. and therefore Elias thinking that the whole Church of Jsrael was come to nought, and that he alone was left, is so farre from being vnwilling to die, that he desireth nothing more, thinking verilie, that now there was not any place & abiding for him here vpō earth. Neither yet did he thus for that he hated, and was simplie wearie of this life, but because he could not abide to liue any longer amongst the prophane

contemners of God, 1. King. 19.18. Concerning Ieremie and Ionas I shall speake afterward. Now as touching that most horrible agonie of Christ, there is a speciall and peculiar reason, which is againe and againe to be considered. Doubtlesse Christ by his most ear∣nest prayer, which he made to his father, to remooue from him that cuppe, meaning the death which he was to suffer, shewed not him selfe vnwilling to die, (for who could haue compelled him beeing vnwilling? and also how could it be true, that we are saued by his obedience vnto the death, euen to the death of the crosse?) but while the Godhead in him rested and was still, as Iraeneus not vnfitlie speaketh, and while al his humane senses, how∣soeuer free from sinne and corruption, were whollie occupied in the horrible iudgement of God his father, which he was euen presently to sustaine, he brake forth into that petition, Matth. 26.39. O my father, if it be possible let this cuppe passe from me. For he was not simplie afraid of death, beeing the most perfite and absolute patterne of all true fortitude, but in his flesh he greatlie feared to vndergoe that curse, from which he could neuer haue safely escaped, and much lesse haue deliuered vs, if he had beene a meere man, yea though he had come in the nature of an Angell. Therefore he feared for a time that heauie and vntollerable burden, to the end we might not any longer feare death, which he hath so throughlie vanqui∣shed, that neither we seeke for life, nor yet can possiblie finde it any where else, then in that his most pretious death. Now J suppose it is time to come to Iob him selfe, whome we can not denie, in this his desire of death, diuers wayes to haue offended; yet in this pointe his fall was not extraordinarie, but such as is incident to humane frailtie. For those speeches which he vseth, doe not proceede from a resolute and setled iudgement, but are in a manner constrained, through the greatnes of his griefe, obscuring for a time the light of his faith and vnderstanding. For whereas he perswadeth him selfe, that he can not otherwise be deliuered out of those troubles, but by death; it argueth that he did not sufficientlie waigh the infinitenes of Gods power: whereas he wisheth that eyther he had neuer beene borne, or else had presentlie dyed as soone as he came out of his mo∣thers wombe, he playeth the part of a very vnconsiderate man, for∣getting so many benefits which he had receiued, yea forgetting him ••elfe, and that excellent wise speech which he vsed in the first Chap∣ter, Shall we receiue good at the handes of God, and shall

we not receiue euill? Whereas he desireth to be deliuered from all these miseries, and yet doeth not in this behalfe powre out his prayers vnto God, it sheweth that his minde was altogither trou∣bled and disquieted within him: whereas in all these wishes which he maketh, he hath respect onely of his owne ease and quietnesse, which he thinketh to finde in death, vnlesse, as we shall heare after∣ward Iobs owne words weare to the contrarie, he might seeme to be one of the number of them, who looke onely vnto this life, or not much to differ from the sect of Epicures, who imagine that nothing remaineth after death, but that the soule and bodie perish togi∣ther. Notwithstanding as I said before, all these things were onely tokens of mans weakenes and infirmitie, as Iob him selfe in the end acknowledgeth. Nowe if Iob so worthie and so excellent a man fell in this sort, through the frailtie of his nature; how care∣fullie and earnestlie ought we, who are farre from that perfection which was in Iob, to beseech God night and day not to leade vs into temptation, not to giue us ouer to our owne lusts, nor at any time vtterlie to leaue and forsake vs? Last of all, as touching the Pro∣phet Ieremie, albeit he vseth few wordes; yet, he may seeme to speake more vehementlie and in greater vexation of spirite then Iob here doeth, if their speeches be compared togither. But herein there is a very great difference, in that Iob dealeth onely for him selfe & his own cause, wheras Ieremie could not abide that the glo∣rie of God should in his ministerie be contemned, and in this respect he complaineth out of measure, and doeth as it were expostulate and reason the matter with God. The same also happened to Ionas, who cared not so much for his own estimation & credit, as he feared least the authoritie of Gods truth and that his Prophetical function should be called in question. As therefore both of them are greatlie to be commended for their zeale in promoting Gods glorie, so here∣in they are iustlie to be reprooued, that, whereas, it ought to haue beene sufficient for them faithfullie discharging their dueties to leaue the successe to God, they proceed so farre beyond their bounds, as if they could better tell what concerned Gods glorie, then God him selfe. Thus Peter also offended, whome Christ rebuketh in such manner, as that he seemeth not towards any to haue vsed a more sharp and bitter reproofe, bidding him goe from him, and ter∣ming him by the name of Satan: So hard a thing is it not onely to auoid that which of its owne nature is euil, but also to beware that

we doe not grieuouslie offend through a preposterous & inordinate desire of doeing well: which thing if it had beene well and iustly obserued by many in these times, otherwise very godly and learned men, neither the sinceritie of religion had beene thus miserablie corrupted, nor the face of the Church whollie deformed.

❧ CHAPTER III.

VERSE 1. After these things Iob opened his mouth, and cursed his day

VERSE 2. And Job cried out, and said;

AFterward Job breaking off this silēce, and shewing forth by his loud cryes, how greatlie he was tormented, be∣gan in these words to lament, & complaine, of that miserable estate and condition vnder which he was borne, and looke, what soeuer words the bitternesse of his griefe brought into his minde, the same he powred forth against his birth day.

VERSE 3. O that, the day had perished wherein I was born, and the night which said, a man child is brought forth.

I would to God that day had neuer beene, wherein I first drue breath, nor the night in which it was said, a man childe is borne into the world.

VERSE 4. Let that day be darkened, let not God inquire af∣ter it from aboue, neither let the light shine vpon it.

O that this so vnluckie day, when soeuer in the yeare it returneth, may be wholly couered with darkenesse, O that God from heauen would not reckon it in the number of o∣ther dayes, O, I say, that the sonne beames might neuer fall vpon it, nor any manner of brightnes be seene therein.

VERSE 5. But let darkenes and the shadow of death staine it, let the cloud remaine vpon it: let them make it terrible; euen as they (are terrified) who are bitter in the day, (that is, to whome the beholding of the light is bitter.)

Let darkenes possesse it and a shadow as black as death it selfe, that all men may know it to be an vnhappie day: let the cloudes couer it & make it as much hated & abhorred, as the light is irksome to thē, to whō their life is bitter & vnplesant.

VERSE 6. Let darkenes possesse that night, let it not reioyce among the daies, let it not come into the count of the moones: (that is, of the moneths.)

Let this night be without any clearenesse, be it neuer so small; let it not enioy the benefit which other nights doe, namely, to be ioyned with the day that followeth, and let it not stand for any of them, in which the moone monethly fi∣nisheth her course.

VERSE 7. Lo, desolate be that night, and let no reioycing be found in it.

Now, now, euen now, I say, let that night be nothing else, but dolefull solitarinesse, let not be heard in it any melodie, such as is vsed at marriages and banquets, let it be without the least token of comfort.

VERSE 8. Let them that curse the day, curse it: they which are readie to renew their mourning.

Let them detest this night aboue all other, whosoeuer hate the light, and who neuer make an end of their lamen∣tation.

VERSE 9. Let the starres of the twilight of it be dimmed: let it looke for light, and (let there be) none, neither let it see the eyelids of the morning.

Let the very beginning of its twilight be ouershadowed with dimmenes: let the darkenes continue vpon it, let it look in vaine for the other extreme, namely, for the dawning of the day, and for the day starre the messenger of light, which shall neuer succeede it.

VERSE 10. Because it shut not vp the dores, and hid (not) sorrow from mine eyes.

Because it shut not vp the dores of my mothers wombe and suffered me to be borne into this world, to be made par∣taker of so many and so grieuous miseries.

VERSE 11. Why dyed J not in the wombe? why came J not forth of the wombe, and dyed?

VERSE 12. Why did the knees preuent me, and why did I sucke the brests?

Alasse, why rather dyed I not in my mothers bellie before I had seene light? Why dyed I not in the same instant, when I was borne? 12. Why did the midwife meete me comming

foorth into the worlde, and take me vpon her knees? why were the breastes giuen me to sucke, seeing I was to dye in such extreeme miserie.

13 For so should I nowe haue slept, and bene quiet, J shoulde haue slept, J say, and euen then should J haue enioyed rest.

14 With the Kings and rulers of the earth, which builde them∣selues desolate places. 15 And with the Princes who haue gold, and who fill their houses with siluer.

For then, whereas nowe I suffer intollerable griefes, my bodie should haue rested in the graue: and although I should haue liued but a very short season, yet should I in death haue slept sweetly, and then should I haue enioyed quietnesse: yea I should not haue bene any whit inferiour to the Monarches and mightie men of the earth, who haue with great labour erected strong towres, and built costly and sumptuous pala∣ces, in places before desolate and little frequented, which might remaine for monuments of their authoritie and pow∣er: yea I should haue bene equal with the Princes, who had great abundance of golde and siluer, and who wanted no manner of riches.

16 Or as an abortiue being hidden, had neuer bene: like vnto those little ones which neuer see light.

Or lying close in my mothers wombe, and not comming foorth, had neuer bene or appeared: Like to those vntimely birthes, which neuer see light, much lesse had I knowen this wretched and miserable life.

17 There the wicked cease from being terrible, and there they rest being wearie of doing violence.

O howe much is this quietnesse which death bringeth, more to be wished then life! For they that are in the graue feare nothing, but rest quietly without any disturbance of the wicked: and why? Euen they them selues, who were grea∣test disturbers of others in their life time, and tooke pleasure in nothing so much as in oppression and tirannie, here are quiet enough, their strength faileth them, and they holde their peace.

18 Those that are tyed togither in bonds are at rest, and heare not the voyce of the oppressour.

There the poore prisoners, who were fettered together in

linkes of yron, and lay fast chayned in the prison, rest quietly without feare of their enemies, and care not a rushe for the tyrants threats, or the wronges of the oppressour.

19 There are small and great, and the seruant is free from his master.

There death maketh the great equall with the small, and the small equall with the great: there is no difference be∣tweene the seruant and the master.

20 Wherefore is the light given to him that is in miserie? and life vnto them that haue heauie heartes?

21 Who long for death, and (it commeth) not, and seeke for it in hidden places?

22 Which ioy for gladnesse, (and) reioyce, when they finde the graue?

23 To the man (I say) whose way is hidde, and God hath wo∣uen about him, (that is, whom God hath hedged in on euery side.)

20 But what mean I thus to take on, as if life were not the good blessing of God, to those that can vse it? Onlie this I say, that it is small profite and lesse pleasure for any man, to haue life graunted vnto him, or the dayes thereof prolon∣ged, when as he cannot liue without continuall tormentes, and daily vexation and anguish of spirit. 21. To whome nothing is more bitter, then not to finde an ende of his life, although he desire it as greedily, as some doe search for hid∣den treasures within the bowels of the earth: 22. And on the contrarie side, who is neuer so glad, as when he seeth the houre of his death: 23. Finally, whome God hath beset on euery side, so that he is destitute of all hope, helpe and com∣fort, and can not finde any way to escape.

24 For my sighing commeth before I eate, and my roaringes are powred out like the water.

And truely, such is my wretched and wofull estate, that I cannot taste my meate, but sighes and grones preuent mee: nor take my repaste, but that sorrowes come in my way and hinder me: and of my gronings, which flowe like a riuer out of the verie bottome of my heart, there is no ende.

25 For the thing J feared, is come vpon me, and the thing I was afrayde of, is come vnto me.

26 J was not carelesse, neither had I rest, yet trouble is come.

25 And how can I doe otherwise? For that which in my prosperitie I feared most, and was most carefull to auoyde, namely, least through mine owne folly & negligence, I might fal into any miserie, loe, that is happened vnto me. 26 And although in my happie & flourishing estate, I neyther liued carelesly, nor behaued my self as those, who hauing al things at will, are afrayde of nothing: yet this aduersitie, where∣with on euery side I am tormented, is come vpon me.

¶ THE SVMME AND ORDER of the 4. Chapter.

HItherto we haue seene, how Iobs friends by their vnreasonable silence, beeing nothing at all availeable to ease and asswage Iobs griefes, prouoked him to impatiencie, as hath appeared in the former Chapter, and as Iob him selfe afterward witnesseth, Chap. 6.21. Now wee shall heare how Eliphaz layeth the foundation of that waightie controuersie and disputation that followeth: how he doth not reprooue Iobs immoderate complaints in such order as he ought, but thereby very vnwiselie taketh an occasion thoroughly to sting him: so that by his meanes and the other two, which tooke part with him in his accusation, Iob, beeing ouercharged with their most false and slanderous allegations, was very neere driuen into desperation. Notwithstanding J confesse, that this was not their in∣tent and purpose. Yea rather on the contrarie part, they supposed that this was the onely way to helpe and redresse all his miseries, if they might bring him to the acknowledgement of his sinnes, to a de∣testation of his life passed, and humblie to craue mercie and forgiue∣nesse at Gods handes. But forasmuch as they tooke a wrong course, and stoode vpon a false ground, it is no merueile, though they had well neere cast him away, whome especiallie they desired to saue. Therefore that saying of Terence is not alwaies true, Wee that are well, can giue good aduise to those that are sicke. For (as wee see in this dolefull example) it is not enough for vs, when we will comfort others, to bring a good and louing minde, nor in some generall tearmes to aduertise them aright, vnlesse more∣ouer we obserue these two things: First, that (as expert phisitions vse to doe in diseases of the bodie) we labour to know the true and certen

cause of the diseases of the minde, not by any hastie and vntimelie iudgement, not by euery false and lying coniecture, not by common, but by proper and vnfallible signes. Secondly, that when once we haue found out the truth and certentie of the disease, we haue such a re∣gard, as neere as we may, both to the person diseased, and to the cir∣cumstances of time and place, that we temper sweet and sowre togi∣ther, and with discretion so mixe our vineger with sugar, and our sugar with vineger, that if we chaunce to doe him no good, the fault may lye whollie vpon the patient him selfe, and not vpon the phisiti∣on. Therefore concerning the two first points, Iobs friendes are ra∣ther to be commended then otherwise, who without any delayes came vnto him, in this his great extremity, therby shewing that they loued him vnfainedly: & they reasoned many things very wiselie & in a manner diuinely, concerning the acknowledging of our sinnes, and vnfained repentance, concerning Gods wisedome, his power, his fearefull iudgements against wicked and obstinate persons, his infi∣nite mercie towards the humble and penitent. But in the two latter, namely in making application to the person of Iob, they were most foulie deceiued, as, by the oration of Eliphaz, in these two chapters may thus be made manifest.

The first verse of this fourth Chapter, beeing the entrance or be∣ginning of his speach, is full of bitternes, and therefore not agreeing with Iobs person, nor with that time. For those immoderate com∣plaints of Iob being so farre out of square, were most iustly to be bla∣med, but yet rather with compassion, then with indignation.

Jn the 3, 4, 5, 6. verses, he reasoneth with Iob after this manner: when others were in aduersity, thou wast wont to comfort them, and hereby thou gottest no smal commendation of godlines. But now thou art not onely to seeke of those comforts, which then thou didst yeald vnto others, but thou art altogither discouraged and out of harte. Therefore I perceiue thy godlinesse was but counterfeit: it is now manifest that in seruing God, thou hadst respect rather to thine own commoditie, then to God him selfe and his glorie. This is a false kind of reasoning, à non causa, vt causa, from that which was not the cause, as if it had beene the true cause. For that which proceedeth from the bitternes of his griefe, he so taketh, as if it had come from a hart full of wickednes and vngodlinesse.

In the 7. verse, God (saith he) neuer forsaketh those that are righ∣teous, be neuer destroyeth the innocent and vpright man. But Iob

cryeth out and complayneth, that he is forsaken, and we see it with our eyes: therefore Iobs holinesse and integritie of life was but feig∣ned and hypocriticall. The assumption or minor of this argument is false, for it was not Gods purpose in afflicting Iob, to cast him off, or to destroy him, but rather in this his seruant to tryumph ouer Sa∣tan: so that Eliphaz shoulde rather haue reasoned thus: God neuer destroyeth true, godlie, virtuous, iust and vpright men: But the whol course of Iobs former life doth giue vs sufficient proofe, that he is such a one: therefore Iob hath no cause to faint, or be discoura∣ged: neyther hath he powred forth these complaintes with any setled and resolute iudgement, but as one disquieted and ouercharged with the burden of his afflictions: therefore we ought to rayse him vp, and to comfort him.

Jn the 8. 9 and 10. verses he reasoneth thus. Looke what like∣nesse and proportion there is betweene, that which is sowed and that which is reaped, the same agreement is betweene the life of eue∣ry one, & Gods iudgment, by which he blesseth the godly, & bringeth the wicked to their deserued destruction. Now who seeth not, that God dealeth nootherwise with Iob, thē he vseth to do with most vile and wicked men? therefore doubtles we haue bin deceiued in him, he is not the man we tooke him for: but as of all men he is now most mi∣serable, so is he a most prophane and vngodly person. But this ar∣gument is also false and vtterly to be reiected, which maketh the only cause of all troubles and grieuances, which befall men in this life, to be no other, but the sinnes of men, together with Gods hatred and displeasure conceiued against them for the same. For seeing these miseries are common to all sortes of men, whether they bee good or bad, yea, and it so falleth out for the most parte, that the better and more vertuous men are, the greater and more grieuous afflictions they suffer in this life, and that sometimes also, to their verie dying day, as experience daylie teacheth: it must needs follow that the con∣clusion of Eliphaz is most false: and that it is most true which So∣lomon speaketh, that no man can rightly determine of Gods loue or hatred towardes him, by prosperitie or by aduersitie.

From the 11 verse vnto the ende of the Chapter, he bringeth forth a certaine vision, which he had from heauen: but it maketh nothing against Iob. For thereout this may and also ought to be gathered, that man is nothing, if he be compared with God: and that God can finde enough in euery one, both to dislike and to punish in him.

But the question at this time was not concerning this point, but ra∣ther touching these controversies, namely, whether God doeth not lay afflictions vpon any man for his sinnes: and, whether we ought to iudge of euery mans life and behauiour, by the greatnesse of those troubles and miseries which he doeth suffer. And therefore Eli∣phaz doeth here after a sort play the sophister, quite chaunging the state of the question.

The summe and order of the fifth Chapter.

NOW in this Chapter to the ende of the seventh verse, he cal∣leth all the Saintes to witnesse with him against Iob: and di∣uers wayes charging Iob vniustly, he goeth about to proove by dai∣ly experience, that God dealeth with him in such manner, as he v∣seth to doe with the wicked, whome he abhorreth, and whome ne∣uerthelesse he suffereth to flourish and growe vp for a time, to the ende their fall may afterwarde be the greater, and more grievous. But what is this to Iob? For if he woulde haue that reason and conclusion to take place against Iob, he ought first to haue prooued, that whose wretched estate is all one, their life also & behauior hath bin like: & yet this also is false as well as the other. For we can not, neither may we iudge all one of Gods loue or hatred towardes those who haue both liued alike, and also bene partakers of the same or the like miseries. The contrarie is daily shewed by infinite examples, but especiallie of the two theeues, both of them for their misdeedes su∣staining the like punishment vpon the Crosse, and yet the one of them thorowe the mercie of God, by the crosse ascended into eter∣nall blessednesse, the other by the iust iudgement of Christ descen∣ded from the crosse into euerlasting destruction.

Eliphaz hauing set downe these thinges, concludeth that the onely meanes for Iob to procure Gods fauour and his owne salvati∣on is this, namely, that leauing off these fruitlesse lamentations, he would in time bethinke him of repentaunce, which might be aunswerable to the number and greatnesse of his sinnes: forasmuch as the wicked doe but in vaine, and to their owne destruction, re∣belliously

striue against the great power of God, who is a most iust and righteous iudge: And againe on the contrarie side, that the mercie of God is exceeding great towardes penitent sinners, which may raise them vp, though they be neuer so much cast downe: Therefore that Iob shoulde soone finde this to be true, and haue experience thereof in him selfe, if he will at the length be wise and followe good counsell. All which thinges are verie truelie wisely, and religiously spoken, notwithstanding they are, as also the former were, altogether vnfittely applyed to the person of Iob.

❧ CHAPTER IIII.

VERSE 1. Eliphaz, answered and and saide.

THen Eliphaz also, beeing both for his yeeres, and for his authoritie the chiefest man of those Jobs friendes, brake off his silence, and aunswered Iob in these wordes.

2 Shall we assay to commune with thee? thou wilt be grieued, but who can withholde himselfe from speaking?

Surely, I know not whether I may beginne to talke and to reason with thee. For if I doe it, thou wilt bee grieued; but what remedie, thou must impute it to thine owne folly: for who is he, who hearing thee speake in this manner, is able to holde his peace?

3 Beholde, thou hast taught many, and hast strengthened the wearie handes.

Nowe, I pray you, whence commeth this so great and so sudden a chaunge? For beholde, howe manie heretofore hast thou taught to be wise by thy good aduice and instructi∣ons? Thou art the man that diddest strengthen those who were discouraged, who were out of hope, and wearie of their life.

4 Thy wordes haue raised vp those that were falling, and thou hast strengthened the weake knees.

Thou hast confirmed such as fainted and beganne to giue ouer, thou hast vpholden those who were readie to fall.

5 Nowe when it is come to thee, thou fallest: when it toucheth thee, thou art troubled.

But nowe when as the same thing is come vpon thy selfe, in which thou wast accustomed to encourage & strengthen others, thou faintest vnder the burden, and art not able to sustaine it: and nowe the case is thine owne, thy wisedome faileth thee, thou lyest astonied, and knowest not which way to turne thee.

6 Thy feare (was it) not thy confidence? and the vprightnes of thy wayes thy expectation?

Therefore the thing it selfe doeth plainely shewe, that thy feare of displeasing God, whereof thou diddest euen nowe vaunt thy selfe, and which is so suddenly departed from thee, proceeded not from any due regarde of God him selfe, or from any louing feare and reuerence of his maiestie: but did arise from hence, because herein thou layedst the grea∣test hope and confidence of thy prosperitie, and the preser∣vation and continuance of thine happie estate: and that thou madest a great shewe of vertue and integritie of life for no other cause, but because thou diddest exspect, hope and looke for some profit and commoditie thereby, to redounde to thy selfe.

7 Remēber, I pray thee, who euer perished being an innocent, or where the vpright were rooted out.

And least happily thou maist suppose, that I am herein de∣ceiued, lo, I put it to thine owne iudgemēt, I am content thou shalt be thine owne iudge, thou thinkest thy selfe to be vn∣done, and to be vtterly forsaken. Call to mind all the exam∣ples which euer thou hast seene or heard of, and of so great a number if thou canst, shew me but one iust man, such a one as thou esteemest thy selfe to be, whom God hath cast away, shew me, I say, one man of a godly and vpright life, who hath vtterlie bene cut off and destroyed.

8 As J haue seene, they that plough iniquitie, and sowe trou∣bles, reape the same.

9 With the breath of God they perish, and with the blast of his anger they come to nothing.

10 The roaring of the lyon, and the voyce of the lionesse: and the teeth of the lions whelpe, are broken.

11 The olde lion perisheth for lacke of pray, and the old lyons whelpes are scattered abroad.

8 For both reason and experience teacheth the con∣trarie: namely, that they, who preparing and addressing them selues to commit all manner of wickednesse, sowe mis∣chiefe and anoyance for others, shall in the ende reape it them selues. 9. 10 Thus also do perish, being consumed as it were by the breath of Gods nostrills, and by his blast are brought to nothing, I meane, the roarings of these cruell ly∣ons (for so may I tearme them rather then men) and the horrible cryes of the lionesses gaping for their pray: the teeth of their curst whelpes are also dashed out. 11 yea, and that which is yet more, the most fierce and ravenous of those lions, do perish for want of their pray, and the young lions are dispersed here and there.

12 But a thing was brought to me secretly, & mine eare hath receiued a parcell thereof.

Moreouer I will not sticke to tell thee, what hath bene re∣ueiled to me concerning this matter, after a secret and vn∣knowen manner: and whereof I haue heard euery parcell with mine owne eares.

13 Jn the thoughtes of the visions of the night, when sleepe fal∣leth on men,

14 Feare came vpon me, and dread (which) made the number of my bones (that is, all my bones, howe many soeuer they be) to tremble.

15 A spirite passed before me, and the haire of my flesh stoode vp.

16 He stoode still, but I knewe not his countenance: an image was before mine eyes, I heard stilnesse and a voyce (that is, a silent or still voyce.)

13 At midnight, when our imaginations are more deeply settled, for asmuch as men are then ouertaken with a more sound and heauie sleepe, 14 I was strooken with such ex∣treme feare & horror, that my very bones from the head to the foote, did nothing else but quake & tremble. 15 At that time a spirite passed before me, and with that sight the haires

throughout my bodie stoode vpright. 16 Then he stoode still, but shape or figure I could see none: only there was re∣presented a certaine image or spectacle before mine eyes. There was great silence, and at length I heard this voyce.

17 Shall man be more iust then God? or shall a man be more pure then his maker?

Howsoeuer it pleaseth God to deale with men, may it possibly be, that any wretched mortall man, the same being also a iust man, can complaine of God, as doing him wrong, or dealing vniustly with him? And howsoeuer one man may in vertue excell all others, yet tell me I pray you, shall he be more pure, then that his maker? Surely ye must needes say so, if God did any man iniurie. And doubtlesse he doeth iniurie, if he punish or afflict any vnworthily.

18 Beholde (God) relyeth not vpon those his seruants, although he hath put light into those his messengers.

Beholde, almightie God, albeit he hath endued those bles∣sed spirits, whose ministerie he vseth, with a most wonderfull light of vnderstanding and wisedome: yet he trusteth not to their might or industrie, but onely to him selfe, whensoeuer he imployeth them in his seruice.

19 Howe much lesse vpon them, who dwell in houses of clay, whose foundation (is) in the dust, and who are consumed before the moth? (that is, the moth meeting with them.)

And may we thinke, that God in ordering and disposing those thinges which he hath created, and euen in gouerning mankind, will submit his doings & his counsels to the iudge∣ment and triall of wretched and miserable men, who dwell in clay houses, hauing their beginning out of the earth, and being subiect to so vile and base a condition, that they must be meate for wormes, to be eaten and consumed by them.

20 They are wasted from the morning to the euening, and they perish for euer, without any man regarding them.

21 Is not all the excellencie which (was) in them, gone away with them? they die, and not with wisedome.

20 Who in the morning when the sunne riseth, liue and flourish: and the same day at night, before the sunne falleth are destroied and laid in the graue: and who suddenly perish, no man once giuing heede or looking after them, they pe∣rish,

I say, and shall neuer see this life any more. 21 More∣ouer, all their honour which here they enioyed, perisheth with them, they die, and no art or wisedome can deliuer them from the death: neither yet are they by so many ex∣amples of this their mortalitie, made any whit the wiser.

❧ CHAPTER V.

VERSE 1. Call now, will (there be) any to answer thee? and to which of the Saints wilt thou flie?

IN this manner spake he vnto me, as it were by an heauen∣lie vision. Nowe goe too, Job, crye out as loude as thou canst, yet whome shalt thou finde that will agree vnto thee: and to which of the Saints and holie men wilt thou betake thy selfe, for the defence of thy cause.

2. Doubtlesse indignation killeth the foole, and anger slayeth him that is vnaduised.

Verilie enuie, indignation, and wrathfulnesse are proper to fooles, and anger to vnaduised idiots: wherby it commeth to passe, that beeing caryed beyond the bounds of reason, they bring vpon them selues their owne destruction.

3 J haue seene the foolish well rooted, but forthwith J cursed his habitation, (that is, him selfe and his familie.)

Neither yet do I denie that, which experience it selfe tea∣cheth (and see, Iob, whether the same be not manifest in thy selfe) that this iudgement of God doth not alwaies by and by appeare. For surely I my selfe haue seene when the foo∣lish hath liued in so great prosperitie, that he might seeme to haue taken deepe roote, and that his boughes would spred them selues farre and neere, whome notwithstanding, with all his in short time I saw brought to that passe, that my very soule abhorred him.

4 His children are farre from beeing in safetie, they are destroyed in the gate, and (there is) none to defend them.

For the children of such foolish wicked men, beeing desti∣tute of all succour, openly and in the iudgement seates are oppressed & trodē vnderfoot, & there is none to deliuer thē.

5 The hungrie eateth vp his haruest, and greedily taketh it from among the thornes: and the robber drinketh vp his sub∣stance.

His corne after it is reaped is a pray to the hungerstar∣ued, who creepe thorowe the middest of the thornes and bushes to steale it away: and theeues come one after ano∣ther to make a spoyle of their goods.

6 For mischiefe commeth not foorth of the dust, neither doeth vexation spring out of the earth.

For howsoeuer in outwarde appearance, they may seeme to take roote and to rise aloft, who enrich them selues, and procure their owne commoditie, by working mischiefe and greeuances to others, making other mens losses their owne gaines, and other mens sorrowes their owne delightes: yet in trueth they neuer rise from the ground, nor growe vp.

7 And yet, man is borne vnto trauaile & miserie, as the sonnes of the burning coale (that is, the sparkes of fire) to flye.

Although in the meane time I do not denie, but that man of him selfe, and by his owne nature, is subiect to diuers mi∣series and calamities, which he can no more avoyd, then he can hinder the sparkes from flying vpward.

8 But I would earnestly beseech God, and turne my talke vnto God.

Neuerthelesse that all this is as I haue said, yet oughtest thou not to be discouraged, nor to be quite out of hope, as thou shewest thy selfe to be. But I will tell thee what I would doe, if I were in thy case. I would lay aside these vain and vn∣seemely complaints, and would humbly prostrate my selfe before that most mightie and most righteous God, asking pardon, and beseeching him of mercie.

9 Who doeth great thinges, and (which can) not (be) searched, and marveilous thinges without number.

For as touching his might and strength, what madnesse were it for thee to striue and stand in contention with him, whose infinite & vnsearcheable power appeareth, not only in these so many great & excellēt works of the creation, but is seene also in sundrie extraordinary miracles, such as farre exceede the course of nature, and can not sufficiently be marveiled at: And as they are straunge, so are they also ma∣ny

and can not be numbred.

10 Who giueth rayne vpon the face of the earth, and sendeth water vpon the face of the wayes.

But if we respect his mercie, it is hee, who giueth rayne from heauen, to make the earth fruitfull, and by the showers which falling vpon the ground, runne hither and thither, hee deuideth the fieldes, as it were, into streetes and hie wayes.

11 (Who) to set vp them that are brought lowe, and that those who are in heauines may be exalted to saluation,

12 Scattereth the deuices of the craftie, and their handes can not accomplishe that which they doe enterprise.

13 He taketh the wise in their craftinesse, and the counsell of the wicked is ouerthrowne.

14 They meete with darknesse in the day time, & grope at noone day as in the night.

15 But he saueth the poore from the sworde, (and) from their mouth, and from the violent man.

16 He is the hope of the poore, and the mouth of the wicked shall be stopped.

11. & 12. Now if we looke vnto his iustice, is there any man, who can iustly complaine and expostulate with God? For it is he, who raiseth vp those that are throwne downe, & who are oppressed: & deliuereth those who are in mourning and heauinesse: he destroyeth and bringeth to nought the counsels and craftie deuises of men, neyther doth hee suffer them to bring their wicked purposes to passe. 13 Neither is this any hard matter for him, as who can preuent those great and wonderfull wise men, and take them with their owne subtilties, bringing to nought their endeuours by their selues, and by their owne meanes. 14 So that in thinges as cleare as the noone day, their blinde wisedome and fore∣sight seeth nothing, and groping at noone day as it were at night, they cannot bring their endeuours to passe. 15 and 16. And thus truly hee warranteth the poore, needie & help∣lesse, to be safe from the oppression and iniuries of those, who are more mightie then they, least peraduenture they should faint and be discouraged, as if they had no hope left: and also maketh the wicked to hold their toungues as men frustrate of their expectation, and hauing no maner of pre∣tence

to cloake their wickednesse withall.

17 Beholde, happie is the man whome God chastiseth, therefore refuse not thou the correction of the Almightie.

But O happie man whome God onely correcteth, when as he may iustly destroy him. Beware then, least continuing in these vnwise complaintes and outcries, and refusing his chastisements, thou bring destruction vpon thine owne head.

18 For he maketh the wound, and byndeth it vp: he smiteth, and his handes make whole.

For he alone and none else hurteth & helpeth, woundeth and healeth: so that nowe thou canst not doubt either by whome, or for what cause, or to what end thou hast receiued this wound; nor where remedie is to be sought, nor what thou art to doe for the obtaining of this remedie.

19 He shall deliuer thee in sixe troubles, and in the seuenth, the euill shall not touch thee.

Neither is there any cause, why thou shouldest thinke and perswade thy selfe, that this thy affliction, howe great and grieuous soeuer it be, is such, that there is no meanes or hope of redresse. For euen being sixe times wounded, will he deli∣uer thee: yea the seuenth and last wound being receiued, he will so restore thee, that men shall scarcely beleeue, that thou hast felt any affliction at all.

20 In famine he shall saue thee from death, and in the battell from the handes (that is, the power) of the sworde.

Nowe on the contrarie side, hearken what thy estate and condition shall be for the time to come, when as following this my aduise and counsell, thou shalt be deliuered out of all this miserie and trouble. There is no kinde of daunger and euill, in which thou shalt not feele and find him present with thee: for when hunger shall slay others, he shall keepe thee aliue: and amiddest the rage of warre, he shall not suffer the sworde to take away thy life.

21 Thou shalt be hid from the scourge of the tongue, and thou shalt not be afraid of destruction when it commeth.

Thou shalt not lye open to the tongue of the slaunderer, whomsoeuer he backebiteth, thou shalt be safe from him: in time of destructiō he shal make thee secure & without feare.

22 Thou shalt laugh at destruction and dearth, and shalt not be afraid of the beastes of the earth. (that is, wilde beastes.)

But when destruction and dearth shall make all thinges waste and lamentable to beholde, thou shalt not want that which may make thee reioice, and thou shalt nothing dread the rage and violence of wicked beastes.

23 Moreouer the stones of the fielde (shall be) in league with thee, and the beastes of the field (shall be) at peace with thee.

And abroad God will so prosper and blesse the labours of thy husbandmen, that the verie stonie groundes shall seeme to be confederate, and to haue made a league with thee: neither shall any beastes, which are wont to spoyle and hurt the fruites of the earth, any way doe thee any dammage.

24 And thou shalt knowe that peace is in thy tabernacle: and thou shalt visite thine habitation, and shalt not doe amisse.

At home likewise thou shalt finde all things peaceable & in good order, & in the gouernmēt of thy goods & substāce, thou shalt wisely dispatch all things & with good successe.

25 Thou shalt knowe also that thy seede shall be great, and thy ofspring (shalbe) as the grasse of the earth.

Moreouer, thou shalt behold thy children in great nūber, and thy posteritie shalbe marveilously increased, as if it did grow & arise out of the earth: so farre shall it be from thee, for being forsaken in this losse and want of thy children.

26 Thou shalt goe to thy graue in a full age, like a corne sheafe cut downe in due season.

To conclude, thou shalt not only not die in this age, which yet thou perswadest thy selfe being in despaire of thy life: but contrariwise thou shalt not come to thy graue, before thou be an olde man; euen as corne when it is full ripe, is cut downe, and caried into the barne.

27 Loe, this we haue sought out, and so it is. Heare this, (and) be (thou) wise for thy selfe.

Lo, Iob, thou hast here in few wordes, that which by great diligence and experience I haue learned and prooued to be true. Nowe therefore followe my aduice, and suffer thy selfe to be perswaded: thou who diddest heretofore seeme to be wise in instructing and strengthening others, now learne to be wise for thy selfe.

¶ THE SVMME AND ORDER of the VI. Chapter.

IN the 2.3.4. verses Iobs answere is opposed to the accusation of Eliphaz in the 4. Chapter, verse 2. The summe of the answer is, that his complaintes were not simplie, and in them selues to be considered, but to be waighed together with the grievousnes & bur∣den of his torments, to the ende they might well and rightly be iud∣ged off, forasmuch as they were rather the wordes of one that sob∣bed, then that spake.

To the 3.4.5.6. verses of the said fourth Chapter, Iob answe∣ring in the 5.6.7.8.9.10.11.12.13. verses, saith, that it is no marvell, either that heretofore, no such wordes were euer heard to proceede from him, as who had continuallie liued in prosperitie: or that in time past comforting others, he can nowe finde no comfort in his owne miseries. For that his misfortune is not common and ordinarie, but such and so great, as that he may iustly despaire of his life: and yet neuerthelesse, that he shall finde in death it selfe, (though it be ioyned with neuer so great and immeasurable torments, such as the nature of man is not able to beare) the comfort of a good conscience.

In the rest of the Chapter vnto the ende (all which thinges are opposed to that which Eliphaz had spoken from the seuenth verse of the 4. Chapter, to the beginning of the 8. verse of the 5. Chapter) he complaineth and findeth him selfe greeued with his friendes slaun∣derous, rather them comfortable speeches: avouching in few words his innocencie concerning that whereof he was accused, namely, of hypocrisie, and of an euill conscience, and withall shewing, that those things which Eliphaz had spoken, from the 8. verse of the 5. Chapter, to the ende of the same Chapter, did not at all touch & con∣cerne him, and therefore were not agreeable to his purpose.

CHAPTER VI.

1 BƲT Iob answered and saide,

2 O that my griefe were well waighed, and my miseries were laid together in the ballance.

3 For it would be nowe heavier then the sand of the sea: there∣fore

my wordes were swallowed vp.

4 For the arrowes of the almightie are vpon me, the venime whereof doth drinke vp my spirite; and the terrours of God are set a∣gainst me.

1. 2. AGainst these things Job replied in this manner. Yea but that my indignation & anger, as it pleaseth thee to terme it, (Chapter 5.2.) ought not thus simplie & alone to be considered, but to be compared with these miseries wher∣with I am ouercharged and well neere broken in peeces, yea they ought as it were to be layed in the ballance, and wiselie to be weighed together, before thou shouldest in this manner condemne it. 3 If you would doe this, ye should finde, the waight thereof to be so great as the sands of the sea: so that it is no merueile, though it hath wrung from me, being scarse able to breath, rather sobbes, then wordes. 4 Neyther yet ought this, to seeme any straunge matter: For this my con∣flict is not with any humane or earthly miserie, such as is or∣dinarie to men; but I haue to doe with almightie God himselfe. With whose arrowes my very soule beeing perced thorough, doth still sucke from them deadly poyson. God him selfe, I say, as it were in battaile aray, leueleth & shooteth them al at me, which are able to destroy men & to break them al to peeces.

5 Doth the wild asse bray when he hath grasse, or loweth the oxe when he hath fodder?

I but, say you, heretofore you were not accustomed to crie out and lament: but to comfort and instruct other men. And who can iustly marueile, that no such thing was hard to pro∣ceede from me before, if so be he hath knowne in how great prosperity I haue alwaies liued? For who hath heard the wild asse, beeing otherwise a very sauadge beast, whoe I say hath heard him roare, when he hath gotten good pasture? or who hath heard the oxe low, hauing before him his racke full of fodder.

6 That which is vnsauerie is it eaten without salt? or is there any tast in the white of an egge?

And this by what reason standeth it, that ye seeing me so strong in comforting others, and so daunted and so cast down with mine own aduersitie, that therfore, I say, ye should iudge my former profession of godlines to haue bin but dissembled

and altogither hypocritical, for on the contrarie side, who wil desire at any mans handes, that that which is in it selfe vnsa∣uerie, should be sauerie to him, being at all not seasoned with salt? what? is there any tast in the white of an egge?

7 Such things as my soule abhorred to touch, are as it were the foode of my sorrowes.

And that I may not seeme to make my exceeding miserie greater then it is in deed, those things which my mind would heretofore haue lothed once to touch, in respect of their filth and vncleanes, as namely the putrified and corrupt matter of lothsome byles, whereof my whole bodie is full, are the very same which now feed vpon me with horrible stinch & tormēt.

8 Who will graunt (me) that I may haue my desire: and that God would giue me the thing that I long for.

9 O that God would agree to me, and destroy me, and let his hand goe and cut me off.

Therefore I am not rashly and much lesse wickedly caried against God, as you falsly lay to my charge, but iudging as the thing it selfe constraineth me, that this my wound is mortal, I am so farre from hoping to be restored to my health & for∣mer estate, that cleane contrarie, that which I desired of god heretofore and which you also ought with me to haue desi∣red, I wil againe desire of him, to wit, that this his hand, which holdeth me so streight and lyeth so hard vpon me in this ex∣tremitie of my miseries, may quite dispatch me and make an end of all my troubles at once.

10 Neuerthelesse I haue comfort still, & I am strengthened in my griefe in which he spareth me not, because I haue not suppressed the words of the holy one.

Neuerthelesse, in this despaire of this life of mine, I want not wherewith to refresh & comfort my selfe, in this my cala∣mitie in which he spareth me nothing at all: namely, that I haue alwaies outwardly professed & neuer denied true god∣linesse, which the most holy God him selfe hath taught me.

11 What strength (is) in me that I should hope? and what is mine end, that I should prolong my life?

But in the meane time as touching this life, what strength is remaining in me, to make me conceiue any hope? & beeing inuironed with these miseries, how may I thinke that my life

can be prolonged?

12 Js my strength the strength of stones? or is my flesh of brasse.

Therefore in the meane while how can I doe otherwise then I doe, bewailing this my wretched condition & desiring the death? For what? is my strength as the hardnes of stones, vtterly without feeling? is this my wretched bodie made of brasse or of steele?

13 Is there any help for me in my selfe? but all help is takē frō me.

Some man peraduenture will say that I am wanting to my selfe: as though there were any strength left in me to helpe my selfe: and surely if euer I had any such power in me, yet now is it quite taken away.

14 To him that is in sorow (is due) good will from his neighbour, otherwise he shall forsake the feare of the almightie.

But as concerning you, who will seeme to haue come hi∣ther for no other intent but to giue me comfort, what shall I say else, but that a friend is bound not to be wanting in any kinde of dutie towardes him whose hart is broken, and as it were resolued into sorow: and he that doth not this I say, he hath cast from him al feare and reuerence of almighty God?

15 My brethren are vnfaithfull to me as a brooke, and as the ri∣sing of the riuers, which doe hastilie goe away.

16 Which are blackish (that is, not to be seene) by reason of the yce, and vpon which the snow is heaped.

17 But at such time as the heat commeth, they beginne to de∣crease, and if they feele the hot Sunne beames they are consumed out of their place.

18 They depart from the course of their wonted chanell to other places, they ascend into the ayre, and perish.

19 The multitude of the Themanits, looke after them and the troopes of the Sabaeans waited for them.

20 They were ashamed, because they trusted vpon them, they came thither, and they blushed.

15 And trulie you my kinsmē, ought thus to haue done: But contrariwise, you haue so deceiued & beguiled me that I may well compare you to those brookes, which cary with thē as it were mountaines of waters, & with their violence & swiftnes doe great harme, but which neuerthelesse do immediatly de∣crease: 16 And in the winter time beeing hidden vnder the

yee & couered with the snow lying thick vpon them deceiue those, who tread vpon thē: 17 But in the summer when the heat of the Sunne beames falleth vpon thē, they waxe lesser, and begin to be dryed vp; 18 And being at it were cut in to diuerse small riuers running here & there by little & little beeing resolued into vapours, at length quite vanish away. 19. 20 Which thing caused great multitudes of the Thema∣nits and the Shabeans to blush & to be ashamed, who going a great iourny vpon hope to find water in those brookes, when they came thither, were disapointed of that they looked for.

21 For now (you haue beene to me) as nothing. You haue seene my horrible plague, and yee were afraid.

For surely you haue done me no more good, then if you had bin no where, or not at all, in so much as so soone as yee saw how I am broken & how horribly I am afflicted, for feare ye aboad without speaking any word.

22 Did I say, bring vnto me, & giue me a reward of your substāce?

23 And to deliuer me from the enemies hand, and to redeeme me out of the hands of the mightie?

22 I haue lost all my goods. Did I in this my distresse re∣quire any thing at your handes, to releeue my want and ne∣cessitie? 23 Theeues & robbers haue violently set vpon me. Haue I required help & succour at your hands, that I might by your meanes be deliuered from mine enemies and cruell oppressours? what impatiencie or what want of courage can ye charge me withall?

24 Teach me and J will hold my tongue; and cause me to vnder∣stand wherein I haue erred,

Neuerthelesse I heare you marueilously blame my life passed & vtterly to cōdemne it. But I beseech you, shew what wickednes, & what hainous crimes I haue committed. For I shalbe willing to heare and ready to be taught. Onely giue me to vnderstand wherein I haue in such manner transgressed, & what it is that you mislike in my doings.

25 How foreceable are the words of truth? But what doeth the reproofe (of any) of you reprooue?

Certenly true & wise speeches are of great force and very much auaileable? but what shall you Eliphaz, or any of you here present, get by such vniust reproofes?

26 Doe you imagine that words are (of you) to be reprooued, and the wordes of one that despaireth, to be winde?

For doubtlesse you are deceiued, if in this conference and reasoning you thinke, that you are to busie your selues about the confuting of a mad mans foolish & vnreasonable words, & of his vaine speeches, who is vtterly in despaire of his life.

27 Nay, you fall vpon the fatherlesse, and you feast vpon your companion.

Nay herein you doe all one, as if you should violently and iniuriously deale with the fatherlesse, & take delight or make your selues merry in the calamitie of your friendes, seeing I am in greater distresse and miserie then the fatherlesse.

28 And therefore vouchsafe now to looke vpon me, and (consi∣der) whether J haue made a lie before your face.

But now I beseech you haue some regard of me, & setting me before your eyes consider, whether euer I haue bin found a lyer and dissembler. For you haue knowne me this long time very neerely both within and without.

29 Returne J pray you, and there shalbe none iniquitie; returne I say, and my righteousnesse (shalbe apparant) in that behalfe.

Return I pray you from your error, & you shal find me free from these offences, leave off I say, falslie to accuse me, and in this matter you shall set me cleere.

30 (You shall see) whether there be any wickednesse in my tongue, whether my mouth doe not discerne wrong matters.

So it will come to passe, that you shall easilie perceiue, whether in the former times of my prosperitie, I thought one thing with my hart, and spake another thing with my mouth: and whether I could iudge and discerne right from wrong with the tast as it were of my minde.

¶ THE SVMME AND ORDER of the VII. Chapter.

IOB letting passe his friendes whose false accusations and aduise, he sufficientlie shewed, that be vtterlie misliked, turning his speech to God him selfe, in the sixe former verses, in most pitifull sort com∣plaineth that he is otherwise dealt withall, then other men be: that

their traueiles are neither continuall nor vnfruitfull, but of his mise∣ries there is no end, nor any hope that it wil euer be better hereafter.

In the 7, 8, 9, 10. verses, the wretched estate of mortallitie in it selfe beeing set downe, he endeauoureth to draw God as it were vnto this, that it would please him to content himselfe with the former afflictions, adding no more to the rest.

In the 11. verse, and so to the end of the 19. The flesh striuing against the spirite, doth wrest out somewhat immoderate complaints from Iob; Such notwithstanding, as that at no time he breaketh foorth into vngodlinesse and blasphemie.

Jn the 20. and 21. verses, the spirit repressing and keeping downe the rage of the flesh, Iob comming againe vnto himselfe, doeth most earnestlie craue pardon for his sinne, & some mitigatiō of his griefe.

CHAPTER VII.

1 Js there not a setled, and appointed time of mans warrefare here vpon earth: and are not his daies as the daies of an hireling?

BVT trulie such is the estate of mortall men, that as sol∣diers they be not in continuall fight, but that their vvarre∣fare is ended vvith peace, and then follovveth the receyt of their paye, vvhich is the end of their trauaile: which also doth appeare in other sorts of hirelings, when they haue finished their taske.

2 As a seruant longeth for the shadow, and as an hireling looketh (for the reward) of his worke.

So seruants wish and wait for the darknesse of the night, which finishing their day labours, yeeldeth them a quiet rest; so workmen in the euening attend to receiue their set wages.

3 So my lot hath beene the moneths of vanitie (that is, painefull without profit,) and troublesome nights haue bene appointed to me.

But my estate is farre otherwise. For their laboures are set out vnto them for the day times, but vnto me for whole mo∣neths. & such wherof no profit ariseth: & vnto thē the nights are alotted for rest, but for trouble and anguish vnto me.

4 If I laid me downe, J said, when shall J arise? and (when) will the ••••ning haue ended (her course:) and J am euen ful with tossing 〈◊〉〈◊〉 fro vnto the dawning of the day.

〈◊〉〈◊〉 lying vpon my couch, I am so farre from taking rest, 〈◊〉〈◊〉 ••ay, when will the time come, that I may rise? howe 〈◊〉〈◊〉 before the night will be ended? and being altogether

without rest, I do nothing else but tosse vp and downe, vntill the morning.

5 My fleshe is clothed with wormes: and my skinne is rente and riuen asunder with the clottes of dust.

My flesh is couered ouer with wormes, as with a garment: my fleshe is cutte, and as it were deuided into small clottes.

6 My dayes haue bene lighter then a weauers shuttle, and they are spent without hope.

Moreouer, those my best and quietest dayes haue passed away verie suddenly and swiftly, euen as a weauers shuttle glideth ouer the webbe: yea, and they are cleane gone with out any hope of euer seeing them againe.

7 Remember that my life is but a blast, and that mine eyes shall not returne to see that which is good.

Remember, O God, that I am borne a man, who of him∣selfe is miserable enough, although thou addest no more af∣fliction vnto him. For this life being common to me with all other liuing thinges, is nothing else but a breath or winde passing to and fro: and mine eyes beeing once closed and shutte vp by death, shall neuer receiue light to behold againe the pleasure of this life.

