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job EXPOVNDED BY THEODORE BEZA, partly in manner of a Commentary, partly in manner of a Paraphrase.  
Faithfully translated out of latin into English.  
PRINTED BY John LEGATT, Printer to the university of Cambridge.  
And are to be sold at the sign of the sun in Paules Churchyard in London.   

TO THE MOST mighty AND gracious princess Elizabeth by the grace of God queen of England, france, Ireland, and the islands near adjoining, nourcing mother to the French, Duch, and Italians, exiles for the profession of Christ, and the victorious defendresse of the whole true Christian religion, THEODORE BEZA wisheth all happiness and peace from the Lord.  
almighty God, most excellent princess, who hath advanced you to the government of many kingdoms, being delivered out of the lions iawes in your tender yeares: who would that you should not only govern so many and diuers people with your royal sceptre, but should also go before them all in the example of unfeigned zeal and sincere affection: who defending yow so often from the secret treacheries of disloyal subiects at home, and from the invincible Armada of a mighty and cruel enemy abroad, the north-wind and seas fighting for you, hath preserved& most miraculously delivered your royal person and kingdom together with so many godly souls, being shrouded under the show of your most gracious protection: almighty God, I say, thus dealing with yow, may most justly accuse us as most unthankful of all men, unless we shall extol with a solemn thanksgiving this so great and heavenly a blessing; and also make known unto the world both in word and writing those benefits, which he by your means hath bestowed vpon vs. Neither truly is there any suspicion of flattery to be feared, where a man must needs either speak as the truth is, or else incur the monstrous 'vice of ingratitude. And that we also, albeit dwelling so far of in the borders of Daulphiny, should account ourselves in the number of those, who are under your protection, that your princely bounty hath caused, whereby( renewing that example of the primitive Church so greatly commended by the Apostle) yow did most liberally relieve and succour our city of Geneua in those most miserable times of pestilence, famine and war, insomuch that we worthely ascribe no small part of our deliverance to your, and your English subiects true christian liberality. As J was thinking of these things, most noble queen, according to the charge which in this Church is committed unto me, partly the renewed misery and calamity of a far more daungerous war, forthwith we now at this present are distressed, called a fresh into my remembrance again that your exceeding benefit, partly an other occasion opened a most ready superintendency how to perform this duty. For so it fell out, what time that most savage enemy assailed yow, and the miseries of the French Churches greatly disquieted us, and the enemy hard at our gates scarcely suffered us to breath, that even at the very same time I expounded the history of job in this school, as an argument most fitt for these wretched times. For be it that Abraham, Moses,& David are for their sound and immovable faith most worthelie commended; yet notwithstanding the praise of patience doth as it were by a special prerogative belong unto job, as the only man we red of, whom Satan& his ministers with greatest rage assailed,& who more courageously even to the end withstood both their assaults& his own infirmities, although not altogether without some token of human frailty. For all other christian virtues fight against several vices; but patience, which the Greekes by a more significant worde call {αβγδ}, both upholdeth and supporteth them in their conflicts, otherwise not like to hold out, and alone in the end obtaineth the crown: which is the cause that that common enemy of mankind doth with greater fury and outrage bend all his force against this virtue, then against all other virtues beside. Now such things as came into my mind in expounding this part of Scripture, when I had first gathered them into brief notes and after more diligently perusing them, at the request of some of my hearers was intended to publish them, J did think for many and most just causes that they were fit to be dedicated to none rather then to your excellent majesty. For although God having compassion on the people under your government, hath not permitted satan to do that against you which he suffered him to do unto job: yet it cannot be doubted bu● that, that worker of mischief hath for these many yeares space through the wicked practices of your domestical and foreign enemies, vexed and pierced your most godly soul with infinite and almost incredible cares: yea and it is clear, that you, beholding all those things which befell job, in many of those oppressed exiles flying unto you for refuge, haue in a manner so sensibly felt( such hath your compassion always been inwards them) all their afflictions, as if they had very neerelie touched your own person: all which grievances you, treading in the steps of this our job, haue born out with marvelous constancy and patience, neither being dismayed at the monstrous conspiracies of perfidious traiters, nor terrified with the threatenings& forcible invasions of foreign enemies, relying whollie vpon Gods providence and the testimony of a good conscience. Hereunto is added, that that notable question of Gods providence in ruling of the whole world, in which is discussed how that partiality, which is commonly seen in the adversity of the godly and prosperity of the wicked, may be reconciled with gods iustice, necessary to be known of all christians, and especially of those, who are above others in authority, that they may continue courageous and constant, that question, I say, whereat the Epicures, as it were, carried vpon the rocks, haue already made shipwracke, the