8 The eye of him that seeth mee, (that is, of him that de∣sireth to see me with his eyes) shall not see me: thine eyes shall be vpon me, and I shall be no longer.

9 As the cloude breaketh and vanisheth away, so he that goeth downe to the graue, shall come vp no more.

10 He shall returne no more to his house: neither shall his place know him any more.

8 It is sufficient that death shall suddeinly ouertake me, so that thou needest not to call for any other miserie to de∣stroy me withall. For being once dead, no man shal euer find me againe, although with his eies he leaue no corner vnsear∣ched: yea, and if thou thy selfe wouldest happily behold me, it should be in vaine: for I shall not be a man any longer.

9 But as a cloude, after it is once dispersed, vanisheth away, so, whosoeuer descendeth into the deepe graue, retur∣neth not to liue here againe in this worlde.

10 Neither shall he come any more vnto his familie: nay, the remembrance of him shall so perish in that place, as if he

had neuer bene seene there.

11. Wherefore J will not holde my peace: J will speake in the trouble of my spirite: J will speake in the bitternesse of my soule.

Which thinges being so, I will, so long as I am able to bring foorth a worde, with full mouth speake, whatsoeuer my troubled spirite and the most bitter griefe of my minde shall giue me to vtter.

12. Am I a sea or whalefishe, that thou keepest mee in warde?

Am I the raging violence of the Sea, which can by no waight or force be kept vnder, or as those vntaimed and fierce seamonsters, that thou shouldest so hedge me in with euils on euery side, as though thou were afraid least I should escape away from thee?

13. When I haue sayde, my couche shall relieue me, my bedde shall (somewhat) ease my complayninges.

14. Thou fearest me with dreames, and astonishest mee with visions.

15. Therefore I preferred strangling before breathing, and death before my bones.

13. For if I haue at any time sayde with my selfe, It may be, that the night will bring some comfort vnto mee, when I am a bedde, and that my couche will cause my moninges to cease. 14. Then am I wholy dismayed with dreames and visions. 15. Insomuch that I thinke that those, who are strangled, are to be accounted in case farre better, then is this most miserable life of mine, & that I shoulde rather wish to die, then to carrie about with me these my rotten bones.

16. I am wearie (of life) I shall not liue alway, withdrawe thy hand from me, for my dayes are vanitie.

This life is loathsome vnto me, which verily, howsoeuer for a while thou continuest the same in this miserable estate, shall not last euer. Leaue off, I pray thee, any longer to torment him, who is appointed to dye, and can not escape death.

17 What is man, that thou doest magnifie him, and that thou settest thy heart vpon him?

18. And doest inquire after him euery morning, & tryest him

euery moment.

19. Howe long will it be (yer) thou depart from me? neither wilt thou let me alone, whiles I haue swallowed my spettle.

17. 18. What is there in vile and base man, that some time thou shouldest so highly extoll him, and bee so carefull for him, as I haue had experience of heretofore: some∣time againe cast him downe headlong, euen thither, whither I, being altogether thrust out of my former estate, am now fallen: to the ende thou mayest, hauing by the breake of the day euery morning made inquisition against him, with such seueritie punish both his thoughtes and deedes; and also call him to so hard and streight accompt, euery minute of an houre?

19. And I pray thee, O God, when wilt thou, after all this while, holde thy hand from striking me, at the least, so long time, till I may, poore miserable wretch that I am, but euen swallow downe my spettle?

20. I haue sinned, what shall J doe vnto thee, O thou preseruer of men? why hast thou set me right agrinst thee, and I am a burthen vnto thee?

Loe, I confesse and acknowledge my selfe to bee a sinner: What am I able to doe with thee? O thou that art so care∣full ouer mans saluation, and to whome the life of thy saints is so deare and precious, why hast thou set mee against thee as a marke to shoote at? and why am I so burdensome vnto thee, that thou canst not beare and suffer me any longer?

21. And why doest not thou take away my transgression, and remoue from me mine iniquitie? For now shall I sleepe in the dust, and if thou seekest me betimes in the morning, J shall not be.

Alas, why doest thou not rather put away all mine offen∣ces, and make an ende of these thy corrections? For, by the grieuousnesse of this affliction, I am brought to such extremitie, that out of hande I shall lye in the dust: and albeit thou vse great diligence in seeking mee out, yet shalt thou not finde me: because henceforth, I shall not be a man any longer.

¶ THE SVMME AND ORDER of the 8. Chapter.

BIldad followeth the steppes of Eliphaz, but he reuileth Iob more vnfriendlie, and vseth greater bitternesse of speech: so farre is he from amending that, wherein the other had exceeded measure, albeit otherwise in the thing it selfe, he had not offended. Therefore in the 2. verse, he most bitterlie findeth fault both with Iobs speech and gesture. And in the 3. verse, he wresteth in a most true position, but yet such a one, as very little concerned this pre∣sent disputation against Iob: and he doeth it with as small wisdome & discretion, as with great pride and confidence. For doth it either argue Iob an hypocrite & wicked man, or charge God with iniu∣stice, if it be said that Iob for his sinnes was not so afflicted by God, (whereas he in the meane time denieth not him selfe to be a sinner, and to haue deserued Gods heauy hand vpon him) but rather proo∣ued & tried by him according to his good pleasure. Yet Bildad goeth on as if he had done very well, and in the 3. verse, in plaine wordes boldly auoucheth, that Iobs children were by Gods iust iudgement destroied with the fall of the house. For by this meanes he thought he might bring Iob into some hope of appeasing Gods wrath (for that he had not suddenly slaine him as he had done them) and therefore in the 5.6.7. verses hee assureth him, as Eliphaz did before, that all things shall go well with him, if he repent. Then generallie he reaso∣neth of the transitorie felicitie of the wicked and of the sure and permanent happines of the righteous, by verie goodly similitudes; to the wicked verie fitlie but nothing at all agreeing to Job: and this he doth from the 6. verse to the end of the 19. all which he applieth plainlie vnto Iob, verse 20. and 21.26.

❧ CHAPTER VIII.

1 But Bildad the Suhite answered and said,

2 Howe long wilt thou talke of such thinges, and thy speeches (shall be) as a mightie winde.

BVt Bildad the Suhite hearing these complaintes which Iob made, How long, saieth he, wilt thou talke in this ma∣ner, or rather with full wrath send foorth as it were this tem∣pest of wordes.

May it be that God plagueth thee vnworthily without a∣ny

thy desert; and so leaueth of to bee God, that is, the au∣thour and maintainer of iustice and equitie.

4 If thy sonnes sinned, and he sent them out (that is, expelled and gaue them ouer) into the hande (that is, to the power & arbitriment) of their transgressions.

5 If thou wouldest resort vnto God earely, (that is, now be∣times and earnestly) and make thy prayer to the almightie.

6 If thou wilt be pure and vpright, he will awake ouer thee, and will make the habitation of thy righteousnes, prosperous.

7 And thy beginning shall be small, but that which followeth shall be increased very much.

Albeit, thy children by reason of their sinne against God and for their owne transgressions were stroken with death, and are to suffer iust and deserued punishments, 5. Not∣withstanding yf thou shalt spedilie and earnestlie flie vnto God who hath as yet spared thy life, if I say for standing thus in contention with almightie God, and resisting his fatherly visitation, thou shalt craue pardon and beseech him of mer∣cie: 6. and hereafter shalt laboure to leade the rest of thy life in sinceritie and righteounes; he will be moued and a∣waked by thy praiers and will blesse that thy house and habi∣tation in which thou shalt shewe foorth and make knowne thy virtue and godlines: 7. yea he will soe aboundantlie poure out his blessings vpon thee, that thy former prosperi∣tie shall seeme nothing comparable to this happie and flou∣rishing estate, which shall follow.

8 For, I pray the, inquire of the first (that is, of the oldest or most auncient) times, and prepare (thy selfe) to search of their fathers.

9 For we are yesterday (that is, are but of yesterday) neither haue we any knowledge, seing our daies vpō earth are but a shadow.

10 Shall not they teach thee, and tell thee, and vtter the wordes of their hearts.

8 But if so be yow will not beleeue me, goe to search the auncient histories from the beginning of the worlde: and consider what hath happened to those our auncetours and to the men of olde time.

3 Doth God peruert iustice, doth the almightie (I say) sub∣uert the thing that is right?

9 For we are as it were borne but yesterday, and the daies of our passing away like a shadow, we liue in great blindnes and ignorance.

10. But they doubtlesse will teach and instruct thee, yea they wil not hold their peace, but wil bring forth those things which are moste true and certen, out of the storehouse of their heart.

11. Will a bullrush grow without mire: or will grasse grow with∣out water.

12. (While it is) yet in its greenesse, it is not cut downe, but it withereth before any other hearb.

13. So are the pathes of all that forget God and the hope of the vngodly man shall perish.

14. Whose hope is cutt off, and his confidence (is) as the house of a spider.

15. He leaneth vpon his house, but it doth not stand, he holdeth him fast by it, but it doth not indure.

11. Neuerthelesse I denie not, but that hipocrites florish for a time, and that through Gods singular bountifulnesse, but yet they are like to bulrushes and medow flowers which would neuer growe vnlesse they vvere nourished, the former truly with mire, and the other with water.

12. & 13. But as these plants vvhich so long as they are greene are not gathered, but suffred to grovve, and yet not∣vvithstanding they vvither of their ovvne accord before o∣ther hearbs, & then are cut dovvne; such is the beginning, the proceeding and the end of all that forget God: and e∣uen so all the hope of hipocrits doth vanish avvay and come to nought.

14. Their exspectation is deceiued, againe, I say, their hope is cutt off, & their confidence is vveaker then the spi∣ders vvebbe.

15. For leaning & trusting vpon their riches vvhich they haue layed vp in store at home, in the end they find them to be vaine and transitorie, and, hovvsoeuer he lay holde on them flying from him, yet such is their vveakenes that they can not vphold him from falling.

16. (But) he is green before the sunne, and his braunches sprede them selues ouer his garden.

17. His roots are wrapped nere the fountaine, and he windeth him self about the stonie building.

18. Shall he be taken out of his place, which may denie, sayinge, I haue not seene thee?

19. Loe this shall be that ioye of his way, euen out of his moulde shall others growe.

16. But he contrarivvise, (namely, vvho applieth his mind to virtue and godlines) is as a flourishing tree vvhich stan∣ding open to the sonne, is so farre from beeing parched or dried with the heat thereof, that thereby it is rather cheri∣shed and refreshed in such sort, that it spreadeth it selfe on euerie side in the place where it groweth, and that not in a∣ny marish or vnhusbanded ground, but in a faire and plea∣sant garden. 17. For it being watred with the ouerflowing fountaine of Gods bountifulnes, and the roots thereof deep within the ground surely knitte and folded one within ano∣ther, spreedeth and twisteth its boughes round about the fountaine vault, being stronglie built with stone. 18. Nei∣ther is it to be feared least being violently pulled vp, and ca∣ried cleane away no signe nor token thereof shall appeare: as if the place it selfe where it stood should openly denie, that it euer did behold it. 19. And this truly is the goodlie and flourishing estate of him that loueth righteousnes, who euen then when he departeth hence, is in this respect happie, be∣cause his verie dust shall liue and growe vp after him.

20. Behold god doth not abhorre an vpright man, neither doeth he take the wicked by the hande.

21. Jn so much that he will fill thy mouth with laughter, and thy lippes with gladnesse.

22. They that hate the shall be clothed with shame, and the dwelling of the vngodlie (shall) not (be)

20. The summe of all that I haue saide in effect is thus much, that God neuer reiecteth those who indeauour to liue vprightly, as also that he neuer reacheth out his hand to help the wicked. 21. & 22. Now iudge your selfe, by your owne case, what manner of man you haue bene. But if you follow∣ing our aduertisements, shall repent, there is no cause why you should dispaire. For contrariwise it shall come to passe, that this your mourning shall be turned into mirth, and thy

mouth into exceding gladnesse. All thy enimies shall be put to shame, and they that hate thee shall come to confu∣sion.

¶ THE SVMME AND ORDER of the 9. Chapter.

ELiphaz had accused Iobs life, as being full of feigned holinesse and vprightnesse, and had exhorted him to repentance, which might bee answerable to so great an offence, vsing an argument drawne from the nature of God, which can not abide to deale so vn∣mercifullie with a true, godlie, and virtuous man: as Bildad did likewise complaine, treading in the same steppes, or rather, going somewhat further, and did in flat termes finde fault with Iob and his children, as it were casting in his teeth their sudden destructi∣on. Now Iob answearing for himselfe, doth not onely acknowledge the infinite power of God, and his iustice, beeing greater then that any exception can bee taken against it, and that in a more plaine, excellent, and diuine manner, then either Eliphaz or Bildad had done before him: but also returneth the verie same argument, which was brought against him vpon his aduersaries: rightly, wise∣ly, and religiouslie denying that consequence, which they had gathe∣red. For in the eleuen first verses he sheweth that this power and iustice of God which daily offereth it selfe to our view in his works is so great and infinite, that the reason thereof can not he conceyved by man: forasmuch as he fetcheth not the causes of his decrees and purposes from the things which he gouerneth: but his will which is before all things is the rule of all iustice, which he teacheth vers. 12. & 15. And Paule had respect vnto this, rising a great deale higher, namely to the eternall decree of Election and Reprobation, Rom. 9.20 & 11.32. Afterward to the end of the 21. verse, he doth verie wisely applie this doctrine to himselfe, flatlie denying, how hardlie soeuer he were delt withall, that euer it came into his mind, either to charge God with any iniustice, or foolishly in his sight to auouch himselfe to be free from all sinne so notwithstanding, that deeming of him selfe according to his present sicknes and affliction, he denieth that there is any hope for him of recouering this life. Hereby wee may easilie perceiue, how vaine and friuolous their iudgements are on both parts, who determine of these matters according to the reach of mans braine. For Jobs friends hope, that which was indeed to

come to passe as the euent prooued, that Iob though he were brought to the last cast, neuerthelesse should be restored againe, euen to a far better estate then euer before he had inioyed: but of the way how he should be restored, therein they iudged amisse. Job on the contrarie side doth altogether dispaire of his recouerie, and wisheth to be deli∣uered from his afflictions by death: falsely deeming by the greatnes of his miserie that God had so determined: Then returning to the generall position, he sheweth that that was not true, which his aduer∣saries had set down concerning the sudden destruction of the wicked and the constant prosperitie of the godlie: which he proueth first in generall vers. 22.23.24. and th••n propounding his owne example vers. 25.26.27.28. He farther answeareth from the 29. verse to the end of the chapter, that he can not allow of their iudgement in this point, that he should euer by any meanes obtaine to be restored vnto his former estate and much lesse into better: because all hope of this thing is cleane taken from him. And last of all trusting vpon the te∣stimonie of his innocent conscience, hee appealeth vnto God him∣selfe, and (setting apart that maiestie of God, before which none is able to stand) is readie to plead his cause against them, euen before God who is moste iust. But as touching the names of those starres, which are mentioned vers. 9. I am of their iudgement who thinke that the 4. quarters of the yeare are signified thereby, which the A∣strologians teach to bee gouerned by the influences as they terme them, of certaine starres. Therefore the learned interpretours haue not vnfitly translated, Has, Arcturus, Chasil, Orion: Chimah, Pliades, or the seuen starres: and the Climates of the south, the sum∣mer signes: altogether neglecting the toies of the vnlearned Rabins: whith starres or signes are answerable to Autume and winter, the spring time and summer. But I had rather retaine still the Hebrue words, then vse the other, which haue bene so much abused with glo∣sure and impure tales & deuices of the wicked and prophane poets.

❧ CHAPTER IX.

VERSE 1. Then Iob answered and said,

2 J know verily that it is so: for how shall man compared with God prooue him selfe iust.

3 If he will contend with him, man could not answere him to one (that is, to one thing of a thousand.)

4. (For he is) wise in heart and mightie in strength, who shall harden him selfe against him, and shall be in peace?

1. 2. BVt thereunto Iob answered in these words. Harkē my frends whether you do rightly condemne me, as wic∣ked and as an hipocrite. I yeld vnto you, when as you affirme Gods iustice to be very great and without end: yea Eliphaz I graunt somwhat more then I could heare or learne of you, when as you said before (4. Chap. vers. 3.) that man could not bee more iust then God. For I say farther, that none euer could be found so iust, that he might any way be compared vnto God. 3. And this likewise I graunt to you Bildad, that nothing can be done of God either against his iustice or against his power: so that I may without controlment af∣firme thus much, that if anie be so madde that he would dis∣pute with him about his iudgements, he coulde not though he were neuer so wise answere him one obiection of a thou∣sand. 4. For God is such a one who neither wanteth infi∣nite wisdome to decree, nor incomprehensible power to bring to passe: neither shall any man euer rebelliously resist either his most powerfull iustice, or his most iust power, but that he shall be punished most seuerely.

5. Hee remooueth mountaines, and it is not knowne when he o∣uerthroweth them in his wrath.

6. He maketh the earth to goe out of her place: and the pillars thereof to tremble.

7. He speaketh to the Sunne and it ariseth not, and sealeth vp the starres.

8. He alone spreadeth out the heauens and walketh vpon the heightes of the sea.

9 He made Has, Chesil, and Chimah, and the secret partes of the South.

10 He doth great things, so that there can not (be) finding out (of them) by search, and wonderful thinges so that there can not (be) numbring (of them)

11 Behold he shall go by me and J shall not see him, and he shall passe by and J shall not perceiue him.

5. For who is able to withstand his power? or who is able to compare with him in strength, who with such violēce re∣moueth huge mountaines, that being thorough his furie o∣uerthrowne,

they appeare not any where, neyther can they any more be seene? 6 At whose commaundement the earth is mooued out of her place, yea the very pillers and foundations thereof are shaken. 7 It is he who hath made the Sunne, to gouerne the light in the day time, & the starres to lighten the darkenes of the night. Yet if he doth but speak the word, the Sunne pulleth in his light, and shineth no more then if it were not yet risen: and he closeth vp the starres as it were vnder a signet, that they should giue no light. 8 Now the heauens which he hath made round, and which on euery side, as a large and faire roofe, he hath spred ouer our heads, doe shevv forth, together vvith this his vnsearchable povver his no lesse vvisdome in the frame and gouernment of such an excellent vvorke. And he it is likevvise, vvho ruleth the vvaues and raging sourges of the sea, as it vvere vvalking in the middle of them. 9 Moreouer the vvhole skie from the North Pole, vvhich lyeth in our sight, to the South Pole be∣neath vs, vvhich is hidden from vs, the skie, I say, decked and beset vvith so many bright and glittering starres, vvhich doe after a sort gouerne the fovvre seasons of the yeare, doeth it not represent, and in a manner set before our eyes, the vvis∣dome of God, the Creator and gouernour of all thinges. 10 Therefore most true it is, that he is the vvorker and go∣uernour of so great and so vvonderfull things, that they can not either be sought out, or numbred. 11. Whom also, when he is neere me and when he offereth himselfe vnto me, I nei∣ther can beholde with mine eies, nor comprehend in my minde and vnderstanding.

12. Behold, be it he hath taken avvaie, vvho shall make him to restore (it?) Who shall say vnto him, vvhat doest thou?

13. God vvill not vvithdravv his anger: and the strong hel∣pers shall stoope vnder him.

12. Therefore that I may at the length come neerer to my selfe, seeing that he is the moste mightie and the moste iust gouernour of all things, if he shall thinke it good, as now it hath happened to me, to take any mans goods, yea, or his life from him, who shall compell him, as a theefe or robber to make restitution: yea, who shall call him to account or bring him to his answere. For his will is the true and onely

rule of iustice it selfe. 13. But if any man trusting to his owne power, (such as are sometimes found, loftie & high minded men;) shall either atttempt any thing himselfe against God, or take part with them, with whome God is displeased, so much the more will his anger be kindled against them, nei∣ther will he leaue till he haue vtterly rased them out.

14. How much lesse shall I answere him, and find out my words with him? (that is, with meditate speeches shall reason with him)

15. Who though I were iust, would not answere; yea I will make my supplication to my iudge.

16. If J should chalenge him, and he should answer me, I will not beeleue, that he hath heard my voice:

17. As who hath beaten me in peeces with his thunderbolt, and hath multiplied my wounds to a full number;

18 Neyther giueth me leaue to take any breath: but rather he filleth me with bitternes.

19. If I shall haue recourse to force, behold he (is) strong, and if to the law, who will bring me to plead with him?

20. If I shall iustifie my selfe, mine owne mouth shall condemne me: shall I esteeme my selfe perfite? he shall peruert me (that is, he shall conuince me to be a wicked doer.)

21. Should J say I were perfite? I should not know my soule: and I shall condemne my life.

14 How much lesse ought I, the moste base and abiect of all other, to resist his will, and to stand in contention of wordes against him, or to prepare my selfe to reason with him? 15. Verely my minde would neuer giue me thus to doe, albeit I were free from the least blemish of sinne, but I would rather craue mercie at his handes, beeing my iudge. 16. But bee it, that I durst challenge this of him, and hee should giue me leaue to speake for my selfe, and debate the matter with him, yet is it not likely that hee would iudge on my side, namely, that himselfe hath done me any wrong. 17. & 18. For he is not changeable. And behold he hath not onely afflicted me, but euen beaten me as it were to powder, not as beeing a little displeased, but shooting thunderbolts from heauen: neither hath he wounded me in one or two places, but he hath heaped blowes vpon blowes and that in

such sort, as if he would wreake his whole anger vpon me; in so much that he hath not giuen me any time to breath, but hath whollie filled me with bitternes and affliction, so that I must needes dispaire of euer recouering those things, which you willed me to hope for.

19. What? shall I oppose force against force, seeing he alone is moste mightie? but if I shall goe about to sue him at law, who shal make him appeare or bring him to his answer?

20. And bee it, that he doe personally appeare in iudge∣ment, yet if I shal pleade guiltlesse, this one thing verily shall disproue mee, that I dare presume so to speak in his presence: if so be, I say, I shall auouch my self to be perfect and blame∣lesse, euen herein he will conuince me to bee wicked. 21. I say againe, if I shall dreame, that I am perfit, I shall not knowe my self, and when he shall examine my life according to the perfit rule of righteousnes, I shall bee compelled to abhorre and detest my selfe, and mine owne filthines in his sight.

22. This is one pointe: therefore I saide, he destroieth both the righteous and the wicked.

23. If (he take) the scourge, he should slaie suddenlie: hee laugheth at the triall of the innocent.

24. The earth is giuen into the hand of the wicked, he couereth the faces of the iudges thereof if not, where is he or who is he?

22 All which things tend, to this end which I will not hide from you, namely that God doth alwaies vse his power iust∣ly, and yet farre otherwise then yee imagine. For you say, that it standeth with Gods iustice, either alwaies to blesse the godlie in this life, or else when they goe astray and after∣ward repent, to chastice and correct them for a time, so that he neuer suffer them to continue to the end of their life, in that miserie and affliction, which hee hath laid vpon them: and contrariwise either forthwith to roote out the wicked, as whome he hateth and abhorreth, or else the more patient∣lie he suffereth them for a time, the more grieuouslie and fearfullie to punish and take vengeance of them in this life. But I tell you that herein you are deceiued. For if we consi∣der the course of this life, doubtlesse we can not determine either of Gods iustice or of mens merits, by the commodi∣ties or discommodities thereof. For miseries and afflictions

of all sorts, are common both to good and bad, with which one and the same God will in this life bring to confusion both the one and the other. 23. Neither need we go farre to prooue this. For if it were as you say, God as soone as hee taketh his scourge in his hand, would forthwith destroy the wicked, so that not one of them should be left: and againe it should suffice him, gently to chastice the godlie, and then by and by to withdraw his hand from afflicting them. But con∣trariwise we se verie manie vpright and virtuous men in such sort afflicted, that, if you looke onely vnto the vse of this life, hee may seeme to take delight & pleasure in their miseries: namely, if any may giue credit to your assertion. 24. And on the other side, the godlie being thus afflicted, doe we not see and behold, howe the wicked doe not onely liue, but inioy prosperitie, they sit in the throne of maiestie and rule ouer kingdomes and nations, and without any controlement per∣uert all equitie and iustice? Which things, if we say they are done beside the vvill and foreknowledge of God, vve shall thrust God out of the vvorld? and vvhome then shall vvee make the creatour and gouernour of the vvorld?

25. My daies haue beene more swift then a runner, they haue fled and haue seene no good thing.

26. They are passed with the most swift ships, and as the eagle which flyeth to the praye.

And contrariwise how flitting & vnconstant the prosperity is of such as followe virtue, and endeauour to liue honestlie and vprightlie in the feare of God, let my example witnes. For my former life replenished with so manie blessings, is so suddenly passed away, that no poste may in swiftnes be com∣pared to it; and all those things were taken from me, almost before I had any feeling of them: finallie no ship flieth more swiftlie vnder saile, no eagle is caried more swiftly to ceaze vpon her pray.

27. When I haue said (that is, when I haue thus thought and determined with my selfe) I will forge my complaining, I will cease from my wrath, and comfort (my selfe.)

28. I am terrified with all my torments: I know that thou wilt not make me cleane.

27. 28. But as my prosperitie was soone gone and sudden∣lie

vanished, so contrariwise the afflictions, wherewith I am pearsed, sticke fast by me, and I can not any way be rid from them. For when as with a resolute and setled determination I had fully purposed to forbeare these complaints, and lay∣ing apart all vnquietnes and vexation of a discontented minde, to comfort my selfe, and to gather heart and courage againe, euen then an armie of moste bitter torments made me afraid, insomuch that I am fully perswaded against that which you (my friends) so much beate vpon, namely, that the godly though they are chastized, yet that they shall ne∣uer be cut off, I am perswaded I say, that thou O God, wilt neuer heale nor clense these my sores, these lothsome byles and wormes, wherewith all my bodie is couered.

29. If J be wicked why should J labour in vaine?

30. If I shall wash my selfe with snow water, and purge the palmes of my hands with cleannesse,

31. Yet shalt thou plunge me in the pit, and mine owne clothes shall abhorre me.

32. Verely (he is) not a man as J. that J should answere him, and that we come together in iudgement.

33. There is none who may reprooue betweene vs, and lay his hand vpon vs both.

29 But peraduenture you wil say that herein I am deceiued, that I thinke these things happened to me beeing a iust and righteous man: But suppose I am such a one as you say, to wit, a moste wicked hipocrite. If this be true, why should I labour in vaine to obtaine grace and mercie at Gods hands? 30. & 31. But to what purpose is it, herein to vse many words, or thus to reason of my vprightnes, or wickednes? For al∣though I were washed in snowe, and shoulde with puritie it selfe make my handes and my bodie cleane, when I appeare before him: notwithstanding, to accomplish that in me which hee hath decreed, he would neuerthelesse throwe me downe into the graue, and my verie winding sheet shall ab∣horre my filthines. 32. Farre therefore be it from mee, to stand in contention with him about that, which he hath al∣readie decreed, that it shall come to passe. For seeing I am a man and he is God, what can I answere him? 33. And I pray you, how can their be any plea in law between him and

me? For there is not any to be an vmpire & a iudge between vs.

34. Let him withhold his rodd from me, and let not his terrour make me afraid.

35. J will speake, neither will J feare him: because I am not so with my selfe.

34. But go to, let me obtaine this one thing at his hands, that he graunt me some truse and respite from these my tor∣ments, and doe not terrifie me with the maiestie of his in∣comprehensible power and greatnes. 35. For then, hauing recouered my strength, I would be bold to plead my cause at Gods owne barre, against your false and slaunderous accu∣sations. For my conscience beareth me witnes, that I am not such a one, as you, against all right and reason, do esteeme and account me.

¶ THE SVMME AND ORDER of the 10. Chapter.

IOB hauing as it weare cited his freinds before Gods iudgement feate, first he protesteth, that he is driuen to doe this which hee doth against his will, as being constrained by their false accusation to take this course, vers. 1. and thence forward he beginneth to plead his owne cause. And this one thing is in all these complaints to bee obserued, that Iobs purpose is not to present himselfe before Gods iudgement seate, as if he were voide of all sinne (for he doth both in verie manie places going before, and in the whole former Chap∣ter, and also in the Chapter, following acknowledge the contrarie) but onely to free himselfe from the wrongfull and slaunderous accu∣sation of his aduersaries, who charged him with a dissembled holi∣nes and feare of God, and with much wicked and vniust dealing towards men: by which he had drawne vpon himselfe this extraor∣dinarie iudgement of God. Therefore he standeth in the defence of a good cause, and mainteineth a iust quarrell, howsoeuer partly the bitternes of his griefe, and partlie the indignitie of this shamelesse slaunder, wrung from him some speeches which might bewray mans infirmitie, which neuerthelesse he doth euer now and then mitigate. This therefore being set downe, which hee testifieth in the last verse of the former Chapter, and in the 7. verse of this chapter, namely,

that he reuerenced and feared God from his verie heart according to his power, as afterward in the 29. Chapter he is compelled more plainely to lay open, and that hee was farre from doing or hauing done anie man iniurie: hereupon he reasoneth with himselfe, verse 2.3.4.5.6. how it should come to passe that God should deale more hardly and more vnmercifully with him, then with other most vvic∣ked and vngodlie persons▪ and finding no meanes to resolue this doubt (vvhich thing happened also to the Prophets, as Psal. 73. Ie∣rem. Abac. 2.) he laboureth to mooue God vnto compassion by sun∣drie arguments, dispairing vvholly of this life, & sometimes excee∣ding measure, but so, that he alvvaies confesseth himselfe to depend vpon Gods vvill and heauenlie prouidence.

❧ CHAPTER X.

VERSE 1. My soule lotheth my life: I vvill leaue my speech vpon my selfe: I vvill speake in the bitternes of my soule.

MY soule is wearie of this so miserable life: I will suffer my complaintes to haue their full swinge, as touching these afflictions which are laid vpon me. I will vtter whatso∣euer the bitternes of my torments shall put in my minde.

2. I vvill say vnto God, condemne me not: giue me to vnder∣stand, vvhat controuersie thou hast vvith me.

I wil speake vnto God in this maner. Now, I beseech thee, let me not bee pronounced guiltie, neither giue sentence of condemnation against me, till such time, as I may vnder∣stand why, and for what cause I am called vnto iudgement.

3 (Is it) good for thee, that thou oppresse, (that is, to vse op∣pression) (and) that thou abhorrest (that is to abhorre), the vvorke of thine hands: and to shine vpon the counsell of the vvic∣ked?

And to the end it may not seeme straunge to any, that I should craue this at thy hands; the matter it selfe doth com∣pell me thus to do. For farre bee it from me, once to thinke, that thou art delighted with violent and wrongfull oppressi∣on of any man, or takest pleasure in the destruction of thine owne worke. For wicked iudges are accustomed to take this

counsell and to follow this course, whom thou being a moste iust and righteous iudge canst not confirme or incourage by thine own example, as it were by a light shining from aboue.

4. Hast thou fleshie eyes, or doest thou see as man seeth?

May I thinke that thou seest into matters, no otherwise then wee vile and ignorant mortall men, whose carnall and bodilie eyes, in beholding these outward and sensible things doe so often deceiue vs: and that therefore happily, thou ei∣ther knowest me not, or else art caried away with affections, and not led by sure and well aduised iudgement?

5. Are thy dayes as mans daies? and (are) thy yeares as the daies of man?

6. That thou makest such inquisition for my vvickednes, and searchest out my sinne.

Finallie is thy life like to mans life, deuided into the spa∣ces of daies and yeres; that to knowe whether I haue liued lewdlie and wickedly, according as these men lay to my charge, thou needest some respite & time to consider of the matter, & that I must needs be, as it were, put vpon the rack.

7. Thou knovvest that I am guiltlesse of those crimes, and (yet) who may deliuer me out of thine hande?

What then may I doe or whether may I turne my selfe, wretch that I am? For truly those things are not incident to thy nature. But thou knowest that I am free from that lewde and wicked life, whereof these men would make me guiltie, and yet doest thou vse me so hardly and sharpely, as that I haue no meanes to escape or rid my selfe out of thine hands.

8 Thy hands haue throughlie vvrought me and haue fashioned me vvhollie round about, and vvilt thou svvallovv me vp?

O my God thou art he, who with so great care hast framed me with thine owne hands, and exactlie fashioned all my members. A lasse wilt thou so violentlie deface thine owne worke, & destroy that which tbou hast made?

9. Remember I pray thee that thou hast made mee as the claie: and wilt thou bring mee into the dustt againe?

Remember I beseech thee, that of earth, like a potter, thou hast formed mee, and wilt resolue mee into dust againe: so that thou art not to shew and trie thy power in destroying me so brittle & so weake a vessell, and which shall returne in∣to

the dust, so sone as thou speakest the worde.

10 Hast thou not povvred me out like milke, and turned me to curds like cheese:

11. Thou hast clothed me vvith skinne and flesh, and couered me vvith bones and sinevves.

12. Thou hast dealt life and goodnesse vnto me (that is, thou hast giuen me life accompanied with thy goodnesse & bles∣sings) and thy prouidence hath preserued me.

13 And hast thou hid these things in thine hart? For J knovv that this (was) so vvith thee.

10 & 11 Thou truly art he, who, when I was first conceiued in my mothers wombe, beeing as milke strained, and after∣warde like a cheefe put together, clothedst me with skinne and flesh, and ioinedst me together with bones and sinewes.

12 My life moreouer hast thou beautified with wonder∣full blessings, and daily preserued and watched ouer my spi∣rite. 13 whence then proceedeth this change so suddeine & so contrarie? and how couldest thou both shew thy selfe so bountiful towards me, and yet these things which now I feele lie hidden in my harte? for well I am assured, that these things had not happened vnto me, vnlesse thou hadst both willed and decreed that it shoulde be so.

14 If I haue sinned, thou also hast looked vnto me, and thou hast not cleansed me from mine iniquitie.

15 If I am vvicked, vvoe is me therefore: but if I am iust I vvill not lift vp mine heade, beinge filled vvith shame, and seinge mine affliction.

14 I haue sinned, I confesse, verie often, and thou in like manner art wont to note mine offences, neither hast thou suffered me to escape vnpunnished.

15. But if I haue lewdelie and wickedly behaued my selfe, as these lay to my charge (whereof thou, O Lord, of all other canst best beare me witnes) I haue noe cause at all nor rea∣son to complaine: but if with my whole power and indeuour I haue folowed and giuen my selfe to virtue and godlines, I am therefore nothing exalted, yea, I am greatlie disgraced and brought into this extreme misery, which I feele.

16. For it riseth aloft, (that is, it increaseth) and as a Lyon thou huntest me, & returnest, (that is thou doublest thy strokes)

and art made merueilous (that is, shewest thy selfe merueilous) against me.

17. Thou bringest fresh vvitnes against me, and thou multipli∣est thine anger vpon me: chaunges, (that is, miseries one excee∣dinge an other) and armies are vvith me.

16. For it increaseth more and more: insomuch, that e∣uen as an eager and sauadge seeker of his pray, thou seemest to hunt me, continuallie pursuinge me as if thou hadst deter∣mined to shew thy might by my ouerthrow: for I haue scars∣ly receiued one blowe, when thou with loade strikest on ano∣ther: which may stand for witnes of thy seueritie which thou vsest towardes me: In a worde, miseries doe assaile me by troupes, one succeding and foloweing in the neck of a∣nother.

18 Wherefore then hast thou brought me out of the wombe? (I vvould) I had perished, and that noe eye had sene me.

19. That I were as though J had not bene, but brought from the wombe vnto the graue.

Didst thou therefore bring me out of my mothers womb, that I should thus perish? alas, why was it not rather thy pleasure that noe eye shoulde euer beholde me? 16. I would to God, I say, I had soe bene borne, as if I had neuer bene, to witt, caried from the wombe to the graue.

20. Are not my dayes fewe? leaue of then from me, and I shalbe a litle strengthened:

12. Before J goe and shall not returne: into the lande of darke∣nes and shadowe of death:

22. The lande of darkenes, as it were the darknes of the shadow of death, and not of order, (that is, vnpleasaunt and where no∣thing is in order) and where (that which) shineth, is darkenes.

20. Finally sith the remainder of my daies is short, I pray thee let me go, that I may euen breathe a litle 21. before I de∣part out of this life, into which I shall neuer returne againe, into that lande, where lothsome darkenes dwelleth, not the darkenes of the night, but the verie darkenes of death. 22. that lande I say, so darke as is darkenes it selfe; where the shadowe of death possessinge all things, there is no difference at all of day or night, neither of the seasons of the yere nor of the rising or setting of the Sun: where, to conclude, there is

palpable darkenesse, when the Sunne shineth and giueth light vnto the whole world besides.

THE SVMME AND ORDER of the xi. Chapter.

TSOPHAR the third of Iobs friends, as he spake last, so is he herein more to be blamed then his fellowes, that whereas he ought to haue vnderstood by Iobs answers, that he was wrongfullie accused, he contrariwise beginning with a most bitter invective, ver. 2. & 3. openly playeth the Sophister, so interpreting those thinges, which Iob had said both before in the 6 Chap. ver. 10. & in the for∣mer Chapter, verse 7. in defence of his innocencie, as if Job had maintained that he was free from all sinne, whereas notwithstan¦ding he had not once or twise, but very often witnessed & confessed him selfe to be a sinner: in so much that albeit he were without sinne, yet he could not be accounted cleare and pure in the sight of God. But you will say: whereof then did Job complaine? Surely for that coniecturing by the greatnesse of his miseries, they charged him most falsely to be an vngodly hypocrite, and a very wicked man. Whatso∣euer therefore Tsophar speaketh from the 4. verse to the 13. concer∣ning the infinite and vnsearchable wisedome of God, is indeed very truely and grauely discoursed, but yet nothing fitly to convince Iob: albeit Iob herein had not kept within compasse, and therefore had deserued blame: because he had more boldly then became him rea∣soned with God, desiring that the cause of this his so extraordinarie visitation, might be disclosed and made knowen vnto him. And a∣mong other things, that discouereth Tsophar his vndiscrete rashnes, that he durst so presumptuously iudge, that God if he should come and speake face to face with Iob, would vtterly condemne him and pronounce him worthie of double punishment. For contrariwise God him selfe appearing to Iob, acquitteth him, and spareth those his friends at Iobs earnest intreatie for them. Seeing then that out of all these allegations from the 13. vers. to the ende of the Chapter, which nothing at all concerne Job, Tsophar concludeth nothing but that which Eliphaz & Bildad had said before him, namely, that this was the only remedie left for Job, if he acknowledging him selfe for such a one as they accused him to be, and so earnestly detesting him selfe,

would craue pardon at Gods hands: it followeth that Iob could not follow this their counsell, vnlesse he would lie against his owne con∣science.

❧ CHAPTER XI.

1 THen answered Tsophar the Naamathite, and said,

2 Should not he, that aboundeth in words, be heard, (that is, should not a man ful of words be answered?) or shall a great talker be absolued? (that is, shall a pratling fellowe carrie away his cause?)

3 Should thy lies make men hold their peace, and when thou mockest shall there be none to make thee ashamed?

1 and 2. What then, shal not a talkatiue man be answe∣red? shall any man by multitude of words obtaine to be ac∣counted iust? 3. Shall these thy lyes stop our mouthes, and mocking both God and vs, shalt thou finde no man to make thee blush, and to be ashamed thereof?

4 For thou hast said, my being (hath bene) pure: and I am cleane in thine eyes.

5 But oh that God would speake, and open his lips with thee.

6 And that he would shew thee the secrets of wisedome. For (they should be) double to that which is, (that is, those things, whereof thou complainest, should be twise so grieuous as those things which thou already sufferest:) & know, that God doeth not challenge thee according to thine iniquitie; (that is, that God doth not exact, whatsoeuer thou owest, but only a little parcell of that punishment, which thy sinnes deserue.)

4 For we haue heard, when as speaking to God him self, thou saydest, that thou hadst continued pure & perfect, tho∣rough the whole course of thy life, and diddest terme him an eye witnesse of thy vprightnes. 5 and 6. And truely if it could be brought to passe, that as thou durst desire of him, he would vouchsafe to speake vnto thee, and at thy rash & vn∣aduised request, reveale the hidden secrets of his wisedome, I tell thee thy state would be twise as miserable and wretched as nowe it is. For thus thou must perswade thy selfe, that God doeth not take such punishment and vengeance vpon

thee, as thy offences deserue, but onely some small part and portion thereof.

7 Wilt thou finde out the searching of God? wilt thou attaine to the perfectnesse of the Almightie?

8 (They are) the heauens height, what wilt thou do? it is dee∣per then hell, (that is, the lowest places vnder the earth,) howe wilt thou know (them?)

9 The measure of it is longer then the earth, and it is broader then the sea.

10 Whether he cut off, or shut vp, or gather together, who shall withstand him?

11 Doubtlesse he beholdeth faithlesse men, he seeth wicked dea∣ling, and shal he not regard it?

7 And what doest thou require more at Gods handes, seeing these things so open and so manifest, doe ynough, yea and more then ynough convince thee. For if God him selfe would vouchsafe to giue thee account of his secret purpo∣ses, yet were thy minde able to conceiue and comprehende that wisedome of God? or couldest thou by the profound∣nesse of thy iudgement, or quickenesse of thine vnderstan∣standing reach vnto that most absolute perfection of the Al∣mightie? 8 For he is higher then the highest heauens, how then canst thou a sillie man creeping on the earth, come thither? His counsels lye hid more deeply then those things which are buryed in the lowest parts vnder the earth, howe canst thou finde them out by searching? 9 and 10. This his wisedome stretcheth it selfe farther then the borders of the earth, and it is of greater breadth and compasse then the wide Ocean. And who can let him to order and dispose all these things after his owne pleasure, or to turne them vpside downe if it seeme good vnto him? And seeing thou canst not denie, but that the falshoode of men, and all wickednes whatsoeuer, lyeth open to his eyes, tell me, I pray thee, shall he not regard and punish that which he seeth.

12 But vaine, (that is, foolish,) man is also made wise, though man be borne as a wilde asses colte.

13 Jf thou preparest thine heart, & stretchest out the palmes of thy hands,

14 If there be any defrauding in thine hand, and thou hast re∣moued

it from thee: neither sufferest iniquitie to dwell in thy ta∣bernacle.

15 Then truely shalt thou lift vp thy face without spot, & shalt be stable, and shalt not feare.

16 Doubtlesse thou shalt forget thy miserie, (and) remember it as the waters, that haue passed by.

17 And thy time shall arise aboue the noone day, (that is, more bright then the clearest day,) thou shalt shine, thou shalt be as the morning it selfe.

18 And thou mayest be bolde, because there shalbe hope, & thou shalt digge, (that is, thou shalt builde thee a dwelling place,) and thou shalt sleepe quietly.

19 And when thou lyest downe, none shall make thee afraide, and many a one shall make sute vnto thee.

20 But the eyes of the wicked shall faile, and their refuge shall perish from them, and their hope shall be the giuing vp of the Ghost.

12 And so men, who before were vaine and foolish, be∣ing taught by their afflictions and chastisements, begin to be wise, and who are borne by nature as wilde as an asses colte, are tamed and made gentle. What other helpe therefore or remedie is there left for thee but this, that setting apart all wilfulnesse, and redressing thy minde to a true and vnfained repentance, thou humble & prostrate thy selfe before God. 13 And if so be thou haue any thing which was ill gotten, cast it away, neither suffer thou any thing to remaine in thy house, which thou hast taken from any man by violence or oppression, 14 For then, doubt not, thou shalt be quiet and voide of feare, thou shalt haue a cheerefull coūtenance, and all that filthinesse, wherewith it hath bene deformed, shall be quite taken away. 15 For a certaintie I say, the remembrance of these miseries will foorthwith vanish, nei∣ther shalt thou remember them any more, thē waters which are suddenly passed away. 17 A brightnesse more cleare then the noone day shall arise to thee, and scatter this dark∣nesse, and thou shalt shine euen like the faire and pleasant morning, 18 Finally, a sure hope shall succeede this thy despaire, and thou shalt make to thy selfe quiet & safe dwel∣ling places. 19 In which thou mayest take thy rest with∣out feare, yea and all men shall doe thee honour. 20 But

on the contrarie side, that greedinesse of the wicked, whose eyes deuoure all things, shall come to nought, and death comming vpon them at vnawares, shal beguile them of their expectation.

THE SVMME AND ORDER of the xii. Chapter.

IOB hauing nowe bene thrise prouoked first by the indiscreet and vnseasonable reproofes of his two former friendes, and nowe with the arrogant and loftie preface of Tsophar, beginneth also him selfe to deale roughly and roundly with them, partly shewing in the ende of the third verse that they haue not vttered any thing concerning Gods marueilous and incomprehensible wisedome, which was not well knowen of euery one, so that in this respect they ought not to challenge to them selues any great commendation with the con∣tempt of others: partly declaring and proouing first, both by his own present example vers. 4. and by common experience vers. 5. & 6. that that point was most vntrue, which they so much beat vpon, both con∣cerning the prosperitie of the godly, and the aduersitie of the wicked in this life: as if thereby iudgement were to be giuen of Gods loue or hatred towards any man, or of his godly or vngodly life which he hath led. Afterward remembring that he was warned of Eliphaz Chap. 4. vers. 7. and of Bildad Chap. 8. vers. 8. to learne out of the mouth of olde men, what to thinke concerning Gods secret iudge∣ments, he witnesseth that he hath heard the selfe same things of them as concerning the vnspeakeable power and wisedome of God, which the beastes them selues doe teach vs, vers. 7.8.9.10. but that iudge∣ment is requisite to discerne and rightly to esteeme of these thinges, with which it is probable that olde men are especiallie endued, but yet it is not alwayes so, nor necessarily true, vers. 11.12. And then to the end of this Chapter, and so forward to the 13. verse of the 13. Chapter, where that Chapter ought rather to beginne, Iob teacheth that all things and the state thereof do depend of God: who doeth not borrowe the causes of his decrees and counsels from the nature and disposition of the things them selues, which he hath created: but contrariwise, that the course of all things is gouerned by the vn∣searcheable will and prouidence of God.

❧ CHAPTER XII.

Vers. 1. Then Iob answered and said

2 Indeede ye are the people: and wisdome must die with you.

3 But I haue vnderstanding as well as ye: neither doe I fall be∣fore you (that is, neyther will I yeeld one foot vnto you) yea, who knoweth not such things?

1 FOrsooth if a man may beleeue you, ye are not one or & 2 two men, but ye beare the person of some whole peo∣ple, and al wisdome is hidden and laid vp within your brests, so that when ye die, it also shall decay and perish with you.

3 But how highlie soeuer ye esteeme of your selues, I am of some vnderstanding as wel as yee, and count my selfe no∣thing inferiour to you. Yea who is he, that knoweth not these things which ye haue spoken, and whereof ye make such brags in contempt of others, as if beside your selues none had euer heard of them?

4 J am as he (who is) a laughing stocke to his companion, who calleth vpon God and hee heareth him, the iust (I say) and the vp∣right (is) made a laughing stocke.

5 He whose feet beginne to faile vnder him, is as a lampe despi∣sed to (the man) that liueth at ease.

6 The tabernacles of robbers doe prosper, and they (are) in safetie, who prouoke God, and into whose hand God putteth (what so euer they wish, that is, God giueth whatsoeuer their heart can desire.)

4 And how false that is which you repeat so often, and neuer leaue speaking off, namely, that we must iudge of a mās good or bad life by the present estate wherein he is, I proue moste manifestlie by mine owne example, who beeing in the number of those, who call vpon God and whome God heareth, am neuerthelesse despised of my companions and familiar friendes: and also in generall it is most vndoubted∣ly true, that men of an vpright an vncorrupt life, are com∣monly had in derision, and are made a laughing and a iesting stocke vnto others. 5 In like manner, he that begin∣neth

to fal, and whose state declineth is no more accompted off with him that liueth at hearts ease and enioyeth prospe∣ritie, then a fire brand that is halfe burnt, or a torch that is well nigh consumed. 6 In the meane while spoilers and oppressours of other, and such as prouoke God with their sinnes and wickednes liue in safetie, and God putting into their handes whatsoeuer they can wish for, they remaine in great pleasure and securitie.

7 But aske the beasts & (euery one of them) shall teach thee: & the birds & euery one of them shall tell (thee, these things.)

8 Or speake to the earth and it shall teach thee: and the fishes of the sea shall certifie thee (of these things.)

9 Who among all these knoweth not, that the hand of the Lord hath done this?

10 In whose hande is the soule of euery liuing thing, and the breath of all mankinde.

7 And tell me, I beseech you, what I haue heard of you, who professe so great wisdome, which to know, I must needes be sent to the schoole to learne it, as you will me, of these our auncetours most wise men. For there is no beast of the field if it could speake, and were asked the question, which would not tell thee this, no bird that would not declare it. 8 Yea the very earth can shew it, and the fishes tell it thee, 9 to wit, that God is the maker of all and euery one of these things, 10 and that both the life of euery liuing thing, & the breath of man is in his hand and power.

11 Doth not the eare trie speches, & the mouth tast meat for it self?

12 Jn olde men there is wisdome, and in the number of yeares vnderstandinge.

11 And these things trulie are euident to all men: but as it auaileth not to heare a man speake, vnlesse the eare discern what is spoken, neither relisheth the meate in a mans mouth if it be not tasted by the palate: so ought yee not thus rashlie to iudge of Gods doings, nor forthwith to despise my spee∣ches, but wiselie and with vnderstanding to consider and to weigh them. 12 Especiallie seeing yee are old men, whom (as ye rightly said) it becommeth to be more discreet & wise, thē others, and by how much the longer they haue liued, by so much the more to be furnished with experiēce & knowledge.

13 With him is wisdome and strength: he hath counsell and vnderstanding.

But Gods workes testifie, that he hath a certaine proper and peculiar wisdome to him selfe in decreeing; force and power in working; knowledge and vnderstanding in ordering and gouerning all things, such as farre exceedeth the reach of mans capacitie.

14 Behold he shall breake downe, and it cannot be built vp: hee shall shut a man vp, and it shall not be opened vnto him.

And the same power of his, is inexpugnable, in destroying, when he pleaseth, those things which he hath made, as it was in making them: and the close places in which he hath shut vp any, can no man open.

15 Behold he shall keepe vnder the waters, and they shall drie vp: he sendeth them out, and they ouerwhelme the earth.

The waters beeing restrained by his commaundement that they flow not, are dried vp, and if he bid them flow, they destroie the earth with inundations.

16 With him is strength and beeing: that which erreth and that which maketh to erre, are his.

The strength and power of all things by which they are, and continue in their nature, is from him: and both the same things declining from their state, & that which causeth them to decline & go awry, depend vpon his beck & cōmaundemēt.

17 He bringeth the wise men out of their wits, and maketh the iudges fooles.

18 He looseth the bond of kings, and lyeth a girdle about their loines.

19 He leadeth away the princes as a pray, and ouerthrowest the mightie.

20 He taketh away the speech from eloquent men, and disapoin∣teth the aged of their iudgement.

21 He poureth contempt vpon the noble, and slacketh the girdle of the strong:

22 He discouereth those things that lye deepelie hidden, and bringeth forth to light the shadow of death, (that is, such thinges as are most secret.)

17 Hence is the ouerthrow of kingdomes & mightie mo∣narches, which falleth not out by chaunce or fortune, but by

the hand and dispensation of God. For he it is whoe with∣draweth his blessings, and taketh away the gift of wisdome from them, by whose counsels they were wiselie and politik∣lie ordered: he it is, that maketh the gouernours and princes thereof fooles, and like children without vnderstanding. 18 He also looseth the bonds of kings, by which they kept the people in subiection, and giueth them ouer to be bound, and to suffer the yoke of others. 19 The noble men and Peeres of a countrie he despoileth of all their ornaments, & deliuereth them vp for a pray into the hands of the spoylers: and such as are in greatest honour and authoritie, he layeth in the dust. 20 He taketh away all eloquence of speech from the Orator, and depriueth the auncient or graue men of experience and iudgement. 21 Others also, who haue atchiued great and worthie matters, and thereby deserued hie renoune and commendation, he bringeth into contēpt: finallie he dissolueth the strength of kingdomes and com∣mon wealthes, with which they were girded, and by which they were vpholden and maintained. 22 Those thinges, which they thought were most secret and laie deepelie hid∣den in darkenes, he discouereth: those things which seemed to be buried in obscuritie and in the shadow of death, hee bringeth to light, so that all men may openlie beholde and see them.

23 He multiplieth the nations, and destroyeth them: he inlar∣geth the nations, and bringeth them in againe.

24 He taketh away the heart of them, that be the heades of the people of the earth, and causeth them to wander in the wildernesse, where no man passeth.

25 They grope in the darke and (they haue) no light, and he ma∣keth them to stagger like drunken men.

23 As common wealths, so people also and nations are in the hand of God to despose of them, as it seemeth good vn∣to him, whether it be his pleasure to increase or to destroie them, to make them to multiplie or to diminish and lessen them. 24 For he cutteth off their heads, that is, he taketh from them their gouernours, some times he driueth thē out of their owne countrie, and maketh them to keep in vaste & solitarie wildernesses, where no man dwelleth. 25 Finallie

he leaueth them destitute of al counsel, so that they grope in the darke, and as drunken men they stagger now one way, & then another, and can not any where finde any sure footing.

¶ THE SVMME AND ORDER of the xiii. Chapter.

TSophar had before in the 11. chapter ver. 5. verie confi∣dently reproued Iob, for that he had appealed vnto God, as if his intent therein had bene onlie this, namelie to pleade his cause against God. Iob maketh aunswere, that not vpon any presumption but trustinge to the goodnes of his cause, and to the assurance of an vpright conscience, he was so farr from recallinge that which he had once desired at Gods hands (and which in the ende he obtained be∣yonde all expectation of his aduersaries, as wee shall heare after∣warde in the 38. chapter) that he wisheth not, nor seketh for any thinge more earnestlie: not that euer it came in his minde to stande in contention with God about his alwaies most iust wisedome, or to present him selfe before Gods iudgement seat, as euery way guiltles and vnreproueable, but because he desired to defende his innocencie against there slanderous accusatiōs, yea & to maintaine gods iustice against them, in the presence and iudgement of God him selfe. For he sheweth that their opinion concerning God can not stand nor take place, wheras they attribute that to God, which cannot possib∣ly agree with his nature; by how much more vniustlie they dealt with him, falslie accusing him, as if with horrible impietie he had charged God with iniustice. All which is conteined in the former part of this Chapter, from the beginning of the 1. verse to the ende of the 13. Then comming nerer vnto the matter, verse. 14.15.16. he denieth that he euer dispaired of his saluation, albeit he shewed him selfe past all hope of recouering this life, forasmuch as he gathe∣red by the present state of his bodie, that God had so decreed. Ne∣uerthelesse he denieth not, but God was able to restore him, if it should so please him, as he had taught before in the 12, Chapter ver. 10. Afterward vsing a short preface in the 17. verse and pro∣testing in the 18. verse that he was compelled thus to do by the most false accusation of his aduersaries, whom he citeth before gods tribunall seat; finally in the 20. & 21. verses. beseeching God

to remoue frō him his feareful power & terrible maiesty, before which nothing is able to abide, he maketh him the iudge and decider of this controuersie, namely, whether it were true which his aduersaries so constantly auouched, that he had layd this most grieuous affliction vpon him for a punishment of his hipocrisie & former wickednes: and in the end he returneth to a most lamentable bewayling of his wrechednes and miserie.

CHAPTER XIII.

Vers. 1. Loe mine eye hath seene all (these things:) mine eare hath heard and vnderstood these things.

2. According to your knowledg, know J also: neither (in these things) doe I giue place to yow.

1. ANd here I speak nothing, but that which partly I haue seene with mine eyes, & partly haue heard with these eares, yea & haue throughly vnderstood it. 2 And as ye know these things so I knowe them likewise: so that in this knowe∣ledg I am not any whit inferiour to yow.

3. Yea verilie J will speake to the almightie, and I desire to dispute with God.

4. For indede ye are forgers of lies; ye are all, I say, phisitions of no value.

5. O that yow would therfore in holding your peace haue kept silence: for that might haue bene vnto yow for wisedome: (that is, a shew of wisdome.)

6. I pray yow heare my confutation, and hearken to the argu∣ments of my lipps.

3. I wish, Tsophar, that I might speake to God face to face, which if it shoulde come to passe, yow sayd, my myserie and affliction would be double so great as it is: but I woulde yow should know, that I am not at all dismaid with these wordes, but am euen now readie to commune with God, neither do I wish any thing so much as to pleade my cause before his iudgement seat, not that I meane to accuse him, which neuer so much as once came in my thought; but onely to disproue your false accusation. 4. For I say that those things which yow charge me with all, are meere lies, coulered with all the

art and cunning which yow could vse: & that applying these plaisters and medicines to my sores, yow shall be neuer able to giue me any ease or comfort, howsoeuer yow would seem for no other cause to haue come vnto me. 5. Now then I would to God, yow had still continued in that your seuen daies silence, rather then yow should haue broke foorth into these words. For so ye might haue seemed to haue bene wise 6. But forasmuch as I haue heard your accusations, I beseech yow in like manner to giue me the hearing, whiles I disproue and confute them, listen, I say, what reasons & ar∣guments I can bring for my selfe, and for the defence of mine owne cause,

7. Will yee speake vniustly for God, and speake deceit for him?

8 Wil ye accept his person, or will you contend for God?

9 Shall it be good for you that he call you to reckoning? will ye mocke him as one man mocketh another?

10 (Nay) he wold reproue you, if you did secretly accept his person.

11 Shall not his brightnes make you afraide? and his feare fall vpon you?

12 Your speeches are the words of ashes, and your stately bul∣warkes are but bulwarkes of clay.

7 For what an vnseemelie matter, and what vnorderlie proceeding is this? Ought you to defende Gods iustice by vniustlie accusing me? or must you needes so free him from iniustice, that ye must charge me vvith hipocrisie? 8 What is this else but after the manner of corrupt Iudges, so to fa∣uour one, that to gratifie or pleasure him, ye sticked not to condemne, and oppresse the innocent? 9 Doe you think that God vvill allovv your preposterous dealing for him, & that therefore he vvill bestovv vpon you some great good turne, to revvard your good vvill, vvhen he shall search the secrets of your hearts? and as it is no hard matter to mocke men, so doe yee thinke that he vvill be mocked vvith those vaine cauills, and false accusations? 10 Surelie in no vvise, as vvho vvould not suffer this partialitie, this respecting, I say, and accepting of his person, no not if it vvere done close∣lie and without his knowledge. 11. If therefore the thing it selfe can not moue you, yet his maiestie ought to make you tremble, & his reuerence strike a feare into you. 12. For these

things which you alledge as matters gathered by long ob∣seruation, and which you thunder out against me, as if they were most certen & grounded axiomes, are indeed no more sound and substantiall then ashes; and those your hic forts as it were, & turrets out of which you assaile me, are made but of durt and mire.

13. Leaue talking to me and I will speake, and let come vpon me what will.

Therefore for Gods sake, talke noe more to mee: these your wordes are a burden vnto me. But I will speake for my selfe, befall me what will.

14. Why should I take my flesh in my teeth, and put my soule in mine hand?

Doe you rightlie gather by these my outcries and com∣plaintes, that I was so farre out of my wittes, that tearing as it were my flesh with mine owne hands, I ment to vse any violence and crueltie towards my selfe, and willinglie to be∣traie mine owne life?

15. Loe let him slaie me, shall I not hope? notwithstanding J will defend my waies in his sight.

Nay I am so farre from seeking mine owne destruction by prouoking God, that on the contrarie side, if by this mise∣rie hee doe not onely afflict me, but euen kill me out right, notwithstanding I will not leaue off to hope and looke for a better life at his hands. And yet neuerthelesse in the meane time, I shall not be afraid to maintaine the integritie of my former life before his tribunall seate.

16. For he also himselfe shall be my saluation: for the hipocrite shall not enter into his sight.

For he him selfe shall be present with me, that I maie not perish, and much lesse will he suffer me to be wrongfully op∣pressed by you: which I durst neuer once to hope for, vnlesse I stood assured vpon a good conscience, forasmuch as I know verie wel that al hipocrites are debarred from his presence.

17. In hearing listen to my wordes, and let your eare marke what I vtter.

18. Behold now, I haue prepared me to iudgement, I know that I shall be iustified.

19. Who is he that will plead with me? if now I hold my tongue I shall die.

17 Harken therefore, and diligentlie marke what I shall saie, not against God, but in mine owne defense against your false accusations. 18 Loe, here I stand readie pre¦pared to plead mine owne cause, nothing at all doubting, but that I shall be cleered from your wrongful and vniust accusa∣tions. 19 Go to therefore, let there be no exception made for the prolonging of the matter; and come forth, which soeuer of you dare stand with me in law. For now bet∣ter vvere it for me to die, then by holding my peace to be∣tray my cause.

20 But doe not these two things with me, and then J shall not hide my selfe from thy face.

21 Withdraw thine hand from me, and let not thy feare make me afraide.

22 Either call thou, and J will answere, or let me speake, and answere thou me.

20 But forasmuch (O God) as I am to plead my cause be∣fore thee, I beseech the to graunt me two things, to the end I may boldlie and without feare speake in mine owne de∣fence. 21 The one, that thou wilt withold thine hand in the meane while from striking me in this manner: the other, that thou bring not into iudgement that thy feare∣full and terrible maiestie, to the deciding of this controuer∣sie; but as it were laying it aside for the time, thou wouldest deale mercifullie with me, and so as the weakenes of mor∣tall man is able to abide. 22 Put the case therefore, that I am to deale not with these men, but with thee, and that this whol matter is to be debated between vs, seing that thy hand hath wounded me, and the question is, whether these iudge aright, saying, that I haue deserued this miserie by my wicked and vngodlie life. Here I giue thee the choise whether thou wilt be plaintife or defendant.

23 How many are my offences and my sinnes? shew me my transgressions and my faults.

24 Wherefore shouldest thou hide thy face, and take me for thine enemie?

23 I say not nay, yea, I am very wel content that thou lay my transgressions before my face, that I may see how many waies I haue sinned either more lightlie or more grieuouslie

against thee. 24 For I would gladlie vnderstand, what those hainous crimes are, by which thou art so incensed and prouoked against me, that thou turnest thy face from me, & persecutest me, as if I were thine enemie.

25 Doest thou breake a leafe driuen to and fro? and doest thou pursue the drie stubble?

25 How soeuer the case standeth, what I pray thee doest thou else, dealing in this sort vvith me, but make triall of thy strength against a leafe, vvhich vvith the least blast of vvind falleth to the ground? doest thou not labour to destroy the stubble, vvhich is so drie that it no sooner toucheth the fire, but of it selfe by and by flameth and is consumed?

26 Because thou wrightest bitter things against me, and ma∣kest me to inherite the sinnes of my youth.

27 Thou puttest my feet also in the flockes, and lookest narrow∣lie vnto all my pathes, and ingrauest thy selfe vpon the rootes of my feete.

28 But he like rottennesse consumeth, and like a garment which is moth eaten.

26 Neither doe I say this to make the thing seeme grea∣ter then it is, as the vse is of nice and tender persons. For thou pronouncest and dravvest forth against me nothing else but sorovvv and bitternes, in so much that thou seemest to punish me for the olde transgressions of my youth, vvhich came vnto me, as it vvere, by right of inheritance, & vvhich long ago, I thought had beene forgiuen me. 27 Yea as if thou fearedst least I should escape avvay, thou keepest me fast in fetters, and diligentlie vvatchest me vvhich vvay so euer I go, & looke where I tread, there thou settest also thy foot and follovvest step by step after me. 28 And thus it commeth to passe that silly Iob being as a leafe driuen to & fro vvith the vvinde, and as the drie stubble, putrifyeth and falleth avvaie, and is consumed like a moth eaten garment.

¶ THE SVMME AND ORDER of the xiiii. Chapter.

IOB trusting and relying vpon the testimonie of a good consci∣ence, and hauing professed that he was readie in this controuersie to stand to Gods iudgement and determination, not doubting at all,

but that he would acquite him of the accusation, which his aduersa∣ries brought against him: in this Chapter he doth nothing else but bewaile the miserie & wretchednes of mans life, considering it some times in generall & some times againe particularlie in respect of his owne most wofull and lamentable estate, to moue God as it were to take some compassion of him, And yet in the meane time he hath here left vs a most singular testimonie of the immortalitie of the soule as also of the rising againe and chaunging of the bodie at the last daie, as shall appeare in the 12. 13. 14. 15. & 16. verses whereunto Paul agreeth 1. Cor. 15 43, 51. &c. & Peter in his 2. E∣pistle, Chap. 3. vers. 10. For this place of Job in my iudgement can not possibly be otherwise vnderstood.

❧ CHAPTER XIIII.

Vers. 1. Man that is borne of a woman, hath but a few daies, & is filled with anger, (that is, shall be filled with sorowes and af∣flictions.)

2. As a flower (that is, like to the flower) he shooteth forth & is cut downe▪ be vanisheth also as a shadow and continueth not.

3. Yet doest thou open thine eies vpon him: and causest me to en∣ter into iudgement with thee?

4. Who can bring a cleane thing out of that which is vnpure? there is not one.

1. & 2. ALas what is there more wretched then man, who came foorth of his mothers womb to liue here but a very short space, and that in extreame anguish and misery, whereunto thou in thy displeasure hast ordained him: like a flower, is no sooner seen growne, but he withereth, and like a flying shadow vanisheth awaie. 3. Is he of such value, or do∣est thou make such account of him, that thou canst abide thus narrowlie ro sift his doings, and to enter into iudge∣ment with him? 4. Surely I confesse, hee is vncleane; but what can he doe with all? Can a man be pure that commeth of vncleane parentes, or beeing borne in corruption is anie one able to make him selfe pure from all vncleannesse?

5 If his dayes are set downe, and the number of his moneths (is)

with thee, (&) thou hast limitted his times which he shall not passe.

6 Turne from him and let him be quiet, till as an hireling he hath ended his day.

5 But forasmuch as thou hast determined the dayes of man, and hast in thine owne hand the number of moneths in which he is to liue, and finallie in the whole state and condi∣tion of his life, hast appointed him boundes which he can not exceed, 6 At the least wise withhold this thy scourge from him, which as an ouerplus thou addest to these his na∣turall miseries, and giue him leaue to enioy this short and wretched life, till, as an hireling endeth his worke, so hee likewise finish the course of his life.

7 For there is hope of a tree if it b•• cut downe. For still it will sprout, and the branches thereof will not cease:

8 Though the roote thereof waxe olde in the earth, and the stocke thereof lie dead in the dust.

9 By the sent of the water it will bud, and bring forth boughes as a plant.

10 But man dyeth and is cut off, and man shall giue vp the ghost, and where is he?

7 For of a tree which is cut downe there is some hope that it wil grow againe, & not quite perish. 8 Because how∣soeuer the roote within the ground be olde, yea & the stocke thereof be dead: 9 Notwithstanding so sone as it hath as it were a certain sent of the water, it reviueth & bringeth forth boughes againe to to be cut down, as a yong plant. 10 But a mans life being once lost, is neuer restored to him againe: & if he be once takē away, where afterward maist thou find him

11 The waters passe from the sea, and the flood decayeth and is dryed vp.

12 And man lyeth and riseth not: till the heauens be no more they shall not arise againe nor awake out of their sleepe.

11 As the waters of the sea are resolued into vapours and vanish away; and as the riuer in time of drouth is dryed vp: 12 So man by death falleth and perisheth, so that till the heauens are not any longer, that is, neuer he shalbe rai∣sed from the sleepe of death, nor awake to liue in this worlde any more.

13 O that thou wouldest hide me in the graue, & keepe me secret

while thy wrath were past, & wouldest set me an appointmēt, (that is, a certaine time) and remember me.

O that thou wouldest hide me in some secret caue within the earth, where I might abide either without feeling, or at the least wise be farre out of mens sight, til such time as thine anger were appeased towards me: this is my desire that thou wouldest appoint me a certaine terme, in which I may per∣ceiue that thou hadst cast off al remembrance of me.

14 Jf a man die, shall be liue againe? shall I spend all my dayes in waiting till my chaunging be come,

15 When thou shalt call, and I shall make answere vnto thee: and when thou shalt aske for the worke of thine owne hands?

But sith neither this can possibly be, that a man after he is once dead should be restored againe to this life: nor thou doest vse to graunt that, which I ere while wished to haue, must I needes, I pray, so long abide in this intollerable estate 15 till that other day be come, wherein at the length I shall by thee be called out of this short and wretched life, & shall make answere to thee, and wherein thou shalt require thine owne workmanship▪ which seemed to be vtterly blotted out, and then shall I change this transitorie and miserable life with that other, which is euerlasting & most blessed?

16 For now thou numbrest my steps, neither doest thou reserue (any part) of my sinne.

17 My transgression is sealed vp as in a bag, and thou addest vnto mine iniquitie.

16 For thou dealest so rigorously with me, that I may seeme not to haue at any time so much as set one foote for∣ward, but that thou hast counted all my steps, neither doest thou remit any part of the punishment, which is due to mine offences. 17. But thou seemest rather to haue laid them vp in store, and to haue sealed them as it were in a bag, that not any one of my transgressions might be forgotten: and hereupon it is, that to take vengeance vpon me for those things wherein I haue sinned against thee, thou loadest me with punishments, heaping them thicke and threefolde, and sending one in the necke of another.

18 And surely as the mountaine decaying falleth downe, and the rocke is remoued from his place.

19 As the waters breake the stones, and the dust of the earth ouerfloweth the things which growe out of the same, and thou de∣stroyest the hope of man.

20 So thou prevailest against him alwayes, and he passeth a∣way chaunging his countenance, and thou throwest him out.

18. Finally (as may be seene by this my so sudden and so violent a fall) euen as some mountaine being mightilie shaken falleth downe, howe surely and firmely soeuer it see∣med to stand; and as rockes by some sudden and violent im∣pulsion are mooued and carried out of their places. 19. & againe as the water dropping by little and little weareth the stones, and the mould of the earth being by the inundation of waters cast vpon a heape, spoileth & corrupteth the yong plants and fruits of the earth, depriuing the poore husband∣man of all his hope: 20 So thou neuer ceasest with thy might to cast downe miserable mortall men, till such time as they chaunging countenance and departing with a heauie & sorowfull heart, thou violently takest them out of this life.

21 His children shall be exalted, and (he) shall not knowe it: or brought lowe, and he shall not vnderstand concerning them.

22 But his flesh vpon him shall be in griefe, and his minde within him shall mourne.

21 And if happily any be not so by death vtterly swept away, but that they leaue children behind thē: it must needes be, that these either shall be exalted to honour, or else they also shalbe brought lowe, and liue in penurie and affliction. But whether the one or the other befall them, this belongeth nothing to their parents, forasmuch as they being dead know none of these things. 22 Neuerthelesse so long as they liue, both their bodyes shall be tormented with griefe, & their mindes shalbe oppressed with great and manifolde so∣rowes.

The summe and order of the xv. Chapter.

THis is the second encounter of Iobs friends, wherein they doe not offend as before through ignorance, but euen of plaine wil∣fulnesse and obstinacie. And Elephaz still marcheth first and giueth

the onset, albeit he was the most graue and auncient of his compa∣nions. So hard a thing is it especiallie in disputing and reasoning to avoid selfelove, as euen in these times experience daily teacheth vs. For it is God alone who can put into mens mindes, a true earnest desire of seeking the trueth, he onely is able to perswade them that it is the best and most glorious kinde of victorie to giue place to the truth. Eliphaz therefore beginning with a taunting and bitter re∣proofe in the 2. and 3. verses, in the verie necke thereof wresteth in no reason, but a meere cauill, as though, whereas Iob had saide that the extreme miseries of this life, are common to the godlie and the wicked, it should thereupon necessarilie follow that the seruice & worship of God is vnprofitable, & that it is altogether in vain to poure out our prayers vnto him: or else, whereas Iob through the bitternesse of his griefe, and vnreasonablenesse of his aduersaries, was somewhat caryed beyond the boundes of that reuerence, which is due vnto God, and reasoneth the matter somewhat hotly with God, that therefore he bewrayed his manifest contempt of his maie∣stie, no otherwise then the most rascall and shamelesse sort of men vse to doe. But that Iob thought nothing lesse then this wherewith Eliphaz chargeth him, I haue shewed before. Nowe Eliphaz. the more he goeth forward, the farther is he caryed from the question which is in hand. And first of all in the verses 7.8.9.10. he car∣peth at Iob, is if he did fondly take to him selfe the name of a wise man, making no account at all of his friends. Afterward he subtillie or at the least vnconsiderately vnderstandeth all that which Job had spoken in his owne defence, as if he cleared him selfe from all sinne, before the tribunall seate of God: whereas notwithstanding Iob in expresse wordes had witnessed that no man is cleare in Gods sight, and also asked pardon for his sinnes. Neither did he avouch his owne innocencie in any other sort, then to signifie that his friendes did him great iniurie, iudging of his former life by his present calamitie. In the 17. verse againe he vseth a short, but yet a loftie preface: and thence forwarde he verie liuelie setteth foorth the most iust and seuere iudgements of God against those who worke wickednesse, not obscurely applying and wresting them against Iob, from which notwithstanding he (as God him selfe gi∣ueth witnesse of him) was of all other men most free.

❧ CHAPTER XV.

1 BVt Eliphaz answered and said,

2 Shall a wise man speake (Is it the part of a wise man to bring foorth) the knowledge of the winde, and shall he fill (to fill) his bellie with the winde of the East.

3 (And) to reason in talke which is nothing woorth, and with wordes which profite him not (which can doe him no good.)

1 & 2. Then Eliphaz hearing all that Iob had spoken, what, saith he, doeth it become him who will seeme to be so wise and well aduised, to vtter words that are vaine and ligh∣ter then the winde it selfe, as if they conteined great wise∣dome? yea, like the East winde, to blowe them foorth out of his swelling breast? 3 For what should let me thus to terme your vaine babling, your frivolous speeches, & wordes poured foorth to small purpose.

4 Surely thou takest away feare and restrainest meditation be∣fore God.

5 For thy mouth teacheth iniquitie, and not J, seeing thou hast chosen the tongue of the craftie.

6 Thy owne mouth condemneth thee, and not J: and thy lips testifie against thee.

Yea, the things which thou speakest, are not onely vaine and vnprofitable, but euen such as take away all reuerence due vnto God, and leaue no place at al for prayer vnto God, and heauenly meditations. 5 and 6. For thou hast vtte∣red with thy mouth horrible impietie, and thou talkest euen as wilfull and outragious shamelesse persons vse to doe, so that not I, but thine owne mouth shall reprooue thee, nei∣ther neede I any other witnesses against thee, then thy selfe.

7 Art thou the first man that was borne? and wast thou made before the hilles?

8 Hast thou heard the secret of God, and hast thou restrained all wisedome to thee?

9 What knowest thou that we knowe not? and vnderstandest (which is) not with vs?

10 Amongest vs is the gray headed & the auncient man, who

is of more yeares then thy father.

11. Are the consolations of God litle before thee (that is, not good enough for thee) and lieth there any thing hidden within thee?

7. Why; you that chalenge so great wisdome to your selfe aboue other men: was the world and you made in one and the same daie? were you fashioned before the hilles? so that you may not be taught of any, but all other men must learne of you? 8. Haue you alone bene a scholler in Gods schole, and learned the secrets, which are hidden from others, in so much that you haue drawne al wisdome to your selfe? 9. Nay, knowest thou anie thing, of which we are ignorant? Or hast thou anie thing which we want? 10. I tell thee, in this com∣panie there are some with hoarie heares, and who in yeares come not anie whit behind thy father. 11. And yet forfooth, these comforts which wee bring thee, as it were, from God him selfe, they are too slender and not for thy liking: doubt∣lesse there lieth hidden in thee some greater and more pro∣found wisedome, then euery man knoweth.

12. Why doth thine heart carie thee away, and this winking with thine eies, what doth it meane?

13. That thy spirit answereth to God, and thou bringest wordes out of thy mouth?

14. What is man that he should be cleane, and he that is borne of a woman, that he should be iust?

15. Behold (God) relieth not vpon those his holy ones, yea the heauens are not cleane in his sight (that is, beeing compared with him.)

16. How much lesse, an abhominable and vile man, which drin∣keth iniquitie like water?

12. & 13. Now tell me I pray thee, what the reason is, that thy mind in this sort is caried beyond all bounds of modestie? and what meane these ayming eyes? that with so proude and loftie a spirite thou shouldest dare to reason with God him∣selfe, and chalenge him with thy wordes? 14. For what is man, that he may be accounted pure? man, I say, borne of a woman, that he dare to avouch his owne righteousnes? 15. Beholde, God is so perfit, that he needeth not the helpe of those his blessed spirits, neither trusteth hee to their might

or industrie, but onely to himselfe, when soeuer he emploi∣eth them in his seruice; nay, the verie heauens themselves are not pure, if they be compared to him, howsoeuer they are free from this earthlie drosse and contagion. 16. And shal man presume to esteeme him selfe pure and cleane, beeing a creature of him selfe filthie and abhominable, who drinketh in wickednes as it were waters, euen til he swelleth therwith.

17. I will tell thee, (I therefore will be thy guide or tea∣cher) heare me: I will declare that which J haue seene.

18. Which wise men haue told, and haue not hid being receiued from their fathers,

19. To whom alone the land was giuen, and no straunger passed through them.

17. Therefore let it seeme no shame to thee, to take mee for thy guide and teacher, and to giue care to that which I shall speake. For I shall tell thee such things as both my selfe haue seene; 18. and which also men of excellent wisdome hauing heard and taken the same from their ancetours, haue not hidden from vs. 19. I meane those, of all other moste worthy to be called wise, who both at home haue ruled the people vnder their gouernment most wiselie: & abroad haue most couragiously defended thē, against strāgers & forriners.

20. A wicked man tormenteth himselfe all the daies of his life, and number of yeares, which are laid vp for the violent (man.)

21. A sound of terrours is in his eares, in peace the destroier shall come vpon him.

22. He beleeueth not to returne (that he shall returne) out of darkenes: for the sword looketh vpon him.

23. He wandreth for bread (seeking) where (it is) he know∣eth that the day of darkenes is readie at hand.

24. Anguish and distresse doe make him affraid (which) shall preuaile against him, as a king readie to the siege.

25. Because he hath stretched out his hand against God, & made himselfe strong against the almightie.

26. (God) shall runne vpon him, vpon his necke: vpon the thicknes of his shields.

20 To make few words, Iob thus it is, as both heretofore I haue told thee, and now thou findest and feelest in thy selfe, that a wicked man is most miserable. There is not one day

goeth ouer his head, in which he doth not marueilouslie vex & torment him selfe, euen as the woman that is in trauaile: yea, & for that whol space of yeeres, which God in his hea∣uenlie wisedome, hath set and appointed for tyrants & wic∣ked cormorants. 21 His cares ring continuallie with hor∣rible and fearefull sounds, and when he shall thinke him∣selfe to be in greatest safetie, euen then shall the enemie come vpon him, vtterlie to destroie him. 22 In aduersitie he hath no hope at all to be deliuered, but despaireth as if the sword alwaies hung ouer his head. 23 How soeuer he hath praied vpon other mens goods, he shall wander vp and downe to seeke his owne meat, knowing that the day is nere and euen harde at hand, in which he shall receiue iust puni∣shment for his wickednes. 24 Beeing brought into great straightes, he shall remaine in continuall feare and anguish, as if some mightie king should compasse him in on euerie side, so that there were no waie for him to escape. 25 For that he durst with violent hands assaie, as it were, to pul God out of his seat, and rebelliouslie take armes against the al∣mightie. 26 But God shall violentlie rush vpon him, and breaking his shields, how many or how thicke so euer they be, shall dragge him by the necke as a miserable vanquished wretch.

27 Although he hath couered his face with his fatnes: & hath made mouthes (that is, wrinkles) vpon his flankes.

28 And hath dwelt in cities (hauing before beene) rased, and houses which were not inhabited, but were turned into heapes of stones.

29 He shall not be rich, neither shall his substance continue, neither shall their perfection be prolonged vpon earth.

30 He shall neuer depart out of darkenes, the flame shall drie vp his branches, and they shall goe away with the breath of his mouth (namelie, of God.)

31 He will not beleeue, beeing deceiued through vanitie, that vanitie shall be his change.

32 He shall be cut off before his daie, and his boughes shall not be greene.

33 His fruite shall be plucked off, as a sowre grape from the vine: and shall be cast off, as the flowre of the oliue.

27 For be it that he giue him selfe to gluttonie, and in such sort pamper himselfe, that his face be puffed vp and swell with fatnes, and he carrie about collops in his flanks. 28 And to get him a name and renowne amongst men, hath reedified and built anew desolate and wasted cities, forsaken of the inhabitants, and so wel nere become a heap of stones. 29 Neuerthelesse he shall not be rich, but his goods shall go from him suddenlie, he shall not know how, neither shall his glorie and renowne be spread farre vpon the earth, as these men dreamed it would come to passe. 30 For mise∣ries trulie shall ouertake him, from which he shall neuer rid him selfe: God shall raise a flame with the breath of his mouth to destroie his familie. 31 And he himselfe in his vanitie deceiuing him selfe, shall die an vntimelie death. 32 & 33 His ofspring shalbe cut off before it come to any ripenes, as a storme pulleth the sowre grapes from the vine, or as the flowres of the oliue fall vpon the ground.

34 For the congregation of the hipocrite shalbe desolate, and fire shall deuoure the houses of bribes.

35 For they conceiue mischiefe, and bring forth vexation, and their entralls haue prepared deceit.

34 For whosoeuer maketh a counterfeit shew of vertue and godlines, his habitation shalbe made solitarie, his familie though neuer so great, and his clyents though neuer so ma∣nie, shall become as a desolate wildernesse, and the fire shall consume the houses builded with bribes. 35 Forasmuch as these men doe nothing else but conceiue and imagine mischiefe against others, and bring foorth nought else but trouble and affliction, and their whole studie is, howe they may cunninglie deceiue others.

The summe and order of the xvi. Chapter.

IN this whole Chapter, Iob seeing nothing in the speech of Eli∣phaz, wherunto he had not made answere before maketh a most grieuous and lamentable complaint, of the iniurie done vnto him

against all the lawes of friendship: acknowledging indeede that his miserie and affliction is great, and that it is laid vpon him by the hand of God: yet denying himselfe to be guiltie of those crimes, wher∣with Eliphaz had openlie charged him, in which behalfe he vseth a most earnest and a most fearefull imprecation. Now in the 17. Chap∣ter, his minde beeing after his former speech somewhat eased and pacified, although he looked for nothing but death, and that out of hand: yet he doubteth not, trusting to the goodnesse of his cause, to challenge Eliphaz as it were vpon a wager to the iudgement seat of God, to haue the matter tried and determined by God him selfe. By which thing beyond all hope and exspectation, he reaped a double benefite. For he was both acquitted by the iudgement of God him∣selfe appearing vpon a suddaine (which thing, for asmuch as it could not be done without a miracle, he would not so much as hope that it euer would haue come to passe) and he had not onelie his health and his life restored to him, but his estate was made by many degrees bet∣ter and more happy, then it was before.

❧ CHAPTER XVI.

Vers. 1. But Iob answeared and saide,

2 I haue heard many such things, miserable comforters (are yee) all.

3 Shall there be none end of wordes of wind? (that is, vaine) or what maketh thee bold to speake?

4 Should I speake as you doe, if your soule were in my soules steede? (and) should J heape vp words against you, and shake mine head at you?

5 (Nay) I would strengthen you with my mouth, and the mouing of my lips should asswage (your sorow.)

1 BVT Job made answeare to these things after this & 2 manner. Is it any new thing which thou speakest, or haue I not heard these things verie often? Is this which ye doe, euen all the sorte of you, is this, I say, to comforte your friend, or is it not rather to vexe and grieue him to the verie heart?

3 Will ye neuer leaue thus to babble to no purpose, & to poure out words which are lighter then the winde? and tell

me, Eliphaz, what substantiall and sure groundes hast thou, which make thee thus boldlie to persist in answering? 4 Should I, if you were in my case, speake as you doe? should I multiplie words against you? or studie for bitter speeches to gaule you withall? should I thus in scorne and derision shake my head at you? 5 Surelie I would not doe it: but I would labour to strengthen you vvith comfortable speeches, and with gentle words to ease and asswage your griefe.

6 If I shall speake, my griefe will not cease? and though I leaue off (to speake) what shall depart from me?

What then shal I doe, or which way shal I turne my selfe? For if I speake, my torment wil not thereby at all be lessened: and although I held my peace, how much shall my miserie thereby be deminished?

7 But now (God) hath made me wearie (and thou) hast wasted all my congregation, (that is, all my substance.)

8 (In that) thou hast made me full of wrinkles, it is a witnesse thereof: and my leanenesse rising vp in me, shall in my face (that is, openle) I testifie the same.

9 His wrath hath torne me, & he striueth against me: he gnash∣eth vpon me with his teeth: mine enemie hath sharpened his eyes a∣gainst me.

10 They haue opened their mouthes against me: they haue smit∣ten me on the cheeke with reproch: they are gathered together a∣gainst me.

11 God hath shut me vp among the vngodlie, and hath made me to turne into the handes of the wicked.

12 I was at rest but he hath broken me, he hath catched hold vp∣on my necke, and hath sorelie brused me: and set me as a marke for him selfe.

13 His archers compasse me round about, he hath cut my raines, and doth not spare, he hath poured my gall vpon the ground.

14 He hath broken me with one breaking vpon an other, and is fallen vpon me like a Gyant.

7 For whatsoeuer it be, and whatsoeuer I am able to al∣leadge for my defence, God hath wearied me with miseries and euen ouerwhelmed me: thou, I say, O God hast wasted and destroied both my selfe and all that I had. 8 And this neither can I, neither will I denie; the vvrinkles in my whole

countenance, doe sufficientlie witnes it, and the leannesse, which disfigureth all my bodie, doth manifestlie shew it. 9. The Lord hath sent the ministers of his anger, mightelie to assaile me, to take holde vpon me, and to pull me in peeces: to gnash at me with their teeth, and to looke fiercely vpon me with their eies, which cast foorth as it were sparkles of fire. 10. And they trulie haue leaped vpon me violentlie with open mouthes, as if they would swallow me downe at one morsell; and setting vpon me all at once with mockes & reuilings haue buffetted mee, and thumped mee about the face. 11. Thus it hath pleased God to deliuer me vp to per∣uerse and wicked men, & to make me, departing out of that plaine and easie waie wherein I walked, to turne into bye waies, and to fall into their hands. 12. I was in peace and prosper••tie, when he cast mee downe, and crushed me as it were in peeces: when he tooke me by the neck and shooke me, so that I was greatlie brused, and fet me against himselfe as a marke to shoote at: 13. he hath set his archers round about me on euerie side, and I in the midst of them am pear∣ced and striken through: so that, all pitie being laid aside, my verie bowels traile vpon the ground. 14. He hath giuen me one wound vpon another: finallie he hath rushed vpon me with al his strength, & hath shewed the vttermost of his pow∣er against me.

15. J haue sowed a sackcloth vpon my skin, and haue abased my horne vnto the dust.

16. My face is fouled as it were with durt by reason of my wee∣ping: and the shadow of death (is) in mine eye lids.

15. And I for all this, Eliphaz, haue not swelled against God, as thou falsely chargest me: but I haue wrapped my skin in sackcloth, & straight way forgetting al my former worship & dignity, wherein I went before al others, I couered my selfe with dust and ashes. 16. Neither did I this for a vaine shew, as hipocrites doe (howsoeuer thou doest most vnworthelie account mee such a one) seeing this my face is with teares continuallie trickling downe my cheekes, be slubbered as it were with durt: and my eie lids falling downe & waxing dim do represent the verie image of death being neere at hand.

17. Not for anie iniurie in my hands: and my praiers are pure.

18. O erth, couer not thou my blood, & let my crying find no place.

19. Loe, euen nor my witnes (is) in heauen, and my witnesse is on hie.

17. Neither is there any cause vvhy you should inueigh a∣gainst my former life. For these things are not befallen mee for any iniurie vvhich I haue done to anie man; and as tou∣ching religion, I call vpon God in the assurance of a good conscience. 18. And if I lie, thou, O earth, vvhich hast born Iob all his life time, doe nor couer me being guiltie of blood or of anie vilanie committed against anie man, neither let these my cries be heard. 19. For doubtlesse there is a vvitnes in the heauens of mine innocencie, there is one, I say, aboue, vvho vvill beare sure record against your false accusations.

20. O my Rhetoricians, O my companions, mine eie powreth out teares vnto God.

21. O that a man might dispute with God, as the sonne of man with his friend.

22. For the yeares of number (that is, vvhich vvere assigned and appointed for me) are at hand, and I go the way, whence J shall not returne.

20 Neither doe I without cause call God to witnes. For I would you should know this, O ye most eloquent men, and my most worthie companions, that these mine eyes tricke∣ling down with teares, looke directly not vpon you, but vpon God himselfe. 21. And I vvould to God vvhile I am yet aliue I might bee suffered to plead my cause against you before Gods tribunall seate, as the manner of men is one vvith an other. 22. But the terme of yeres vvhich were appointed for mee to liue, are novv expired; and loe, novv I enter into the way, out of which, it is vnpossible for me to returne.

❧ CHAPTER XVII.

Verse. 1 My breath faileth, my daies are put out, the graue (is ready) for me.

2. Vnles there are mockers with me and (vnlesse) mine eye con∣tinuallie watcheth in their prouocation.

3. Lay downe J pray thee and put me in suertie for thee, who is he that will touch mine hand?

1. Seing then that my breath is passing out of my bodie, & I hauing now as it were finished the course of my life, nothing remaineth, but that I bee laide in the graue: yet before I go hence with this infamous and reprochfull marke of hipocri∣ticall holines towards God, and counterfeit behauiour and honestie towards men, which thou Eliphaz doest set vpon me, 2. Come foorth now, loe here I doe commence an action of iniurie against thee, and cite thee to make answere before God the high iudge, vnlesse ye mocke me, and make no end of grieuing me night and daie, 3. I praie thee giue me thy hand and put me in suretie that thou wilt answer me at lawe, vvhich if thou refuse to doe, is there anie of you else will clap handes with me?

4. Because thou hast hid their hearts from vnderstanding, there∣fore shalt thou not set them vp on high.

Neither doe I, O Lord, without good reason, so boldlie challenge them before that thy fearfull iudgement seat. For seing thou hast left them destitute of a right iudgement and vnderstanding, I doubt not at all, but that, thou beeing the iudge and decider of this controuersie, they shall bee put to the worste.

5. (He) that speaketh glozing wordes, (that is, flattereth) his dearest friends, loc, the eies of his children shall faile.

What then (happilie yee will saie) hadst thou rather, Iob, that we should flatter thee, seing thou canst not abide, but art so greatlie offended, when we freelie and louinglie tell thee of thy faults? God forbid. Nay, I abhorre him that de∣ceiueth his friends with faire and flattering words; such a one bringeth Gods iust iudgement both vpon him selfe and vpon his children.

6. Trulie (God) hath made me a byworde of the people, and J am a timbrell to their faces, (that is, before men.)

7. And mine eie is drawne together by reason of indignation, & my whole creature, is as it were a shadowe.

8. The righteous are astonied at this, and the innocent shall bee mooued against the hipocrite.

9. But the righteous will hold his waie, and he whose hands are pure shall increase his strength, (that is, shall so much the more follow virtue.)

10. Returne therefore all of you, and come againe I praie you. For I find not one wise man among you.

6 This therefore is most true, and neither will I, neither can I denie it, that Iob is a by worde in euerie mans mouth, and a talking stock to all the people, yea & as it were a tim∣brel, whereat they make themselues merrie, and that this is befallen me, by the will and appointment of God.

7 Through griefe mine eies are become feeble, neither doe I now carie a bodie about me, but the shadow of a bodie, euen from the crovvne of the head to the sole of the foote. 8. Neither trulie am I ignorant, that not onlie leud and vn∣skilfull men are astonied at so strange and sudden a chance, but euen those also who are vvise and virtuouslie disposed: in so much that often times the godlie and innocent men take offence against those, who are in this sort afflicted, as against hipocrites 9. Neuerthelesse he which beareth an vpright and sound conscience, albeit his estate be thus wretched and miserable, yet hee swarueth not from the right waie, but so much the more constantlie goeth forward in vertue & god∣lines. 10. Therefore I praie you change that vvrong opini∣on vvhich ye haue conceiued of me, returne to your right vvits, be better aduised, and deale more iustlie and indiffe∣rentlie vvith me. For I doe not finde one amongst you, vvho doth iustlie and fitlie comfort me.

11. My daies are past, my thoughtes are violentlie gone, the pos∣sessions (I saie) of my heart.

12 The night is appointed to me for daie, and the light is neere to the face of darkenes, (that is to present darkenes.)

13 Seeing I looke that the graue (shall be) mine house, and J shall make my bed in the darke.

14. And speaking vnto the graue (I haue said) thou art my fa∣ther, & to the gnawing of wormes, thou art my mother & my sister.

15. Where then shall bee my hope? and who shall behold the thing that J looked for?

16 (These things) shall go downe into the bottome of the pit, for asmuch as we shall rest together in the dust.

11 For as touching the other part of your consolation, in which ye bid me looke for wonderfull thinges, if so be I shall doe after your counsels, this also is vaine & to small purpose,

For all my daies are gone, and what thinges soeuer I haue heretofore imagined with my selfe, yea, and those thinges, which I thought I alreadie moste surelie possessed as mine owne, are all in a moment taken from me.

12. The night, which is giuen to men to take their rest in, is to me become the daie appointed for labour and trauell: neither doe I reape any more pleasure or commoditie when the day light ariseth, then while the darke night is pre∣sent.

13 Therefore for so much as I looke for nothing else, but to go downe into the graue as it were into a house, and there to lie couered in darkenesse; 14. and alreadie I haue called the pit by the name of father, and the gnawing of the wor∣mes, by the name of mother and sister: 15. tell me I pray you, where shall I enioy the things which ye promise me, and who shall see me in that happie and flourishing estate, which ye go about to put me in hope of. 16. Doubtles these things shall accompanie mee goeing downe into the depth of the graue, that there we may abide and rest togither.

¶ THE SVMME AND ORDER of the 18. Chapter.

IT is manifest both by the speaking of Eliphaz about the end of this conference (whereof afterward wee shall heare) and by verie manie places of this disputation, together with diuers probable cir∣cumstances, that these speeches were not priuately vttered, but in the presence and hearing of manie. Hence it is that Bildad now see∣meth as it were to speake vnto the auditorie, though by and by hee turneth is talke to Iob. Neither yet is it vnlikely, that among others he includeth also his companions. It greeued him to se this communi∣catiō to last thus long & with arguing to & fro, stil to be continued, especially about a matter, as he thought and iudged, more cleere then that it needed anie great debating or long disputation. For as onely vnskilfull and ignorant men are accustomed thus to doe (of whome the Comicall Poet sayth trulie, that nothing in the world is more vnreasonable then an ignorant person, who thinketh nothing well

done, but that which he doeth him selfe) but also and euen more es∣peciallie they, who by ouermuch confidence in them selues, abusing the knowledge and wisedom which God hath giuen them, account it a great iniurie, if any dissent from them in opinion and iudgement. And such a one Bildad here sheweth him selfe to be, vttering no∣thing against poore Job, but most bitter invectives, and repeating those things which his companions had before spoken concerning Gods iust iudgements against the wicked: which surely are verie true and excellent speeches, but yet most falsely and wrongfullie wre∣sted against Iob.

CHAPTER XVIII.

1 BVt Bildad the Sheuhite answered and said,

2 How long will it be, before ye wil bring these speeches to an ende? doe ye vnderstand, and then we will speake.

1. 2 Then spake Bildad, what ende will ye make, saith he, of these your alterrations and discourses to and fro? Let euery one rather weigh diligently what is spoken on both sides, so shall our speeches be to the purpose, and not rove at vncerten markes, and so shall we finde some ende of this disputation.

3 Why are we counted as beastes, and are vile in your sight?

What? is it meete that this Iob, whom to comfort we are come hither, should despise vs and esteeme of vs no better then of beastes, which want reason and vnderstanding? and that our speeches should seeme vnto you that are present, as base and of little value?

4 O the man which teareth his soule in his anger, shall the earth be forsaken for thee, and shall the rockes be remooued out of their places.

But O thou, that forgetting thy selfe to be a man, like some madde and furious beast, through rage and impatiencie tea∣rest thy selfe, canst thou make God afraid with these thy cries? will he, thinkest thou, cast his scepter out of his hands? will he leaue off to rule & gouerne the earth? will he for thy sake change the ordinarie course of nature, as to mooue the rockes out of their places. For surely thus it must needes be,

if either in aduersitie or in prosperity he should make no dif∣ference betweene the righteous, such a one as thou still re∣putest thy selfe, and the wicked which hate God.

5 Yea, the light of the wicked is quenched, neither doeth the sparcke of his fire (that is, of any of them) shine.

But howe false this is, thou thy selfe Iob nowe findest. For although God of his goodnesse, do sometimes suffer the wic∣ked as it were to shine in a prosperous and flourishing estate, yet that light is quickely put out, neither doeth that sparke of theirs send foorth any beames.

6 The light is darkened in his tabernacles, and his candle is put out with him.

And both he him selfe, and all his house out of this light shall fall into extreme darkenesse and miserie, by reason that suddenly his light shall be put out, and in a moment he shall loose all his beautie and brightnesse.

7 The steps of his strength shall be brought into straightes, and his owne counsell shall cast him downe.

Wheras before nothing seemed too hard for him which he durst not take in hand, & which by his strength he could not atchieue and bring to passe, nowe his heart shall faile him, & he shalbe brought into straightes, out of which while he see∣keth by manie pollicies and counsels to ridde him selfe, he draweth vpon him selfe his owne destruction.

8 For his feete shalbe taken in the net, and he shall walke vpon the snare.

For his foote shalbe caught in the snare, and which way soeuer he goeth, he shall intangle him selfe in the net.

9 The grenne shall take him by the heele, and the thiefe shall come vpon him.

As he goeth on his way the grenne shall take him by the heele, and throwe him to the grounde, the thiefe shall come vpon him, and he shall lie at the mercie of the robbers.

10 A snare is laid for him in the grounde, and a trap for him in his way.

When he walketh, a snare lyeth vnder his feete to catch him at vnawares, and which way soeuer he turneth himselfe traps are laid to snare him.

11 Terrors shall make him afraide on euery side, and shall driue

him to his feete, (that is, shall constraine him to flie from one place to another.)

And truely these daungers let him looke for abroad, and these mischiefes shall befall him. Nowe inwardly and with him selfe he shall liue in continuall feare and horror, so that he shall not thinke him selfe any where safe, he shall be cary∣ed hither and thither, indeede not knowing which way to turne him selfe.

12 His violence shall be his famine, and destruction standeth at his elbowe.

By doing wrong and violently oppressing the poore, he shall be found to haue gained nothing, but that he shall pine for hunger: and he shalbe ouertaken with some grieuous calamitie, which alwayes shall waite vpon him, and neuer depart from his elbowe.

13 Jt shall deuoure the supporters of his skinne: the first borne of death shall deuoure (I say) his strength.

Some strange disease, being sent as it were out of the bow∣els of death it selfe with great power to hurt, shall eate vp his flesh, and consume the veines and sinnowes, wherewith his ioyntes and members are tyed and knit together.

14 His hope shalbe suddenly taken from him in his dwelling, and (the first borne of death) shall cause him to goe to the King of feare.

15 (And he) shall dwell in his tabernacle, and it shall not be his: brimstone shalbe scattered vpon his habitation.