other Philosophers haue violently rushed, and many also at this day are grounded; is no where in all my books of divinity more largely and fully disputed of, no where handled in a more manifest and certain application to a particular example, no where determined more plainly by the worde of God: whereby I hope it will come to pass, that you having had experience of these things both in yourself and others, shall hence take no small delight. moreover, whereas you, most virtuous queen, being excellently well seen in all the liberal sciences( an example most rare in all ages) are accustomend, as I hear, to peruse the books of old schoolmasters both greek and latin, here truly yow shal find, or haue already found that which may satisfy your desire. For besides that this inventor doth most diuinelie, by the direction of Gods spirit, determine of matters, he doth also learnedly grauelie and eloquentlie discourse of natural things, and those visible works of God full of admiration, in which his invisible power and Godhead are seen, that not any one of those sacred books, which are extant, may be justly compared to this in the handling of this argument: much less doth any profane Philosopher, when he speaketh most truly, attain to the gravity and heavenly majesty of this inventor. But this book, then the which there is none in all the Bible, if I be not deceived, no not Moses himself, of greater antiquity, is in many places made very obscure to us and hard to be understood, partly by reason of the profoundness of the things themselves here debated among most wise men, and not to be conceived of every one, partly by diuers strange words& also phrases differing from the pure Hebrew( for even then the purity not only of religion, but also of the Hebrew tongue, as the state of human things is always mutable, began to decay among this people coming some of the stock of Esau, and some of Cethura,& being by little and little scattered here and there throughout the countries near adjoining) partly also by certain words that are not any where else found, about which the Hebrewe interpreters, though otherwise very skilful in the tongue, do greatly trouble themselves. Wherefore the learned divines of former ages, both greek and latin, in the time of barbarism deserved great commendation, who studied to enlighten this confused darkness. And yet truly whosoever will examine those their expositions, although godly and learned by the rule of the true Hebrewe context, as in dead he ought, shall find them oftentimes( with their good leave be it spoken) clean beside the scope of the inventor. Whereby we may see how much better it is, from the time of the Apostles and those famous evangelists, since the gift of tongues and interpretation ceased in the greek and latin Churches, for the Church to draw the truth, wonderfullie delivered unto us from the beginning of the world in the books of holy Scripture, and afterward derived into the riuers as it were of the greek tongue, by the Apostles how much better, I say, it is, to fetch the truth out of the very fountain and thence to convey it unto others, then out of the pools, that is, out of the greek, such as it is at this day, and that common latin translation, both truly as in the beginning not pure enough, so afterward maruelouslie corrupted. And although that learned Father jerom took vpon him a labour very profitable for the Church, in cleansing those corruptions of the latin translations, as far as his ability served him; nevertheless much dross as yet remaineth behind. I omit that custom which hath continued ever since Origenes time, I say not of inverting the natural sense of the sacred text to the framing of certain strange allegories, but even of marring and perverting it;( for why should not J speak that which the matter itself witnesseth?) In which thing many excellent men, I know not by what fatal iudgement of God, haue passed measure, if there can be any measure in doing amiss. Let them therefore consider how well they look to themselves and provide for the Church of God, who, albeit the knowledge of tongues and artes be through the great benefit of God restored in this our age, alleging for their excuse the corrupting of the Hebrew volumes by the Iewes, and the diversity of the greek copies of the new testament, do streightlie charge& command us against the ancient decrees of their own Popes, to rest in the vulgar latin translation amongst them, and that without all manner of exception: which is all one as if in great plenty of corn they shall bid us to feed vpon a cornes. far be it therefore from all Christians that be in their right wits, to obey this so absurd, so unreasonable and so damnable a decree of the council, or rather conventicle of Trent. Let them rather enjoy so great a benefit, which God hath bestowed vpon them, being most necessary for the restoring of Christian religion. As for the old translations, whereof Augustine hath left in writing long ago, that the greek interpreters of holy scripture may be numbered, but the latin are without number, I wish no man should despise them; but I would haue all red with iudgement; in such sort that those which are able, should haue recourse to the original,& those which can not, should betake them to commentaries, and diligently in the fear of God weigh the arguments and reasons of the different interpretation both of the old and new writers. For this can not, neither ought it to be dissembled, that those translations, for the most parte, of the holy Scriptures, are partly through the unskilfulness of those mother tongues, and partly through negligence of those that copied them out, so corrupted and so many ways depraved, that as yet none of those divines, whom in this more happy age in this respect, God hath stirred up to cleanse his temple, neither profound knowledge, nor intolerable labour and pains, could restore and make perfect.  