16 His rootes shall be dryed vp beneath, and aboue shall his braunch be cut downe.

17 His remembrance shall perish from the earth, and he shall haue no name in the streetes.

14 Neither shall this mischiefe thus cease, (which thing consider, Iob, whether it do not most fitly agree to thy selfe.) For all they, vpon whome the wicked man trusteth, and by whose meanes he hopeth that his house and name shall flou∣rish and come in great credite & honor abroad, are violently and suddenly swept away: and that horrible euil and disease, whereof I spake before, at the length comming vpon him, shall by force drawe him to the king of feare, I meane, Death it selfe: 15 which hauing quite thrust him out of doores,

shall strewe his house with brimstone, and dwell therein. 16 And thus it shall come to passe, that his rootes, by which he was nourished and vpholden, being beneath dryed vp & rot∣ten, and his boughes aloft lopped and cut downe, 17 both he and all his posteritie shall so be blotted out, that they shalbe quite forgottē, and not once spoken of amongst men.

18 He shalbe driuen out of the light vnto darkenesse, and be chased out of the worlde.

19 He shall neither haue sonne nor nephewe among his people, and none shalbe left in his dwellings.

20 The posteritie shalbe astonied at his day, and feare shall come vpon the auncient.

18 Therefore thus shall he fall out of light into darke∣nes, neither shall he any where appeare or shewe his face, be∣cause he is on all sides thrust out, and in no place can find in∣tertainment. 19 He shall haue no sonne nor yet nephewe left, whereby his house and stocke may be reckoned in his tribe, neither shall any of his blood and kindred remaine a∣liue. 20 And this his fall shall be so fearfull, that his posteri∣tie shall thereat stand as it were amased, and his auncetours shall not behold it without great astonishment.

21 Surely such are the habitations of the wicked: and this is the place of him, who feareth not God.

Loe, this is the lot of the wicked, and this is the ende of them who doe not feare God.

THE SVMME AND ORDER of the xix. Chapter.

NOthing can be more effectuall and more forcible to mooue affe∣ctions, then this answere of Iob: wherein he acknowledgeth with wordes which would mooue a stonie heart to compassion, that not onely these miseries which Bildad had reckoned vp, but e∣ven farre more grievous were befallen him, and that not by chaunce or fortune, but by the will and appointment of God. Neuertheles he rightly denieth, that he is therefore to be accompted in the number of lewd and wicked persons, or that he had deserved to be dealt withall in so taunting and reprochfull manner: nay rather that his case was

so much the more to be pitied, by how much the greater his affliction was. And surely in this last answere, Iobs faith and constancie appea∣reth marveilously: for he witnesseth most plainely, that neither the vnluckie threatnings of his adversaries, nor the bitternesse of his so many and so great afflictions can so farre discourage him, but that, albeit he despaire of this life, neuerthelesse, relying him selfe vpon the power and goodnesse of God, how hardly soeuer now he dealeth with him, he retaineth a most sure and stedfast hope of his resurrection, & of taking againe the verie same flesh & body, therin to be made par∣taker of eternall life, to enioy the sight and presence of God his re∣deemer. For I am out of doubt that this is the true meaning of this place, and surely the whole Scripture doeth not yeelde vs a more no∣table or a more cleare and manifest testimonie to confirme vnto vs the resurrection of our bodyes, then this.

CHAPTER XIX.

1 BVt Iob answered and said.

2 Howe long will ye vexe my soule, and torment me with wordes?

3 Ye haue nowe ten times reproched me, and are not ashamed: ye deale with me, as if I were a straunger to you.

1 Then Iob making answere to these things which were most wrongfully laide against him, 2 Thou demaundest, Bildad, saith he, how long it will be, before I make an ende of answering, but I say to you againe, when wil ye leaue off thus miserably to grieve me, and with these your reprochful spee∣ches to kill my heart. 3 For now ten times one after an∣other haue you not doubted most shamelesly to assaile me with bitter & taunting invectives, & ye take me vp so short, as if ye dealt with a stranger & forrener, and not with a friend.

4 And be it that I haue erred: let mine errour remaine with me.

And truely let it be granted, that these things haue happe∣ned to me through mine own fault, & for mine own offences. Notwithstāding, I beseech you, let me alone, & giue me leaue to beare the punishment which God hath laid vpon me, and adde not you any more to these afflictions, which alreadie I suffer.

5 But forasmuch as ye advaunce your selues in wordes against me, and rebuke me for my reproch.

6 Knowe nowe that God hath ouerthrowen me, and hath set his net round about against me, (that is, hath compassed me with his net.)

5 But forasmuch as it pleaseth you to set out my mise∣ries with such stately eloquence, and to catch at this my mis∣fortune and vnhappie estate, throughly to gaule me and re∣proch me therewithall: 6 I denie not that, which you say, and I would haue you more and more to knowe it, that I am ouerthrowne and cast downe by Gods owne hande, and that with his net, whereof thou Bildad diddest so often make mention, he doeth compasse and hold me in on euery side.

7 Beholde, I crie out of violence, but I am not heard, I crie, but there is no due moderation.

Loe, I crie out, that I am oppressed aboue my strength, & that my affliction is greater, then that I am able to beare: yet can I obtaine no releasment: I crie aloude, yet am I ne∣uer a whit the better, or more gently dealt withall.

8 He hath hedged vp my way, and he hath set darkenesse in my pathes.

What way soeuer I seeke to escape, he hath beset me with obstacles, which hinder me so that I cannot passe: and I find all my wayes beset with darkenesse.

9 He hath spoyled me of mine honour, and taken the crowne away from my head.

I confesse, that he hath spoyled me, as thou hast said, of all the honour and dignitie, vnto which he had advaunced me, and that all the glory, wherewith as a King he had crowned me, is suddenly taken away.

10 He hath destroyed me on euery side, and I am gone: and he hath remooued mine hope like a tree.

As a man that will pull vp a tree by the rootes, diggeth round about it till it be ouerthrowne and fal downe vpon the grounde; so hath he dealt with me, so that now I am vtterly vndone, neither is there any more hope for me to recouer, (as also I remember that thou diddest say) then for a tree that is once pulled vp by the rootes.

11 He hath made his anger to kindle against me, and he hath

counted me, as one of his enemies.

12 His armies came togither, and made their way against me, and camped about my tabernacle.

11 Beeing displeased with me, he hath poured out all his anger against me, neither hath he otherwise dealt with me, thē he vseth to do with his greatest enemies. 13 His troupes are ioyned in one to set vpon me, they haue set their waie a∣gainst me, & haue pitched their tēts roūd about my habitatiō.

13 He hath remoued my brethren from me, and my kinsfolke are become straungers to me.

14 My neighbours haue forsaken me, and my familiers haue for∣gotten me.

15 They that dwel in mine house, and my maides take me for a straunger, (I say) I am a straunger in their eyes.

16 J called my seruant, but he would not answer, I spake him faire with my mouth.

17 My breath is straunge vnto my wife, though I beseech her for the childrens sake of mine owne bodie.

13 Yea, and as yet more harder & more greeuous things haue followed, he not beeing ignorant thereof, but ordering and disposing all at his owne pleasure. For my brethren haue put them selues out of my sight, and those, who were moste known vnto me, haue now estraunged them selues from me. 14 My kinsmen haue forsaken me, my very familiar friendes haue forgotten me. 15 Those of my houshold, yea, and my maides account me as a straunger, and looke vpon me with no other countenance, then vpon a forreiner and vnknown guest. 16 My seruants, though I crie to them, although I intreat them and speake them faire, yet they will not heare me, nor make answere vnto me. 17 My verie wife doeth loath my breath and cannot abide it, as beeing straunge and vnpleasant, yea, euen when I beseech her by those common pleadges our children got betweene vs.

18 The meaner sort despise me, and when J rise they speake a∣gainst me.

19 All the men of my secrets doe abhorre me, and they whome I loued are turned against me.

18 Neither is my estate any whit better abroad, forasmuch as euen those, who both for their yeares & calling, are most base and contemptible, doe despise me, and when I rise vp to

them, they reproch and reuile me with words. 19 All those, with whome before time I communicated my secrets as with my dearest friends, doe now turne their face from me, ney∣ther doe any deale more despitefullie with me, then those of whome I haue best deserued.

20 My bones cleaue to my skinne and to my flesh, and J haue e∣scaped with the skinne of my teeth.

To be short my skinne, which is all the flesh that is left me, cleaueth vnto my bones; neither is there from the crown of my head to the sole of my feet, any thing sound in my body beside the skin of my gums, into which my teeth are ingraffed.

21 Haue pitie vpon me, haue pitie vpon me, O yee my friendes, because the hand of God hath touched me.

22 Why doe yee persecute me as God, and are not satisfied with my flesh?

21 And this most miserable spectacle, ought it not, I pray you, rather mooue you to pitie mine estate, though your harts were as hard as flint, then in this sort to taunt, and re∣uile me? if then yee be my true friends, and vnlike to those of whom I spake before, if perfit loue & friendship hath brought you hither to me, take pitie of me, againe I say, take pitie of me, whome yee behold thus grieuously wounded by the hand of God. 22 For I beseech you, is not this hand of God hea∣uie enough, but is it meet that yee also afflict me? And albeit, I had through mine owne follie made you my deadlie ene∣mies, ought not this plague, which yee see with your owne eyes in this my bodie, satisfie your hatred and malice?

23 O that my words were now written, O, I say, that they were written euen in a booke:

24 Were grauen with an iron pen, either (in) lead (or) in stone for euer.

23 Neither surelie doe I here babble I can not tell what, but I would to god, I would to God, I say, that these my words receiued from my mouth were written, 24 or rather with an iron pen were ingrauē in lead, or in stone to remain for euer.

25 J also know, that my redeemer liueth, and that he shall at the last continue after the dust.

26 And after my skinne is eaten, that J shall neuerthelesse see God in my flesh.

27 Whome I shall behold for my selfe, and my eyes shall see him, and not an other (though) my reines are consumed within me.

25 But, least happilie yee imagine, forasmuch as I am out of all hope as touching this life, that therefore I despaire, as the wicked vse to doe, or that yee alone know, what is to be hoped and looked for after this life; I tel you that I also know that he liueth for euer immortall, by whome I shalbe redee∣med from death, who as he was before this dust, as being the creator thereof, so shall he not be dissolued with it, but shall remaine after it is destroied and brought to nothing. 26 So that I, whome yee iudge accursed, euen I, I say, after my skin is consumed, and this not so much my body, as the image of my body, is dissolued, shall see God, hauing on this very same flesh. 27 Whome I say, I, euen my selfe, and with these mine eyes, and not beeing transformed into any thing else, shal be∣hold: albeit, as now my state is, whatsoeuer is remaining of this life within me, is spent, euen to my verie bowels.

28 Surelie yee should haue saide, why doe we persecute him? For the root of the matter shall be found in me.

29 Take heede of the sword: For anger is among the iniquities of the sword, that yee maie know that their shalbe a iudgement.

28 Surelie equitie it selfe and true friendship, ought ra∣ther to haue withheld you from reuiling and reproching me in this manner. For if yee wil diligentlie and with iudgement weigh and consider the whole matter, yee shall finde that I stande in a good quarrell and maintaine a cause, which is iust and which is stronglie and deepelie rooted. 29 There∣fore I feare not that destruction, which as thou saidst, doeth hang ouer the heads of them who despise God. Looke to your selues rather, least God strike you with his sword. For this your spitefull dealing with me, is no lesse wickednes, then if yee should thrust me through with a sword: which I tel you to this end, that yee may thinke with your selues, that he to whome I appeale, will be a iust and righteous iudge, before yee be constrained to feele it.

¶ THE SVMME AND ORDER of the xx. Chapter.

TSophar taking occasion by this speech of Iob, in which he should rather haue rested content (so hard a matter it is for men stif∣••••e conceited, to lay aside their opinions) vrgeth and repeateth the

same things againe, to wit, partlie the suddennesse, and partlie the greatnes of Jobs miseries, which no man could doubt, but that they were laid vpon him by the hand of God: hereupon falslie gathering that God neither could nor yet vsed to deale so with any other, then with most vile and wicked wretches. But whereunto tendes this? Forsooth to proue those things false, which Job had vttered concer∣ning his owne innocencie: and that therefore he was either to be∣think him of repentance, or else that once for all, & that out of hand, he should vtterlie be destroyed. But this is verie true, that nothing can either more rightlie or more grauelie be saide concerning the iust punishments, which euen in this life God hath appointed for the wicked, and especiallie for hipocrites and dissemblers, who carrie an outward shew of godlines and vertue, beeing indeed nothing lesse, then that which they seeme to be.

❧ CHAPTER XX.

Vers. 1. Then answered Tsophar the Naamathite and said,

2 For that cause my thoughts call be backe (to speake) & here∣upon (is) my making hast:

3 I heare the correction of my reproch: But my spirit shall make answere for me out of my vnderstanding.

1 THen Tsophar the Naamithite hearing these wordes, 2 I had thought, saith he, to haue let thee go, & not to haue talked or medled any more in this matter, but that thy wordes do compell me to take an other course; where∣fore readilie thus I answere thee. 3 And as I haue heard thy sharp reprehensions and rebukes: so my knowledge will afforde me, and put into my minde sufficient matter to make the answere, and to pay thee home like for like.

4 Knowest thou not this, (which hath beene) from the begin∣ning, and euer since man was placed vpon the earth?

5 (Namelie) that the reioycing of the wicked is but hard bie: & that the pleasure of the hipocrite for a moment:

6 If his glorie mount vp to the heauens, and his head reach vnto the cloudes,

7 After he hath throwne downe him selfe, he shall perish for e∣uer: and they that did see him, shall say, where is he?

8 He shall flee away as a dreame, and he shall not be found, and

he shall passe away as a vision of the night.

9 The eye shall behold him and see him no more, neither shal his place any more see him.

4 And is it possible, Iob, that thou shouldest be ignorant of this, which is prooued by experience of al ages, since men began to inhabite the earth. 5 Namelie, that the pompe and triumps of the wicked cannot be fetched from the times of antiquitie, and that the ioyes of hipocrites vanish away in a moment. 6 7 For howsoeuer they may seeme to be lifted vp into heauen, and with the crowne of their heade to touch the cloudes: yet within a very short time being thrown downe headlong, they shall perish for euer, in so much that they who ere while saw them aloft, in the twinkling of an eye shall inquire what is become of them. 8 For they flie away no otherwise then a dreame, so that they shal not any where be found; as who vanished awaie like a night vision. 9 Fi∣nallie, they who saw them to day, shall to morrow see them no where, neither yet shall the place where they liued any more acknowledge them.

10 His sonnes shall pacifie the poore, and his hands shall restore their robberies, (that is, those things which they haue taken a∣waie by violence.

For wheras fathers are wont, as it were, to be borne anew in their children, if it so fall out that this man leaue any chil∣dren behinde him, their state and condition shalbe so mise∣rable, that the poore, whome their father had oppressed, shal thinke and acknowledge them selues satisfied: and he paie dearelie in the end, all that which before he had robbed and pilled, or by extortion and violence taken away from others.

11 His bones shall be filled with his youth, and it shall rest with him in the dust.

The paines and punishments which he hath procured & brought vpon himself, by the sins of his youth, shal eat vp his bones to the marow, & shall lie downe with him in his graue.

12 Because euill was sweet in his mouth, and he hid it vnder his tongue;

13 And spared it, and would not forsake it, but kept it close with∣in his mouth.

14 His bread shall be chaunged in his bowels (and) the gall of

aspes (shall be) in his bowells.

15 He shall deuoure substance, but hee shall vomit it, and God shall pull it out of his bellie.

16 He shall suck the gal of Asps, the vipers tongue shal slay him.

12 And trulie in working mischiefe he no lesse pleaseth him selfe, then he who keepeth sweet meate in his mouth. 13, and holdeth it vnder his tongue, not with intent to spit it out, but more and more to tast it, being delighted with the pleasant realiz thereof. 14 But this his food being forth∣with in his bowells cleane changed, shall become altogether vnsauerie, as the gall of Aspes. 15 He shall neuer digest his goods, which he hath ill gotten and heaped vp, but with extreame paine and torment he shall cast them vp raw and vndigested, God him selfe as it were pulling them violently out of his bellie. 16. So the end shall prooue, that he hath sucked the poyson of Aspes, & that he shall die of the veno∣mous fome, which proceedeth from the tongue of the viper.

17 Hee shall not see the riuers of floods and streames of honie and butter.

18 He shall repaie his labour and shall not swallow (it) (hee shall repay it, I say,) according to the substance of his chaunge, (that is, as he hath dealt with others, so others againe shall deale with him) neither shall he reioice.

17 His goods ill gotten shall haue no blessing; no store or plentie shall thereof insue, whereas contrariwise God so blesseth holie & good men, that their houses flow, as it were, with streames of honie and butter. 18 but he shall be so farre from this happines, that he shall repay and make good the damages done to others, without hauing time and space graunted him to swallow them, and the course of things be∣ing chaunged, as he hath dealt with others, so others againe shall deale with him, and he shall not enioy the things which he hath gathered.

19 Because he hath vndone (others) and forsaken the poore: hath taken houses by force, and hath not builded them.

20 Because, J say, he hath not knowne rest in his bellie, he shall not go away with that he desireth.

21 Neyther (were there) anie remnants of his meat; there∣fore shall he not hope for his good.

22 When he shall be filled with aboundance, he shall be brought into streites all the hands of the wicked shall assaile him.

23 (When) hee shall haue plentie to fill his bellie, God shall send vpon him the fiercenes of his wrath, and shall raine vpon him, vpon his flesh.

19 And who seeth not, how God herein declareth him∣selfe to be iust: For seeing this man hath vndone others and depriued them of all their goods: hath built himselfe no hou∣ses but seazed and taken possession of houses built with o∣ther mens cost and charges: 20 Moreouer, forasmuch as his gluttonous paunch could neuer be satisfied, therefore shall he likewise goe without that, which he wished and lon∣ged for: 21 And againe, in that his rauenous greedines hath been without all measure, so that nothing is left him to deuoure, he shall not finde anie thing, whereby he may con∣ceiue hope of remedie, for this miserie. 22 For after hee hath scratched and scrapt together so much, as might satisfie the most greedie and couetous wretch, that liueth vpon the earth, then shall the wicked set vpon him on all sides, in so much that he shall be brought into great streites. 23. And when he shall be in the midst of all his iolitie, and shall pam∣per his karkesse with all maner of delicate & daintie meats, euen then shall God powre out vpon him his most fearefull wrath and vengeance, rayning downe from heauen vpon his bodie all kinde of calamities.

24 Escaping from the iron weapons (that is swordes) the bow of steele shall strike him through.

25 The shooter shall let the string go, and it shall shoote forth the arrowe, it shal come foorth of his bodie, and shine with his gall: feare shall come vpon him.

24. If he shall scape the sword, yet the arrows of the steel bow shall pearce him through▪ 25. They shall not bee shot forth in vaine, but going through his body they shal be died with his gore blood: & moreouer his soule shall be wounded with verie manie terrours.

26. All darkenes shal be hid in his lurking places: the sire that is not blowne shall deuour him, and it shall go ill with them, who re∣maine in his tabernacle.

27 The heauens shall discouer his iniquities: & the earth shall

rise vp against him.

28 The increase of his house shall go awaie: they shall flow away in the daie of his wrath.

26 Where he thought he might most safelie hide him∣selfe, there shall he finde no suretie, but all full of obscuritie & darkenes: A flame of fire, breaking out of its ovvne accord without anie mans blowing, shall take him out of the waie, and vtterlie destroie him: neither shall the estate of his hous∣hold be anie whit better. 27. For the heauens themselues shall lay open his wickednes; yea the verie earth shall rise vp against him. 28. His reuenewes and yearelie profits shall bee scattered and dispersed here and there: finally like the running water shall such men passe away, so soone as Gods wrath is kindled against them.

29. This is the portion of the wiked man from God, and the he∣ritage of his wordes from God.

And no other portion, then this, Iob, can the wicked look for at Gods handes, who is a most iust iudge and reuenger: thus, I saie, shall almightie God deale with them, and this shall they get by their answering and reasoning against him.

¶ THE SVMME AND ORDER of the xxi. Chapter.

IOB going about to shewe, that not onely Tsophars former speech, but also whatsoeuer else had before beene spoken of his friends, concerning the vnhappie end of the wicked, was not right∣ly vnderstood of them, he vseth a gentle preface to mollifie his fo∣mer roughnes of speech, crauing attention, in the 2. verse reasoning or drawing his argument from the cause of their comming to him: in the 3. verse from the dutie of a good and vpright man: in the 4. verse from the greatnes and worthines of the matter, whereof hee was to speake: lastlie, in the 5. verse from the circumstance of his owne moste wretched and lamentable estate. Afterwardes goeing out forward, hee denieth that it alwaies so fareth with the wicked, as those his friendes so often beate vpon, as who contrariwise, doe ve∣rie

often flourish all their life time, die with out griefe or sorrowe, and leaue their ofspring behind them, abounding in all manner of goods and blessings, perteyning to this life; although while they li∣ued both their wordes and deedes did sufficientlie witnes their wic∣kednes and impietie: And hereupon he trulie gathereth, that ney∣ther prosperitie is anie certen token of godlinesse and sinceritie; nor that anie man ought to be iudged and condemned for aduersitie which is befallen him, be it neuer so grievous and sudden: but for as much as neither prosperitie happeneth to the bad, nor aduersitie to the good, against Gods will or knowledge, therefore that God in gouerning all humane affaires, knoweth best, why hee purposeth, and effecteth euerie thing, whereas Job him selfe or any other is not able to conceiue the reason of Gods counsells: and so he conclu∣deth, that it is all vaine and frivolous, which he hath heard of them.

❧ CHAPTER XXI.

Vers. 1. But Iob answered, and said.

2 Harken in hearing vnto my wordes, and this shall be your consolations.

1. 2. THen Iob ansvvered in this wise, I pray you diligent∣lie and attentiuely heare me what I shall say, that it may indeede appeare, that yee came not hither to vexe and grieue me more and more, but to comforte and helpe me.

3. Suffer me, and I shall speake, and after I haue spoken, then mocke me.

Quietly, I saie, and with patience first heare mee speake, and then if ye please and thinke it good, laugh me to scorne, and scoffe at my speeches.

4 What I? (that is, as touching my selfe) is my speech to men, and if (it bee so,) hovv should not my spirite bee trou∣bled?

Nowe surely I haue no controuersie particularlie with you, neither doe wee nowe striue about worldelie affaires,

but at this time and in this place, I haue to deale with the conscience, and I haue not to doe with men, but with Gods which being so, doe ye maruell that I thus rather sob then speake, as it fareth with them whose spirite is troubled?

5 Looke vnto me and be abashed, and lay your hand vpon your mouth.

Finallie hauing regard of mee, whome ye see among all men to be the most miserable, rather with astonishment and silence, harken what I shall saie, then vnpatientlie heare me speaking in mine owne defence.

6 When J remember, J am astonished, and feare taketh holde on my flesh.

7 Wherfore do the wicked liue, wax old; yea & grow in wealth.

8 Their seed is established in their sight, and their generation standeth before their eies.

9 In their houses there is peace without feare, and the rodde of God, is not vpon them.

10 Their bullock gendreth and faileth not, their Cow calueth, and casteth not her calfe.

11 They send foorth their litle ones like sheepe, and their sonnes leape vp and downe.

12 They lift vp the voice like the tabres and harp, and reioice in the sound of instruments of musick.

13 They spend their daies in good, (that is, in pleasure,) and in a moment go downe to the graue.

14 Although they haue said vnto God, Depart from vs, and we will none of the knowledge of thy waies.

15 Who is the almightie that we should serue him? and what profit shall we haue if we praie vnto him?

6 Thou askedst of me, Tsophar, if I knew not these things, which continuall experience in all ages teacheth. Verily I knowe them right well, and I can not choose but stand as one astonished, and tremble in euerie ioynt of my bodie, when I call them to minde: 7 For that which thou saiest concerning the shorte and momentanie prosperitie of the wicked in this life, and of their sudden downefall and de∣struction, is disprooued and confuted by verie manie ex∣amples. And what shall I saie to bee the cause, why they are suffered to liue, why to lenghthen out their daies to the

verie vttermost course of nature, why to abound in all wealth and riches? 8 Moreouer, their children, howsoeuer thou doest affirme the contrary, remaine in safetie in the presence of their fathers, who behold them with their eyes, howe they growe vp in strength and lustinesse. 9 Their families are peaceable, and without all feare, neither doeth God chastise them with his scourges. 10 By reason their bullockes happily ingender, and their cowes neuer cast their calues, their cattell is wonderfully & mightily increased. 11 Their little ones being brought vp at home by flockes, doe cheere∣fully and merily skippe vp & downe. 12 And partly they sing and tune their voyces like the timbrels & the harpe, and partly they delight them selues with diuers instruments of musicke. 13 Finally, this life being thus passed ouer in plea∣sure, in delights, in mirth & pastime, neuer being tormented with any long diseases, as it were in a moment they go downe vnto the graue. 14 And yet notwithstanding they brea∣king foorth into open contempt of Gods maiestie, haue bid him to depart from them, to get him hence, and to bee pac∣king, as if they had nothing to doe with him: neither would they at any time suffer them selues to be taught and instru∣cted by him. 15 And which is yet more outragious, they haue not doubted to vtter these blasphemous and fearefull speeches, Who is the Almightie, that we should yeelde and submit our selues vnto him? and what good or profite shall wee reape, by povvring out our prayers before him?

16 Beholde (notwithstanding) their good is not in their hande: let their counsell depart farre from me.

But behold, nothing of all this happeneth either against the will, or without the knowledge of God: forasmuch as their happinesse standeth not in them selues, or in their owne powers and therefore farre be it from me to consent to their vngodlinesse. But yet neuertheleke, the foundation of your invectiues against me, by this meanes falleth to the ground.

17 (But) when shall the lampe of the wicked be put out? and (when) shall the stormie shower come vpon them, and (when) will (God) giue them their portion in his wrath?

18 And (when) shall (the wicked) be as the stubble before the winde, and as chaffe which the storme carrieth away.

17 But as thou saidest, Bildad, the lampe of the wicked shalbe put out. Thou also, Tsophar, saidest, that God raineth vpon them in his anger: and that this heritage is allotted them from aboue. Neuerthelesse ye see, that it falleth not out thus with all, nor yet so suddenly to the most part of thē, as ye affirme. Therefore define vnto me, if ye can, that I may knowe yet somewhat more certainely of the matter, within what space of time this light of the wicked shalbe put out, or this stormie shoure shall come vpon them, or God shall de∣uide this portion among them in his wrath. 18 Finally tell me, when are these made as stubble before the winde, & as chaffe scattered with the force of a tempest.

19 God (ye will say) will lay vp his violence for his children: he should reward him, and he should knowe (it.)

20 His eyes should see his own destruction, & he should drinke of the wrath of the Almightie.

21 For what affection shall he haue towardes his house after him, when the number of his moneths is cut off?

19 Doubtles ye wil take exception against these things, that God doth reserue for the children of that wicked man, the vengeance of his wrongs and oppressions: ye say well; but yet, if we shal weigh these things according to mans rea∣son, as ye do, he ought rather him selfe to suffer and feele the smart or punishment of his owne sinnes: 20 and to be an eye witnes of his owne destruction, to drinke the cup of the wrath of almightie God, which he had powred out for him. 21 For (I pray you) what care and regard can he haue of his house and children, after he is dead and gone.

22 Shall (any man) teach God knowledge? Nay, it is he, who gouerneth the highest thinges.

But shall any, especially any of you, which labour to proue this, that the counsels of God are alwayes manifest in this life, either by prosperitie or els by aduersitie; shall any of you, I say, teach him, howe he is to rule and gouerne thinges here vpon earth beneath▪ seeing ye can not denie but that he is the onely gouernour and disposer of all thinges in hea∣uen aboue?

23 One shall die in the pride of his perfection, being in all ease and prosperitie.

24 His milke pailes runne ouer with milke, and his bones are moistened with marowe.

25 But another dyeth in the bitternesse of his soule, neither did he euer eate with pleasure.

26 (Notwithstanding) they shall lie both in the dust, and the wormes shall couer them.

23 Here beholde, take vnto thee two, that are both toge∣ther either good and vertuous, or euil and wicked: with one of them through the whole course of his life all things haue gone well. 24 His kine haue giuen great store and abun∣dance of milke, he hath wanted no manner of pleasure or delight, and at length he departed this life with great peace and cheerefulnesse. 25 But the other hauing neuer had any smacke or taste of the pleasures & commodities of this life, dyed also ful of sorowe and heauinesse. 26 And yet for all their vnlikenesse and inequalitie in this life, one and the selfe same death hath taken them both away: they lye both of them in the graue, and are clothed with wormes. Now let me knowe, what ye can say to this case, or what place is there left here to your carnall reasons.

27 Behold, I knowe your thoughtes, and what ye take holde of against me.

28 For ye say, Where is the house of the great man, and where is the tabernacle of the wickeds dwelling?

27 But loe, I knowe full well what here commeth into your mindes, and what hold you will take against me to put me beside this my cause and defence. 28 For say ye, Shew vs, if thou canst, what is become of those great and honoura∣ble mens houses, and where are those stately towres of the wicked, wherein heretofore they dwelt: as if forsooth the o∣uerthrowe of their houses were the ouerthrowe of mine opinion.

29 (But) haue ye not enquired of those who passe by the way, (that is, of waifairing men) neither can ye denie their signes.

30 That in the day of destruction the wicked is prohibited (that is, the wicked is spared) and in the day (wherein) vengeance is brought foorth?

29 But did ye neuer aske of them that are travailers, any thing concerning these matters? Did ye neuer heare them tell what monuments they haue met withall by the wayes of the pompe and magnificence of these mightie men? 30 And who knoweth not that such men of all others are least subiect to the misfortunes and outwarde calamities of this life? and that they are especiallie spared, when the testimo∣nies of Gods wrath are rife, and almost euery where to bee seene vpon the earth?

31 Who shall declare his owne way to his face, (that is, in his presence:) and who shall rewarde him for that he hath done?

32 Therefore he shalbe brought to the graue: and men shall watch at (his) tombe.

33 The steepe places of the running streames shall be sweete to him, and he shall drawe all men after him, and there (shall goe) before him more then can be numbred.

31 Neither is it any marveile that this so falleth out, for who dares reproue the wicked man to his face for his sinnes? who will take punishment on him for the iniuries which he hath done, & for his oppressions? 32 Therefore so farre is he frō that end which you said should befall him, that on the contrarie side, hauing peaceably departed this life, he is ho∣nourably caryed to his graue, great lamentation is made at his buriall, and men are set to watch his tombe. 33 And thus while he liued, he tooke delight and pleasure in his towres and castles, built vpon the craggie valleyes of brooks and running streames: and being dead he is brought to the earth with great pompe & solemnitie, hauing a great traine both going before him, and following after him.

34 Howe then doe ye comfort me with vanitie, seeing your answers (are) a straying from the trueth, left (in the mindes of the hearers.)

To what ende therefore do ye propound these vaine and frivolous things to me, in steade of comfort and consolati∣on? whereas these your answers are naughe else but lyes and a swarving from the trueth, which they leaue in the mindes of the hearers?

THE THIRD EN∣counter of Jobs friends. THE SVMME AND ORDER of the xxii. Chapter.

IOB hauing bene by his friendes very grieuously and vnadvised∣ly accused, as though it must needs follow, because he was so great∣ly and so suddenly afflicted, that God therefore was highly displeased with him, as who is neuer angrie with men, vnlesse their sinnes pro∣voke him thereunto neither being mooued, doth any otherwise punish them, then according to the qualitie of their offences: Iobs friends, J say, after they had very fondly accused him, they brought the whole controuersie to this point; That we are to iudge & esteeme of Gods loue or hatred toward any man, and consequently either of the inno∣cent or wicked life of a man, thereafter as we see his estate in this present life to be flourishing & happie, or miserable & wretched: & that as the punishment of those who lightly offend, is neither grie∣vous nor continuall, but moderate: so they who cōmit heinous sinnes, are not lightly & for a while, but very seuerely & a long time puni∣shed; yea and vnlesse they repent, vtterly destroyed. We haue heard therefore, howe Iobs friendes affirmed and held these things against him, & how he denyed & disprooved the same, sometime standing vpon the innocencie of his former life, and appealing vnto the tribu∣nall seat of God him selfe against his accusers: sometime also shew∣ing in generall by examples alleaged, how that those two grounds of their accusation were very foolish & to no purpose: namely, that all calamities of this life proceed from Gods anger, as also that the wic∣ked are alwaies punished in this life for their transgressions. It was therefore great reason, that these Iobs friendes should either take a∣way this his exception (which they possibly coulde not doe) or omit∣ting that their generall treatise, should betake themselues to the par∣ticular, and prooue by manifest and certen testimonies those thinges whereof they had accused Iob, or at the least change their mindes & leaue off to accuse him any longer. But Eliphaz, we see, encoūtring nowe the 3. time with Iob, doeth quite contrarie, who hauing either

through forgetfulnesse, or stubburnely passed ouer the question it selfe, and taking an occasion of that, that Iob neither in defending his in∣nocencie, when he was by their sharpe invectiues prouoked thereun∣to: neither in bewailing his miserie, when he was almost ouerwhel∣med with the greatnesse of anguish both of body and minde, had alwayes kept a iust measure, doeth first of all in the foure former ver∣ses very bitterly, falsely, and without cause gather, that certaine ab∣surdities as it were necessarily followad vpon his speeches. Further∣more, he doeth not nowe in the verses 5.6.7.8.9.10.11. couertly, as he had done before, but openly accuse Job, as if he had bene one, who had vncivillie, covetously, and cruellie abused both his autho∣ritie and wealth: yea, and euen to the 20. verse he so chargeth him with impietie, and doeth in such bitter and taunting manner wrest and turne vpon Job him selfe all those thinges which he had in the 14.15.16. verses of the Chapter going before, very truely and reli∣giously spoken against prophane men, that nowe he seemeth (forso∣much as he neither by reasons nor testimonies doeth avouch these his so bitter accusations) most manifestly to play the part of a spite∣full and reprochfull speaker, rather then of an accuser. Last of all, he beginneth, as if he had brought his matters to an excellent passe, to exhort Iob that he would acknowledge these things, and craue at Gods handes mercie for his heinous sinnes, putting him in hope that he should surely be restored vnto his former estate: affirming more∣ouer, that following this his counsell, he should not onely be received againe into Gods favour, but God should also heare him, if he made intercession for other men. And truely it is a wonderfull thing that Eliphaz did foretell what should afterward fall out: albeit he did it ignorantly and not thinking any thing at all of that which happe∣ned. For both Iob him selfe against all exspectation in this life, had an excellent ende of all these calamities: and Eliphaz also with his fel∣lowes were by Jobs intercession restored into Gods fauour.

CHAPTER XXII.

1 ANd Eliphaz the Themanite answered, and said,

2 May a man profite God? Nay, he that dealeth wise∣ly profiteth himselfe.

(3 Is it) any pleasure to the Almightie, if thou shalt be righte∣ous?

and (is it to him) gaine if thou shalt make thy waies vp∣right?

1 But Eliphaz the Themanite beeing very angrie to heare Iobs words, answered him in this manner. 2 What meanes this, Iob, saith he, that thou standest so much vpon thine owne vprightnes? Thou wouldest haue men thinke, that God is greatlie beholding to thee for this thy integritie and iustice, so that he may seeme to haue done thee wrong, in dealing thus hardlie with thee. But thou art deceiued, if thou suppose that God can reape any benefit or commodi∣tie at mans hands. Nay doubtlesse, but if any man doe well and wiselie, the good and profit redoundeth to him selfe. 3 Can the vertue and godlines of man doe God any plea∣sure? wil it bring him some delight, which before he wanted, or will any gaine arise thereof to the almightie, who in him∣selfe and of him selfe is most happie and perfect?

4 Is it for feare of thee that he accuseth thee? or goeth with thee into iudgement?

But what? shall vve thinke that he fearing least thou hap∣pilie shouldest haue accused him, vvould preuent thee by first taking vpon him the person of plaintife?

5 Js not thy wickednesse great, and thine iniquities without ende?

6 For thou hast vnconscionablie taken a pleadge of thy brethren, and hast caused them beeing stript out of their clothing to goe naked.

7 To the wearie thou hast not giuen so much as water: and hast withdrawne bread from the hungrie.

8 But the earth was the mightie mans: and the honourable per∣sonage sat (that is, bare rule) in it.

9 The widowes (notwithstanding) hast thou sent backe empty, and the armes of the fatherles were broken.

10 Therefore snares are round about thee, and feare amased thee on a sudden.

11 Or else thou seest not the darknesse, and the aboundance of waters hath couered thee.

5 And what shall I neede to vse many words, when as the verie matter it selfe, manifestlie sheweth thy wickednesse to haue beene so great, as that thou didst neuer cease to sinne. 6 For thou hast not beene afraid to take a pleadge, without

any regard of one more then an other, euen of thy poore and needie kinsfolke, and hast beene so farre from cloathing thē beeing naked, that contrariwise, thou hast wrung from them that little apparell which they had left. 7 Such as are wea∣rie with trauailing, thou hast not so much as refreshed with a cup of cold water, and as for the hungrie, thou hast not vouchsafed them so much as one mouthfull of bread. 8 Nei∣ther yet hast thou here any thing that thou maiest pretende. For thy power was such, as that all men were subiect there∣unto, insomuch as, thou hauing stollen their harts and good will, through thy false showes of feigned vprightnes, they honoured thee like a king sitting in his throne. 9 But how greatlie thou didst abuse this authoritie, the widowes spoiled of their goods, and the fatherlesse children with violence op∣pressed, doe sufficientlie testifie. And this is the cause, Iob, that god hath so entangled and wrapped thee with snares on euery side: hence proceedeth that so sudden chaunge, which striketh and pearceth thee euen to the very heart. 11. Vn∣lesse peraduenture this darknes be so great, that it hath quite taken away all the light of thy minde: and vnlesse thou doest lie whollie ouerwhelmed with such grieuous calamities, as it were with a mightie and violent ouerflowing of waters.

12 (Is) not God in the height of the heauens? And behold the height of the starres, how hye they are.

13 And thou wilt saie, what doth God know? will he iudge through the darknesse?

14 The clouds are his denne, and he doth not see: and he walketh in the circle of heauen.

12 What? didst thou suppose that these things could al∣waies lie hidden, till at the length thou hadst a wofull expe∣rience, that there sitteth one in those high heauens, who frō thence beholdeth all things? In those heauens, I say, whose top how high and loftie it is, the very starres, which we see▪ doe sufficientlie testifie: yet doth he farre in highnes exceed the height hereof. 13 Take heede therefore, least thou al∣so, ioyning with those wicked and prophane men, of whome thou spakest a little before, doest breake into these wordes & say: What is this that yee call the knowledge of God? Is it possible that out from so high a place, and through the midst

of such cloudie darknesse, God should behold and discerne these things? 14 Of this kinde, are these most impudent spe∣ches also: God lyeth close hidden amongst the clouds, hee se∣eth nothing: but he doth solace him selfe with walking with∣in the compasse of the heauens.

15 Doest thou not marke the way of the world, wherein wicked men haue walked?

16 Who were cut downe, and (whose) time was not come, and (whose) foundation (was made) an ouerflowing riuer:

17 Who saide vnto God, Depart from vs, and what had the al∣mightie done vnto them?

18 Yes, he filled their houses with good things. Therefore let the counsell of them be farre from mee.

19 The righteous saw (this) & reioyced: and the innocent laugh∣ed them to scorne.

20 Because our substance was not destroied: but the fire hath de∣uoured the remnant of them.

15 If thou wilt not abide to yeld to reason, yet at the least beleeue experience, & remember since the latter age of the old world, what became of them who troad in the pathes of wickednesse. 16 Surelie thou shalt finde that they were sud∣denlie taken away by vntimelie death: yea and that al things wherein they put their confidence, glided and passed away like the water of a running streame. 17 These, I say, vvere those, who went so farre in their madnesse, that they durst commaund God to depart from them. And what hurt, I pray you, had they receiued from the almightie God? 18 Nay, God stuffed their houses ful euen vp to the top with al man∣ner of good things. Farre be it therefore from me, that I should once harbour in my brest any one thought of these prophane persons: which thing, thou Iob, hast also protested, but how rightlie thou hast done it. I leaue it to thine owne iudgement. 19 And this trulie is the end of such men; which when the righteous and vpright men behold, they reioyce & clap their hands at these iudgements of God, and doe wor∣thelie insult ouer those most damnable wretches. 20. For they see both them selues and their substance to be in safetie; but contrarivvise, the other for iust cause are vtterlie destroi∣ed & consumed vvith that fire, vvhich vvas sent dovvne from heauen.

21 Acquaint thy selfe therefore with him, and be at rest: thereby thou shalt haue good.

22 Receiue the law out of his mouth, and lay vp his wordes in thine heart.

23 If thou returne to the almightie, thou shalt be made new a∣gaine: as be that shall remoue peruersnes farre from thy tabernacle.

24 Cast thy golde on the ground and let the golde of Ophirbe vnto thee as the pible stones in the brookes:

25 And let the almightie be thy tower (let him I say) be vnto thee as plentie of siluer.

21 All which things being so, heare I praie thee, Iob, that which I both perswaded thee vnto before, & now beat vpon againe. Whereas thou doest with such impatiency beare the iudgements of God, and so greatlie vexe and torment thy selfe, seeke to get into his fauour againe, and quiet thy mind; so shall thou reape much profit thereby. 22 But here thou must cause a wonderfull alteration in thy selfe. For whereas thou hast heretofore followed thine owne lusts and affecti∣ons, thou must now aske counsel of him, and with all thy hart embrace the words, which proceede out of his mouth. 23 Which thing if thou shalt doe, and shalt turne vnto that most mightie, and gratious God, al these things, wherin thou hast sinned against him, shalbe farre remooued from thy house, & be thou sure that he will set the vp againe in as good case, as euer thou wert before. 24 Therfore, whereas thou hast bene whollie addicted to this worldlie pelf, now throw thy gold on the ground, and make no more account euen of fine gold most perfectlie tride, then of those stones which we see lie in the bottome of brookes. 25 But let him be all thy re∣fuge, & be vnto thee in stead of all plentie & aboundance of siluer, who onely hath enough to suffice him selfe & all men.

26 Then trulie shalt thou delight in the almightie, and lift vp thy face vnto God.

27 Thou shalt praie vnto him, and he shall heare thee, and thou shalt pay thy vowes.

28 And (when) thou shalt decree any thing, it shalbe established vnto thee: and vpon thy waies shall the light shine.

26 Then shall the almightie conueigh into thine heart sound and perfect gladnes, and this thy countenance, which is now altogether cast downeward, thou shalt cheerefullie &

without all feare lift vp vnto God him selfe, 27. Who will heare thee when thou makest thy prayer vnto him: in consi∣deration of which benefit, thou shalt willinglie and ioyfullie performe those things which thou hadst vowed vnto him. 28 That which thou requirest of him, yea, whatsoeuer thou entendest or goest about, shalbe accomplished and establi∣shed vnto thee, through the direction of his light and bright∣nes, which shall alwaies guide and goe before thee.

29 When the wicked shalbe kept vnder, then shall they say, I am exalted. For (God) doth saue him who is cast downe in his owne eyes.

30 He shall deliuer the impure and (he) shall escape by the pure∣nesse of thine hands.

29 Finallie, what time God shall cast downe and grieuou∣slie punish the wicked, then shalt thou on the contrarie side, see thy selfe highlie exalted, and with a gratefull minde shalt acknowledge the same. For as he throweth the proud down to the ground, so likewise doth he most bountifullie preserue those, who are lowlie in their owne eyes. 30 Moreouer, god doth so accept of him, who endeauouring to liue vprightlie, humbleth him selfe before him, that euen through the pray∣ers of that man, he wil also pardon the wicked person. Wher∣fore if thou wilt follow our counsell, thou shalt not onely saue thy selfe, but thou shalt also obteine pardon for other men.

¶ THE SVMME AND ORDER of the xxi. Chapter.

VErtue beeing commended doth increase, saith one: but I would rather feare, least happilie it might be turned into arro∣gancie and pride, out of which snare of Satan verie few haue safely escaped. But on the contrarie side, the same is with the false accu∣sations of slaunderous and detracting tongues sharpened, as it were, with a whetstone, hereby gathering strength and courage, and ma∣king its power and efficacie to shine more and more, as appeareth by these last answers of Job: which doubtlesse, in such extreme miserie is a thing most rare, and admirable. In this Chapter therefore Iob taking in hand to refute those things, which Eliphaz had vttered far wide from the true meaning of that question, which was then in con∣trouersie; in the second verse hauing shortlie, and in a word expres∣sed the greatnes of his miserie, in the tenne next verses following, he

doth againe appeale vnto the tribunall seat of God himselfe, against those false and vniust accusations of his friends: trusting both in Gods iustice and in the vndoubted testimonie of his owne consci∣ence. For as touching God, whose decrees and counsels alwaies stand and agree with his eternall truth and iustice, howsoeuer man is not able to comprehend the reason and equitie thereof, he witnes∣seth of him selfe, that he taketh in good part whatsoeuer it pleaseth God to laie vpon him, and that he will rest and staie him selfe in his heauenly will and pleasure, yea, though he proceed to deale with him as he had begun. And yet that he can not otherwise choose, but be verie much troubled and disquieted in minde, by reason of this his vnhappie estate; yea and that he doth especiallie marvell, how it commeth to passe, that amidst so extreame and intollerable miseries, he is able to continue and protract his life. And here againe this is greatlie to bee marueiled at, that that thing was extraordinarilie graunted vnto Job, which, howsoeuer he did greatlie affect and de∣sire, yet durst neyther hope nor aske for: namely, that he at the length should behold the Lorde, and that his accusers should be cast, and iudgement passe against their cause, before the tribunall seate of God, the creatour of heauen and earth.

CHAPTER XXIII.

Vers. 1. But Iob answerrd and said,

2 Verelie, euen this daie my wordes (are) vexation: (for) my plague is greater then my groning.

1. & 2. BVt Iob answering to these things, Thou art decei∣ued Eliphaz, saith he, if thou thinkest that these wordes of thine can make me holde my peace: nay hereby thou rather doest enforce me to shew how greatlie my mind is troubled and distracted: as also to renew those my wonted complaintes, which can not anie way be answerable to the greatnes and grieuousnes of my miserie.

3 Would to God I might knowe, and so find him: for I would go euen vnto his seate.

4 I would laie open (my) cause before him, & fill my mouth

with reprehensions.

5 J would know what thinges he would answer me, nnd would vnderstand what he would say vnto me.

6 Would he contend with me in mightines of strength? No, but he would put (strength) in me.

7 There, being righteous, I would reason with him, and I shold for euer be deliuered from him that iudgeth me.

3 I perceiue it liketh thee not, that I haue made my ap∣peale to God him selfe against you, and I pray you, what should hinder me from so doing. yea I would to God, as the vse is among mortall men, that I knew where and in what place he would be spoken withall. 4. For I would not stick to approche to his iudgment seat, there to plead my cause not against him (as being the supreame iudge and not either plaintiue or defendant) but against your false and wrongful accusations, which vndoubtedly I would disproue and con∣fute by many forcible and strong arguments. 5 I vvould glad∣ly heare what aunswere he would returne me being thus in∣stant vpon him against you, yea I would vnderstand, what verdit he would giue concerning my right and cause 6. For doubtles he would not vse that his mightie and inuincible force and power, wherein he excelleth al other, to oppresse me, but rather to strengthen and vphold me. 7. And there at the lēgth I should haue free libertie to maintain my right, beeing altogether guiltles and innocent before the moste righteous iudge, and these your peremptorie iudgements, which at your pleasure you giue forth against me, being dis∣anulled and made void, I should at the length be freed from these your iniurious and spiteful accusations.

8 Behold I will goe forward and he will not be there: and backe∣ward, yet shall I not perceiue him (there.)

9 If he abide at the left hand, I shal not see him: he wil hide himselfe at the right hand and I shall not behold (him.)

10 Doubtlesse he knoweth my waie, and if he will trie me, J shall come foorth like the gold.

11 My foot hath followed his steppes: his way haue I kept and haue not declined (from it.)

12 I haue not refused to do the commandement of his lips, I haue

laide vp his words more carefully, then those things which I needed.

8 But I confesse indeed, that there is an infinite difference between this iudgement seate, which I so greatlie desire, and the courts of worldlie and earthly iudges. For whether I go directlie forwarde, or turne my footesteppes backward, all commeth to one end: I can not find him, he appeareth not, no where can I behold him. 9 Suppose that he is present at the left hand, yet is he not to be seene of me: be it, that he standeth at the right hand, yet can I not fasten mine eies vp∣on him; and it is all one to me, as if he should hide himselfe in some secret place. 10 But what then? shal I therefore let fall my sute, and leaue off this mine appellation; In no wise will I so doe. For there is no such necessitie, that hee should exhibit himselfe in any personall and visible presence, or that I should declare or laie open my case before him, to the end hee may the better vnderstand the rightnes of my cause: but he knoweth best how I haue walked; hee is tho∣roughlie acquainted with the whole course of my life, and I am fully assured, that hee will not rashlie and vnaduisedlie condemne me, as ye doe, but after due examination and tri∣all made, both of me and of my cause, my sentence defini∣tiue shall bee pronounced, in so much, that I shall departe from the barre, where he is supervisor and iudge, more pure then the golde which hath bin tried in the fire. 11. For I haue foote by foot trode in his steppes. and that so carefully, that I haue not once turned out of the way, which hee hath commaunded. 12 To conclude, I haue taken so great delight in those ordinances, which our forefathers receiuing from his mouth, haue deliuered vnto vs, that laying them vp in the treasure house of mine heart, I haue preferred them before whatsoeuer was requisite and necessary for the main∣tenance and preseruation of this present life.

13 And (if) he (be) in one (mind) who shall turne him? For he (what) his mind desireth, that doth he.

14 Doubtlesse he will performe my decree (that is, that which he hath decreed of me) and manie such things are with him.

13 And if so be that by his eternall and immutable de∣cree, he meane still to proceed thus against me, who is hee that can change his minde, and withdrawe him from this his

purpose and determination? For that which he is once re∣solued to doe, that which he hath ordained and decreed, the same he doeth without contradiction, and nothing can hin∣der him from bringing it to passe. 14 Nowe surelie let him accomplish whatsoeuer he hath decreed of mee, I shall not be against it. For hee is accustomed to doe manie such things, the certen reason whereof is onely knowne to him∣selfe, and altogether hidden from vs.

15 Therefore at the sight of him J stand amased, and when J consider this, I am afraid of him.

16 And verely God hath melted mine heart, and the almigh∣tie hath strooke me with feare.

17 Because J haue not beene cut downe before this present darkenesse, and (because) hee hath hid the darkenesse from my face.

15 And this is it, which doth trouble and amase mee greatly, so often as I looke vpon him, and likewise consider with my selfe, both the greatnes and also the long continu∣ance of my miseries.

16 For my hart faileth mee, I am astonished and euen at my wits end, beeing ignorant altogether, what issue those my troubles and afflictions should haue, and what time the almightie hath limited for the ending of all my miseries. 17 And hereat I maruell not a little, how it shoulde come to passe, that in this moste wretched and miserable estate, I should endure and protract my life thus long: and why in these so extreame torments of bodie and minde, he doeth not suffer me to be couered with the shadow of death.

¶ THE SVMME AND ORDER of the 24. Chapter.

IOB in the former CHAPTER hauing refuted those thinges, which Eliphaz had spoken partlie beside the purpose, and partlie particularlie against him, now commeth directlie to the que∣stion, in the first verse auouching that to be true, which he had vt∣tered before in the 21. Chapter: namely, that God, as well in de∣fending

the righteous from the iniuries of the wicked, as also in pu∣nishing the sinnes of lewde and vngodlie persons, dealeth not al∣waies openlie, but somtimes vseth a secret and altogether vnsearch∣able manner of proceeding, not giuing any man to know either the time when, or the reason why he doth this or that thing. For those who feare and serue the Lorde in trueth and sinceritie of heart, are not yet so much priuie vnto the Lordes counsells, as that they doe know the daie and time, which he hath set and appointed for their deliuerance out of the tirannie and oppression of the wicked, in so much that if the opinion of Iobs friendes should take place, God might seeme either not to see, or seeing, not to regard this great dis∣order & confusiō, if we barely look into the present state & conditi∣on of this life. In this Chapter therefore especially are handled these two pointes: the first concerning Gods not redeeming the righteous out of their troubles, is most excellentlie discoursed in the thirteene former verses. The other point touching Gods forbearing of the wicked, is no lesse grauely and effectuallie set forth in the twelue verses next and immediatlie following: and at length in the last verse he shutteth vp the whole disputation. Now that is most true, which Iob doth maintaine against his aduersaries, to wit, that wee ought not to iudge either of Gods good will and fauour towardes anie man, by his prosperitie, nor of Gods hatred and displeasure towards him, by his aduersitie, partlie God himselfe doth afterward declare, and partlie the histories of all nations, and especiallie of the Church, doth sufficientlie testifie. And concerning this matter, the ho∣lie scripture doth almost euerie where determine, but in the Psalme 73. and 29. Ierem. 15. Habac. 1. this argument is principally and purposelie handled. Neither surely can it anie way more certenlie and manifestlie be collected and gathered, that there remaineth an other iudgement after this life, for which God hath set and prefixed a time, though the same bee hidden from vs, it can not, I say, more manifestlie be collected, then by this, that we see none so flourish & prosper in this life, as the wicked and vngodlie, none to be all their life time so contemptible and miserable, as the best and the most vir∣tuous men, so farre as concerneth the outward blessings and commo∣dities of this life.

CHAPTER XXIIII.

1 HOwe should not the times be hidden which the Almightie hath appointed? seeing they that knowe him see not his dayes.

But to let al these things passe, which do peculiarly touch my selfe, I will come to the matter which is in hand: where first I would gladly demaunde this one question of you, by what reason it can be denied, that the times & seasons, which the Almightie, whose wisedome & power is infinite, & not to be resisted, hath appointed for al things, are by the wil of god hidden frō men: seeing euē they who acknowledge & right∣ly worship the true God, can not behold the day of their de∣liverance from the tiranny and oppression of the wicked.

2 They will passe ouer the land markes: they take flockes away by violence, and feede them.

3 They lead away the asse of the fatherlesse, and they take the goods of the widowe for pledge.

4 They make the poore to turne out of the way: the poore of the land hide them selues together.

5 Loe, they are wilde asses in the wildernesse: they goe foorth as it were to their businesse: earely in the morning they seeke their pray, the wildernesse (is) bread to them.

6 They reape his provision in the fielde, and the wicked gather the latter vintage.

7 They make (the poore) to lodge naked without garment: and (they) haue no covering in the colde.

8 Who being washed with the showres of the mountaines, and being without couering, imbrace the rocke.

9 They take the fatherlesse from the brest, and take them from the poore for a pledge.

10 They cause them to goe naked without a garment: and to depart naked, who haue caryed burdens.

11 (And) haue made oyle betweene their walles, & trode their winepresses: and they suffer thirst.

12 The men of the citie doe grone, & the soules of the slaine cry out, & God doth not set down (that is, doth not obserue or mark)

their grosse dealing, (that is, this which they doe against all rea∣son and equitie.)

13 (Yet) these oppose them selues against the light, they know not the wayes thereof, neither continue they in the pathes thereof.

2 For what is it that these men dare not doe? For not regarding the land markes, which are set for the deuiding of one mans ground from another, and in keeping whereof, no small part of the publicke peace and tranquillitie consisteth, they incroche vpon other mens groundes, and there feede heardes of cattell and flockes of sheepe, which they haue al∣so violently and wrongfully taken from others. 3 Yea, they are so much delighted with tyrannie and oppression, that they spare not the heardes of the fatherlesse, but robbe and spoyle what it pleaseth them: by force they seaze vpon the goods of the widowe, as if by good right and title they tooke them for pledge of such debtes as are due to them. 4 When these spoylers are abroade, they beset the wayes, and no traveller, be he neuer so poore and needie, can passe free∣ly by them; in so much that they are constrained to leaue the broad beaten way, & euery where to seeke out bye wayes and vnknowen passages to escape their handes. 5 For these are rather to be accompted wilde and savadge beasts, then men: not vnlike to the wilde asses, which keepe in the wildernesse, early in the morning they prepare and harnesse them selues and goe foorth vnto the spoile, as if this were their trade and occupation, whereby they must needes get their living. Fieldes and tillage they haue none, but the wil∣dernesse and desert places, in which they practise this their pillage, are to them in steade of great lands and possessions: out of which they gather no small revenues, & furnish them selues with all necessarie provision for this life. 6 In the time of haruest they reape downe other mens corne, and by force carie it away: and not being herewith contented, they robbe other mens orchardes and vineyardes, beguiling the poore of the latter vintage. 7. & 8 Those that come in their handes, they despoile of their garments, and leaue them naked in the open aire without shelter, making them to lye all night in the colde without taking any sleepe, and being washed with the moisture, that in the night season falleth

from the mountaines, and being weake and feeble, they im∣brace the rockes, and die miserable. 9 Loe, these are the outrages, which they commit abroade: nowe at home they shewe them selues no lesse savadge and cruell. For if so be that they are to deale with poore men, they wil not sticke to take the young infant from the mothers dugge, for a pledge of some smal debt which is owing them. 10. and 11 And as for the hirelings, whome they haue set about their neces∣sarie businesse, to carrie burdens, to make oyle, to treade downe the winepresse, they are so farre from paying them their wages, which is due to them for their labour, that they dismisse and send them away both hungrie and thirstie, with∣out one morsell of bread or a cuppe of drinke. 12 The miserable and languishing inhabitants within the citie com∣plaine and grone vnder the burden of these injuries, and the blood of them that are slaine, cryeth to God for vengeance. Nowe then, what are we to thinke of God, if we shall esteeme of his iudgemēts as ye would haue vs, by that present estate, in which we see euery man to be in this life: this I am sure of, that if any will entertaine your opinion, he must of neces∣sitie confesse, that God either seeth not, or seeing, regardeth not this disorder and confusion, and this contempt of lawes both humane and divine. 13 Neuerthelesse, these ought to haue bene defended from their tyrannie, who not onely breake the lawes of nature, and extinguish the light of their owne conscience, which reprooveth these their doings, but also cast behinde their backes those sacred rules and ordi∣nances, which our auncetours receiving from God, haue left vnto vs, for the framing of our liues to an honest and vertu∣ous conuersation.

14 The murtherers rise earely, they slay the poore and needie: and in the night they (are) as theeves.

15 But the eye of the adulterer waiteth for the darkenesse, and saith, none eye shall see me, and he hideth his face.

16 (Theeues) digge through houses in the darke, which they marked out in the day time: they knowe not the light.

14 And this truely is the lot and portion of them, who in this life are thus oppressed. Nowe let vs come to the op∣pressours them selues. Beholde, some of them liuing by the

spoyle and slaughter of other men, rise out of their beds at the day breake, and goe foorth, slaying those whome they meete withall, and such as are not able to make resistance: others there are, who make choise of the night for their vio∣lence and robberies. 15 In the number of these, are adul∣terers, who going about to defile the marriage bed, looke for the twilight, and that they may not be descryed, they goe dis∣guised and couered. 16 Others also in the night digge through houses, which they haue marked out for them∣selues, and surveyed in the day time. And all these flee the light, and are delighted with darkenesse.

17 Therefore so soone as (it is) morning, (it is) to them the shadowe of death: therefore (I say, so soone as) knowledge may be had (that is, men can knowe) and discerne one another, (they are) in the terrours of the shadowe of death.

18 They are light vpon the face of the waters, their portion is cursed in the earth, he turneth not into the way of the vines.

19 Drinesse and heate consume the snowe waters: (so) the graue those, who sinne.

20 The wombe forgetteth him, he is sweete vnto the worme, he shal no more be remembred, but the wicked shalbe broken like a tree.

21 He hath afflicted the barren, that she might not be fruitfull: neither hath he done good vnto the widowe.

22 And also he hath drawen the mightie by his strength, he hath risen vp, and euery man misdoubted his owne life, (that is, when he did rise vp, no man was assured of his owne life.)

17 And this truely is their order and manner of liuing. But here I haue heard some of you obiecting against me, that howsoeuer these men doe liue, as they list, without lawe or reason, yet neuerthelesse they escape not scotfree and al∣together vnpunished. For the day light is a death to them: yea, so soone as by the benefit of the light, one man may dis∣cerne another, they are no lesse afraid and amased, then if they were alreadie at deathes doore. 18 And albeit they prosper & continue for a time, yet their estate is very tickle, and they are caryed this way and that way with euery small blast of winde, they wauer and flote vp and downe, as if they were swimming vpon the waters: and besides, a curse lyeth both vpon them selues, and vpon all whatsoeuer they pos∣sesse,

till they depart this life, being altogether vnlike to the vine, which by cutting and pruining sprowteth out, and be∣commeth more profitable. 19 But it falleth out with them quite contrarie: For as through drouth and heat the snowe is straightway melted, and appeareth not any where: so these, that giue them selues to worke wickednesse, the graue suddenly swalloweth them vp, and taketh them from among the companie of men. 20 And being once dead, neither their mothers, nor their wiues doe bewayle and la∣ment their deathes, but they become daintie and pleasaunt foode for the wormes: their name is blotted out of the re∣membraunce of men, being like a tree which is cut from the stocke, and will neuer budde nor bring foorth fruite. 21 And this truely is Gods iust iudgement against them, who rewardeth them according to their desertes, and shew∣eth them the like favour, as they shewed to others: as who haue hardly and cruellie vsed their barren wiues, vpon purpose to keepe them from bearing children: and haue not had any care to releeve their mothers being poore and desolate widowes: no marvaile then, if the wife coulde not bewayle so vnkinde an husbande, nor the mother so vnnaturall a sonne. 22 Moreouer, these haue by force brought mightie men vnder their girdle, and compel∣led them to doe them homage and seruice: in so much, that if they were displeased, no man coulde assure him selfe of his life.

23 (God) giueth them for their assurance, and (whereunto) they may leane: and his eyes (are) vpon his wayes.

24 They are exalted for a little, and they are not: but they are brought downe euen as others: they are stopped, but they are cut off as the toppe of an eare of corne.

23 But to this obiection of yours, I oppose that answer, which I haue vsed before, and which as yet ye haue not dis∣prooved, neither indeede can you: namely, that God neuer∣theles bestoweth plentifully vpon these lewde & wicked mē, whatsoeuer belongeth to the maintenance & preseruation of this life, so that they feare no dāger, but liue euē as thēselues list: as if Gods eyes were continually fixed vpon them, to see that they should wāt nothing, but that all things shold fal out

with them according to their heartes desire. 24 For al∣though, as the life of man is indeede very short, they are ex∣alted only for a time, and are by and by gone, yet death doth no otherwise ouertake them and bring them downe, then it doeth any other: and howbeit that when they dye, their mouthes are also stopped, yet are they not cut downe by any violent and vntimely death, but in their olde age, when as they are farre stricken in yeeres, euen as the wheate, when the corne field is white to the haruest.

25 But if not nowe (that is, goe to) who will prooue me a ly∣ar? and bring my wordes to nothing?

Nowe if there be any man of a contrarie opinion in this point, goe to, let him come foorth and reprooue me of fals∣shood, let him disprooue this mine answer, and shewe that it is vaine and to no purpose.

THE SVMME AND ORDER of the XXV. Chapter.

IN this Chapter is set downe the thirde encounter of Bildad, in which he quite digresseth from the question that is in hande, con∣cerning the prosperous and happie estate of the wicked, together with the wofull and miserable condition of the righteous, and fal∣leth into the description of the power and maiestie of God, as if Iob, maintaining his innocencie against the reprochefull slaunders of his accusers, had taken vpon him to charge God with iniustice, for dea∣ling thus hardly with him: which thing was very false, for so much as Job doeth euery where acknowledge him selfe a sinner, and spea∣keth most reverently of that incomprehensible maiestie of God. Ne∣verthelesse it can not be denyed (which I haue verie often repeated, and for which Iob is reprooued afterward by Elihu, and in which re∣spect also he him selfe doeth craue pardon at Gods handes) that Iob being wel nigh overthrowen partly with the odious and despitefull accusations which his friendes layde against him, and partly with the greatnesse and extremitie of his torments, went nowe and then too farre in defending him felfe, and avouching his owne integritie and vprightnesse. But howsoeuer Bildad doeth amisse in wrongfully applying this his speech, yet he thinketh & speaketh very truly, verie

grauely, and verie reuerentlie of God: so that it may more trulie be saide of him, then of Menelaus, to whome Homer giueth this com∣mendation, that his sayings they be but short and few, but yet verie graue, pithie, and sweet.

❧ CHAPTER XXV.

Vers. 1. But Bildad the Shuite answered, and saide.

2 Dominion and reuerence (are) with him: he maketh peace in hie places.

1 & 2 THen Bildad hearing these vvordes, vvhie, Iob, saith he, against whome doest thou thus inueigh? against vvhome doest thou poure out these bitter and taunting spee∣ches? verilie against him, vvho alone is supreame Lord of al, & to vvhose incomprehensible maiestie, all honour feare, & reuerēce is due: vvho sitteth aloft in the highest heauens, go∣uerning all things vvith continuall peace and happines.

3 There is no number of his armies; and vpon whom doth not his light arise?

His armies are innumerable, and is there any, I pray you, vvho enioyeth & beholdeth the light of this life, vnlesse it be by the benefit and meanes of that life, vvhich proceedeth from him?

4 How then shall a man be iustified, (beeing compared) with God: and how can he be cleane that is borne of woman?

Hovv is it then, that thou darest so boldly and presumptu∣ouslie to enter into his presence, & to plead thy cause before his iudgement seat, tell me if euer any man referring the cen∣sure, trial, & examination of his ovvne righteousnesse to this iudge, might rightlie & truly be accounted iust? and no mer∣uaile. For hovv is it possible, that man borne of a sinnefull vvoman should be cleane and pure?

5 Behold (let vs ascend) to the moone, & she shall giue no light: and the starres are not pure in his sight.

6 How much lesse man, (vvho is but a vvorme) and the sonne of man a sielie worme?

5 Behold, if vve shall compare the brightnes of the hea∣uenlie regions, vvhich giue light to these inferiour bodies, vvith the light of God the Creator of them, vve must needes confesse, that neither the moone, vvhich first offereth her

selfe most glorious to be seene among the rest, nor yet the starres in the firmament in comparison thereof, giue any light, but are altogether dimme and euen meere darkenes. 6 How much lesse can man in the iudgement of God, be ac∣counted pure & cleane, who is nothing else but a vile worme which is taken out of the earth, and lieth groueling vpon the earth, man, I say, that is borne of man, and is nothing else but a sielie and contemptible worme?

¶ THE SVMME AND ORDER of the xxvi. Chapter.

IOB being so often & so despitefullie prouoked by his adversaries taunting and reuiling speeches, of which they neuer could make an end, now letteth loose the raines to his iust conceiued griefe, and both reprooueth them more sharpelie, and more frelie defendeth his owne cause, flatlie denying that God dealt thus hardlie with him, in regard of any of those grosse and enormous sinnes, whereof he was accused. And here likewise he reasoneth concerning Gods power & wisdome, more grauelie and more excellentlie then they, so farre is hee from detracting or derogating any thing from the same. Notwith∣standing, this he vtterlie gainesaieth, that the knowledge of Gods iudgements can be had by the present estate of this life, whether pro∣speritie or aduersitie.

CHAPTER XXVI.

Vers. 1. But Iob answered and saide,

2 Whome hast thou helped? him that hath no power? whom hast thou defended? the arme (which) hath no strength?

3 Whome hast thou counselled? him (that hath) no wisdome? but that thou hast shewed him wisdome abundantly?

4 Vnto whome hast thou shewed thy words, (that is, to whome haue these thy words giuen instruction?) and whose spirit hath come out of thee?

1 & 2 THen Iob taking hold of these words which Bildad had spoken, Now Bildad (saith he) that I may an∣swer the former part of thine exception, if so be the power of God be so great, and his maiesty doth farre exceede al mans capacitie, how then falleth it out, that yee dare measure it by

the present state of this life; or thinke, that the true vse of Gods iudgements is no other, but that whereof the cause is manifest, and which man is able to discerne and iudge of by reason? what is this I pray you? are not the iudgements of God sufficiently strengthned, ratified, and confirmed of them selues, but that they stand in neede of thine arguments? Is his arme weake and feeble, so that thou must needes afforde him thy helping hand? 3 Is he to be ruled by thy counsell, as if he were not wise ynough of him selfe? wilt thou teach him what he is to doe? wilt thou set God to schoole, & must he come to thee to learne some secret wisdome, whereof be∣fore he was ignorant? 4 What is he, I say, to whome thou directest this thy speech, and whome thou labourest to bring into the right way? is it one that hath halfe lost his wits, who is beside him selfe, who knoweth nothing, so that thou must call him to his right minde, and teach him how he is to think of the maiestie of God?

5 The dead things are formed vnder the waters, and the inha∣bitants thereof:

6 The graue is naked before him, neither is there any couering for destruction.

7 He stretcheth out the North ouer the emptie place, and han∣geth the earth vpon nothing.

8 He bindeth the waters in his clowdes, and the cloud is not bro∣ken vnder them.

9 He bindeth the face of his throne: & spreadeth his cloud vp∣on it.

10 He hath set bounds to the face of the waters, till the light and darknes come to an end.

11 The pillars of heauen tremble, and are amased at his re∣proofe.

12 He cutteth the sea by his strength, and by his vnderstanding he smiteth the swelling of the sea.

13 With his spirite he garnisheth the heauens, and his hand hath formed the crooked serpent.

5 Surelie herein thou art deceiued. For contrariwise, to the end yee may see, how that I am not ignorant of the hie and incomprehensible maiestie of GOD, and that I

speake of it with as great reuerence and willingnes of mind as yee doe, I say that his prouidence watcheth ouer al things; It is he by whose power & vertue so many things, which vvere before altogither vvithout life, are formed and fashioned be∣neath the vvaters, and the fishes vvhich dvvell and keepe in the vvaters. 6 It is hee, vvhose eyes pearce into the secret caues and hidden places vvithin the bovvels of the earth, there is no vaile or couering so thicke, that can hinder him from beholding the lovvest & vttermost parts of the vvorlde, and vvhatsoeuer lieth hidden in the depth and bottome of the earth: all such things he seeth most clearelie, albeit they are to vs as things that are perished, & are not at all. 7 The heauens vvhich vve see, are mooued about the North pole, & are by him spread and stretched forth, not ouer any solide matter, but as it vvere, ouer a void and emptie space. He hath hanged the earth in an euen & equall ballance, though there seeme nothing in the vvorld, vvhereunto it is fastened. 8 He keepeth and retaineth the vvaters in the cloudes, as it vvere, in vessels, so long as it semeth good vnto him, and that in such vvise, as that vvith the might thereof, the clouds are not broken nor pressed dovvne, vvhich othervvise vvould ouer∣vvhelme the earth. 9 He hardeneth and congealeth the out∣most partes of his throne, vvhich he hath placed on hie, he hath ouercast it with his cloudes, as it were with a roofe, and keepeth it from beeing dissolued. 10 He hath appointed the waters their bounds, which shall neuer be remooued, so long as light and darkenes, night and daie, shall succeede one an other. 11 He maketh the verie foundation of the heauens to quake, with the loud checke of his thunderclaps, they trē∣ble and are astonied with the sound thereof. 12 He cutteth and deuideth the sea by his might, & with his flashes of light∣ning, he abateth the pride of the swelling waues. 13 And that I may knit vp my speech with the most excellent worke among all others, this is hee, who hath adorned the heauens with such wonderfull and vnspeakeable bewtie: and those circles, which like winding serpents fetch a compasse round about the heauens, are framed with his owne handes.

14 And these are the outwardmost parts of his waies: and how little haue we heard of him? but who is able to vnderstand the thun∣der

of his mightie power?

And these are indeede certen testimonies of that his power, which he shewed in times past in the creation of the world, and which now dailie he more and more declareth in the wise and orderlie gouernment thereof. And yet, this is but a verie smal portion of his workes, which we haue hither∣to heard of: As for those his notable and thundring exploits which shine ouer all the world, vvhat man is able, I say, to vtter and make report thereof, or once to conceiue them in his minde?

¶ THE SVMME AND ORDER of the Chapters 27, 28, 29, 30, 31.

HEtherto Job hath made answer to Eliphaz and Bildad. Tso∣phar yet remaining behinde. But forasmuch as he held his peace (either for that he esteemed Iob as a desperate person, of whose a∣mendment there was no hope at all; or because he was not able to make his parte good with him, in respect of the truth of his cause, & the strength of his arguments) Iob in the five Chapters next & im∣mediatelie following, goeth forward in the apologie or defence of him selfe: and first in this 27. Chapter, he sheweth, that whatsoeuer he had before spoken and disputed concerning the happie and prosperous estate of the wicked, was not so be taken, as if God did fauour their proceedings, or as if none of them did tast of Gods fearefull and iust iudgements in this life: Which thing was verie farre from his mea∣ning. For on the contrarie side, he doth confesse and acknowledge, that God iustlie punisheth their wickednes by manifold and sundrie plagues euen in this life (according as he thinketh best:) which is a thing so cleare and euident, that no doubt neede be made thereof. Neuerthelesse he flatlie denyeth, that this is alwaies true, and there∣fore they might see how they leaned but to a weake ground & foun∣dation, whereas by this suddeine and miserable fall they concluded against him. For, saith he, there is a certaine hidden and secret wis∣dome of God, wherby he so gouerneth and ruleth all things, that man by no wit or industrie can atteine to the reason thereof: and vvhich ought indeede rather highlie to be reuerenced, then curiouslie to be searched into, as namelie, when he doth most grieuouslie afflict the

godlie, of which number he professeth and prooueth himselfe to bee one, and on the other side, in great patience and long suffering for∣beareth the wicked. Jn breefe therefore Iob in these fiue Chapters doth handle these three things,. Jn this 27. hee doth intreat of the punishments which euen in this life doe ouertake the wicked, how be it this happeneth not to all, nor yet at all times, but so often and to so manie as it pleaseth God. Jn the 28 Chapter hee reasoneth of the secret and hidden wisdome of God: which argument he han∣dleth generally, that it may haue the greater force and efficacie to conuince the gainsayers, Jn the 29.30.31. Chapters, he discour∣seth of the integritie of his former life, till such time as this so sudden and almost incredible calamity came vpon him. In which two things for asmuch as euerie where hee kepe not that measure which was meete, therefore he was worthelie reprooued, first by Eliphaz and that not altogether without bitternes, and then by God himselfe, but yet farre more grauely aed with greater moderation; as after∣wards wee shall heare.

CHAPTER XXVII.

Vers. 1. But Iob proceeded and continued in his parable, (that is, in his serious and graue answer) and said.

2 God liueth who hath taken awaie my iudgement, and the al∣mightie who hath put my soule in bitternes.

3 So long as my breath is in me, and the spirite of God in my nostrells,

4 Jf my lips shall speake wickednes, and if my tongue shall vt∣ter deceit:

5 God forbid, that I should iustifie you, so long as J haue anie breath in my bodie: J will neuer take away mine innocencie from my selfe.

6 I haue taken hold of my righteousnes, neither wil I forsake it: my heart shall not reprooue me in my daies.

1. NOwe when Iob perceiued that his aduersaries held their peace, he more freely and boldely continued and held on his speech, which he had begun in so weightie a matter, as was the defence both of the truth, & of him selfe, and thus he spake 2 My freinds, I heare what your opi∣nion

and iudgement is of me, and I confesse that almightie God doth at this time so deale with me, oppressing this my languishing soule with such extreame miserie, that he semeth to haue debarred me from all right of defending and main∣taining mine owne innocencie against you. 3. But the same God, in whose handes the life of all liuing creatures doeth consist, and whose power how great it is, I finde and fele in this my calamitie, the same God I say be so mercifull vnto me, as neither his seueritie which he vseth towards me, nor your slaunderous speeches shall cause me vtter, no not so much as halfe a word, which may sauour either of open im∣pietie or else of dissembled and counterfait holines, so long as my life shal endure, & this breath, which God hath put into my bodie, shall come forth at my nostrels: 4. Farre be it from me, I say, that so long as there is any breath left with∣in mee, I should bee found, in worde or deed to haue beene iustly charged of you either with manifest vngodlines, or with a feyned shew and colour of virtue: and that I shoulde seeme to cast away the testimonie of my life led in all inno∣cencie and vprightnes. 5. & 6. For as I haue not lightly and onely for fashion sake imbraced iustice, but haue seri∣ously sought after her; so now also shal I as constantly retain her: I will not suffer her to be lost or forsaken by me: I will not be so much ouerseene, as that my heart may at any time, so long as I continue in this life, reprooue me for so foule & shamefull an apostacie.

7. Let mine enimie be as the wicked (is:) & mine aduersarie as (is) the vnrighteous.

Now then, haue I saide, that God fauoureth the wicked, or that he alwaies suffereth them to escape vnpunished? Nay I assure you, this was so far from my meaning, that contrari∣wise, if I were disposed to wish hurt and dammage to mine e∣nemies, I would nor desire any greater mischiefe should be∣fall them, then that they might trie God to bee such a one toward them, as he is to the froward and wicked.

8. For what hope hath the hipocrite after he hath set his mind vpon coueteousnes, when God shall draw out his soule?

9. Will God heare his cry, when trouble cometh vpon him?

10. Will he set his delight on the almightie? will he call vpon

God at all times.

8. For howsoeuer a man, making a faier shew of godli∣nes doth by euil meanes treasure vp riches, while God doth winck at it: yet what confidence can he haue, when God shal call forth his soule to appeare before his tribunal seat, draw∣ing it out of his body, as it were, a sword out of a sheath? 9. wil God giue eare vnto him, when he doth mainly cry out in these his troubles? 10 Is it possible that he should com∣fort him selfe with the remembrance of him, whom so often he hath prouoked by his hipocriticall dissembling? and will he daie by day call vpon him?

11 J vvill teach you the hand of God, and I wil not conceale those things (which are) with the almightie.

12 Behold all you haue seene: and why doe you thus vanish in vanitie?

11 In a worde, that you may perceiue, that the admini∣stration of things, which is onlie in Gods hand, is not denied of me, I will laie open those workes of God before you, in the performing vvhereof, wee may clearely see his infinite povvre: and I will make it plaine, that there are vvith God things far more secret & hidden. 12. And vvhereas you your selues haue seene all things vvith your ovvne eies, as appea∣reth by your speeches, I maruell hovv it commeth to passe, that you bring against me so vaine and trifling arguments.

13 This is the portion of a wicked man with God, & the inhe∣ritance of tyrantes, which they shall receiue of the almightie.

14 Jf his children be manie in number, they (shall be manie in number) for the sword; and his ofspring shall not be satisfied with bread.

15 His remnant shall be buried in death, and his widowes shall not weepe.

16 Jf he haue heaped vp siluer as the dust, and hath prepared raiment as the claie,

17 He may prepare (it) but the iust shall put it on: and the in∣nocent shall deuide (his) siluer.

18 He may build his house as the mothe, and as a lodge (vvhich) the watchman maketh.

19 The rich man shall lie, and shal not be gathered: he hath opened his eies and there was not anie thing.

20 Terrors shall take him as waters, a tempest shall come vp∣on him by night.

21 The east winde shal take him awaie and he shall be gone: & with a whirlewind shall he be remooued out of his place.

22 And he shall run violently vpon him, neither shall he spare (him:) (but he himselfe) shal flie from the stroke.

23 (Euerie man) wil be glad to clap his handes ouer him, (that is, at his destruction) & will hisse at him out of his place.

13 These thinges therefore are euen such, as the Lorde hath alotted to the vngodlie as their portion & inheritance, and this is all the gaine and profit, vvhich they shal reape at the hands of almightie God, vvhosoeuer haue abused their povver to doe vvrong and to oppresse others. 14 Bee it that they haue left behind them a great number of children, yet shall it appeare that they begate so manie for the svvord to deuour them: or else so many shall die for vvant of foode and bodilie sustenance. 15 If it happen that any of them remaine, hauing escaped the svvord and famine, so that they die by no violent death, but are brought to the graue as o∣ther men, yet not one of their vvidovves shall bevvaile her husband, but shall rather be glad, that shee is thus rid and de∣liuered from him. 16. 17 Admit he hath heaped vp ri∣ches as the dust that lieth in the streetes, and hath prouided him selfe great store of raiment and verie many sutes of ap∣parell, in so much that hee maketh no more account of his garments, then of the durte or mire vvhich is troden vnder foote: I graunt indeed he may get and prouide these things, but he shall not enioy them him selfe, but some other man for him of a more honest and vpright conuersation then he: his garments shal come into the iust mans handes, vvho shal in like manner bee made master of all his treasure and sub∣stance. 18 He shall take great paines to erect faire and statelie buildings, yet when he hath done all that he can, he shall build a house rather for a mothe to dvvell in, then a man, in vvhich he shall vvast and spend himselfe: his building shall be of as small continuance, as the cottage, vvhich the vinekeepers set vp to defend them from the parching heat of the sunne; vvhich lasteth onely for one summer. 19. And this man, vvho but euen novv for his great vvealth and ri∣ches,

was so highly esteemed, being on a sudden cast down, shall lie without help and no man shall take him vp: he shall looke about him on euerie side, but no succour at all shall he finde. 20 He shall be whollie ouerwhelmed with the terrors of his guiltie conscience, as it were with a sea of raging wa∣ters: & in the night season, when other creatures quietlie take their rest, hee shall be afrighted with horrible tempests. 21 For a swift and violent winde rising suddenly, shall carie him quire away: and being by and by gone out of sight, hee shall neuer afterwardes bee seene: and no marueile, seeing a mightie whirlewind hath swept him away.

22 For God, the iust reuenger will come violently vpon him, and will not spare him at all: then hee like a wretched caitiue shall in vaine run from one place to another without resting, to auoid the heauie blowes which God shall fasten vpon him. 23 And, which is yet a great deale more misera∣ble, he being thus cast downe from his former happy & flou∣rishing estate, all men shall bee so farre from taking pitie of him, that on the contrarie part they shall laugh and reioice at his downefall, hissing and clapping their handes at him.

CHAPTER XXVIII.

Vers. 1. The siluer surely hath its vaine, and the gold its place (from whence) it is gotten.

2 Iron is taken out of the dust, & brasse is molten out of the stone.

1 And concerning things apparant and manifest, as also of the prouidence of God both in punishing the wicked, and protecting the godly, it may suffice to haue spoken thus much: Now let vs come to those secret and hidden thinges which are far aboue the reach and capacitie of man. There lie hid in the bottome of the earth mines of siluer and golde, out of which they are digged, and afterward purified and made perfite. 2 Men haue deuised a way to draw iron out of the dust, and melt brasse out of the stonie quaries.

3 The end which is set for darkenes, and the vttermost of all things is searched, the stones of darkenes & of the shadow of death.

4 The flood breaketh out against the inhabitant; and (the wa∣ters) forgotten of the foote, are quite drawne foorth, and by reason

of men (that is, of the multitude of men) are taken out of the way.

5 There is earth out of which commeth bread, and (that which is) vnder it, is turned as it were fire.

6 The stones therof are a place of Saphirs, & the dust of it is gold.

7 The birde hath not there knowen any path, neither hath the eye of the vultur seene it.

8 The sonnes of pride haue not walked in it: the lyon hath not passed thereby.

9 They lay handes vpon the rockes, and ouerthrowe the moun∣taines by the rootes.

10 They cut out riuers in the rockes, and their eye seeth euery pretious thing.

11 They binde the floods that they doe not flowe: and bring the thinges which are hidden into light.

3 And surely I acknowledge, that the labour & industrie of men is so great and wonderfull in this behalfe, that they do extreme violence to nature her selfe. For they haue gone beyond the bounds & limits which God hath set, I meane be∣yond those hidden & secret caues in the earth, and being no∣thing at al dismaied in respect of that great depth, they ne∣uer leaue of searching, til such time as they find those mine∣rall stones, which lie hidden in the lowest & farthest parts of the earth, & as it were in the verie bosome of death. 4 And if it so fall out, that with digging deep in the earth they meet with floods of waters, I doe not meane such, as passe by the coasts of diuers regions & coūtries, but running quite vnder the earth, & being to the feet of mē altogether vnfrequented & vnknowen; yet can not this difficultie & hinderāce discou∣rage thē, or make them leaue of this their enterprise taken in hand, but by the helpe of sundry engins, which they haue in a readines for that purpose, they dreine the waters into sundry parts, and in such sort diminish and lessen them, that at the length not being able to withstād so great a multitude of men labouring night & day without intermission, they are cōstrei∣ned to giue backe, & are cleane taken out of the way. 5. 6. 7. & 8 And sometimes it so commeth to passe, that the vpper∣most part of some piece of ground being tilled & sowē, brin∣geth forth great plenty of come for the nourishmēt of mā, & yet the lower most & inward parts therof are turned as it were

into fire, that is, they yeelde gold to be tryed in the fornace, and diuers pretious stones are there found. These places the foules of the aire haue not passed ouer, though they flie from the one side of the heauen to the other: neither hath the Eagle seene them, though she be very quicke sighted. Nei∣ther haue the fierce whelpes of wilde and savage beastes troden vpon them, nor the lyons passed by them, though they walke through the most hidden and secret places. 9 What shall I say, that men doe sometimes attempt, not to vndermine any soft and brittle grounde, but euen the most hard and craggie rockes: and to make the huge mountaines euen with the lowe valleyes? 10 Moreouer, they enter into the channels of deepe rivers, conveying away the water by diuers passages through the midst of the hewen rockes, to see what pretious things doe lye hidden therein. 11 To conclude, they stoppe the course and flowing of waters, so that the deepe places are made drie, and whatsoeuer was couered with the same waters, is brought into light.

12 But where is wisedome founde? and where is the place of vnderstanding?

Therefore, howsoeuer these things are secret, and farre remooued from the sight of mortall men, yet they both search for them within the bowels of the earth, and do there also finde them. But nowe, tell me if you can, whence may we fetch that heauenly wisedome, whereby the whole world is framed and gouerned, the reason whereof is knowen to God alone? In what place of the worlde will ye seeke, or howe can ye possibly attaine to the knowledge of that or∣der and course, which God the Creator and disposer of all thinges, followeth in the vnsearcheable vse and admirable effectes of his wisedome?

13 Man hath not knowen the price thereof: neither shall it be found in the land of the living.

14 The deapth saith, it is not in me: and the sea saith, it is not with me.

15 The hidden golde shall not be giuen for it: neither shall sil∣ver be weighed for the price thereof.

16 Jt shall not be valued with the golde of Ophir: with the pretious Onyx, and the Saphir.

17 The golde shall not be equall vnto it, nor the adamant, nei∣ther shall the exchaunge be for plate of fine golde.

18 No mention shalbe made either of corall, or of the Gabish: and wisedome is more pretious then pearles.

19 The Smaragd of Aethiopia shall not be equall vnto it, neither shall it be valued with the wedge of pure golde.

13 And surely the excellencie and worthinesse thereof is so great, that it passeth mans cunning to value it at so high a rate as it deserueth: neither can the true image thereof be founde in any one man, among so many thousands, which liue vpon the earth. 14 If you seeke for it in the deepe gulfes, they shall denie that it remaineth there: and the sea it selfe shall confesse, that it is not conteined within her precinctes. 15 and 16 There is no summe of hidden golde, nor weight of siluer, which is answerable to the price thereof. It is of more value then the golde of Ophir, then the pretious Onyx and the Saphir. 17 What doe I say golde? Neither the adamant, nor yet any vessell made of pure and beaten golde, is equall vnto it. 18. and 19 The corall and the Gabish are not worthy once to be named in comparison of it, seeing that euen the most costly pearles, the Aethyopian emerauld, and the golde that hath seuen times bene purified in the fire, can no way be compared with this divine and inestimable treasure of wisedome.

20 Whence then may this wisedome come: and where is the place for (that) vnderstanding?

21 For it is hidde from the eyes of all the living, and is kept secret from the foules of the heauen (that is, which flie in the ayre.)

22 Destruction and death say, We haue heard the fame there∣of with our cares,

20 Be it therefore that men, who are so painefull and diligent in seeking and searching after the things before re∣hearsed, be it, that they are desirous, and that they applie their whole studie and labour to attaine vnto this wisdome: yet whence will they fetch her? or in what place and coun∣trie will they come to the knowledge of her? 21 If they looke for her beneath among men, no man that liueth hath euer seene her: if on hye, no birde neuer so much soaring

aloft, and flying vpwardes towardes the heauens, could euer set eye vpon her. 22 Lastly, if we shall goe downe into the bowels of the earth, and there enquire for her, if we shall demaund of death it selfe, whether it can tell vs any tidings of her, it will not denie that the fame and bruite of wisedom which soundeth in all places, hath also pierced thither: but farther information can it not giue vs.

23 God vnderstandeth the way thereof, and he knoweth the place thereof.

24 For he beholdeth the endes of the earth, (and) he seeth vn∣der the whole heauen.

25 To make the weight of the windes: and he hath weighed the waters in measure.

26 Making a decree for the raine, & away for the lightnings of the thunders.

27 Euen then did he see it, and tolde it, he prepared it, and al∣so considered it.

28 And vnto man he said, beholde, the feare of the Lorde is wisedome, and to depart from euill is vnderstanding.

23. And doubtlesse, which way soeuer men shall turne them selues, be they neuer so wittie and laborious, they must needes confesse this, (which if ye had throughly considered, ye would not so rashly and vnaduisedly by the greatnesse of my misery, haue cōdemned the whole course of my life past) to wit, that God hath reserued vnto him selfe the knowledge of that infinite wisedome, which he vsed in the creating and disposing of all things, and whereby he doeth euen nowe al∣so so direct them to their proper and peculiar endes: as also he alone knoweth in what place it abideth, euen with him selfe and in his owne bosome. 24 For he is not like to men, who can hardlie discerne this or that perticular thing: but sitting on hie, he beholdeth the earth on euery side, and seeth what∣soeuer is vnder the cope of heauen. 25 Neither did he beginne to doe and obserue these thinges within any com∣passe of time, but euen then, when he laide the foundations of the worlde, he did withall appoint what weight the winds should haue, which with violent blastes pierce through the aire: and euen then also did he weigh the waters, as it were in a ballance. 26 Hence he decreed, what store of raine

shall fall vpon the earth, euery shower hath its due measure, and all the droppes thereof are numbred: he ordained also which way the flashes of lightning should goe, and howe farre they should passe. 27 Therefore this is he, who euen then, when he created the worlde, and set all thinges in their due order, in regarde of that his wisedome, did discerne euery particular thing, and afterwards taught men by those his workes, as it were by certaine interpreters; by those his workes, I say, which he framed according as he had first most wisely decreed, and that with diligent consideration and ad∣uice, whereby he hath ordered and gouerned all thinges from the beginning. 28 To conclude, he giuing this charge and commaundement to men, that they should in no wise be censors and iudges of that hidden and vnsearcheable wisdome, but onely beholders and worshippers of the same; Let this, saith he, be the wisedome which ye are to know, and wherein you shall exercise and occupie your selues, to feare God your Lord and maker, & to flee from that which is euil.

CHAPTER XXIX.

1 IOb proceeded and continued in his parable, (that is, in those his graue speeches) and sayde.

Iob hauing hitherto most grauely & wisely disputed con∣cerning Gods wisedome in the gouernment of this world, as well that, which is manifested vnto vs, as that which is hiddē and which farre surpasseth the capacitie of man; and percei∣ving that none of his accusers did rise vp and gainsay him, as before, added these things which folow to his former speech, therein propounding him selfe for an example both of that revealed & manifest wisedome of God in his prosperitie, and also of the other more secret and altogether vnknowen, in this his aduersitie and affliction.

2 Who will graunt me (that I might be) as in the moneths of olde, as in the dayes (in which) God had me in his keeping.

3 When he made his lampe to shine vpon mine head, and by his light J walked in the darkenesse.

4 When I was in the dayes of my youth, in the felowship of God in my tabernacle.

2 Whiles the Almightie was yet with me, and my children round about me.

2 O that I were, or might suddenly become such a one as I was in times past, when God defended me from all euill. 3 When his light shined vpon me from aboue, when he shewed me the glorie and brightnes of his favourable coun∣tenance, so that I walked through the middest of darkenes and feared nothing. 4 When as I was in the prime and flower of my youth, when God did so friendly and familiar∣ly intermeddle with mine affaires. 5 When as, I say, both the Almightie was present with me, not once departing, as it were, from my companie: and also I had about me many godly children and dutifull seruants, who were a great orna∣ment vnto my house.

6 When I washed my steps with butter, and the rocke powred me out riuers of oyle.

7 When going thorowe the citie vnto the gate, J prepared my seate in the streete.

8 The young men seeing me, hid them selues, and the aged a∣rose and stoode vp.

9 The princes stayed talke, and laide their hande on their mouth.

10 The honourable men helde their peace, and their tongue cleaued to the roofe of their mouth.

11 Then the eare heard me and blessed me, the eye sawe me, and gaue witnesse to me.

6 For at home I had such store of cattell, that I coulde scarcely set my foot any where, but there seemed to be whole streames of butter both before and behind me: yea, and the verie rockes seemed to powre me out riuers of oyle. 7 Neither was I lesse happie abroad. For so often as I went thorowe the middest of the citie to the gate, that is to say, to the place appointed for consultations and iudgement, I had a seate in the common place prouided for me. 8 The young men, at the sight of my countenance being mooued with a certaine reuerence, did withdrawe them selues: the auncienter sort rose vp, and stoode vpon their feete by me where I sate. 9 The princes them selues breaking off their communication, put their handes to their mouth, and

of their owne accord kept silence. 10 And, not to make many wordes, in my presence they held their peace euerie one, and all was hush among them. 11 But so soone as I began to speake, then they all listned to me, and receiued my wordes as an oracle from heauen, pronouncing me thrise happie and blessed, neither was there any one which did beholde me, but that he gaue an honourable testimonie of me.

12 For I deliuered the poore that cried, and the fatherlesse, and those who (had) no helper.

13 The blessing of those that were readie to perish, came vpon me, and I caused the widowes heart to reioyce.

14 J put on iustice, and (it) couered me, (and) my iudgement, (that is, my life well ordered, was vnto me) as a robe and a crowne.

15 I was the eyes (that is, in stead of eyes) to the blind, and J was the feet (that is, in stead of feete) to the lame.

16 I was a father vnto the needie: and the cause (which) I knew not, J diligentlie sought out.

17 And I brake the iawes of the wicked, and I pluckt the pray out of their teeth.

12 Now therfore yee, who iudge of a mans honest or viti∣ous life, by the present prosperitie which he enioyeth, or the aduersity, wherinto he is falne, what would yee say, if so be yee should now once againe see me restored to that my former estate? doubtlesse yee would no longer account me a wicked & vngodlie person, but a iust an vpright man. And least hap∣pilie yee may charge we with hipocrisie and dissimulation, I appeale to the publike testimonie of all men, concerning my life past; by which it shall appeare, that I haue beene in deed a defender and a deliuerer of the afflicted, of the fatherlesse, and in a word, of all that were destitute of help and succour. 13 Hence it came to passe, that so many good and happie praiers of poore soules, who otherwise were like miserablie to perish, were poured out for my safetie and welfare, forasmuch as my especiall care alwaies was this, that the mourning of the widow might be turned into ioy. 14 I gaue my selfe whol∣lie to the maintenance of iustice, and that procured me no small commendation: the loue of equitie and right, was

vnto me in stead of princely robes, and as a crovvne of golde vpon mine head 15 I vvas an eye vnto the blinde, and in stead of feete to the lame. 16 & 17▪ I vvas a father vnto the pore and needie, vvhose right, beeing before vnknovvne to me, after I had diligentlie found out, I tooke vpon me the defence of their innocencie, and so handled the matter, that the wicked not onelie went without their praie, but also suf∣fered such punishment, as their wickednes and vilanie de∣serued.

18 Therefore I said, J shall die in my nest: and I shall multiplie my daies as the sand.

19 For my roote was spread out by the waters, and the dewe lodged vpon my boughes.

20 My glorie was renewed with me: and my bow was chaunged within mine hand.

21 Vnto me (all men) gaue eare, and waited, and helde their tongue at my counsell.

22 After my wordes they replied not, and my talke dropped vpon them.

23 And they waited for me as for the raine, and they opened their mouth as for the latter raine.

24 I laughed on them, and they beleeued it not, and they threw not downe the light of my countenance.

25 J appointed out their waie, and did sit as cheefe, and dwelt as a king in the armie, and like him that comforteth the mour∣ners.

18 I therefore taking this course, and building mine assu∣rance vpon God, who had dealt thus mercifullie with me, & compassed me on euerie side with his blessings, and on the other side, not at all considering this his secret and hidden wisedome, whereof the controuersie is now betweene vs, I thus perswaded my selfe, that I should die in my neast, that is, I should quietlie depart this life amidst my childrē & friends, and be brought honourablie to the graue, hauing first mul∣tiplied my daies as the sande, which lieth vpon the sea¦shore. 19 For downewarde, the roote of my good and vpright conscience was spread out by the euerflowing waters of Gods bountifulnes, with which it was dailie watered: and vpward the boughes growing out of this roote, to witte, my

children, my seruants, my flockes of sheepe, and in a worde, my substance were washed with the celestiall dewe, which from heauen fell downe vpon them, so that by this blessing of God, they were marueilouslie increased. 20 And as touching that honour and authoritie which I had gotten a∣mong them, it grue to be greater and greater: and euery day I waxed stronger and mightier then other. 21 Neither surelie did I thus iudge without cause. For whensoeuer I spake, euerie one heard me with great attention: euerie one waited till I began to speake, euerie one agreed to me when I had spoken. 22 No man that heard me, thought it meet for him to put forth his voice after me: no man, but gaue eare and minde vnto that which I vttered. 23 Now surelie, when I was to open my mouth and to shew forth my iudge∣ment in any matter, they watched and obserued when I would begin, with no lesse desire, then commonlie the fruite∣full and long wished shoure, is, as it were with a gaping and greedie mouth, looked for in time of extreme heat. 24 If it happened that for my pleasure, I vttered any thing merilie and somewhat more freelie then I was accustomed, yet no man thereat tooke offence, neither needed I therefore once to chaunge countenance. 25 If there were any waigh∣tie businesse in hande, I taught them what way and course was beste for them to take, sitting among them in the chiefest and most honourable place, as a king in the midst of his armie: and looke what counsell and aduise so euer I gaue them, it was as acceptable vnto them, as the speech of him that comforteth those, who are in any distresse and mise∣rie.

❧ CHAPTER XXX.

Vers. 1. But novv they that are younger then J, mocke me, whose fathers J would not haue vouchsafed to haue set with the dogges of my flockes.

2 And whereunto should the strengeh of their hands haue serued

me? old age was lost vpon them.

1 SVch a one was I within these few daies. But (good God) how are all things chaunged with me, and what a great and sudden alteration hath followed? for loe, I am become a laughing stocke to those, who in yeares come very farre be∣hind me, and whose fathers I would not haue once vouchsa∣fed to haue in the same estimation, that I had my dogges, which were set to keepe the flocks. 2 For, to say the truth, the strength of those young striplings could not haue stoode me in any stead at all: and as for the old age of their fathers, it was such, that hauing spent the greatest and best parte of their life, partlie in idlenes, and partlie in diuers wicked and lewd pranks, they might worthelie seeme to haue liued in vaine all that while.

3 Jn pouertie and famine beeing solitarie, fleeing into the wil∣dernes into darknes, desolation, and destruction,

4 Pulling vp mallowes by the bushes, and (whose) meat (was) rootes and Iuniper:

5 Chased from among men, (and) against whome, men cried out as (against) theeues.

6 Therefore they dwelt in the cleftes of riuers, (and in) caues of the earth and of the rocks,

7 Who rored among the bushes, and gathered them selues vnder the thornes.

8 The children of fool••, and the children without name, more vile then the earth it selfe.

9 Now am I their song, and J am made their talke.

10 They abhorre me, they flee from me, and they spare not to spit in my face.

3 & 4 Men, I say, so odious and detestable, that euen in ex∣treme penurie and famine no man could away with them: in so much that fleeing from the companie and fellowship of men, beeing constrained to withdraw themselues into vn∣pleasant & solitarie places, they prolonged their life in great miserie, feeding vpon bitter and vnsauerie meates, as mal∣lowes, rootes, and berries pulled from the Iuniper tree. 5 Men banished, and through the outcries of the people, driuē foorth of the citie for theeues and robbers. 6 To whome scarselie the clefts, by which the streames of waters doe flow, the caues of the earth, and the hollow rockes, could

afford any abiding place. 7 Wandering among the shrubs, and meeting togither among the thornes. 8 Men of no discretion or foresight, vnthriftie persons and good for no∣thing: men of no name or estimation, men more abiect and contemptible, then the verie ground vpon which they doe tread. 9 These are they, who doe now make songs and so∣nets of me, I am all their talke, neither haue they any thing else whereof to chat and babble, but onelie of me. 10 They abhorre me and flie from my presence, as one that is pollu∣ted, yea, they are not afraide in contempt and despight, to spit in my face.

11 Because that (God) hath loosed my corde, and afflicted me, (they) also haue loosed the bridle before my face.

12 The wanton youth rise vp at my righte hande: they push my feet, and vppon me treade the pathes of their vnhappi∣nesse.

13 They haue destroied my pathes: they helpe to bruise me, (there is) not an helper for them (that is, against them)

14 They haue broken in, as it were at a great breach, and vnder the ruines thereof they presse vpon me.

11 And how commeth this to passe? Surelie because it hath pleased God, as it were, to loose the bandes of mine au∣thoritie, by which they were fast tied and kept within com∣passe of their duetie, therefore beeing now touched with no reuerence at all towardes my person, they runne riot, and are caried against me without all reason. 12 This like∣wise is the cause, that young men, abusing the prime and flower of their age to pride and wantonnesse, are not asha∣med in my presence, and euen at my right hande, to rise vp against me, to push my feete; in a worde, to make me, as it were, a path, in which they may practise that their malapert boldnesse in doeing mischiefe. 13 Thus the whole state of my life is chaunged and turned vpside downe, thus one mischiefe and calamitie commeth in the neck of another, and (alasse) there is not one, who will take vpon him to de∣fende me sielie wretch, from their outrage and iniurie. 14 For all without exception, so soone as the wal, within which I was safelie inclosed, beganne to fall, as if now there had beene a great breach and entrance laide open for them,

rushed violentlie vpon me, and shrouding them selues vnder the ruins of my house, that is, taking occasion by this my fall, which they ought rather to haue lamented and pitied, they vnmercifullie fell vpon me.

15 All terrors that maie bee, are turned vpon me, (and) haue as a winde borne downe mine honour, and my health is passed away as a cloud.

16 Now therefore my soule is powred out vpon mee: the daies of affliction haue taken hold on me.

17 God pearceth my bones in the night, my pulses take no rest.

18 By reason of the great force thereof my garment is chaun∣ged, (that is, hath changed colour, and) he compasseth me about as the coller of my coate.

19 He hath cast me into the mire, and J am become like dust and ashes.

20 I cried vnto thee, and thou didst not heare mee: I stood by, (that is, I presented my selfe before thee) and thou regardedst me not.

21 Thou art become cruell to me, & according to the strength of thine handes art thou angrie with me.

22 Thou takest me vp with the winde, whereupon thou ma∣kest me to ride, and thou dissoluest the frame of my bodie.

15 And these grieuances which I haue hitherto spoken of, are without me. Now touching those griefes and vexati∣ons which are vvithin me, whatsoeuer there is in the world by which the minde of the most constant and resolute man may be terrified and dismaid, al that, or if so bee any greater thing can possiblie be imagined, hath come vpon mee, and as a whirlewind hath with such violence throwne to the ground all mine honour, whereby I vvas so beneficiall and profitable vnto others, that on a sudden all hope of health and recouerie is taken from me; neither can I be perswaded that I shall euer escape out of this miserie. 16 My minde therfore hath novv been destitute of all liuely courage, euer since I vvas fallen into these miserable daies. 16 For I am so farre from taking anie rest at all in the night season, what time all creatures are woont to bee at quiet; that contrari∣wise, euen then the verie marrovve of my bones rageth tho∣rough

intollerable paine, vvherevvithall it is continuallie pearced, and as for my pulses, they vvoonderfullie pant and beate without anie intermission. 18 Yea, so vehement is this euill, vvhich is come vpon mee from aboue, that the filth, vvhich runneth out of my sores, hath quite chaunged the colour of my garments: neither doeth the coller of my coate in more straite manner pinch my necke, then doeth the hande of God gripe and girde mee rounde about in e∣uerie parte of my bodie. 19 In a vvorde, I lie vvallovv∣ing and tumbling in this moste loathsome durte: and beeing couered all ouer vvith the scales and scrapings, that fal from my scabbes, I am become more like vnto the vnprofitable duste and ashes, then vnto a man. 20 And that vvhich greeueth mee moste, I haue cried aloude vnto thee, O God, and yet thou hast not giuen eare vnto mee; neither hast thou regarded mee, vvhen I presented my selfe before thy tribunall seate. 21 And albeit thou art by nature in mer∣cie infinite: yet to mee thou arte become cruell and vnmer∣cifull: yea, and thou doest practise all thy might vpon mee. 22 Thou hast laide me open to bee, as it vvere, tossed too & fro vvith the vvinds; and whatsoeuer did remaine sound in this my sillie bodie, that also hast thou in such sorte dissol∣ued & consumed, that ere it be long I shal come to nothing.

23 For J know that thou callest me to the death, and to the house appointed for all the liuing.

24 But he shall not send his hand into the graue, though in his broosings they crie.

23 For I see and perceiue wel enough, that I am called out of this life, to go vnto that house, which is ordained for the gathering together of al mortall men. 24 Notwith∣standing this one thing doth not a litle comfort me, that al∣though the afflicted crie neuer so much in vaine while they are in miserie: yet after they are become a sencelesse carkase and are once laid into the graue, God shall not stretch forth his hand to touch them anie more.

25 Vnlesse I haue wept for the hard daie, (that is, haue be∣wailed with teares those that were in miserie) (and) vnlesse my soule was heauie ouer the needie.

26 When I looked for good, then euil came: I waited for light,

darkenes came.

25 And what place, I pray you my friends, is there here left, wherein your excellent wisdome may be seene. For let me neuer finde mercie at the handes of God, whom I call to witnesse, and to bee my iudge in this matter, if I haue not with teares lamented the estate of those, whom I sawe affli∣cted: as also if I haue not beene inwardlie mooued with com∣passion towardes the poore, who liued in want. 26. But when I looked to haue all things at will, then straight way al things fell out quite contrarie; and as I haue stood waiting for the light, darkenes presentlie came vpon me.

27. My bowels are hot, neither are they at quiet, the daies of affliction haue taken hold of me,

28. I walke being blacke with out the sunne; J stand in the as∣semblie of men and do crie out.

29. I am become a brother to the dragons, and companion to the Ostriches young ones.

30 My skinne is made blacke vpon me; and my bone is withe∣red by reason of drinesse.

31 My singing was (turned) into mourning, and my harp in∣to the voice of them that weepe.

27. My bowels being enflamed, do make a great noise: this most bitter time stole vpon mee suddenlie, before I had once so much as thought of it. 28. & 29. My skinne is be∣come black, and yet not through the heat of the sunne: yea, and of such force is this my affliction, that it driueth mee, e∣uen openly in the great meetings and assemblies of people, to giue foorth these most rude & confused cries, as if I were the brother of dragons, who run hissing vp and downe the deserts in moste dolefull manner, or companion to the yong whining and grunting Ostriches. 30 The skinne of my whole bodie is made black through sorrowe and mourning: and my iavves are dried and pined awaie for want of moi∣sture. 31 And so is my song chaunged into teares, and my reioycing into most bitter lamentations.

¶ THE SVMME AND ORDER of the 31. Chapter.

IOB in this Chapter is driuen in moste ample sorte to defend and particularlie to approoue his integritie, by making a catalogue, as it were, and bedrole of all his life past, being thereunto enforced, as it should seeme, by those false accusations and crimes, which Eli∣phaz had (before from the beginning of the 22. Chap. to the 11. vers.) in particular manner obiected against him. And first of all, euen to the 35. verse, he vseth a most substantiall denyall, and that in verie excellent good order, beginning in the foure first verses with whoredome and vncleannesse of the bodie. Next in the 5. and 6. ver∣ses he intreateth of deceits and couin in bargaining: in the 7. and 8. verses of Theft: in the 9.10.11. & 12. of Adulterie: in the 13, 14. & 15. verses, of the abusing of the authoritie of a master: in the 16. & 17. and so foorth to the 28. vers. of the contempt of the poore, and especiallie of widowes and fatherlesse children: in the 29. & 30. of desire to reuenge iniuries receiued: in the 32. of Hos∣pitalitie: in the 33. of cloaking and couering iniquitie. But after∣ward to the 39. verse he appealeth vnto God as witnesse and iudge, and so shutteth vp the whole defence of his innocencie, inserting here and there most fearfull imprecations & cursings vnto him selfe, if he shall be found a lyar. And that Iob was not one that vsed leasings, God him selfe doeth testifie in the beginning of this histo∣rie, as also vvee shall heare in the ende hereof. The cheefest pro∣fite therefore that wee are to gather out of this place, is not to know that Iob was iniured and wronged; to which euill none are more subiect then those who follow Iobs example: but by this example eue∣rie one in particular, and those especiallie, who haue wherewithall they may in great aboundance shew their virtuous dispositions, are taught how to iudge of the duties of a holie and honest conuersati∣on both at home and abroad. For I may trulie say and affirme this, Christian reader, that there are moe substantiall and certen precepts concerning a godly and most iust life, comprized in this one Chapter, then are in all the bookes of Philosophers or Historiographers else where to be found.

CHAPTER XXXI.

Vers. 1. I haue made a couenant with mine eyes: and what had I beheld in a maide?

2 For what portion is there of God from aboue, and what inhe∣ritance of the almightie from on hie?

3 Is not destruction (prepared) for the wicked? and extra∣ordinarie affliction for the workers of iniquitie?

4 Doth not he behold my waies, and hath he not numbred all my steppes?

1. BVt these things (I knowe well enough yee will say) be∣long nothing vnto Iob, whome thou, Eliphaz, hast dared to rebuke and taunt, as if hee were one, who had al∣readie beene manifestly conuinced of notorious wickednes. But I, as ere while I protested, will not for al this as yet leaue off to defend mine innocencie. First therefore I protest, I haue so ordered my life, as that I haue as it were, made a bargaine and couenant with mine eies, that neither they shall entice mee to any filthinesse, neither that I shall abuse them in beholding anie such thing. Farre bee it therefore from mee, that I should in anie impure manner cast mine eies vpon any maiden. For howe should I dare doe this thing, seeing I am not ignorant, howsoeuer I may easilie a∣uoid the hand of man, what reward such sinne and wicked∣nesse is woont to haue of God, who dwelleth in the heauens: and what vengeance the almightie, beholding and iudging all things from on hie, doeth repay into their bosomes, who are guiltie of this heynous offence? 3 For it is certen that he hath prepared a scourge and moste horrible and grieuous punishments, which cannot possiblie be auoided, for those who nourish and cherish their abhominable iniquitie? 4. And doth not he, I pray you, throughly know me, who, which way soeuer I walke, doth number and tell euen euerie one of my steppes almost, which I doe make.

5 If I haue walked in falshood and my foot hath mooued it selfe to deceit:

6 Let him weigh me in the iust balances, and let God knowe my vprightnesse.

If in buying and selling I haue behaued my selfe deceit∣fullie, and of set purpose haue gone about to beguile other men; let God examine all these things straightly, and weigh them in an euen ballance, and then let him be iudge whe∣ther I haue carryed my selfe vprightly or no.

7 Jf my foote hath turned from the way, and my heart hath walked after mine eyes, and a blot hath cleaved vnto my handes:

8 Let me sowe, and let another eate: and let my plants be roo∣ted out.

If I haue swarued from that, which I ought to haue fol∣lowed, and haue not preferred iust & righteous dealing be∣fore greedie desire: in a worde, if I haue touched any thing which might defile my handes, then let God, who is a iust iudge, cause that which I sowe to be eaten vp of straungers: yea, and let all things whatsoeuer I haue, that do spring and shoote out young braunches, be destroyed and pulled vp by the rootes.

9 If mine heart hath bene deceiued by a woman, and if I haue laid waite at the doore of my friend:

10 Let my wife grinde vnto another man, and let other men bowe downe them selues vpon her.

11 For it is an heinous offence, and a wickednesse belonging to the iudges (that is, to be presented before magistrates, and by them to be condemned.)

12 For it is a fire, which would haue devoured euen to a con∣suming, and haue rooted out all mine encrease.

9. and 10 If being entised and allured by the faire beautie of my neighbours wife, I haue waited before his gates, for a fit opportunitie to obtaine my desire of her: then let my wife, according as I haue iustly deserued, be subiect vnto the lust of another man. 11. and 12 For this is a verie notorious crime, and most worthie to be openly con∣demned by the iudge: which, albeit no magistrate should pu∣nish, yet would the same, like a fire, vtterly consume both me my selfe and all that I haue.

12 Jf J haue turned away from the right of my manservant or maid seruant, when they haue contended with me:

14 For what should I haue done, God rising vp? and what should J haue answered him, visiting (that is, enquiring into this matter.)

15 Did not he who made me in the wombe, make him? and hath not he fashioned vs in one wombe?

13 If abusing the authoritie, which as a master I haue ouer my menseruants and maidseruants, I did at any time make light account of them, when they either vpon iust cause or otherwise, made their complaints vnto me; then I would I might my selfe be so dealt withall from heauen. 14 and 15 For albeit there is a difference to be made be∣tweene the master and his servant: yet forsomuch as both I & he haue one and the same maker, of whom we were either of vs framed and fashioned in the wombe, after one man∣ner, albeit not in the wombe of one and the same woman; if I had committed any such thing, what answere should I be able to make vnto God sitting in iudgement, and taking knowledge of that fact?

16 If J haue (any thing) restrained the poore of their wish, and haue caused the eyes of widowes to faile:

17 If I haue eaten my morsell alone, neither the fatherlesse haue eaten thereof:

18 Verely from my youth they haue growen vp with me, as with a father: and these euen from my wombe I haue guided.

19 If I haue seene any perish without clothing, and the poore had no covering:

20 If his loynes haue not blessed me, and he hath bene warme with the fleece of my sheepe:

21 If seeing my helpe in the gate, I haue lifted vp mine hande against the fatherlesse:

22 Let my shoulder blade fall from my shoulder, and mine arme (being pulled) from itts ioynt, be broken.

23 Nay, destruction from him (was) trembling vnto me: and (because) I could not (escape) from his highnesse.

16 If I haue disappointed the needie of their desire, and haue suffered the poore widowes to looke for somewhat at my handes, euen till their eyes aked: 17 If, according to the manner of covetous and churlish persons, I eate my meate alone, and giue no parte thereof vnto the hungrie

orphan: 18 Vnlesse contrariwise, I haue euen of a child taken into my companie, and so neerely ioyned vnto me the fatherlesse, that we grewe vp together in my fathers house: and as concerning poore widowes, vnlesse I haue from my childhoode cherished them; yea, and taking them by the hande, guided and conducted them home: 19 If I haue lighted vpon any one, who was like to perish for want of clo∣thing, and did not couer him with apparell: 20 Nay, vn∣lesse the poore haue prayed for me, when as their very loyns which were clothed warme with the fleece of my sheepe, did testifie, and as it were speake what I had done for them: 21 If vpon pride & confidence of my authoritie, as also because there were alwayes some readie, who would not sticke to de∣fende me in a false cause, I haue lifted vp mine hand against the weake, that were not able to make any resistance. 22 Then let this my scapple bone or shoulder blade suddenly fall off from my shoulder, and this arme of mine being torne and rent from the joynt, be broken all to pieces. 23 Nay, I haue alwayes trembled to thinke of that destruction, which should haue come vpon me, if I had committed any such heinous offence: yea, and I was sure that I could not possi∣bly be deliuered from that highest Maiestie of almightie God.

24 If I haue made golde my hope: and haue said vnto golde (thou art) my trust:

25 If I reioyced when my wealth was encreased: and when my hand had gotten much.

24 Let God testifie and iudge, if I haue placed my hope in golde: if, I say, I haue so farre accounted of golde, as that I thought any confidence was to be put therein, whereupon I might rest. 25 If I haue after the manner of those, who whollie bend their mindes to heape vp riches, leaped for ioy to see my substance encreased, and haue thought them to haue bene gotten, both by mine owne industrie, and for mine owne selfe alone.

26 If I did beholde the light when it shined, and the moone walking bright:

27 And my heart privily withdrew it selfe, and my hand hath kissed my mouth,

28 This also had bene an iniquitie belonging to iudges (that is, worthie to be put to the iudges, and by them to be puni∣shed) because I had denyed God (who is) aboue.

26. and 27 Let me be accursed, if beholding the glitte∣ring face of the Sun, or looking vpon the Moone shining in her brightnes, I haue, being deceiued, so much as privily in my heart, much lesse openly, consented vnto idolaters, and after the manner of their superstitious custome, by mooving and putting my hand to my mouth, yeelded any worshippe vnto those bodyes. 28 For this is a most heinous sinne, as by which I had flatly denyed that God, who is aboue the sunne and the verie starres them selues, and therefore de∣serued most horrible and fearfull punishments.

29 If I reioyced at the fall of mine enemie, and leaped for ioye when calamitie caught hold of him.

30 (Nay) I haue not so much as giuen the palate of my mouth to sinne, and to pray for a curse vnto his soule.

31 Vnlesse the men of my tabernacle did say, Who shall giue vs of his flesh? we should not be satisfied.

29 Yea, and I pray God I dye, if euer I tooke it as an oc∣casion to be merrie, when I saw the destruction of them that hated me, no, though their miseries were neuer so great. 30 Nay, I neuer so much as once opened my mouth, with in∣tent to abuse the same, by vttering most bitter imprecations and cursings against them. 31 And yet I protest, that I wanted not setters on, euen among my owne houshold ser∣vants, who still perswaded me to requite those injuries which I receiued, with most bitter reuenge: nay, their mindes were so incensed, that they cryed out, that they should neuer be satisfied on them, no not though they had eaten them vp quicke.

32 The straunger did not lodge abroad in the night: I set o∣pen my gate in the high way.

And I was so farre from liking and commending those those enraged stomackes of my seruants, that I would not suffer straungers to lodge in the night season abroade in the fieldes, and it was my will, that that part of my house, which bounded vpon the high way side, should alwayes lye open to harbour passengers.

33 If as man (that it, as any man is wont to doe) J haue hid my transgressions, that I might conceale mine iniquitie in my bosome.

Why then Iob (will ye say) diddest thou neuer offende? Truely God forbidde I shoulde denie, that I haue sinned, which thing I haue also before protested verie often, albeit I am not any such manner of man, as ye by your accusati∣ons woulde make me seeme to be. But so often as I haue offended, I call GOD to recorde, whether I haue, ac∣cording to the common custome of most men, dissem∣bled and cloaked mine iniquities, or euen against mine owne conscience, haue concealed and kept them close in my heart.

34 Certenly, J might haue daunted a great multitude, but the most contemptible of the families did feare me: and J helde my peace, neither did I goe out of the doore.

And yet truely such was my power and authoritie, that I could with ease haue conquered and brought vnder my o∣beysance, howe many soeuer they were that had set them selues against me: notwithstanding, if any man, albeit he had bene but one of the basest sort of the people, began to striue & lift vp his heele against me, I made such a consciēce to make triall of my force against them, that I did neuer so much as once stirre my foot out of the doors for the matter.

35 Who will giue me one that may heare me? behold, my signe, The Almightie (who) shall answere for me▪ and the title, which the man of strife (that is, my aduersarie) hath written.

36 Vnlesse J shall carrie the same vpon my shoulders & bind it as crowne vnto me.

57 I will tell him the number of my steps, and will cause him to come as it were to a prince.

35 I know truely, that ye will giue no credite vnto these things which I haue spoken. But I would to God, that I had here present some indifferent man, who would with equitie heare and decide my cause. For beholde, this is the one∣ly marke, whereby I desire to haue mine innocencie knowen: to witte, Almightie God, who, I knowe, will by his answere allowe of those thinges, which I ere while vttered: as also the very bill it selfe of complaintes, which

my aduersarie hath framed and laide in against me. 36 Nay, let me be accounted as one that is alreadie convinced and found guiltie, if, rather then my cause shall goe vntryed, I doe not vpon mine owne shoulders carrie that scroule of accusations deuised against me, yea, and binde the same like a crowne about my head for all men to behold. 37 More∣ouer, that my aduersarie may knowe, howe farre I am from hiding my head in this matter: euen I my selfe in mine own person, am ready to render an account before that iudge∣ment seat, of all the whole course of my life passed. Neither will I stay, till I am cited thither by mine aduersarie: nay, I will my selfe appeale vnto that Iudge, who hath power and authoritie ouer all men.

38 But if my land crie against mee, and the furrowes there∣of weepe,

39 Jf I haue eaten the fruite thereof without money, and haue caused the soule of the masters thereof to breath out:

40 Let the thistle growe in steade of wheate, and the cockle in steade of barley.

Finally, that I may comprize all thinges in fewe wordes, If I shall be founde so to haue abused my landes and posses∣sions, that albeit men keepe silence, yet the very earth may frame an accusation against me, and the furrowes of my fieldes complaine of my dealing: 39 If liuing vpon the fruites of them, I haue either cozened the labourers of their hyre, or violently oppressed and vtterly famished to death the husbandmen that tilled the same; 40 Then let it bring foorth for me thistles in steade of wheate, and cockle in steade of barley.

THE SVMME AND ORDER of the xxxii. Chapter.

WE haue heard in the beginning of this storie, first, with what exceeding great constancie, and invincible courage of mind, Iob did beare out, and withstand the temptations and forcible as∣saults of Satan, from the 13. vers. of the 1. Chap. to the 11. vers. of the

second Chapter. But from that place euen to this 32. Chapter, hauing beene wonderfullie vexed by the most inconsiderate, bitter, and re∣prochfull taunts of them, who came to comfort him, as also by the raging paines in his whol bodie, encreasing vpon him dailie more & more, in most pitiful & grieuous manner; he was driuen to do that, which they are wont to doe, who in a doubtfull daunger turning them selues onelie to the left side, doe leaue their other side naked and open to the enemie. For beeing whollie bent to defend him selfe against those slaunders of his aduersaries, neither marking what Sa∣tan chieflie went about, to wit, that at the length he should rise vp against God him selfe, he verie inconsiderately, as it were, before the tribunall seat of GOD, did through many vvordes blemish that constancie of his, yea, and he had almost by breaking foorth into accusations against GOD him selfe, yeelded vp the victorie vnto Satan. But God beeing mooued with compassion towardes this his seruant, (who although he suffer his children sometimes to be pressed out of measure, as the Apostle speaketh of him selfe: yet he neuer so casteth them downe, but that in good time againe he raiseth them vp) first stirred vp Elihu, as well to rebuke the vnwise dealing of Iobs friendes, as also to blame Iob, not in respect of his life past, as they had verie vniustlie done, but by little and little to bring him as one goeing astraie, and who, vnlesse he sought an other refuge then his owne innocencie, and also put on that spirit of meekenes, which willinglie suffereth it selfe to be taught and instructed, was readie forthwith to breake forth into open impietie, by little and little, J saie, to bring him into the way, till such time as God him selfe com∣ming betweene, should decide and take vp this whole controuersie. And albeit we must needes confesse, that Job gaue no small occasi∣on of reprehension, but deserued verie greatlie and sharplie to be rebuked, in respect of many things, which were by him very rashlie and vnaduisedlie vttered: yet certen it is, that Elihu doth for the most parte interpret Iobs words farre otherwise, then was Iobs mea∣ning: and moreouer that euen in finding fault with those thinges, which were iustlie to be founde fault withall, he kept not alwaies that moderation, vvhich vvas meete: vvhich is incident to godlie men, and especiallie such, as are of a more earnest nature and disposition: so hard a thing is it, euen when we doe well, not to offend on the one side or on the other. But if wee consider how

farre Iob, beeing thereto driuen through the importunitie of his ac∣cusers, and his most intollerable calamitie, did raunge out of the right waie: and how we are all giuen, euen to the vttermost, to de∣fend and maintaine our credit and estimation, especiallie when we are therin touched by those men, who ought least of all others to haue done the same: we shall confesse, that it was verie requisite and ne∣cessarie for Iob, rather to be censured in such sharpe manner as hee was, then after any milder sorte: to the end he might the better ac∣knowledge and humble him selfe before God, as alwaies he had done, till through the slaunderous speeches of his friendes, he was drawne into these altercations. Notwithstanding he was not so farre out of the waie, but that he came into the same againe, as appeareth espe∣ciallie out of the 9. Chapter, where he acknowledgeth almost in the verie same wordes those things, which both Elihu, as also God him∣selfe after Elihu, doe often repeat and beat into his minde. Elihu therefore (a man of an auncient house, whome the learned interpre∣ters suppose to haue descended from Na••hor Abrahams brother, Genes. Cap. 22.21.) hauing heard the former disputations, now when either parties kept silence, beganne to speake, continuing his speech throughout the sixe Chapters immediatelie following, some∣what blaming Iobs accusers, but more peculiarlie and more especi∣allie finding fault with Job him selfe. And first as touching Iob, he setteth downe the ground of his accusation, in the first and second verses of this Chapter, to wit, that he not content to denie himselfe to be such a one, as his three friends falslie charged him to be, to the end they might thereby conclude, that he was thus plagued for his wic∣kednesse, not content, I saie, to denie this, went so farre, that he spa∣red not to saie, that God was not able to finde any cause in him, why to laie vpon him so great affliction: and therefore that GOD could not seeme herein to deale iustlie with him, vnlesse we looke vnto the cause of all causes, which the minde of man is not able to attaine vnto, that is to saie, vnto the will of God, vvhich goeth be∣fore all secondarie causes, as though forsooth, if God would deale ac∣cording to the rigour of his iustice, he should not finde euen in the most holie and righteous men that are, sufficient cause, not onelie in this life, to laie all manner of punishments vpon them, but also to condemne them to vtter destruction. But as touching Iobs accu∣sers, he doth in few wordes, but yet verie wiselie rebuke them, from

the third verse forward to the ende of the Chapter, for that letting passe that which was in Iob worthie of blame and reprehension, they made no end of charging him with such crimes, whereof they were not able to make any proofe at all. And first he inserteth a long pre∣face, wherein he excuseth him selfe, for that hee, beeing in yeeres inferiour vnto them, durst notwithstanding step forth, and differ in opinion from them all.

CHAPTER XXXII.

Vers. 1. Then those three men left off to answer Job, (concer∣ning that) that he was iust in his owne eyes.

2 And the wrath of Elihu the sonne of Barachel the Buzite, of the kindred of Ram, was kindled against Job: his wrath, J say, was kindled against Iob, because he iustified him selfe more then God.

3 Also his anger was kindled against his three friendes, because they had not found an answer, and (yet) had condemned Iob.

4 But Elihu waited till Iob had done speaking: because they were more auncient in daies then hee.

1 AND so farre trulie did those three cease to make an∣swer vnto Iob, who still continued most confidentlie to defend his innocencie, against their false accusations. 2 Which thing, when Elihu (a man of noble parentage, namelie, the sonne of Barachel of the stocke of Ram, which fetch their discent from the familie of the Buzites) who was one of them that stood by, perceiued, he was wonderfullie incensed against Iob, not so much for that, that Iob woulde not yeeld to those accusations which were laide against him, but because hee, beeing altogither bent to defende his owne innocencie, had spake many things of him selfe vnaduised∣lie: sometime comparing the integritie of his life passed, with so great and so suddaine calamitie: sometime againe verie careleslie and without all feare, offering to appeare perso∣nallie before the iudgement seat of the almightie: so that he altogither seemed to be more carefull to defende his

owne integritie, then to acknowledge and set forth the righ∣teousnes of God. 3 Neither yet did he agree vnto those three, who had accused Iob, nay, herein he found very great fault with their doeings, and sharpelie reprooued them, for that they hauing nothing at all to conuince Iob of, after he had once denied their accusation, did notwithstanding goe forwarde to account him still for a condemned person. 4 And albeit that he had beene grieuouslie offended at that which he had heard, notwithstanding he durst not be so bold as to interrupt either Iob him selfe, or his accusers in their speech, but gaue them leaue to speake their fill, because he vvas in yeeres the yongest man.

5 So when Elihu sawe that there was none answer in the mouth of those three men, his wrath was kindled.

6 And beginning to speake, Elihu (I say) the sonne of Barachel, the Buzite, said; I am young in yeares, and you verie old: therefore I refrained to speake, and was afraide to shew vnto you mine opi∣nion.

7 I said the daies shall speake, and the multitude of yeeres shall reueale wisedome.

8 Surelie there is a spirit in men, but the inspiration of the al∣mightie maketh them wise.

9 Great men are not wise, neither doe the aged vnderstande iudgement.

10 Therefore I haue said, heare mee, I will also shew mine opi∣nion.

5 & 6 And when Elihu the Busite, the sonne of Barachel, perceiued that Iob had brought those three men to that point, that they were not able to answer him one worde, he tooke the matter verie heinouslie, and at length brake forth into these speeches. It is not seemelie, I confesse, that I beeing a young man, should in the presence of you, who are very auncient, stand forth and take vpon me to speake; but yee haue euen driuen mee thereunto, after I had a long time constreined my selfe to keepe silence. 7 For I was in hope trulie, that yee would haue brought foorth some thing worthie of these your yeares, and that I should haue receiued from your mouth wisedome, which you had lear∣ned

of olde age it selfe. 8 But, as the verie matter it selfe teacheth, there is, doubtles, in man that power and abilitie to reason too and fro, which vnlesse it be directed by the spi∣rit of God, can not tast of true wisdome in deed. 9 For it can not be, that authority, of its owne nature, should make a man wise, or that old age should alwaies bring with it ripenesse of iudgement. 10 Wherfore, seeing that I am enforced to set downe, what my opinion is concerning this whole matter, I would haue euery one of you with diligence and attentiue∣nesse to hearken vnto mee.

11 Behold, I haue waited vpon your wordes, and haue giuen good eare, that I might knowe your meaning, whiles you were deuising speeches, (that is, while yee were considering with your selues how yee might fitly answer Iob.)

12 Finallie, I haue considered you, and beholde, there is none that reprooueth Job, that answeareth his wordes.

11 Surelie yee cannot rightly any charge me with misbe∣hauiour, for dealing with you in this sorte, forasmuch as I neuer wente aboute to interrupt you in your talke: Nay, I did not onelie listen to your vvordes, but I al∣so most diligentlie considered vvhat they might im∣porte, still looking vvhen some thing should come in∣to your minde, vvherevvith Iobs vvordes might sound∣lie haue beene ansvveared. 12 But vvhen I had waigh∣ed all things vvhich yee brought, I founde nothing to be spoken of you, vvhich might seeme iustlie to conuince Iob.

13 Neither trulie say yee, wee haue found wisedome: God casteth him downe, not man.

14 For (he truelie) hath not directed his speech against mee: (yet) vvill I ansvveare him, albeit not by yovvr wordes.

13 Neither trulie is there any cause, vvhy you should contrarivvise thinke, that yee haue founde out the verie trueth of the matter, and the onelie thing vvhich of it selfe alone may manifestlie prooue Iob to be guiltie, because forsooth, seeing this his so great and suddaine affliction, came not through the working and the malice of man, but

was, without question, sent downe from heauen, it seemeth that euen God him selfe beeing iudge, hee is condemned of these crimes, which ye charge him withal. 14. For he was able in most ample maner, as ye heard, to refell and ouerthrowe these your accusations: yet notwithstanding I haue some∣what to say vnto him, but I meane so to answere him, as that I will not follow your steppes.

15 They were afraide, they answered no more, they left of their talke.

16 For I waited, but they speake not but stand still, neither doe they answer anie more:

17 Therefore will J also vtter my part: I also will shew my o∣pinion.

18 For I am full of speech: the spirit of my bellie compelleth mee.

19 Behold my bellie breaketh, as it were wine not opened, and like vnto newe bottells.

20 I will therefore speake, and J shall be enlarged, I will open my lippes and will answer.

21 (But) J pray you let me not accept the countenance of any man, (that is, God forbid, that for anie mans sake, I should vse dissimulation) and before man vse surnames, (that is, words of flatterie.)

22 For I know not how to giue a surname (that is, to flatter) (for) presently my maker would burne me.

15. 16. & 17. Neither is there anie one of all this com∣panie, which standeth here, that can iustlie reprooue mee, for that I also, so farre as I am able, doe set downe and de∣clare what I thinke of this matter: seing that these men, some of them being so daunted, that they dare not once mutter or open their mouth: some also hauing a long respite graun∣ted vnto them to frame their answere, are altogether be∣come dumb. 18. & 19. But I haue here so manie things to speake, that though I woulde neuer so faine containe my selfe, this spirit of mine will not suffer me: this spirite, I say, within me, which swelling out like vnto a vvine vessell euen full of new vvine, will shortlie breake, vnlesse it haue a vent. Therefore will I speake, that I may take breath, and that I may at length freelie poure out that, which I haue so

long time conceiued in my breast. 21. But I desire you not to bee offended, if without that regard had of any man, which might preiudice the truth, I shall in moste free man∣ner speake my minde; yea, and I pray you, thinke not much of it, if I shall let pleasing and flattering proemes goe, and vse none of them. 22 For I am altogether ignorant of this cunning kinde of flattering: yea, if I should endeuour to practize the same, there is prepared readie for me by my maker a moste seuere and sharp vengeance.

¶ THE SVMME AND ORDER of the 33. Chapter.

WEe haue saide that Elihu misconstrued many things, which Iob spake, and that hee did though not vndeseruedly, yet verie bitterlie reprooue the same, which I will make plaine after this sorte. First, to passe ouer his preface contained in the first se∣uen verses of this Chapter, wherein no bitternes is wanting, let vs consider of those thinges which are by him reprooued in the ninth verse following, and in the former parte of the tenth verse. For wee shall not finde that Iob anie where spake in such manner. But Elihu doth thus gather because Iob had oftentimes made prote∣station of his own innocencie before the iudgement seat of God, euen in these words: If I prepare me to iudgement, I shal be iustified: and againe, Let me speake, and answere thou me: how many are mine iniquities and sinnes? shew me my rebellion. Chap∣ter 13. verse 18.22. and 23. Which speeches of Iob, doubtlesse, are not so to be taken, as if in the sight and iudgement of God, he estee∣med him selfe to be free from sinne, but wee must remember that they were by him vttered onely in way of answere vnto the false accusations of his friendes, vvho spared not, without all reason to reuile him as a most wicked and vngodlie liuer. For that his meaning was farre from that vvherevvith Elihu chargeth him, it is euident both in other places, and especiallie by the vvordes vvhich hee vseth in the ninth Chapter and in the second verse.

How shall a man iustifie himselfe with God? if he will stand in contention vvith him, hee can not ansvver him one for a thousand. and in the 14. Chapter, vers. 4. Who can dravve cleannesse out of vncleannes? and yet more plainlie in the 9. Chapter vers. 20.21. If I shall iustifie my selfe, my mouth shall condēne me. Am I perfit? I should not know my soule. Ther∣fore it is not to be doubted, but that Elihu doeth misconstrue Iobs wordes, and otherwise take them, then could stand with his mea∣ning. Now as touching the other parte of the tenth verse, together with the eleuenth, true it is that Job, through a certaine immode∣rate vehemencie, vseth the verie same wordes in the 13. Chapter, vers. 14.15. & 27. which thing, for asmuch as it proceeded not of pride, and much lesse of anie wicked and rebellious disposition, but of a moste grieuous sense and feeling of intollerable griefe, hee was rather to be comforted and exhorted vnto patience, then thus sharp∣lie to be checked, taunted, and rebuked in his so great extremitie. For it is one thing to exceede measure in so iust a cause of lamenta∣tion; an other, presumptuouslie to stand in contention with God, which was alwaies farre from Iobs purpose. Now that which he spea∣keth in the 12. verse, God is greater then man: & in the 13. God speaketh not all his vvordes; there is no reason at all; why hee shou'd applie it vnto Iob, forasmuch as no man hath reasoned more wisely concerning the vnsearchable wisdome of God in manie of his workes, then Iob hath done almost in euery place of this booke. Now as touching those things which follow to the end of the Chapter, con∣cerning the two waies which God vseth to schoole his children, the one more milde, to keep them from falling into sinne, the other more rigorous, when they haue committed wickednes, to bring them to re∣pentance and amendment of their life; although this be true which he speaketh, yet is it nothing to the purpose. For to say the truth, Iob, (howbeit it behooued him to make vse and profit of this his afflicti∣on,) was not for either of these causes giuen vp into the hands of Sa∣tan, but that in him beeing thus tried, God might triumph ouer his enimie and leaue a most singuler example vnto all posteritie, both of his owne goodnes confirming his children, and also of the patience and constancie of those, vvho trulie and sincerelie worship God. Therefore to conclude, although Elihu did verie well in taking Jobs parte against those his three friendes, as also hee doeth not

without good cause, require a greater moderation in Iobs speeches, notwithstanding he left yet vnto Iob manie good and lawfull ex∣cuses, which hee peraduenture woulde not long haue concealed, vnlesse God, who doth also him selfe reprooue Job, but yet vvith great equitie and mildnesse, vnlesse God, J say, both in worde and deede, had ended this whole controuersie. But I will afterwarde when better occasion serueth, shewe the reason, both why Iob an∣swered nothing to this so large and plentifull discourse, which Elihu maketh, and also, why God, sharpely rebuking the other three, bla∣med Elihu nothing at all.

CHAPTER XXXIII.

Vers. 1. And also, Iob, I pray thee heare my talke, and harken vnto all my wordes,

2 Behold now, J will open my mouth, my tongue shall speake in my mouth.

3 My wordes shall bee the rightnes of my heart, and my lips shall speake pure iudgement.

4 The spirit of God hath made mee, and the breath of the al∣mightie hath put life into mee.

5 If thou canst giue me answer set downe in order (thy rea∣sons) before me, stand vp.

6 Loe, (I am here) before thy face, in Gods steede: I am for∣med of the claie, euen J also.

7 Behold, my terror shall not astonish thee, and my hand shall not be heauie vpon thee.

1. AND that which I haue to say, Iob, is not onely to reprooue thy accusers, according as they haue de∣serued; but the cheefest drifte of my speech is against thee. I pray thee therefore quietlie to heare, and with all atten∣tiuenesse to marke those things that I shall speake. 2 For they are no trifling matters, vvhich I meane to vtter, but such as I haue long before thought on, and throughlie con∣sidered

of, according vnto wisedome and vnderstanding. 3 Finallie, I will without all preiudice and dissimulati∣on, moste sincerely shewe foorth my whole meaning. 4 And I confesse, that I am no better then a man, whome God hath made, liuing and breathing after the same man∣ner that other men doe. 5 Neither doe I entende, be∣cause I see thee cast downe and afflicted, therefore to tri∣umph ouer thee in wordes, or to ouerpresse thee with au∣thoritie: but if there bee anie thing, whereat thou wilt take exception, it shall bee free for thee, without all feare and re∣garde, to turne the same backe againe vpon mee whatsoe∣uer it bee, or in what manner or order thou thinkest best. 6. and 7. For whereas, when thou diddest appeale vnto the tribunall seate of God, I heard thee with great feruen∣cie (as good reason thou shouldest) desire of him, that hee vvoulde not terrifie thee with the brightnes of his maiestie; beholde, hee hath graunted thy request. For I am come hi∣ther in steede and in the name of God him selfe; euen I, a man like vnto thy selfe, fashioned and made of clay: so that now thou canst not complaine that thou art astonied at my terrible countenance, neither that thou art not able to abide anie assault of mine.

8 Surely thou hast spoken in mine eares, and I haue heard the voice of thy wordes.

9 J am pure, and without sinne: J am cleane and there is no iniquitie in me.

10 Loe he hath found destructions against me, and he counteth me for an enimie.

11 Hee putteth my feete in the stockes, hee obserueth all my pathes.

12 Behold, in this thou art not found iust, I answer thee. For God is greater then man.

13 Why hast thou striued against him? for he doth not speake out all his wordes.

8 This therefore which thou spakest in my hearing, when I thoroughlie marked and vnderstoode euery worde which fell out of thy mouth, thou shalt not denie. 9. I heard thee, I say, when thou saidst: I am pure and without fault, I am cleane and there is no wickednesse in mee. 10

And yet, behold, he seeketh occasions, whereby he may de∣stroy me, and he pursueth me as if I were an enemie. 11 Yea, and he keepeth me fast bounde in fetters, which are most straight and sure, as though he were afraide, least I shoulde escape away from him: and he doeth so narrow∣ly watch mee which way so euer I goe, that I can not so much as wagge out anie whither, but hee is presently at my heeles. 12 Truely, Iob, when thou spakest these woordes, I must needes say, that thou wert not founde to be vpright and iust. For doest thou not knowe what great difference there is betweene GOD and men? 13 What presumption then is this, I pray, that thou shouldest dare to contende and reason with God, before whome thou oughtest rather with all quietnesse and wil∣lingnesse to cast downe and humble thy selfe? For it is not his vse, neither is he bounde to giue an account of all his doings.

14 But God speaketh once, and the seconde time to him, that seeth him not.

15 In a dreame (and) in night visions, when sounde sleepe commeth vpon men, as they slumber in their beds.

16 Then God openeth the eare of men, and sealeth their cha∣stisement,

17 That he might turne man (from) his enterprise, and re∣mooue the pride of man,

18 (Who) might keepe his soule from the graue, and his life that it fall not on the sword.

14 Neither yet can men complaine that he gaue them no warning, who contrariwise, not once or twise, but ma∣nie times and sundrie wayes is wont to call them backe, to the beholding againe of his maiestie, who had tur∣ned away them selues from him. 15. and 16 Sometime he calleth them (which thou Eliphaz madest mention of in the beginning of thy speech) by dreames and visions of the night, what time men are ouertaken with a moste deepe and sounde sleepe, pulling them as it were by the eares, and leaving euen in their mindes an impressi∣on of those great punishmentes which hang ouer their

heades, to the ende he might warne and teach them, to lay aside those things which they were entended to doe, as also that he might forbid them to continue in their wicked en∣terprises: by which meanes, at length they should knowe howe to avoid present destruction, whether of the sworde, or any bodily disease whatsoeuer.

19 (Some man) also is corrected vpon his bed, and the multi∣tude of his bones with grievous paine.

20 And his life abhorreth bread, and his soule meates to be de∣sired.

21 His flesh faileth that it can not be seene, and his bones are bruised (and) are not seene.

22 His soule draweth nigh vnto the pit, and his life vnto dead∣ly evils.

19. and 20 But sometimes, when man will not take heede by these warnings: yet God goeth on the seconde time to speake vnto him, as he lyeth on his bed, tormented with some grievous sickenesse, pearcing euen to the verie bones within (whereof thou thy selfe hast experience at this present) in so much that hauing no appetite at all vnto his meate, he vtterly refuseth to take the same, be it neuer so daintie. 21. and 22 Moreouer, all his limmes beeing brought lowe, and made leane by reason of the disease, stand staring out in such sort, that, excepting his bones, there is no one thing to be seene in him, that representeth the shape of a man: so that nowe he is rather like to them, that lye in the graue, then to any of the liuing: neither doeth he stande in neede of any remedie or helpe of any thing more, then of those who should carrie his carcase vnto the graue.

23 But if there be an angell with him, (that is, a messenger sent from heauen) an interpreter one of a thousand, who may de∣clare vnto him his righteousnesse, (that is, what he in duetie ought to doe.)

24 Then (God) will haue mercie vpon him, and will say, De∣liuer him, that he goe not downe into the pit: I haue found a recon∣ciliation.

25 His flesh shall waxe tender by reason of youth, he shall re∣turne to the dayes of his youth.

26 (For) he shall pray vnto God, who will be appeased with

him, and he will graunt vnto him to see his countenance with ioy, and will render vnto man his righteousnesse.

27 But he shall looke vpon men, and shall say: I haue sinned and perverted righteousnesse, neither did (that) profite me.

28 He hath redeemed my soule, that it should not descend into the pit, and my life hath seene light.

23 But if any man of God sent from heauen, shalbe pre∣sent at hand with him, being in this so grievous a plight, to be as it were a peace maker betweene God and him (such as ye shall scarce finde one amongest a thousande) who may call him backe, and conduct him into the right wayes of God: (and it is thy parte, Iob, to consider with thy selfe, whether God doeth nowe at this present, vouchsafe thee the like be∣nefite or no) 24 then howe desperate and vnlikely soe∣uer the salvation of that man seemed to be, God shewing mercie on him, will commaunde that peacemaker to declare his pardon vnto him, whereby he is set free from going down into the graue: which freedome is purchased onely by that price and raunsome, which God him selfe hath procured for him. 25 Immediately after God hath thus spoken, euen the verie rotten flesh of that miserable creature, shall ap∣peare tender and smooth, like vnto the flesh of a yong child, so that a man would thinke him to be restored againe, vnto the fresh flower of his youth. 26 For according as hee hath prayed vnto God, to whome he is nowe reconciled, so shall he obtaine this benefit and favour of him: to wit, that hauing receiued againe the righteousnesse, which he had be∣fore lost, he may with ioy & cheerefulnesse behold the coun∣tenance of God, whereat before he so much trembled. 27 Moreouer, turning him selfe to other men, and publickely yeelding thankes vnto God, as it becommeth a man who is mindefull of a benefite, he shall say: Beholde, I had sinned, and left the right way, whereby it came to passe, that I fell into so great miserie. 28 But he hath deliuered me, euen he, I say, hath saued me from being thrust downe into the pit, through whose fauour and goodnesse I nowe beholde this light.

29 Loe, all these thinges doeth God twise and thrise with a man.

30 That he may turne away his soule from the pit, and that he may be illuminate in the light of the living.

31 Marke well, O Job, heare me: keepe silence and I will speake.

32 If there be wordes, (that is, if thou hast any thing to say) answere me, speake: for I desire to iustifie thee.

33 But if there be none, doe thou heare me: holde thy peace, and I will teach thee wisedome.

29. and 30. And thus truely is God wont, according to his singular bountie, to deale with men, and that not once, but often: as namely, to redeeme and keepe them from pre∣sent destruction, as also to grant vnto thē the fruition of this life, yea and to remaine a most long and prosperous time a∣mong the liuing. 31 But see, Iob, that thou with al patience heare, and with all diligence also consider and marke these things: keepe silence, I say, and giue me leaue to speake. 32 And when I haue left speaking, if there be any thing whereof thou wilt make exception, answere boldly, & speake without feare. For I desire nothing more, then that thou shouldest be found iust, so farre am I from flattering thy aduersaries. 33 But if thou hast nothing to except, then heare me quietly: neither shall it repent thee thus with silence to giue eare vn∣to me, when as I shall make thee vnderstand, what is to be thought of this matter according vnto wisedome.

THE SVMME AND ORDER of the xxxiiii. Chapter.

ELihu goeth on still, though not after the same manner that his friendes before had done, yet with more bitternes to accuse Iob to be such a one, as had opposed him selfe against God. And surely we must needes confesse (which thing he him selfe being reprooved by God doeth also acknowledge) that Iob, being by his friends so in∣iuriously dealt withall, and so often disquieted, did amidst his com∣plaintes let slip very many lavish and vnconsiderate speeches, as is to be seene almost throughout the 10. Chapter: yea, he was so ear∣nest in disprooving those accusations which his friendes had laide to his charge, that he seemed neither whollie nor patiently to rest on

the will and pleasure of God. But it is very manifest and plaine, that it neuer so much as once came into his minde, either to say that him selfe was without sinne, or that God was vniust, as may appeare by verie many places, where he defendeth him selfe. Neuerthelesse Eli∣hu in the three first verses vseth a verie graue preface, and very odi∣ously taking vp a certaine saying of Iobs out of the 12. Chap. verse 11. and another in the 4. verse out of the 9. Chapter, verse 32. as it were calleth foorth all those that were present, to giue sentence with him against Iob. Afterward in the 5.6. & 9 vers. he setteth downe the chiefe points of his accusation, intermingling some fewe thinges in the 7. & 8. vers. to aggravate Iobs foolishnesse. Then in the 10. verse and so forwarde vnto the 31. he taketh upon him to confute Iob as touching the same points, still reasoning very wisely of Gods perpetuall and inviolable iustice, albeit this treatise was not greatly necessarie, forasmuch as Iob had neuer denyed or any way impea∣ched the iustice of God, but had alwayes spoken thereof reverently, & also had in the 12. Chap. disputed, concerning the soveraigne and absolute power of God, almost in the very same wordes which Elihu vseth from the 13. vers. to the 31. And here againe he perverteth and misconstreth Iobs wordes. For when he avoucheth his owne righteousnesse, his meaning is not to gainsay that which he had be∣fore both in diuers other places, and especially in the 9. Chapter, verse 20. spoken in expresse wordes: but he standeth in defence of his innocencie against his adversaries, who neuer ceased to revile him as a most wicked hipocrite. And therefore it behoued him to confute this slaunderous accusation. For God him selfe witnesseth farre otherwise of him, before in the 1. Chapter, verse 8. and Chap∣ter 2. verse 2. Thus Paul cleereth him selfe vnto the Corinthi∣ans, in his first Epistle, Chapter 4. verse 4. I knowe nothing, saith he, by my selfe, and he addeth moreouer, as touching Gods tribunall seate, yet am I not thereby iustified. Nowe for that saying, He hath remooued from me my iudgement: Iob had before in the seven and twentieth Chapter, verse 2. vt∣tered the verie same wordes, whereby he meant nothing lesse, then to charge God with vniust dealing. For they haue not rela∣tion to God, but rather to the greatnesse of that miserie and af∣fliction which he then suffered, being so extreme and vntollera∣ble, that men looking barely into that state, wherein hee was, must needes thinke that such misfortune coulde not befall any, except he

were a most wicked and vngodly person. And that this was Jobs meaning, it may evidently appeare by the whole course of his speech. Neither did Iob adde that clause (without transgression) in the 6. Chap. vers. 14. which Elihu spitefullie thrusteth in, vers. 6. Fi∣nallie, whereas he findeth fault with Iob in the 9. vers. as if he had said, that it profiteth a man nothing if he haue walked with God, therein he doeth him great wrong: howbeit the Prophet confesseth that he rashly vttered the like wordes, Psal. 73.13. For it was verie much different from this, which Iob had most truely spoken, Chap. 9.22. confuting the slaunderous speeches of his adversaries, to wit, that God destroyeth both the righteous and the wicked, which is no∣thing else, but that the miseries and afflictions of this life, be they neuer so great, are laide as well vpon the godly as vpon the wicked, and therefore that we ought not to iudge of any mans good or euill disposition, and of his honest or dishonest behaviour by his happie or wretched estate in this life: which to be most true, both this verie example of Job, and also daily experience most plainely prooveth, forasmuch as the estate of the Church in this worlde is such, that it is alwayes subiect to all manner of afflictions. To conclude, Elihu in the 31. and 32. vers. giueth Iob verie good and wise counsell, as that he would learne to humble him selfe before God, rather then thus to vaunt of his owne righteousnesse, and so presumptuously to debate the matter before Gods tribunall seate. But afterwarde he shutteth vp his speech with no lesse bitternes, then he vsed in the beginning, accusing Iob, as if he went about to commence an acti∣on of iniurie against God him selfe.

CHAPTER XXXIIII

1 MOreouer, Elihu continuing to speake, said,

2 Heare my wordes, ye wise men, and hearken vnto me, ye that haue knowledge.

3 For the eare tryeth wordes, and the palate by eating tasteth.

1 Moreouer, Elihu going on still both in his anger and speech, began to speake to thē that stood about him, in this manner. 2 I beseech you all that are here present, especial∣ly those that are men of wisdom & vnderstanding, that as ye haue heard Iob speaking vnto me, so ye will also diligenrly

listen and marke what I shall answer to him againe. 3 For our eares are not giuen vnto vs to this ende, that we should onelie heare the sound of wordes spoken, but that we should by them, be able also to iudge of the matter, which those wordes containe: neither doth the mouth onelie receiue meats, but it doth also by eating those meates, discerne what tast they haue.

4 Let vs make choise of iudgement among vs, and let vs see among our selues what (is) good.

It was Iobs wish, that he might haue some man, with whom he might trie the matter in iudgement. Goe to then, let vs take his offer, and, hauing debated the matter to and fro ac∣cording to equitie & iustice, let vs prooue and see what right it selfe will afford.

5 Surelie Job hath said, J am righteous, and God hath remoo∣ued my iudgement.

6 Should I lie in my right? my arrow is most grieuous, without transgression.

5 And for the state or principall point of this controuer∣sie, it consisteth in those things which Iob spake, to wit, That he was iust, and that God tooke from him his right: 6 That he would manifestlie, & without any pretence or colour, ap∣proue & make good his right: That a grieuous & intollerable calamity, like an arrow hath pearced & stroken him through without any desart of his.

7 Will any man, like Iob, drinke mockage like water:

8 And will ioyne companie with the workers of wickednes, (that is, with euery naughty fellow) & will walke with wicked men?

9 For he hath said, A man profiteth nothing, whome it pleaseth (to walke) with God.

7 And is there any man, I pray you, to be found like vn∣to Iob, who of his owne accord, offering him selfe to be made a laughing stocke, and by word, doth with as great facilitie & readines, swallow vp mens scoffes and taunts, as if he were drinking cold water? 8 Yea, and hauing fellowship with the most lewde and naughtie persons, is readie to ioyne hand in hand with them? 9 For, I pray you, what kinde of speech is that, which he vttered: That it auaileth a man nothing at al, if he follow GOD, as his captaine and guide?

10 Therefore heare me yee men of wisdome. Farre be it that wic∣kednes should be in the strong God, and iniquitie in the almightie.

But yee, who are men of discretion and wisdome, hearken vnto me, while I affirme the contrarie. For farre be it from vs to thinke, that God, who is in deede almightie, and in whome nothing is wanting, doth abuse that his might and power to cōmit any thing, which is either vniust or dishonest.

11 For he rendreth vnto man his worke, and causeth euery man to finde according to his way.

For on the contrarie side, he rewardeth and giueth vnto e∣uerie man, according as he hath behaued him selfe: and so di∣sposeth of mens endeauours, that looke how they sow, so they shalbe sure to reape.

12 Finallie that strong God doth nothing doubtles vniustly; that almightie, J say, doth neuer peruert iudgement.

And, that I may comprize all things in a word, I affirme and auouch this for a most certen and vndoubted truth, that there is no weakenes nor imperfection to be found in him, who in the highest degree, is euery way without all excepti∣on most mightie and perfect; and therefore that it can not possiblie be, that he should do any thing vniustlie, much lesse, peruert the right of the innocent.

13 Who ruleth ouer him in earth? and who hath framed the whole world?

Therefore, O Iob, what art thou, that thou shouldest so of∣ten dare, as it were, to commence an action against God, & to require a reason of him touching those things, which thou doest suffer? For whome hath he appointed on earth to be his counsellour? if he will not vse any mans counsell, much lesse will he be gouerned and ruled by any. Nay rather, doth not he alone dispose and set the whole world in that order, which seemeth good vnto him, as also gouerneth the same beeing so ordered, as him selfe liketh best?

14 If (God) should applie his heart vnto him, he should gather his spirite and his breath vnto him selfe:

15 All flesh should die togither, and man should turne againe into earth.

14 Nay, marke, I pray thee, how greatlie thou art here deceiued. For if God should do according to that, which thou

requirest of him, the estate and condition of man, should be so farre from beeing made any better; that contrariwise, if God would looke thoroughlie into them, and iudge of them according as he found them affected, they must needes pe∣rish euerie one, and be togither turned againe into earth, their spirit beeing forthwith gathered againe vnto him, who was the giuer thereof.

16 But if (thou hast) any vnderstanding, heare this and hear∣ken vnto the voice of my wordes.

17 Doth he, who hateth iudgement, gouerne? & wilt thou con∣demne him, who is altogither mightie in iustice?

16 But if there be any wit or right vnderstanding left in thee, hearken and giue eare vnto those things, which thou shalt heare me speake. 17 Tell me, I pray thee, doest thou thinke him worthie of the name of a ruler or iudge, who de∣testeth iustice, by which all lawfull authoritie is maintai∣ned? And what wickednes, yea, what madnesse is it, that thou shouldest dare to charge him with any vniust or wrongfull dealing, who onelie is most iust and most mighty?

18 Shall it be vnlawfull) to saie vnto the king, O thou wic∣ked; or to the nobles, O yee vngodlie?

19 (And shall it be lawfull to say this vnto him) who re∣specteth not the countenance of princes, and (with whome) the rich is not admitted before the poore, because al are the work of his hands?

18 Is it vnlawful to terme a king by the name of a wicked man, and reprochfullie to call them vngodlie men, vppon whose benificence all other depend? 19 And shall it be lawful, thinke you, to vse these termes towardes him, vvith whome that exceeding great, and euer bright shining Maie∣stie cannot abide this thing, which is too commonlie vsed a∣mongst men, to wit, that greater regard should be had of the mightie and rich, then of the poore and needie? For he hath such preheminence ouer vs all, as no tongue is able to ex∣presse the same, which he holdeth not by any doubtful or vn∣knowne right and title, but by such, as we all without any ex∣ception are bound to acknowledge, because that from him and by him, we al haue our beeing, & are that, which we are.

20 They die in a momēt, & at midnight the people are remoued & shal passe away: & the mightie is taken away, (& that) not with hād.

21 For his eyes are vpon the waies of euerie man, and he seeth all his steps.

22 (There is) no darkenes, neither (is there) shadow of death, (that is, any such mistie darkenes) that they who are whollie gi∣uen to wickednes may lurke there.

20 Hence is it, that we see such wonderfull, sudden, and generall alterations and chaunges of al things, not onelie in one man, or in one mans familie, but euen throughout al the whole world: wherein we may behold sometime one people, somtime another, euen in a moment to fall to decaie, &, be∣ing driuen out of their cuntrie, vtterlie to perish: yea, and the mightiest princes, without any humane violence offered vn∣to them, to be cut off and to come to nought. 21 Neither doe these things fall out by chaunce, or without any cause & reason: but forasmuch as one man knoweth not another, nor any man well knoweth him selfe, God, on the contrarie side, following, as it were, all men hard at their heeles, doeth with his eyes narrowlie obserue and marke, what waie euerie one walketh in. 22 And albeit they leaue no lurking corner vn∣sought, wherin they may hide their heads: yet is there no such darknes, no not the darknes of death it self, which can hinder him from espying out those, who are giuē to walke wickedlie.

23 Neither doth he laie vpon a man more (that is, lay a grea∣ter burthen, then is meet, vppon any man) that he should enter into iudgement with God (that is, that he should commence an action against God.)

For he doth neuer chastize or punish any man so farre a∣boue measure, that he may iustlie complaine, that God hath done him any wrong.

24 He breaketh the mightie ones without inquisition, and ap∣pointeth others for them.

25 Therefore he maketh the workes of them to be knowne, and he turneth the night, and they are destroied.

26 For wicked men (that is, as wicked men deserue) he bru∣seth them in the place of the beholders.

27 Because they haue so gone back from him, neither haue mar∣ked any waies,

28 That they brought the crie of the poore vnto him (namely, to God) and that he heard the crie of the afflicted.

24 And this is the cause, why he doeth, when there is no

cause thereof knowne to man, put downe the mightie poten∣tates, & place others in their roomes. 25 But when the pu∣nishments, which he laieth vpon them, are apparant, by rea∣son that the night, vnder which they lurked, is turned in∣to day, & they them selues suddenly destroied, then doth god plainlie shew what all the whole course of their life hath bin. 26 For he striketh them, according as they through their wickednesses haue deserued, yea, & that not priuilie, but o∣penlie in the sight of all men, making them a spectacle to the whole world: 27 because they so shamefullie turned backe & reuolted from him, neither did seeke to know any thing lesse, then his commaundements: 28 by which their iniquities, they brought this on their heads, that the cries of the poore and miserable, whome they had oppressed, reached euen vp to God, where they were sure to be heard.

29 (If) he giueth quietnes, who wil trouble? if he hide his coūte∣nāce, who shal behold hī, whether vpō a natiō, or a mā only? (that is, whether ye speake of some whole nation, or of some one mā)

30 That hipocrites may not raigne, and by reason of the grie∣uances of the people.

29 But al peace and quietnes commeth from God, which if it please him to giue vnto any man, what is he, that can di∣sturb the same? But if God shal turne away his countenance, shall any man behold him, whether he will or no? Neither skilleth it whether the question be of any whole people, or of any one man onely. 30 And so truly is God wont to deale, to the end that those kings, who vnder that glorious & prince∣lie title, doe play the tyrants, should no longer enioy their soueraignitie, and the poore people by them most shamefully grieued and oppressed, should not vtterlie be destroied.

31 Therefore we ought (thus) to speake vnto God: J suffer pa∣tientlie, I wil not breake a sunder:

32 Teach me beside (that, which) I see: Jf I haue done any vn∣iust thing. J wil not adde (to it.)

33 Shal he after thy wil recompence that? for thou hast refu∣sed him. Thou trulie hast chosen, but J haue not (chosen.) But what thou knowest, speake.

34 Men of vnderstanding shal agree vnto me, and whosoeuer is wise shal heare me (saying,)

35 Iob doth not speake according to knowledge, and his words are not with vnderstanding.

31 Thou shouldest not therefore in this manner haue striued with God, but rather, whilest he was striking thee, thou shouldest haue answered him, with such like wordes: Thou truly doest beate mee, and I doe take thy blowes pa∣tientlie: neither doe I struggle, as though I would by maine force breake in sunder these bondes, vvherewith thou hast bound mee fast. 32 And whereas those thinges, which I haue hitherto learned concerning thy iudgements, are not sufficient for mee; teach mee I pray thee, those things also, which are more expedient and necessarie for me to knowe. But if this my calamitie bee come vpon me by reason of my sinne, I vvill hereafter take heed, that I againe heap not one sinne vpon an other. 33 And is it meete, thinke you, howsoeuer it come to passe, & whatsoeuer it be, that caused thee to fall into this miserable estate, that God should fol∣low thy minde, and doe as thou wouldest haue him to doe? Thou canst not denie, Iob, but that thou refusedst to stand to that, which he had determined and decreed of thee. Thou didst I say, take thy choice, yea and diddest rather appointe and teach him how he ought to deale with thee, then rest and stay thy selfe vpon his appointment. God forbid, that after thy example, I should euer commit any such thing. But if thou hast anie thing now to answere vnto these thinges which I haue spoken, go to, speake on a Gods name. 34 & 35. Surely I am out of all doubt, that whosoeuer is wise in deed, will approue and like of that which I sayd when I re∣proued Iob for speaking foolishlie and without vnderstan∣ding.

36. O my father, Job shall euen for euer be tried for (these his) aunswers (which are common) amongst wicked men.

37. For he addeth impietie vnto his sinne, and clappeth his handes amongst vs, and multiplieth his words against God

36 Neither would I haue thee to think, Iob, that I speak these things either thorough hatred of thy person or to the ende to adde affliction vnto thy miserable and afflicted estate; nay I rather, beeing a young man, doe esteeme and account

of thee, as of my father. But this, my father Iob, know for a certaintie, that thou art so farre from receiuing anie com∣forte at all at Gods handes, by these thy ansvveres, vvhich indeed vvould better beseeme vvicked and prophane men, then such a one as thou art; that contrarivvise, hee vvill not cease dailie more and more to bring thee vnder and trie thee, to the end thou maiest better learne hovv to knovve him, and thine ovvne selfe. 37 For if thou goest on forvvarde, as thou hast begun, thou shalt be found guiltie of a moste heynous crime, not for that thou werte simplie negligent in doing thy dutie, but because thou diddest vse thy tongue too lauishlie in speaking such things, as tended to the great dishonour of God.

¶ THE SVMME AND ORDER of the 35. Chapter.

ELihu had before blamed Iob, for that he seemed to complaine of God, as dealing vniustly with him. But now he laieth an o∣ther thing to his charge, for vvhich he taketh him vp verie round∣lie in the second and third verses: namely, because hee in denying that the vprightnes of his life, had beene anie vvhit more auailea∣ble to him, then if he had liued vvickedlie: and also going about here∣by to prooue and confirme the same, for that manie beeing wrong∣fullie oppressed, and flying vnto God for succour, neuerthelesse vvere not heard. Chap. 9, vers. 22. and 10. vers. 15. and 30. vers. 20. in so doing J say, did nothing else but make him selfe as being vvithout all right and reason afflicted, more iust then God, who thus vniustly afflicted him, and vvho moreouer vvould not heare the cries and complaintes of them, that were in tribulation and miserie. And although we must needes confesse that Iob, as a man not onely o∣uercharged with the greatnes of his torments, but also of his accu∣sers, as it vvere povvring oile into the fire, verie much vexed and disquieted, vttered manie thinges, amiddest his lamentati∣ons, whiles hee laboured earnestlie to confute his friendes false and slaunderous accusations: for which hee might worthilie bee

reprooued: yet it neuer came in his minde to charge God with iniu∣stice, much lesse to giue foorth in wordes, that hee vvas more iust then God: vvhich double blasphemie most horrible to heare if it had been wroong from him, doubtles Satan and not Iob should haue caried away the victorie in this conflict. Neither surely could this rightlie be gathered out of Iobs wordes, how hardlie soeuer they were spoken, if a man doe not stand vpon the strict forme of wordes, but fauourably weigh the intent and meaning of the speaker: foras∣much as Iob reasoneth not of those things which happen after death, but onely of the prosperous or vnhappie estate of this life, denying and that rightly, that vve are hereby to iudge of the loue or hatred of God, or of anie mans honest or dishonest life: neither yet did hee stand in defence of his owne righteousnes against God, but onely ap∣pealed to God, as a most wise and a iust iudge, against those false ac∣cusations which were laid against him. Elihu therefore reprooued Iob with greater austeritie then became him; neither trulie doeth he soundlie and substantiallie enough confute those things, which he falsely gathereth out of his speech. For bee it that Iob complayned of God as beeing vniust: whether generallie, for that without anie respect or difference he striketh as well the godlie as the wicked, or particularlie as touching him selfe: for that the integritie of his life past had nothing at all profited him: yet was this answer of Elihu sufficient, to say, that God is not a debter to men bee they neuer so godlie & virtuous, as if he had receiued any benefit at their hands? Now doubtlesse it is not. For this principle still standeth in force, that it is agreeable to the nature of God to take pleasure in good men and to crowne them with his fauourable blessings, and on the contrarie side to hate and punish those that are euill, though he nei∣ther receyue profit by the one nor damage by the other: from which principle not being rightlie vnderstood all this controuersie between Iob and his accusers tooke its beginning. So then Elihu in the 5. 6. & 7. verses, either answereth not to the purpose, or else chan∣ging the state of the question, laieth an other thing to Iobs charge, to wit, that he in such sort complained how hardly he was delt with∣all, and how there was no regard at all had of him, as if for some benefite he had made God greatlie beholding to him: such as at this daie is that absurd doctrine vvhich the Romish sophisters haue set abroach concerning merite of congruitie, and merite of condignitie. Last of all vvhereas afterward in the 9.10.11.12.13. verses, ma∣king

answere to that other part of Iobs complaint, namely, that God heareth not alwaies such as are distressed and in miserie when they crie vnto him for helpe and succour, hee auoucheth the whole cause thereof to bee in the prayers of them that crie, as not beeing made with such faith and deuotion as they ought; hee doeth not altogether remooue this difficultie and doubt. For it is manifest by infinite examples both of former ages, and also of these times, that the prayers of holie men, such as iurne vnto God with an vnfeined heart, are not alvvaies hearde, eyther because they know not vvhat they aske; as we may see in the 20. Chapter of Ma∣thew. verse 22. and Luke 9.55. or because God hath otherwise decreed with him selfe, as Ezech, Chap. 14. vers. 14. or else because it is not good for them, as 2. Corinth. Chap. 12. vers. 9. Then followeth a double conclusion, the one verie wise and true in the fourteenth verse, the other in the 15. and 16. verses ouer harde and rigorous, and contrarie to the purpose and counsell of God in that point, who suffered Iob, not for his punishment (howsoeuer there was not wanting in him, as neither in the best man that li∣ueth, which he might if it had so pleased him, haue punished with eternall destruction) but for his triall and good, thus to be han∣dled of Satan.

CHAPTER XXXV.

Vers. 1. Elihu moreouer answered and said.

2 Doest thou account this for right, (that is, to be well and rightlie spoken) my iustice is in comparison of God (that is, grea∣ter then the iustice of God.)

3 For thou hast saide, (that is, thou hast asked the questi∣on) wherein (it) doth profit thee (saying) what fruite doe I reap (thereby) more then by my sinne?

1. & 2. BIldad spake moreouer and saide: That I maie let passe other thinges, wilt thou also defend that thou hast done well in vttering such speeches, which cannot be true, but it must of necessitie follow that thou thy selfe art

iust, and that God is vniust? 3 When as, forsooth, thou didst complaine that this thy iustice, whereof thou so much vauntest thy selfe, hath not beene any thing availeable to thee vsing these or the like words, Wherein is my condition any better, then if I had liued wickedlie?

4 I will answer thee thy talke, and thy companions with thee.

And as for mee, I want not good and substantiall reasons to confute both thee speaking in this manner, and also thy friends, who in this point haue fitlie to the purpose answered nothing at all.

5 Looke vnto the heauen, and behold the cloudes, how much higher (they are) then thou.

6 If thou hast sinned, what shalt thou doe against him? & if thy wicked deedes haue beene many, what shalt thou doe to him?

7 Jf thou be righteous, what hast thou giuen vnto him, and what hath he receiued at thine hand?

8 Thy wickednes may hurt a man as thy selfe, (that is, him that is a man as thou thy selfe art) and thy righteousnes (may profit) the sonne of man, (that is, a man.)

5 Whence proceedeth this boldnes, so presumtuouslie to call God as it were to reckoning touching expences and receyts. I pray thee, looke vp vnto the heauens, how much higher they are then thou, that thou maiest know, what great distance there is betweene him and thee, who is by infinite degrees higher then all the heauens. 6 Whether thou hast sinned, thou hast not done anie thing, whereby a∣nie hurt or dammage may redound vnto him; and howsoe∣uer thou heapest sinne vpon sinne, hee shall not be one iotte the woorse: 7 Or whether thou hast liued vprightlie, thou hast not giuen anie thing to him, neither hath he ta∣ken any benefit at thy handes, for which he is beholding to thee. 8 For thy wickednes can not hurt God at all, but onely him, who is a man as thou thy selfe art: and contrari∣wise one mans virtue and integritie maie profite an other man.

9 The mightie cause them that are opprssed to cry by reason of the greatnes (of their oppression) and to cry out because of the arme (that is, the violence) of the almightie.

10 But none saith, Where is God my maker, who giueth songes in the night:

11 Who teacheth vs more then the beastes of the earth, and giueth vs more vnderstanding then the foules of the heauen.

9 Nowe as touching the other part of thy complaint, out of which again it must necessarily be gathered, that God dealeth iniuriously with iust and vpright men, in that he doth not so much as heare them, when as, being oppressed by those, who are mightier then them selues, they call and crie vnto him, so farre is he from helping and defending them of his owne accorde. I confesse indeede, that the number of them is not small, who, (through the violence of such, as ab∣using the power and riches which God hath giuen them, are delighted with nothing more, then with wrong and oppres∣sion) suffer so great and so manifolde iniuries, that they are compelled to crie, yea, and to crie out aloude for helpe and succour. 10 But if any of them be not heard, they are not to blame God but them selues, (and see whether thou mayest not rightly be accounted of this number.) For true it is, that they crie with open mouth, but they doe it being constrained by the burden and greatnesse of their griefe, and not in any reverent regarde of the maiestie of God: neither doe they quietly yeelde and submit them selues to their maker: and yet notwithstanding it is he alone that in extreeme darkenesse and miserie giueth cause of re∣ioysing to them, who religiously call vpon him, and with a godly and faithfull minde flie vnto him for suc∣cour. 11 Neither hath he created and indued vs onely with that nature, which may teach vs to be touched with a sence and feeling of those thinges which are hurtfull: (for this is common to vs with the beastes of the fielde, and with the foules of the ayre) but he hath moreouer ador∣ned our mindes both with vnderstanding, whereby we may knowe God, as also to feare and honour him: and also with reason, to discerne and foresee the causes of thinges, to finde out fitte remedies for all greevances, and wisely to vse them for our owne benefite and commoditie.

12 Then they crie, but he heareth them not (crying out) for the pride of the wicked.

13 Surely God will not heare falshoode, neither will the Al∣mightie looke vnto that (that is, he will not regarde and favour that.)

12 This then is the cause, why they suffering wrongs at the handes of wicked and vngodly men, are not heard, howe loude soeuer they crie: because they neither crie vnto him, whome onely in such straightes they ought to call vpon, nor yet in such manner as they ought, & as it becommeth them. 13 But howsoeuer these men, not crying with a true and sincere affection, are therefore not heard: yet shall God ne∣uer be found to haue favoured those oppressours, or any way to haue liked and allowed of their oppression, as the ende doeth alwayes prooue.

14 Although thou sayest (that) thou seest him not, (yet) there is iudgement with him. Therefore trust thou in him.

Yea, sayest thou, but I doe not see him. I grant. For doubt∣lesse the eye of man can not beholde him, neither doe these thinges foorthwith appeare, which God hath prepared for the wicked, and which he will at the length, when he seeth his time, most iustly bring vpon them: yet can it not be de∣nyed, but that all right & iudgement is in Gods hands, from whome it neuer departeth. What then should let thee to lay aside these contentious complaints and outcries, and to put thy whole confidence in God, seeing that with him there is right and iudgement for thee against the accusations, which these men haue charged thee withall?

15 But know nowe that his anger hath visited thee but a litle, neither hath he made any great inquisition.

16 But Iob vnwisely openeth his mouth, & multiplieth words without knowledge.

15 But letting passe these manifolde brablings, of this one thing assure thy selfe, that this punishment, which God in his displeasure hath laid vpon thee, is verie small, and al∣most nothing in comparison of that, which he might iustly haue awarded against thee, but that he would not make any narrowe inquisition into thy doings: whereby it euidently appeareth, Iob, that thou hast vttered many thinges verie vnaduisedly, and the moe wordes that thou hast vsed, the lesse hast thou perfourmed the duetie of a discreete and wise

man, of a man, I say, of knowledge and vnderstanding.

THE SVMME AND ORDER of the xxxvi. Chapter.

ELihu continuing on his speech, and againe vsing a graue pre∣face, in the first three verses setteth foorth Gods iustice, first of all as touching godly and vpright men, partly in defending them a∣gainst the iniuries of the wicked, and powring out his blessings vpon them, vers. 5.6.7. partly also, if happily they haue gone awry, in re∣calling them by his fatherly chastisements and corrections, into the right way, except herein they be a let and hinderance to themselues: then secondly, he sheweth Gods iustice in destroying the wicked, which doe not suffer them selues to be made better by his correcti∣ons, and this he doeth vnto the ende of the 15. verse. which thinges indeede are verie truelie and wiselie discussed: howbeit Job was not nowe to learne them, neither had he needed to haue bene put in minde thereof, vnlesse the greatnesse of his griefe had caryed him some times, as it were, beyonde him selfe. For he hath no lesse graue∣ly handled these points, yea, he hath more fullie and substantiallie reasoned of Gods iustice and prouidence, as in diuers other places, so especially in the 27. Chapter. Neither doubtlesse is there any man, vnlesse he be a plaine Epicure, which wil not confesse the same, which Elihu goeth about here to perswade Iob. Therefore the question was not properly touching this matter, which none would haue denyed, but whether all affliction which happeneth to man, and especiallie being so grievous and so sudden as this was, doeth at all times pro∣ceede from Gods wrath and displeasure conceiued against him, by this meanes either to bring the godly to repentance, when through their infirmitie they are fallen, or vtterly to destroy the wicked. And this doeth Elihu also avouch, and he doubteth not to accompt Iob in the number of the wicked and blasphemours, with whome God is displeased. But herein he differeth from Iobs former accusers, be∣cause they falsely surmised that God was thus angrie with Job for his life passed, but Elihu thought rather that God was offended with him for his speeches, being open and manifest blasphemies, vers. 16.17.18. and 16. Neuerthelesse, we haue before shewed that those sayings of Iob were otherwise to be vnderstoode, or at the least to be

quallified and taken in the better parte: which thing God truely ap∣pearing and speaking out of the storme, according to his exceeding bountie and moderation, did him selfe afterwardes perfourme. which vnlesse it had come to passe, Job happily by this reproofe of Elihu, woulde haue become farre more vnpatient then he was be∣fore, and at length haue runne headlong into the same downefall, from which neuerthelesse Elihu sought by all meanes to deliuer him. Therefore needes must we confesse, that Satan had none, (no, not Elihu truely being excepted) who did more helpe forwarde his pur∣pose, in bringing Iob to despaire and open blasphemie, then those, who least of all intended any such matter, but rather the quite con∣trarie: such is the craft and subtiltie of this our enemie. Those thinges which followe in Elihu his speech, doe declare howe won∣derfully God alwayes provideth for his children: so that this trea∣tise, from the twentieth verse to the ende of the 37. Chapter, is as it were, a gentle lenitiue of that sharpe rebuke, which otherwise was likely to driue Job beside all patience. Moreouer it serueth ve∣rie fitly against those immoderate complaintes of Iob, which cau∣sed him to vtter many rash and vnaduised speeches, in so much that Iob coulde not choose but acknowledge, that he had alreadie gone too farre in seeking out the reason, why God shoulde in this sorte deale with him: whereas he ought, as he had begunne, rather to haue rested contented with that, which Gods will and pleasure was to worke vpon him, then thus narrowly to haue searched out the secrets of Gods wisedome, which is alwayes accompanied with his iustice, and which he him selfe had before confessed, tho∣rowout the eyght and twentie Chapter, to be farre aboue the reach and capacitie of man. Nowe this I dare saye, that there is not extant any Poeme either of the Greekes or Latines, which may be compared with this stately eloquence in describing those naturall effectes, which are caused in the aire, and for the same cause are of the Philosophers called meteors, or aërie impressions, as name∣ly, cloudes, raine, haile, snowe, thunder, lightning, and such like, whereof Elihu discourseth verie grauelie and learnedly, as you shall heare in this and in the next Chapter.

CHAPTER XXXVI.

1 BVt Elihu proceeded and saide.

2 Stay for me a litle, and J will shewe thee, that I haue yet to speake on Gods behalfe.

3 (But) I will fetch my knowledge afarre off, and will attri∣bute righteousnesse vnto my maker.

4 For surely my wordes are no vntrueth, thou hast with thee one, that is syncerely affected.

1. and 2 Nowe when Iob seemed to put foorth him∣selfe to make answere to those thinges, which Elihu had hi∣therto spoken, Elihu neuerthelesse holding on his talke, I pray thee, saith he, forbeare and suffer me a while, for I haue yet many thinges to speake in the defence of Gods iustice. 3 My argument shall be drawen from those thinges which are not neere at hande, but farre fetched, and by great distaunce remooved from vs, by which the praise of iu∣stice which is due to God our maker, may be ascribed and giuen vnto him. 4 And hereof I would haue thee be assu∣red, that I wil not vtter any thing, but that which is most cer∣tenly & vndoubtedly true, & that here he is in thy presence, who as he thinketh not that which he thinketh without good reason, so wil he in like māner lay open his whole mind vnto thee faithfully & sincerely, without al faining or dissimulatiō.

5 Behold, God (is) mightie, and yet being mightie and valiant of courage, he doeth not despise (men.)

6 He giueth not life to the wicked, but he giueth iudgement to the afflicted.

7 He withdraweth not his eyes from the righteous, but (they are) with Kings in the throne, where he placeth them for euer, and they are exalted.

5 And not to vse many circumstances, loe, this in briefe is that which I would haue thee vnderstād. True it is that God is a most mighty God, but yet he is no lesse gentle and gra∣tious, then strong and couragious, forasmuch as he doeth not despise men. 6 He is also most iust, in that he fauou∣reth not the enterprises of the wicked, but doeth right and

iustice to such as are afflicted. 7 His eyes doe alwayes watch ouer the righteous, he exalteth them, & setteth them with kings in the throne of maiestie, neither doeth he cast them downe & take this honour from them, vnlesse by some great and vrgent cause he be mooued thereunto.

8 But if they be bounde in fetters, and taken in the cordes of (some) affliction,

9 Then doeth he tell them of their doings, & that their trans∣gressions are waxed strong.

10 And he openeth their eare to discipline, and saith (vnto them) that they returne from iniquitie.

11 If they doe heare and obey him, they shall ende their dayes in good, (that is, in prosperitie) and their yeeres in pleasure.

12 But if they will not obey, they shall passe by the sworde, and shall die without knowledge.

8 But if it so happen, that affliction lay holde on the righteous, wandring, as they are men, out of the right way, & that they are therewithall hampered, as it were, with a paire of fetters: 9 yet notwithstanding God is so farre from re∣iecting them for this cause, that contrariwise he doeth euen then open the eyes of their mind, to the ende they may most earnestly consider with them selues, what they haue com∣mitted, as also learne howe farre they haue gone astray. 10 Euen then, I saye, he pulleth them by the eare, and warneth them to amende their life, and speedily to turne backe from their iniquities. 11 Who if they shew them selues obedyent vnto God, and listen to his warnings, they shall passe the rest of their life in aboundance of all good thinges, and shall ende their dayes with ioye. 12 But if they shewe them selues stubburne and disobedient, they are straightway deliuered vp to the sworde to be slaine, and because they refused to knowe GOD, speaking vn∣to them, therefore shall a miserable destruction come vp∣on them.

13 The impure in heart heape vp wrath, neither doe they cry (to God) when he bindeth them.

14 Their soule shall perish among the boyes, their life (I say) among the buggerers.

15 (But) he deliuereth the needie in his povertie, and openeth

their eare to trouble.

13 But as touching those, who not of humane frailtie do offend, but are with a mischieuous minde, and with most im∣pure affections of the heart, caried vnto all kinde of wicked∣nesse: by how much the more such men defile and disteine them selues with sinne, by so much the more doe they cause the heauie wrath of God to fall vpon them, so that they shal not so much as haue the grace to cal and flie vnto God, when they are in trouble. 14 Therefore, as accursed before God, they die, and are reckoned among those most impure young men, whose youth beeing spent in all filthinesse and vnclea∣nesse, was subiect to that most abhominable lust, which is not to be named. 15 But contrariwise, God doth deliuer the needie euen in their distresse, forasmuch as in the very time of their trouble, he doth by nipping and twitching them, as it were, by the eare, put them in minde of their duetie.

16 And certenlie he had remooued thee out of the mouth of the straights (into) a broad place, wherein are no streights, and the rest of thy table (that is, those things which are placed and set on thy table) had beene) full of fatte (that is, full of delicates.)

17 But (thou) art full of the iudgement of the wicked, & (there∣fore) iustice and iudgement doe continue.

18 Surelie (it is) wrath: (take heede) least with strokes it take thee away: neither shall the greatnes of the price of redemption help the to decline (that is, to escape.)

19 (For) will he regard thy riches? not gold, nor all the strength of power.

16 And trulie, Iob, it is out of al questiō, that if thou haddest gone this way to worke, God would haue pulled thee out of the iawes of these streights, and long ago haue led thee forth into a most leuell and plaine ground: yea, he would haue re∣stored thee again to all thy wealth, making thy life to abound in all good delights and pleasures. 17 But thou hast taken a quite contrary course, thou hast so behaued thy selfe in rea∣soning with God, that it is too manifest, how guiltie and wor∣thie thou art of that iudgement, which God is wont to laie vppon heynous offendours. And hereof it commeth to passe, as thou thy selfe seest, that that iudgement which hee most iustlie hath giuen vpon thee, doeth still stand and re∣maine

immooueable. 18 Certenlie the wrath of God, doth in this thy calamitie most manifestlie shew it selfe. Be∣ware least he double his strookes, and beat the to peeces for thy disobedience and stubburnnesse: neither let any raun∣some for thy deliuerie, be it neuer so great, put thee tn any comfort or hope of escaping. 19 For will hee, think you, make any account at all, or once so much as looke at the greatnes of thy wealth? No verilie, there is no place here left, no not for the finest gold that can be gotten, neither is a∣ny power or strength, how mightie soeuer it be, able to staie and appease his anger.

20 Neither let it disquiet thee in the night, how people are de∣stroied out of their place.

I heard thee, Iob, reason very grauelie concerning the vn∣searchable wisedome of God, in the gouernment of the whol world, and especiallie in all those things which happen vnto mankinde. Which if it be so, why hast thou not rather with∣out any more adoe, rested thy selfe vpon Gods prouidence and hidden wisedome, then thus with a troubled and dis∣quieted minde lamented thine owne case, and depriued thy selfe of sleepe in the night season, while thou busiest thy head in searching out the cause, of this thy so sudden misfortune? For God, so often as it pleaseth him, destroyeth euen whole countries, people, and nations, in so much that, whereas euen now they seemed to be in happie and flourishing estate, by and by they are cut downe, and come to nothing.

21 Beware that thou turne not thy selfe vnto vanitie: for thou hast chosen this rather then affliction.

Beware, I say, that thou doe not wilfullie cast thy selfe into this vaine and troublesome cogitation, wherein, I know not vpon what froward and sinister iudgement, thou hast rather chosen to torment thy selfe, then to continue constant & pa∣tient, as thou hadst begunne, in bearing this thy calamitie & affliction.

22 Behold God in his strength is aboue all: is there any teacher like to him?

For loe, God in strength farre surmounteth all thinges whatsoeuer: and in knowledge, who may be compared with him?

23 Who hath appointed to him his way? and who shall say vnto him, (This or that) hast thou done wickedlie?

Who, I pray thee, hath giuen him in charge to doe this or that? and who is he, that will stand vp and accuse him of any one thing, which he hath done amisse?

24 Remember that thou magnifie his works, which men behold:

25 And which all men see, (which) men (I say) beholde a farre off.

24 Now then, to what purpose doest thou thus torment and spend thy selfe in searching out the secrets of the al∣mightie? Farre better were it for thee, to consider the visible workes of God, how excellent, how wonderfull, how profita∣ble they are, that therein thou maiest acknowledge and set forth the great power and goodnes of the Creator. 25 Foras∣much as these lie open to euery mans view: we can no soo∣ner open our eyes, but we must needes behold them, neyther are they hidden from men, though otherwise, they be verie farre distant from them.

26 Behold God (is) great, neither doe we know him: neither can the number of his yeares be searched out.

Now hauing, according to that small abilitie which is in vs, attained to the knowledge of those things, which he hath either spoken or done, behold we must, euen euery one of vs confesse, that his power and greatnes is infinite, and that in respect thereof, he cannot be contained within the narrow compasse of mans vnderstanding: and forasmuch as he is e∣ternall, it is not possible by any arithmeticke to count the number of his yeeres.

27 For he extenuateth the drops of water, which poureth forth raine according to the vapour thereof,

28 Which the clowdes doe drop, and send downe aboundantly vpon men.

27 For he it is (that I may beginne with those things which fall out dailie,) who by little and little deuideth the drops of water, so that the raine beeing thus dissolued, poureth dovvne vpon the earth according to the proportion and greatnes of the vapoure, vvhereof is it made. 28 The clouds send it forth by drops & it faleth together from them in great abundance vpon men.

29 Moreouer can (any man) know the spreadings of the clowdes: and the noise of his tabernacle.

30 Behold, he spreadeth his light vpon them, (that is, vpon his clowdes) and couereth the rootes of the sea.

31 For hereby he (both) taketh vengeance of the people, & also giueth foode aboundantlie.

32 Jn the palmes of his handes he hideth light, and giueth it a commaundement, as touching that vvhich it meeteth vvith all.

33 The tumult thereof sheweth this: emulation (and) anger a∣gainst that which riseth vpward.

29 Moreouer is there any one, who knoweth the light∣nings, which are cast abroad hither and thither out of the cloudes: or those sounding and ratling thunders, which come forth of his tabernacle? 30 For, loe, he shineth vpon the cloudes aboue, with his light and brightnesse, and with the same cloudes he ouershadoweth and couereth the out∣most parts of the sea beneath. 31 And these are the things, by which God iustlie plagueth and punisheth some people, and blesseth others by giuing them the fruits of the earth in great aboundance, for their bodilie sustenance. 32 Hee also holdeth within the palmes of his handes, as it were, the raines, by which he ruleth that glistering lightning, and gi∣ueth charge, where and how it shall encounter with another cloude, which commeth violentlie against it. 33 Of this thing may be a sufficient witnesse, the great noise and ratling which is forthwith heard, while, as it were, vvith a certein e∣mulation and anger, the one cloud striueth against the o∣ther for the masterie, that vvhich is lovver, seeking to ascend and goe vpvvarde, and that vvhich is higher, hindering the passage and repulsing the same vvith great force and vio∣lence.

¶ THE SVMME AND ORDER of the xxxvii. Chapter.

THe former part of this Chapter vnto the 14. verse, whollie a∣greeth with the end of the Chapter goeing before. Afterwarde

Elihu by little and little draweth to a most wise conclusion, bringing Iob to this point, that as the wisedome of God, in these dailie and ordinarie workes of nature, doeth farre exceede the reach and capa∣citie of man, so he should much more, consider the same in this grie∣uous calamitie which was befalne him. And forasmuch as he could not come to the knowledge of any other secondarie and middle cau∣ses, he should rather adore and reuerence the secret counsell and pur∣pose of God herein, then labour in vaine, and without any profit at al, to torment him selfe in searching out that which is not possible for any man to vnderstand. Which argument, God him selfe doeth at large most trulie and deuinelie prosecute, in the foure Chapters fol∣lowing.

CHAPTER XXXVII.

Vers. 1. Therefore at this my heart is astonied, & leapeth out of his place.

2 Harken vnto the ratling of his voice, and the noise that goeth out of his month.

3 He directeth it vnder the whole heauen, and his light (is) vp∣pon the vttermost parts of the earth.

4 After it, a voice roareth, he thundreth with the voice of his highnes, neither doth he deferre them, when his voice is heard.

1 VErily I cannot so much as once thinke of these things, but that my heart panteth within me, as if it vvould presentlie leape out of my bodie. 2 Hereof all you shall beare me vvitnesse, vvho giue good heede to the sounde of gods thundring, and to the roaring, as it vvere, of his mouth, vvhich maketh so horrible a noise, & is heard farre & neere. 3 & 4 That roaring, I say, vvhich resoundeth and ringeth in the aire all abroad, according as it is directed to this or that place vnder the heauens: and the lightning, the brightnesse vvhereof reacheth vnto the farthest part of the earth, and vvhich is no sooner seene, but that straightvvay follovveth that roaring voice: vvhich ratling noise of the thunder is doubtlesse, an argument of the great povver and maiestie of god: neither doth the thunderclap come long after the light∣ning, vvhen it is in such place vvhere it may be heard, but he

maketh the one to bee, as it were, the forerunner of the o∣ther.

5 God thundreth maruelously with his voice, he worketh great things and we know them not.

Now then it can not be denied, that this voice of God is verie woonderfull: but hee doeth other thinges also no lesse marueilous then this, yea such, as our slender vnderstanding is not able to conceiue.

6 For he saith to the snow, Be thou vpon the earth, and to the showre of raine, and to the stormie showre of his power.

7 With the hand of euery man hee shutteth vp (that is, hee maketh all men to shut vp their dores, and to keepe within their houses without comming abroad) that they may acknow∣ledge all their workemen.

8 And the wild beastes enter into their dennes and remaine in their caues.

6 For hee it is, who no sooner speaketh the worde, but the snowe commeth downe like flockes of wooll and coue∣reth the earth, as also at his commandement the raine ey∣ther droppeth out of the cloudes in small quantitie, and is called a showre: or falleth with greater violence and more aboundance, which we call a storme. 7. When the cun∣trie man hath espied it, he resorteth homeward as fast as he can, hee carefully shutteth vp his dores, and counteth the number of his workemen at leysure. 8 The wilde beasts betake them to their dennes, and abide within their caues and lurking places.

9 The vvhirlewinde commeth out of the inward parts, (that is, from the South) and the colde from the North winde.

10 By the blast of God, (that is, by his owne blast, or by that which he raiseth and ruleth,) he giueth yee and the bredth of the water (is) in a narrow roome.

9 At his commaundement sometimes the South winde gathereth cloudes, whereof ariseth a tempest: sometimes the North winde scattereth and disperseth them, and so ma∣keth colde. 10 At his becke a blaste commeth foorth, which causeth frost, and the waters howsoeuer before they flovved and runne out in breadth, are drawne vp into a narrovve compasse, and are harde compact together.

11 Moreouer hee wearieth the cloudes with watering, and scattereth the cloudes of his light.

12 And they by his cunning are turned about by a circuite, (that is, in a round compasse or circle) that they may do what soeuer he commandeth them vpon the face of the earth.

13 Whether for a scourge, or for his lande, or for his bounti∣fulnes, he maketh it to be found.

11 Moreouer hee sometimes emptieth the full cloudes and maketh them barren, by watring the earth with the showres that fall from them: at other times againe he doth quite contrarie, dispersing the cloudes, vvhich were readie to send foorth lightning and tempest. 12 Neither are these cloudes caried vp and downe in the aire by anie wan∣dring and vnconstant motion, but they are, as it were by certaine engines of almightie God, turned about at his owne pleasure, when and where hee thinketh good to vse them, to doe whatsoeuer he commandeth to bee done vp∣on the face of the earth. 13 Whether by this meanes hee hath purposed iustlie to punish men for their wicked∣nesse, or to make the earth fruitefull, where he will shew his fauour and louing kindenesse: or else hath caused them to appeare for thee good and benefite of his children.

14 Harken vnto this, O Iob, stand, and consider the wonders of the mightie one.

Now surely, Iob, if thou bee wise, withdrawe thy minde from all other cogitations, which haue caried thee out of the right waie I knowe not whether, and giue eare to that which I speake, neither doe thou thus torment and grieue thy selfe, but with a quiet and setled minde consider with mee those woonderfull workes of the almightie: by vvhich thou shalt learne, howe to behaue thy selfe in this thy mi∣serie, bee it neuer so grieuous and seeme it neuer so intol∣lerable.

15 Doest thou know in what place to d••spose them, and to make the light of his cloud to shine?

16 Doest thou know the iust weight of the cloudes, the woon∣ders of him that is persit in knowledge?

17 And how thy garments are warme, when hee maketh the earth quiet from the South.

18 Hast thou stretched out the heauens with him: (and) that firme (bodie) like to a molten glasse.

15 This calamitie, whereunto thou art fallen, & wher∣vvith thou findest thy selfe so much grieued, because thou canst not finde out the true cause thereof, is as it vvere an obscure and darke cloude ouershadovving the light of the sunne, vvhich began to shine bright vpon thee: vvhy doest thou not here make vse of that, vvhich thou seest daily with thine eyes? For art thou the man, that knowest in vvhat pla∣ces and in what order euerie cloude is to be set? Canst thou scatter the cloudes vvherewith God doeth ouershadovv the earth? Canst thou cause the sunne to shine, or make faire weather vvhen it pleaseth thee? 16 Doest thou knovve in what vveight and measure the cloudes hang in the aire? and is thy minde able to conceiue, what miracles God there worketh, God, I say, vvho most perfitely knoweth all things? 17 And that I maie come yet a litle neerer vnto thy selfe, canst thou tell mee vvhence commeth so sudden a change, that so soone as the South vvinde ceaseth to raise vp tem∣pests vpon the earth, there follovveth by and by such calme and hote vveather, that thou canst not abide the heate of thy garments? 18 Finallie, vverte thou present vvith God, vvhen hee spred the heauens like a curtaine, beeing compact of a firme and sound matter, no lesse cleare then the cristall, or as a smooth and polished glasse of pure and shining steele?

19 Tell vs what vve shall say vnto him: we will not addresse our selues to speake because of darkenes.

20 Shall it not be told him, if I speake? if anie man shall speak he shall be swallowed vp.

If thou still continue obstinate, and thinke that God is to bee spoken vnto, concerning these matters: goe too, teach vs vvhat vvordes wee shall vse vvhen wee come before him, that herein wee doe not rashly and vnaduisedly take anie thing in hand. For trulie if the case vvere our ovvne, vvee in no vvise durst attempt to put foorth any such speech, no not in secret when vve are alone by our selues, and vvhen vvee lie hidden as it were in darkenesse, so that none can behold vs, much lesse before his tribunall seate. 20 For vvhat

can I speake so secretlie, but that he will come to the know∣ledge thereof? and who shall open his mouth to reason with him, but that he shall be swallowed vp in destruction?

21 And now that shining light which is in the skie, is not seene, but the winde passeth and clenseth it.

22 From the North shall come golde. In God there is light, which is greatlie to be feared.

21 And surely Iob, thy state and condition at this pre∣sent, is not much vnlike. For the heauens doe not now shine vpon thee, but rather on euerie side are ouercast with miste and darkenesse. Neuerthelesse, there is a winde, with the blast whereof the cloudes vanish awaie, and the sunne shi∣neth againe in his strength. 22 To thee, I say, a light shal arise more bright then anie golde, the North winde, which causeth faire weather, shall blow vpon thee. But alwaies re∣member this, that the light of God which shineth in all his workes is rather with trembling to bee reuerenced, then with curiositie to be searched into.

23 The almightie! we can not finde him out; he is great in pow∣er and iudgement, and aboundance of iustice: neither doth hee op∣presse anie.

24 And therefore he is to be feared of men: (but) he seeth not all wise in heart.

23 And that I may shut vp al in few wordes, the almigh∣tie is not within the reach and compasse of mans vnderstan∣ding, being no lesse perfite in iustice and equitie, then migh∣tie in power: vvhich power he neuer abuseth to violence and oppression: and therefore of dutie men ought to feare and reuerence his maiestie: but he findeth not all wise, whom he beholdeth here vpon earth

¶ THE SVMME AND ORDER of the 5. last Chapters of this booke.

HItherto wee haue heard Elihu, though somewhat too seuere, yet a necessarie censor, sent before by the prouidence of God, to call Job, who was verie much growne out of patience through the vn∣iust

and slaunderous accusations of his friendes, by his graue and wise reasons, from the defence of his owne vprightnesse to more mo∣deration in this behalfe. Him doth almightie God immediatlie fol∣lowe appearing of a sudden beyond all their exspectations, who pro∣secuteth the same argument, which was begunne by Elihu, but so, that it doeth moste cleerely appeare, what infinite difference there is betweene the speeches of holy men directed by the spirit of God, and the speech of God him selfe, whether you respect the matter or the wordes. And first of all wee are not to imagine of God in this place, as brought in some poeticall tragedie appearing, as it were, out of an engin deuised for that purpose. For the whole naration testi∣fieth, that this is a true storie of things done indeed, and afterward faithfully recorded & set downe in writing by some holie man being inspired of the holie ghost, whom some of the Iewes affirme to haue beene no other, then Moses himselfe. And to speake trueth this history cannot be referred more fitlie and rightly to anie other time, then to that, wherein the Idumaeans flourished, the Israelites liuing in thraldome vnder the Egyptians. But wee knowe, that Moses liued fortie yeares among the Madianites, where hee might easilie come to the knowledge of these things, as being not done farre from thence, & it may seeme not vnlikely, that as he wrote his first booke called Genesis by inspiration from God, so likewise this excellent historie. Nay it is manifest, that in those times, God vsed manie waies extraordinarilie to appeare vnto the fathers, as wee may see in the histories of those times, and long after: neither can it bee doubted, considering the speeches and disputation throughout this wholl booke, but that the true knowledge and worship of God did euen then flourish among the Jdumaeans. And here hee is saide to haue spoken out of the storme (for I had rather interpret it so then a whirlewinde) to testifie thereby his heauenlie maiestie, as in the 1. of Sam. Chapter 12. verse 17. whether it were suddenlie raised, while Ellhu was yet speaking, (for hereunto some referre that which Elihu sayeth in the former Chapter, verse 2. Hearken diligent∣lie vnto the sound of his voyce, and to the noyse that goeth out of his mouth) or else followed straight vvaie so soone as E∣lihu had made an ende of his speech, no man thinking of anie such matter. Whereby Iob had that graunted to him, vvhich amidst his former discourses hee had so often and so earnestlie vvished and

yet durst never hope, that it woulde so come to passe, namely, that he might freely pleade his owne cause in Gods presence before his tribunall seate. But in this place there are many thinges diligent∣ly to bee obserued, for as much as hence wee must gather the spe∣ciall fruite of this storie. And first of all, we may heere beholde howe wonderfull is the providence of Almightie GOD, both in revealing his owne glorie, by so much the more clearely, by howe much the more Satan, and all Satans adherents eyther wittingly or vnwittingly endeavour to obscure it: as also in excercising, but not forsaking, his children according to his will, which howe so euer it is often vnknowen, yet can it neuer bee vniust: and that which is more, in most mightily deliuering them, when their case seemeth to be desperate and past all hope of recouerie. And farther, I pray you, what equitie and mode∣ration doeth God vse in these his reprehensions. For whereas not one of them but had offended in the former disputation: Iob by standing too much vpon the defence of his owne righte∣ousnesse, euen in the sight and presence of GOD: his friendes, in blaming Iobs former life without any iust cause, and in that they deemed amisse of the way and meanes, howe to discerne the hatred or loue of God towardes men, which God him selfe doeth in expresse wordes declare in the two and fortieth Chap∣ter, verse seventh; whereas, I say, they had all of them offended, howe mildely, howe gentlie, and with what fatherlie affection doeth he rebuke Job: his friendes he taketh vp somewhat more roundlie, but hee receiveth them all againe into his favour? But peradventure you will saye, that he let Elihu goe without re∣prooving him at all, who neverthelesse had misconstrued diuers of Iobs speeches, and tooke them in a farre other sense, then Jobs meaning was, treading also, as it were, in the same steppes, in so much that he may seeme to haue altogether allowed of his accusation. To this I answere, he was foresent of God, who setting before Iobs eyes that great and incomprehensible maiestie of God, might thereby asswage his intemperate moode, which without some sharpe remedie woulde not haue relented. Notwithstanding, this I say, that Elihu his speech was so farre foorth approoved of God, as he had iustly found fault with Iob & his friendes, & had rightly and truely reasoned against them, as touching the maiestie of God, but the manner of his accusation and reproofe was not allowed.

For whereas Elihu had accused Job, not onely for being bolde to en∣ter into discourse of Gods gouernment, but euen as guiltie of blas∣phemie and impietie, and on the other side had so coldely and spa∣ringly reprooved his friendes: yea, and had in some sort seemed to agree with them, that Iob was thus punished, for that God was an∣grie and highly displeased with him: God contrariwise doeth re∣prehende Iob rather with graue then bitter wordes, and as one, who had rather spoken vnadvisedy then wickedly: but he findeth greater fault with his friendes, not onely as iudging fooolishly, but also per∣versly of the iudgements of God: and for that, as touching Iob, (whome he absolveth, being by them wrongfully condemned) they had spoken so confidently against the trueth, and falsely charged him with those crimes which he had neuer committed: neither is he reconciled vnto them but by Jobs meanes, making intercession for them. But why is nothing at all saide against Elihu? forsooth, both because he had not offended in the chiefe and maine point of all, as concerning Gods iustice, which he most rightly and religiously main∣taineth, as also least any newe contention might growe, for making a finall ende whereof, he him selfe had vouchsafed to appeare. Fur∣thermore in this historie, and especially in the conclusion thereof, as in a glasse more cleare then christall, are set out to our viewe, first in God, that singular loue wherewith he embraceth mankinde, and his vnspeakeable mercie towardes them that repent: then in Iob and his friendes, the infirmities euen of the best and wisest men, and that terrible conflict which they haue continually within them, as know∣ledge ioyned with ignorance, wisedome with follie, patience with im∣patiencie, hope with despaire. courage with cowardlinesse, humili∣tie with pride, aptnesse and willingnesse to be taught with ostinacie and rebellion: yet Almightie God doeth at no time forsake these his champions, but in the ende doeth most bountifullie crowne his owne giftes in them. Last of all, God him selfe doeth in these foure Chap∣ters lay open the knowledge of true naturall philosophie, together with the chiefe and principall ende thereof, to witte, that in these visible creatures we may behold the invisible thinges of God, so that in this onely respect, if there were nothing else, this booke is to be esteemed as an incomparable treasure, and daily to be read and meditated of vs. Now as touching these two beastes, the land Behemoth, & the water Leviathan, both which God largely describeth in the 40. & 41. Chapters, those things which are spoken of Behemoth, do so fitly

and properly agree to the Elephant, that in my iudgement none nee∣deth to doubt, but that he meaneth this beast and none other: and the Hebrues doe not vnfitly teach, that it is tearmed by the plurall number, as if you would say (beastes) because, being indeed but one, it may for the huge bignesse thereof stande for many. Neither doe J doubt, but that in the 40. chapter, verse 12. by the worde Zanav, which is commonly taken for a tayle, so called, bccause it is a parte sticking out at the backe, is signified not the taile of the elephant, but his large snowte, which beareth the resemblance of another taile, which truely as being proper to the elephant, and as hauing in this beast a most marveilous and necessarie vse, might not in any wise be pretermitted in this description. Nowe that by the Levia∣than is not meant that fish which we call a whirlepoole, nor yet any other whale fish, but the Crocodile, that huge and terrible monster of Nilus, (that I may let passe the other partes of his description, and especially his backe beset as it were with little hillockes, being so hard that nothing is able to pearce them, and also the hard plates of his bellie) it is hereby manifest, that among the whalefishes there is not one that beareth scales, nor yet any that hath necke, and onely two, namely, the whirlepoole and that which is called Orca, are ar∣med with teeth. Neither doeth that any whit derogate from the trueth of this my opinion, that in the 2. verse of the 40. Chapter, men∣tion is made of a tongue, which the Crocodiles want. For it is not sayde, that the Leviathan hath a tongue, but it is there denyed, that he can be taken as the fishes, which with the hooke are caught and pulled vp by the tongue or iawes. And doubtlesse to the Idumaeans and people of the countries adioyning, being very farre distant from the deepe sea, but neere vnto Aegipt, the kingdome whereof at that time flourished, the Elephants and Crocodiles were as well knowen, as these vaste monsters of the Ocean were vnknowen vnto them. which peradventure could hardly haue swomme in the Arabian goulfe.

CHAP. XXXVIII.

1 But the Lord answered Iob out of the storme, and said,

AFter all this, the eternall God, who neuer forsaketh his children being in daunger, thinking that nowe he had long ynough suffred his champion Iob, to wrestle with Satan

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

and Satans ministers: and also foreseeing, that if Iob and Iobs three friends should take vpon them to make answere to Elihu, there would growe a newe contention: finally be∣ing willing, for the good and benefite of his Church in all a∣ges, to decide this waightie controversie him selfe with his owne mouth: caused a great storme suddenly to arise as a witnesse of his devine Maiestie, and out of the same, first of all he spake vnto Iob, as touching that wherein he had of∣fended, grauely and earnestly, but yet with a fatherly affecti∣on rebuking him after this manner.

2 Who is this that darkeneth (my) counsels without know∣ledge? (that is, with his ignorance.)

But what manner of man is this, who by howe much the more he searcheth in vaine into the depth of my counsels, neuer making an ende either of his complaints and lamen∣tation, or of maintaining his owne righteousnesse, by so much the more intangleth both him selfe and others, with wordes full of follie and ignorance?

3 Girde vp thy loynes like a man, I pray thee: J will demaund of thee, and declare to me (such thinges as I shall aske thee.)

Goe to therefore, forsomuch as thou wilt needes dispute with me, shewe thy selfe a man, and seeing thou wilt take this course, girde vp thy loynes and come foorth, furnished with the best arguments that thou canst bring, and because thou hast left the choise free to me, my part shall be to de∣maunde, and thou prepare thy selfe to answere.

4 Where wert thou when I established the earth? tell me (this) if so be thou doest vnderstand (it.)

5 Who limitted the measures thereof, if thou knowe it? or who stretched out the measuring line ouer it?

6 Whereupon are the foundations thereof set? or who laide the corner stone thereof?

4 Where wert thou then, when I vnderlaide the earth as a sure and immooveable foundation to the worlde? tell me this, if thou canst. 5 And also howe I measu∣red out the same, if so be thou knowe this likewise? and whether I vsed thy helpe and industrie, or any others in ap∣plying the measuring rule vnto it? 6 Vpon what proppes did I set such an infinite weight, and by whose ayde did I lay

the corner stone, for the vpholding of so great a building? he that made the frame of the worlde, is not he able, Iob, to susteine thee? He that created the worde, and fashio∣ned thee without thine owne helpe, doeth not he knowe howe to gouerne thee aright, except herein he vse thy ad∣uice and counsell?

7 Where wert thou) when the starres of the morning meri∣ly sung together, and all the sonnes of God reioyced?

But if thou hadst rather heare of those thinges which are aboue, I pray thee, where wert thou then, when those hea∣uenly torches first beganne to shine, and ioyfully to daunce, as it were in number and measure, one after another, and when for this worke these blessed spirits with one accorde sang praises vnto me?

8 Who is he, that hath shut vp the sea with doores, when it came foorth, being drawen out of the wombe?

9 Who made the cloudes, the couering thereof? and the darke mist, the swadling bandes thereof?

10 Yea, I haue limitted my decree vpon it, and for it haue set barres and doores.

11 And I haue said, Hitherto shalt thou come, and the swel∣ling of thy waues shall stay

8 But goe forwarde: let vs nowe also come to the great sea: and here I will haue thee to consider, who it was, that with certeine doores or gates did keepe in and shut vp the same, breaking foorth, as it were, out of the wombe, where∣in it was first conceived and bredde? 9 Who holdeth vp and fasteneth in the aire those cloudes which doe co∣uer it all ouer? who rolleth vp the same in those thicke and mystie vapours, as it were in swathing bandes? 10 Is it not I, who by an euerlasting decree, which neuer shall be repealed, haue set downe and appointed boundes and limits, which, notwithstanding the great rage & fury thereof, it shal neuer passe? 11 For I haue said, euen to this place shalt thou come: beyōd which he shal not passe, but shal end his course, howe violently and loftily soeuer his waues are lifted vp.

12 Hast thou commanded the day light since thy dayes, (and) hast thou shewed vnto the morning his place?

13 That it might take holde of the winges of the earth, and

that the wicked might be shaken out of it?

14 And (that) it might be chaunged as the clay of the potters and as it were garments stand about it.

15 And from the wicked their light might be withholden, and the high arme be broken.

12 And that I may yet againe carrie thee aloft, hast thou, since the time that thou wert born, established lawes for the light, when it ought to arise, and hast thou giuen a signe vnto the morning, where she shall first appeare? 13 That she foorthwith cast her beames, as it were so many fingers, vpon the vttermost borders of the earth, and that the wicked at the sight of her are scattered, and dare not once shewe their faces vpon the earth? 14 That at her comming forth, the earth is changed, receiving newe formes without number of things visible, euen as the clay is diuersly fashioned by the handes of the potter, with the which formes it is clothed, as it were with a garment of sundrie and chaungeable colours? 15 Finally, that by the benefite of the light the wicked are taken short, so that their proud enterprises come to nought, their courage is daunted, their oppression ceaseth, and them selues fall into destruction? doe all these things, I say, come to passe by thy meanes?

16 Hast thou entred into the bottomes of the sea, and hast thou walked in the secret partes of the gulfe?

17 Doe the gates of death lie open vnto thee, hast thou seene, I say, the gates of the shadowe of death?

What? hast thou entred into the lowermost goulfes of the sea, and hast thou bene within the bowels of the same? 17 Hast thou searched the depth thereof, which I may well tearme the pallace of death, and hast thou seene those sha∣dowes, which are as blacke with darkenes as death it selfe?

18 Hast thou perceiued the breadth of the earth? tell vs whe∣ther thou knowest it all.

19 Which is the way where light dwelleth? and where is the place of darkenesse?

20 That thou shouldest receiue both the one and the other in the bounds thereof, and that thou hast knowen the way of the house thereof.

22 (These thinges forsooth) thou knowest, because thou

wast then borne, and the number of thy daies is great.

18 Hast thou diligentlie viewed the distance of the earth, as it lieth in breadth, and darest thou affirme that euery part and parcell thereof, is knowne vnto thee? 19 Knowest thou the mansion of the light, & the station alotted to the darke∣nesse? 20 So that, thou canst finde them both in their owne regions, where they abide, and bring them foorth by pathes, which are not known to thee? 21 Forsooth, Iob, thou knowest these things, for so much as thou wert then borne, when I made them, and appointed what order and course they should keepe; and now also art very farre grown in yeeres.

22 Hast thou entred into the store houses of snow, & hast thou seene the treasures of haile?

23 Which J haue hid, for the time of affliction, and for the day of warre and battell?

24 (Doest thou know) what way the fire breaketh forth, scat∣tering the east winde vpon the earth?

25 Who deriueth the furrowes of waters for inundations, and the way for the lightning and the thunder?

26 That it may raine vpon the earth, where there is not any man and vpon the desert, where is no man?

27 To satisfie the wast and desolate place, & to make the com∣ming forth of hearbes to bud?

28 Hath the raine a father? or who begetteth the droppes of dewe?

29 Out of whose wombe commeth the yee? and who breedeth the frost of the heauen?

30 The waters are hid as a stone, and the face of the depth is frosen.

22 & 23 But forasmuch, as thy vnderstanding cannot so easilie reach vnto these higher, and these lowermost partes of the world, peraduenture thou art better acquainted with those things, which are done neerer in the ayre, as also which euerie man may behold here vpon the earth. Thou hast of∣ten seene it snovv and haile, and thou mightest likewise per∣ceiue the matter of both. But tell me, I pray thee, knowest thou what storehouses of snovv and haile I haue made me, from whence I may fetch them, how often, & in what quan∣titie

and measure I thinke good, whensoeuer I am determi∣ned, either to punish the sinnes of mortall men, or to make warre with any stubburne or rebellious people? 24 Doest thou know, who openeth the way for the shining & brandi∣shing lightnings, so that, forthwith the ayre is filled with the sound of horrible tempests, such as are commonlie raised by the easterne winde? 25.26 & 27 Who deuideth the di∣luge of waters, as it were, draining them, into certein fur∣rowes, which would otherwise violentlie fall downe from heauen all at once, and maketh a passage for the thunder and lightning, through the midst of the cloudes: to the ende both that these tempests may be driuen into desert and vn∣habited places, and also that those regions, which otherwise would remaine drie and barren, beeing sufficientlie watered with the showres of heauen, may beginne to bring foorth plants and herbes of all sortes. 28 And tell me, is the raine begotten, or the drops of dewe, are they engendred, as one man is begotten and engendered of an other, or rather, are they not made onely at my good will and pleasure? 29 & 30 Is the yce, like an infant conceiued in the wombe? who begetteth the frost, which beeing congealed, falleth from a∣boue? the water is made hard as a stone, and seemeth not to be water: the face of the waters, be they neuer so deepe, is congealed and frosen.

31 Wilt thou binde the delights of Chimah, or loose the bindings of Chesil?

32 Wilt thou bring forth Mazzaroth in their time, & conduct Has with his sonnes?

33 Doest thou know the lawes of the heauens, or doest thou or∣der the gouernment thereof in the earth?

34 Wilt thou lift vp thy voice to the clowdes, and abundance of water shall couer thee?

35 Wilt thou send forth the lightnings, and they shall say vn∣to thee, loe here we are?

31 And whereas the starres doe rule the interchaunge∣able course of the fowre seasons of the yeere, which I haue so ordeined, that neuerthelesse they doe not alwaies keepe the same temperature of heat and cold, art thou hee, or ra∣ther,

is it not I alone, that am able to restraine the pleasant∣nes of the spring, and to asswage the sharpnes of the winter? 32 At thy commaundement, will the summer come forth in its due time, and will the Autumne with his children, that is to say, with the yeerelie fruites, which are then to be gathered and laide vp, runne his race? 33 Is the administration and gouernement of the celestiall bo∣dies, committed to thy charge, together vvith their constant motions, vvhich keepe a marueilous and vn∣speakeable order, which was appointed them from the be∣ginning? hast thou alotted them their seuerall effects in the earth, as it were, to rule the partes thereof, with their vertue and influence? 34 Canst thou no sooner speake the worde, but the cloudes will poure foorth water aboun∣dantlie vpon thine heade? 35 Art thou hee, that cau∣sest the lightnings with violence to breake thorough the cloudes, and when thou callest for it, will it make an∣sweare vnto thee, and say, loe, I am here presente at hande?

36 Who hath put wisedome in the heart, and who hath giuen vnderstanding to the minde?

37 Who doth wiselie number the cloudes, and who setteth in or∣der the waterpots of heauen?

38 When the dust is gathered into hardnes, and the clots are compacted together.

36 Furthermore, vvho is it, that hath indued man vvith wisedome, witte, and knowledge, I say, not to worke these thinges, or to gouerne them, (for that is altogether vnpossible) but howsoeuer to vnderstand them, and to ap∣plie them to his owne vse and commoditie? For doubt∣lesse, he can not haue this from him selfe, forasmuch as he tooke not the beginning of his nature and beeing, from him selfe, but from an other. 37 & 38. And that I may in few wordes comprise such thinges as are daily wrought, as it vvere, in the shoppe or vvorkehouse of the ayre, who is hee, I pray thee, that telleth the number of the clouds, vvhich are in the heauens, where, vvith marueilous and vnspeakeable vvisedome, they are set in order to giue

raine; so that the small dust beeing first moistened, and so by little and little cleauing togither, the clots, which before ga∣ped by reason of drinesse, are closed vp, and fast ioyned one with another.

CHAPTER XXXIX.

Vers. 1. Doest thou hunt the pray for the old Lyon, and fill the ap∣petite of the Lyons whelpes?

2 When they couch in their places and remaine in the couert, to lie in waite.

1 & 2 BVT goe too, let vs come to the beastes of the field, and foules of the ayre, that herein wee may know likewise what thou art able to doe. Doest thou teach the old Lyons to hunt their pray, and doest thou fill the ra∣uenous appetite of the hungrie young Lyons, which couch downe their heades within their dennes, and lurke in secret places to lie in waite? or rather is it not I, who feede them by my wisedome, which is farre aboue the reach of thy vn∣derstanding?

3 Who prepareth meat for the rauens, when their young ones crie vnto God: and they wander, neither haue any meat?

The rauens also may teach thee this, whose young ones, beeing without meat, and croking for hunger, I my selfe doe feede, and not any other, hearing them no otherwise com∣plaine, then if they cried vnto me.

4 Knowest thou the time when the goates which keepe in the rockes, bring forth young? or hast thou marked, when the hindes doe calue?

5 Doest thou number the moneths, in which they fulfill (their conception) and knowest thou the time when they doe bring forth?

6 They bow themselues, they cast forth their young and sende out their sorrowes.

7 Their young are strong, they grow abroad, they goe forth, & returne not vnto them.

4 It may be, that thou takest care for the wilde goates a∣biding in the rockes, how they shall bring forth young, and teachest the hindes how to calue. 5 I beleeue, thou hast ap∣pointed how many moneths they shall go great with young, and at what instant they shall bring forth. 6 Nay, it is my prouidence, which watcheth ouer them, so that, when their time is come, they of their owne accord bow them selues, & bring forth without the helpe of any midwife, and presentlie all their sorrow leaueth them. 7 Neuerthelesse, the young hindes forthwith sucke their dames, beeing strong and lusty, till at the length, they forsake their dames, and neuer return to see them againe.

8 Who hath set the wild asse at libertie, and who hath loosed the bondes of the wild asse.

9 Whose house I haue appointed the wildernesse to be, & the salt earth his dwellings?

10 He derideth the noise of cities, and he heareth not the cries of the driuer.

11 The seeking out of the hills (is) his pasture, and he searcheth after euerie greene thing.

8 & 9 Who hath taken the wild asse, and bound him with cordes, so that beeing made tame, he might afterward loose his bandes and suffer him to goe at libertie, to whome I haue alotted his dwelling in the desert places, which are salt by reason of drinesse? 10 Therefore he hath nothing to doe with the noise of cities: he will not be brought to carrie bur∣dens, like other tame beasts; he regardeth not the strokes and cries of the carter, or any other cruell driuers. 11 The vnknowne places of the mountaines are his stable and pa∣stures, where he looketh after euerie greene plant, and ea∣teth it vp.

12 Will the Vnicorne serue thee? will hee tarrie by thy cribbe?

13 VVilt thou binde the Vnicorne vvith his bande to (make) the furrovve? vvill hee harrowe the vallies after thee?

14 VVilt thou trust vnto him, because his strength is greate? and vvilt thou committe thy labour vnto him?

15 Wilt thou beleeue him, that he will restore thee thy seede, and gather it vnto thy barne?

12 Moreouer canst thou bring the Vnicorne vnder thy subiection, and will hee tarie by thy crib? 13 Wilt thou binde him as thou doest thine Oxen with his bandes to dravve the plovve, before thee, or vvilt thou make him fol∣lovve thee with the harrovve? 14 Wilt thou trust vnto his helpe, because his strength is greate, as if the hope of thy labour did depende vpon him? 15. Wilt thou looke, I saye, to haue the haruest brought in by his labour, and that he vvill gather it vnto the mowe?

16 (Hast thou giuen) the pleasant winges vnto the peacocks? the wing and feather of the Ostrich (is it from thee.)

17 And that she leaueth her egges vpon the ground, and che∣risheth them vpon the dust?

18 And forgetteth that the foote will treade vpon them, and the beast of the field will breake them?

19 She dealeth hardely with her young ones not hers: her la∣bour (is) in vaine without feare.

20 Because God hath depriued her of wisdome, and hath gi∣uen her no part of vnderstanding.

21 In the time (when) shee mounteth on hie, shee mocketh the horse and his rider.

16 Hast thou clothed the peacocke vvith such gallant feathers? hast thou giuen such winges and feathers vnto the Ostrich? 17. & 18. Which birde, albeit in greatnes she passe others, yet leaueth she her egges vpon the ground to be che∣rished and kept warme of the dust, wherein they lie, beeing nothing at all mindfull that they may be troden vnder foot, and broken by the wild beastes which passe vp and downe from one place to an other: 19 so vnkinde is shee to her young ones, and yet not hers, as which shee hath in vaine conceiued and brought, whiles shee is not touched with any care or regard of them. 20. & 21. For thus it hath plea∣sed God, euen my selfe, to create her, foolish and vvithout vnderstanding, which is giuen to other brute beastes: yet is shee of so great swiftnes, that after shee hath once spred her winges abroade, no horse nor horseman is able to ouertake

her, running vvith her feete vpon the ground, but vvithall beeing violentlie caried forvvarde vvith the moouing of her vvinges.

22 Hast thou giuen the horse strength? hast thou clothed his neck with neying?

23 Canst thou make him afraid (that is, make him flie away being affraide) as the grassehopper? the strength of his nostrells is terrour.

24 (His feete) digge the furrowe, and hee reioiceth in his strength, he goeth foorth to meet the armed man.

25 He mocketh at feare, neither is he daunted, neither turneth back at the sight of the sworde.

26 The quiuer soundeth vpon him, and the iron of the iauelin and speare.

27 With lifting vp him selfe, and moouing he swalloweth the earth, neither careth he for the sound of the trumpet.

28 Hee saieth vnto the trumpet, Ha, Ha: and hee smelleth the battell a farre off, the noise of the captaines, and of the ala∣rum.

22 The strength of the horse commeth it from thee, or his terrible neying which soundeth from within his neck? 23. Canst thou with a litle noise make him afraid, and cause him to flie from thee like a grassehopper? nay, he bretheth foorth nothing else out of his nostrells, but meere terrours. 24. Seest thou how he striketh the earth with his feet? how hee pleaseth him selfe in his strength? how hee meeteth chere∣fully with harnessed men? 25 how hee counteth that a sport and play, whereof others are afraide? how nothing is able to daunt his courage? how hee goeth not backe at the fight of the sworde. 26 howe hee is nothing terrified with the ratling of the quiuer, nor yet with the banner and speare which his rider carieth? 27 how hee raiseth vp him selfe, and runneth hither and thither vvith such excee∣ding great rage and fiercenesse, as if hee vvoulde assayle the earth and euen svvallovve it vp: neither is anie whit troubled at the shrill sounde of the trumpet? 28 Nay, so soone as hee heareth it, reioyceth with a cheerefull

voice, as it were smelling the battel a farre off with his no∣strells, together with the callings of the Captaines and noise of the soldiers?

29 Doth the hawke by thy wisdome recouer her feathers, and spread out her wings toward the South?

30 Will the eagle at thy mouth, (that is, speech) mount a∣loft, and what? will she make her nest on hie?

31 Shee dwelleth in the rock: she abideth vpon the top of the rock and tower.

32 From thence shee spieth for meate, her eyes behold a farre off.

33 And her young ones swallow downe bloode, and where the carkase is, there is shee.

29 Is it thy teaching, that the hawke casting her olde feathers and new comming in their steede, spreadeth out her winges towarde the South, that they may be cherished and made ripe with the heate of the Sunne? 30 Doeth the eagle at thy commaundement mount aloft? and doest thou teach her to build her nest in the hie places? 31 To dwell in the steepe rockes, and to make her abode in the ve∣rie toppes of the rockes: 32 thence to spie out her pray a farre off with her quick eyes: 33 there to satisfie her rauenous young ones with blood, and whersoeuer the car∣kase lieth, to flie thither in all hast?

34 Moreouer the Lorde called vnto Iob and said,

35 Can a man contending with the almightie, teach him? hee that disputeth with God, let him answer to this.

34 The Lorde by these wordes as it were feeling Iobs minde, and then giuing him some respite to gather his spi∣rites together, hearest thou these things, Iob, sayeth he? 35 and doest thou thinke that anie man reasoning and de∣bating the matter with God, is able to teach him? Nowe therefore come on, if thou art still disposed to iangle and to stand in contention with thy maker, let me heare what thou canst answer to these things, which I haue alreadie spoken.

36 But Iob answered the Lord, and saide,

37 Behold, I am vile, what shall I answer thee. I doe lay mine hand vpon my mouth.

38 Once haue I spoken: I will answere no more: yea, twise

(haue I spoken) I will proceed no farther.

36. 37. 38. Hereat Iob shewing himselfe to be one, that feared God, and who hated not to be reformed, Loe saith he, I confesse my selfe guiltie and I acknowledge mine of∣fence before thee. Doth it become mee sillie and miserable man, to make answer against thee, the glorious creatour of heauen and earth? Nay, I will now and for euer hereafter holde my peace. My sinne alreadie is too too great, that I haue once, and the second time spoken so presumptuoushe. God forbid, I should proceed anie farther.

CHAPTER XL.

Vers: 1. Againe the Lord answered Job out of the storme, & said.

2 Girde vp now thy loines like a man, I will demand of thee, and tell me (such things as I shall aske of thee.)

1. 2. AFter this the Lorde, meaning to come neerer to the matter, which chieflie was in controuersie: namely, to prooue and confirme by most fit examples, that his soue∣raigne power, being no lesse iust then it is great and infinite, whereby he worketh and rightlie gouerneth all things, and in which all men ought simplie and without exception to rest; nowe the second time speaketh vnto Iob out of the storme, saying, That thou maiest yet, Iob, be better perswa∣ded hereof, and that no scruple or doubt may sticke in thy conscience, as if I wente about by violence and tyrannie to oppresse thee; that which I said before to thee, I say againe, if thou thinke that thou canst alledge any thing against me, or that thou art able to stand in contention with me, come on, prepare thy selfe in the best wise, and answere to those things, which thou shalt heare me speake.

3 Wilt thou also disanull my iudgement, and make me guilty, that thy selfe maiest be acquitted?

4 (Is) thy arme like the (arme) of God, and doest thou thun∣der with a voice, like him?

5 Decke thy selfe with magnificense and highnesse, and put on maiestie and honour.

6 Shewe foorth the furie of thine anger, and beholde any man that is proude, and abase him.

7 Behold? I say) the man that is proude, and bring him low, and destroy the wicked vnder themselues, (that is, in their place.

9 And J also will confesse that thy right hand doth saue thee.

3 Consider vvith thy selfe, Iob, to vvhat ende thou hast powred foorth these complaintes against thy birth day, and hovv farre thou hast proceeded in defence of thine ovvne righteousnes, when thou diddest reason, as thou thy selfe thoughtest, very profoundlie, concerning my patient for∣bearing of the vvicked, and exercising the righteous vvith such grieuous and continuall afflictions. For I haue set be∣fore thine eies and that not in a fevv examples, hovv mar∣ueilous and vnsearchable my vvisdome and povver hath beene both in creating and ordering all thinges both in hea∣uen aboue and in earth beneath: and vvilt thou not acknow∣ledge that the same thinges doe also take place in thy selfe? vvhat then? art thou able not onely to conteine that way and order, vvhich I follovve in gouerning all thinges and to dispose thereof as thou thinkest good, but also to disprooue it, as svvaruing from right and iustice, vvhereby thou maiest be found iust, and I iudged vniust? 4 But go too, let vs come to the matter vvhich is in hande. Suppose that the gouernment of this vvorld were giuen ouer into thine hand, hast thou that might & povver to rule, to sustaine, & to vphold all things, vvhich is onelie proper to my selfe? Canst thou send out that so dreadfull voice of thundring either to terrifie or to destroy the vvicked, vvhich trouble and disqui∣et the vvorld? 6 Purchase all the vvorship and hie au∣thoritie that thou canst, & come foorth accompanied vvith all honour and maiestie. 7. 8. 9. Moreouer looke with a sterne countenance, such a one as casteth foorth flames of vvrath and displeasure round about. Novve on the other side, let the proud and presumptuous sort stand before thee, vvho svvarme almost in euery place, if so be thou canst abide their lookes, if so bee thou canst tame them, if thou canst cast these loftie fellovves dovvne to the grounde: finallie if thou canst so vanquish and get the masterie ouer them, that they shall neuer afterwardes dare to shewe their faces, nor yet once appeare, then I vvill yeeld that the victorie is thine and then vvill I also openly acknovvledge that there is in

thee sufficient power and abilitie to gouerne thy selfe, and to ridde thy selfe out of all dangers, in so much that thou nee∣dest not at all to depend vpon any other.

10 Behold nowe Behemoth, whome J made with thee: he ea∣teth grasse as an oxe.

11 Beholde nowe his strength (is) in his loynes: and his force in the wrinckles of his bellie.

12 He mooveth not his prominent parte (which is) as the Cedar: the sinewes of the terriblenes thereof are wrapped together.

13 His bones are brasen beames: his bones (I say) as a lumpe of iron.

14 This beast is the chiefe of the wayes (that is, of the works) of God: he that hath made him, maketh his sworde also to be neere him.

15 But the mountaines bring him foorth grasse, and there doe all the wilde beastes play.

16 He lyeth vnder the shadowe of trees, in the couert of the reede and fennes.

17 The great trees couer him (to be) a shade vnto him, the willowes of the streame compasse him about.

18 He diminisheth the riuer, and hasteth not: he trusteth that he can drawe vp Iordan into his mouth.

19 Who will take him, being before him, or with snares bore him through the nostrilles.

10 But that thou mayest learne hereafter to measure thy selfe by the length of thine owne foote, to keepe thy selfe within thy boundes, beholde, I set before thee that huge beast, which being one, may stand for many, and is, as thou also art, my workmanship: I meane the Elephant, whose big∣nes in comparison of thee, thou seest what it is: & yet he ea∣teth hay like the oxe, neither doth he proudly abuse that his mightines of lims. 11 Neither is there any cause, why a mā should thinke that he hath not strēgth proportionable to the greatnes of his body. For that his might is exceeding great, the bredth & vastnes of his sides together with his belly full of ridges and wrinckles doeth sufficiently testifie. 12 What sayest thou to this moreouer, that with great swiftnes he tur∣neth about hither and thither that prominent part which men call his snowte: being wholly compact of sinnewes,

wrapped, and as it were, twisted together, able to terrifie any man, seeme he neuer so stout and couragious. 13 As for his bones, especially those two hollow ones, which stand out of his mouth, thou wouldest say, they were two pipes of steele: and that the rest were so many massie peeces of iron. 14 In a worde, among all other beastes of the fielde, I would that this should be, as it were, a most singular testimonie of my omnipotent and incomprehensible power: and as I haue made him, so haue I furnished him with sufficient armour for the defence of him selfe. 15 Yet is he content with his fodder, which the mountaines do yeeld him, he is gentle and hurteth no man, neither do other beasts avoide his presence and companie, but rather desire it. 16 He abideth vnder the shadowe of great trees, and lyeth hid among the reedes, 17. & 18 Where being couered with the shade of boughes, and remaining among the willowes of the riuer, if happilie thirst come vpon him, he foorthwith entereth into the cha∣nell, breaking the course thereof with his great and vaste bodye, insomuch that the streame being driuen into sundry parts, runneth thinner: and he drinketh so great a draft, that he seemeth as if he would swallow vp the whole riuer of Ior∣dan, if it were before him. 19 But tell me, is any hunter, after he hath espied him, by force able to take him? or being by sleightes bored through the nostrils and caught with a snare, is there any man that can leade him away?

CHAPTER XLI.

1 CAnst thou drawe out Leviathan with an hooke, and with a line, which thou shalt cast downe vpon his tongue?

2 Wilt thou thrust a bulrush through his nostrils, or pearce thorowe his iawes with a thorne?

3 Will he make many prayers vnto thee? will he speake thee faire?

4 Will he make a covenant with thee, that thou shouldest take him for thy seruant for euer?

5 Wilt thou play with him as with a birde, and wilt thou bind him for thy maides?

6 Shall the companions banquet with him? and shall they de∣uide him among the marchants?

7 Wilt thou fill his skinne with hookes, or his head with the fishers bowe net?

8 Lay thine hand vpon him: thou wilt neuer after remember the battell.

9 Beholde his hope (namely, that layeth his handes vpon him) is frustrate, (yea) shall he not be ouercome with the very sight of him?

1 And to the ende thou mayst yet better perceiue, how much thou hast forgotten thy selfe in taking vpon thee thus presumptuously to reason with me, beholde, I set before thee another kinde of vaste & horrible monster, namely, the cro∣codile. Canst thou hope (vnlesse happily thou art not in thy right wittes) to draw him vp like a fish with an hooke, & with a line cast down vpō his tongue? 2 And hauing caught him by the nose or iawes with a hooke, canst thou hang him vpon a twig or bulrush, and so carrie him away with thee? 3. & 4 When thou seekest to catch him, will he prostrate him selfe before thee & fall downe at thy feete, as they, who are conquered in warre vse to do, desiring thee with faire words and great intreatie to spare his life? & making this couenāt & agreement with thee, that he will continually be thy ser∣vant and bondslaue? 5 Or wilt thou giue him to thy daugh∣ters to play withall, as fathers are accustomed, when they are disposed to play with their children, to giue them little birdes tyed by the feete? 6 Will the company of fishermen make good cheere together, because they haue takē him, & bargaine with the marchants for deviding of him? 7 When thou goest about to take him, wilt thou strike at him with hookes one after another, or wilt thou get his head within a fishing net? 8. & 9 But if so be any chuse rather to lay hāds vpon him, he shalbe frustrate of his purpose, & shal pay deer∣ly for his boldnesse, he may well accompt it the last attempt that euer he shall take in hand: yea, who rather will not be ouercome with his very lookes?

10 (There is) not (any so) fierce, that he dare stirre him vp, & who is he then, that will present him selfe before me?

11 Who hath prevented me, and J will restore? (That which

is) vnder the whole heauen is mine.

12 I will keepe secrete his members, and the state of his strength, & grace (that is, the wonderfull manner) of his making.

10 Nowe seeing none is so hardie, that dares rouze vp this monster being at rest, who would not wonder at that mās boldnes & presumption, who is not afraid to set him self opē∣ly against me? 11 If any man hath bestowed any benefit vp∣on me first, go to, let him come forth & shew himselfe, lo here I am ready to acknowledge my selfe beholding to him. Nay surely, but al is mine, & commeth from me whatsoeuer is vn∣der the cope of heauen. But forasmuch as I haue proceeded thus farre, I thinke good to shew the parts, together with the whole state and composition of this vaste creature, in which, as in a most principall peece of my workmanship, thou maist beholde howe great and howe glorious a God I am.

13 Who will discouer the face of his garment? who will come to him with a double bridle?

14 Who shall open the doores of his face? the compasse of his teeth (is) terrour.

13 Who, (as men vse to doe, when horses are to be sad∣led) will take off his cloth, and set the saddle vpon his backe? who will come to him with a double bitte? 14 Who will open the gates of his iawes, to put the bridle into his mouth? his teeth on all sides are nothing else, but meere terrors.

15 His highest part (that is, his backe) is the strength of ma∣ny shieldes: euery one of them is shut vp within a narrow roome.

16 One is set to another, and the winde commeth not betweene them.

17 One is ioyned to another, they cleaue together and are not sundred.

15. 16. 17 He is armed with strong shieldes, rising and standing out vpon the ridge of his backe: being so neerely ioyned & knit together, that the wind can not haue any pas∣sage betweene them: and they cleaue so fast and are in that order, as it were, linked one to another, that no force is able to make a separation and diuision betweene them.

18 With his neesings fire is kindled, and his eyes are the eye liddes of the morning.

19 Out of his mouth go lampes, and sparckles of fire leape out.

20 Out of his nostrils commeth foorth smoke, as out of a boy∣ling pot and caldron.

21 His breath maketh the coles burne, and a flame goeth forth of his mouth.

18 When he ratleth in his throte like to one that snee∣seth, there appeareth a flame of fire: which way soeuer he turneth his eyes, there commeth a light from them, like the golden beames of the morning. 19 You will say, that tor∣ches with sparkles of fire breaking foorth on all sides, pro∣ceede out of his mouth. 20 His nostrilles cast foorth a thicke smoke, like to a seething pot or caldron. 21 he brea∣theth out burning coles, he spitteth out of his mouth flashes of fire.

22 In his necke remaineth strength, sorow reioyceth before him.

23 The parcels of his flesh are vnited together: all his mem∣bers are well knit, and are not remooued.

22 His necke is so hard and strong, that all force and pow∣er seemeth therein to consist: & that which is dangerous vn∣to others, and bringeth them into pensiuenesse & sorrow, to wit, the tempestuous rage of the swelling waters, the same is pleasant and delightsome vnto him. 23 His ioynts are not loose & parted asunder, but compact & wel knit together, so that one can not possibly be deuided & pulled from another.

24 His heart is strong as a stone, and as hard as the nether mil∣stone.

25 The mightie are afraid of his rising vp: at his breakings they purge them selues.

26 If a man assaile him with a sworde, it will not stande, nor the dart, nor the speare.

27 He esteemeth iron as strawe: brasse, as rotten wood.

28 The arrowe doeth not make him flee, the stones of the sling are turned into stubble vnto him.

29 The engines of warre are no better with him then stubble, and he laugheth at the shaking of the spere.

24 Neither is his heart any thing inferiour to the might of his body, as strong as any rocke, as hard to abide all brūts as the nether milstone. 15 Therefore when he raiseth & lif∣teth vp him selfe, not the stoutest & most couragious, but he feareth, and he that but seeth with what violence he rusheth

& breaketh the waues, is ready to bewray himselfe. 26 And if happely any man strike him with a sword, the sword recoy∣leth, being beaten backe with the hardnes of his body, & so doth any weapon whatsoeuer, which a man throweth at him. 27 For he maketh no more account of iron, then of chaffe, & a sword of steele is all one to him, as a piece of rotten wood. 28 The arrowe doeth not driue him away, the stones of the slingers are as stubble before him. 29 He is no more afraid of warlike engins, then if a man should cast strawes at him, & as for the shaking of the speare, he counteth it a ridiculous thing, and nothing at all to be regarded.

30 Vnder him are sharpe flintes, and he layeth sharpe thinges vnder him in the mire.

31 He maketh the depth to boyle like a pot, and he maketh the sea like a mortar, wherein colours are beaten.

32 He maketh a shining path after him, (one) would thinke the gulfe as an hore head.

33 There is no likenesse (that is, not any thing like) to him, he is made without feare, (that is, so that he dreadeth nothing.

34 He despiseth all hie things, he is a king ouer all that are lofty.

30. He careth not for the sharpnes of the flints & rocks, but layeth him downe to rest vpon them in the mire. 31 Ly∣ing thus vpon the moist grounde vnder the water, when he stirreth him selfe in the bottom, the water boyleth like a pot, in so much that you would liken the whirling of the water to a querne, that is turned round of the painter to temper his colours. 32 When he swimmeth ouer the sea, the water shi∣neth after him, and resembleth the white haires of an hoarie head. 33 To conclude, there is no beast vpon the earth to be compared with him, nor so made, not to feare any thing: 34 Despising all other creatures in comparison of him selfe, and who may rightly be called the King, among all that are proud and mightie.

CHAPTER XLII.

1 THen Iob answered the Lord, and said.

2 J knowe that thou canst doe all things, and that coun∣sell is not hindered from thee, (that is, that thou decreest nothing which thou art not able to accomplish and bring to passe.)

3 Who is this, that darkneth (my) counsell without knowledge? (that is, by his ignorance) Therfore (trulie) haue I spoken, but (such things as) J vnderstood not: (These things are) too wonderfull for me, and J haue not knowne them.

4 Heare, I beseech thee, and I will speake, J will demaund of thee, and declare thou vnto me.

5 I had heard of thee, by the hearing of the eare: but now mine eye seeth thee.

6 Therefore I abhorre (those my former doeings,) & repent in dust and ashes.

1 & 2 Then Iob, beeing ouercome with the great maiesty of God, rather thundring forth out of the storme, then spea∣king after the manner of men, and not beeing able to holde his peace any longer: I acknowledge, saith he, that there is nothing which thou art not able to doe, and as thy counsels are wise and iust, so also, that thou wantest not power, to ac∣complish and bring to passe, whatsoeuer thou hast decreed. 3 Trulie thou hadst good cause, O Lord, to rebuke my fooli∣shnes, by asking the question, what manner of man he might be, who by so much the more obserued thy counsels, by how much the more deepelie he searched into them. Therefore, I confesse, that I haue vttered such things, as I did not vnder∣stand, beeing altogether vnknowne, farre aboue the reach of my slender capacitie. 4 Shall I say, that this hath happened to me through mine owne fault, and deseruing, that thou shouldest vse these wordes to me, Heare J pray thee, and I will speake? For surelie it belongeth vnto thee to commaund, and not to intreat that thou maist be heard. It is thy part, I say, to commaund what thou wilt haue done, and mine to giue eare to that which thou commaundest. And againe, I was very much ashamed of my selfe, when as thou saidst, I will aske of thee, and doe thou teach mee, For I, O Lord, am to aske and to learne, and not thou. 5 On the other side, how great a be∣nefit is this which thou doest now bestow vpon me, in that thou hast vouchsafed me, thy presence and speech in this storme, wheras before, I onely knew thee by hearesay: name∣lie, by those things which I haue heard our Fathers tell, con∣cerning thy power, thy wisdome, and thine excellent works. 6 Therefore I doe not onelie recant and call backe, whatso∣euer

I haue before time, either thought or spoken vnaduised∣lie, but I do euen abhorre my selfe in that respect. Loe, I ac∣knowledge mine offence before thee, & I am hartely sory for the same, This dust & ashes shal be a witnes of my repētance.

7 And it came to passe after the Lord had spoken these wordes vnto Iob, the Lord said vnto Eliphaz the Themanite. My wrath is kindled against thee, & thy companions, because yee haue not spoken of me the thing that is right, like my seruant Iob.

8 Therefore take vnto you now seuen bullocks and seuen rams, and go to my seruant Iob, & offer vp for your selues a burnt offering. And my seruant Iob shall pray for you. For his face will J accept, least J worke, foolishnes with you, (that is, least I so behaue my selfe towards you, as your foolishnes doth deserue) because you haue not spoken of me the thing, which is right, like my seruant Iob.

9 So Eliphaz the Themanite, aed Bildad the Suhite, and Tso∣phar the Naamathite went, and did according as the Lord had said vnto them, and he accepted the face of Iob.

7 These speeches hauing thus passed between the Lord and Iob, the Lord being much more displeased with those his three friends, forasmuch as they neither had spoken and iudged aright concerning his prouidence, by which hee go∣uerneth all things, neither yet concerning the certen tokens of his loue and hatred, and moreouer also had falsly accu∣sed Iobs former life, as guiltie of great wickednesse and hi∣pocrisie, thereby almoste driuing him into desperation: turning his speech vnto Eliphaz the Themanite, verely I (saith hee) am highly offended with thee and with thy two companions, because yee haue not spoken so rightlie of mee as it became you, and as my seruant Iob hath done, whome you haue assailed without all right and reason. 8. Goe yee therfore, and taking seuen young heifers and so many rammes, deliuer them to my seruant Iob, that hee may offer them vp to mee for you in a burnt sacrifice. For hee shall pray for you, so farre shall hee bee from recom∣pensing euill for euil. And as for me I will be reconciled to you for his sake and at his intreaty, that you may not receiue the reward of your foolishnes which ye haue deserued, ha∣uing not spoken rightlie of me, as my seruant Iob hath done. 9 So those three, namely Eliphaz the Themanite, Bildad the

Shuite, and Tsophar the Naamathite, were obedient to the commaundement of the Lord, giuing forth a most singular example of a modest & humble minde, which is alwaies rea∣die and willing to be reformed. Neither surelie had they sin∣ned of wickednes or mallice, but of ignorance & vnaduised∣nes. And Iob on the other side (as it becommeth vertuous & godlie men to doe) straightway forgetting al iniuries, dischar∣ged that duetie, which God had inioyned him: & his praiers for his three friends were acceptable to God.

10 And the Lord turned the captiuitie of Job into the contra∣rie, when he prayed for his friendes: and he gaue Iob twise so much as he had before.

Moreouer, this intreatie, which Iob made for those his friends, who had dealt so hardly & iniuriously with him, God tooke in so good parte, as that forthwith he turned all his miseries and afflictions, wherewith Satan had fast tied him as a captiue with chaines and fetters, he turned them I say, into a state and condition cleane contrarie to that, wherein he had beene thus grieuouslie tried; and for those things which Iob had before time in his possessiō, he now bestowed vpon him double so much as he had taken from him.

11 For there came vnto him all his brethren, & all his sisters, & as manie as had bene of his acquaintance before, and did eate bread with him in his house: and had compassion of him and comforted him for all the euill, that the Lord had brought vpon him, and eve∣rie man gaue some one of his cattell, & euerie one an earing of gold.

12 Moreouer the Lord blessed the last (state) of Iob more then his former. For he had 14 thousand sheep, & 6 thousand camells, & a thousand yoke of Oxen, and a thousand shee Asses.

11 For God changing their mindes, all the men and wo∣men that were of his kindred, & al that before time had bene familiarly acquainted with him, came vnto him of their own accord, & did eat meat with him in his own house, protesting that they tooke that his misfortune very heavily, and they comforted him in the best manner that they could; yea, eue∣ry one of them gaue him either a sheepe, or an oxe, or a ca∣mell, and also an eare ring of gold: partly as a pledge of their goodwill and friendship renewed towards him, and partly in considration & recompence of that losse, which he had be∣fore

by the will and foreappointment of God, sustained. 12 Moreouer, God marveilously blessed him with increase, and made this his latter condition much better then his former, in somuch, that he did nowe possesse fourteene thousande sheepe, sixe thousand camels, a thousand yoke of oxen, and a thousand shee asses.

13 He had also seuen sonnes and three daughters.

14 And he called the name of one, Iehimimah: & the name of the second, Kesiah: and the name of the third, Keren-happuch.

15 And in all the lād were no womē found so faire as the daugh∣ters of Iob, & their father gaue thē inheritance among their brethrē.

13 Likewise he gaue him so many children as he had be∣fore, to wit, 7. sonnes, and 3. daughters of rare excellencie, as their names may witnes. 14. 15 For he called the first Iehi∣mimab, as it were, the brightnes of the day: the second Casia, that is, the most pretious spice, or cinamon: the third, Keren∣happuch, which is as much to say as the horne or strength of the white Alabaster: neither were there any womē through∣out all that coūtry, in beauty & comlines to be cōpared with Iobs daughters: whom their father loued so dearly, that to∣gether with his sonnes, (which was a thing very rare, and not often before heard of in those places) he made them heires of his substance and possessions.

16 And after this, Iob liued an hundreth and fourtie yeeres, and saw his sonnes, and his sonnes sonnes, euen to foure generations:

17 And Iob dyed, being olde and full of dayes.

16 Finally, that God might heape all manner of blessings vpon this his victorious champion, he liued after this cōflict & triall a hundreth & fourty yeres, & that in continual helth & prosperity, in somuch that he saw his childrens childrē vn∣to the fourth generation: 17 And at the length being very olde & full of yeres, ended his life.

FINIS.

Notes

• Ier. 2.11. 1. Cor. 5.2
• Rom. 14.23.