With this determination about 40. yeares since, when I had whollie given myself to the study of divinity, howsoever being furnished with the knowledge of the greek tongue, I began to compare those so diuers translations of the new testament first with the original itself, and afterward with the copies of old and new writers. By this means at the last came forth that new translation of the new testament, which with the notes added thereunto hath now five times been corrected and sent abroad under your majesties name and protection: in polishing which work notwithstanding it doth not repent me to travell as yet daily more& more. Which thing to attempt likewise in the books of the old Testament, I was restrained by reason that I could not get any store of Hebrewe copies to my mind. nevertheless I endeavoured to effect somewhat in two most hard and intricate books, to wit, Ecclesiastes and the psalms: the context of which books being here and there mended partly by inserting some few vordes into it, partly by examining every word diligently by itself and carefully observing the order of the whole discourse; I laboured to expound by an accurate and plain paraphrase. All which I did for no other intent, then that I might hereby provoke and stir up the industry of more learned men then myself to the performance of that which is better. And now truly, behold, I haue adventured the very same in this history of job: yea, and somewhat more also. For J haue written a full commentary vpon the two first Chapters thereof, wherein I haue soundly and plainly so far as I could, unfolded and laid open many questions of no small importance, and specially that controversy of the providence of God. I haue moreover set down before the beginnings of all the other Chapters following, both the sum of those things which are handled in them, as also the manner how every argument therein contained, is disposed: the ignorance or rather contempt of such method, I dare bee bold to say, hath brought many both false and also foolish expositions, not only into this book of job, but also into the writings of the Prophets and Apostles. What I haue performed in these things, J leave it to the iudgement of other men. I doubt not truly but that this my endeavour will be of all godly and indifferent readers allowed and liked of, and the rather if your highnes, according to your singular bounty, shall vouchsafe to accept of this my slender labour, as I, with all reverence due to such princelike majesty, haue dedicated the same unto you, not onely in my own name, but in the behalf also of the whole Church and congregation of Geneua, as not unmindful of so many and great benefits received at your majesties hands. And thus most renowmed queen, I beseech almighty God daily more and more to bless you with all happiness and prosperity, using again those gratulatory verses, which I suppose are already come to your hands.  

STraverat innumeris Hispanus classibus aequor,  
Regnis iuncturus sceptra Britanna suis.  
Tanti huius rogitas quae motus causa? superbos  
Impulit Ambitio, vexit Avaritia:  
Quàm been te, Ambitio mersit vanissima ventus:  
Et tumidae tumidos vos superastis aquae!  
Quàm been raptores orbis totius Iberos  
Mersit inexhausti iusta vorago maris!  
At tu, cvi venti, cvi totum militat aequor,  
Regina, o mundi totius vna decus  
Sic regnare Deo perge, Ambitione remota,  
Prodiga sic opibus perge iuvare pios,  
Vt te Angli longùm, longùm angles ipsa fruaris,  
Quàm dilecta bonis, tam metuenda malis.   
The same in English.  

WIth navy huge the Spaniard proud  
The English seas had spread.  
And all to set the English crown  
Vpon the Spanish head.  
And would you gladly understand  
The cause of all this rout  
Ambition first did lay the plot,  
And Lucre brought them out.  
How well this pride thus puffed up  
A puff did ouerthrowe!  
And swelling waues such swelling wights  
How well did ouerflowe!  
How well that wurrier of mankind,  
That Spanish cruel woolfe,  
Was tost and tumbled up and down  
Within the Ocean goolfe!  
And you for whom both all the windes  
And all the waters fight,  
O noble queen of all the world  
The onely true delight,  
Go forward still to rule for God,  
Ambition laid aside,  
Go forward still for Christ his flock  
In bounty to provide.  
That thou maiest England govern long,  
Long England thee enjoy,  
As well a love unto the good  
As to the bad annoy.   
From Geneva, besieged by the Duke of savoy, 12. of August. 1589. Your majesties most humble Orator THEODORE BEZA.   

❧ THE PREFACE OF MASTER BEZA BEfore his readings vpon job begun the 23. of Ianuarie. 1587.  
SEeing the troubles of these times and the dangers wherein this common wealth now standeth, haue to our no small grief, been an occasion that the voice of other my fellow readers& dear companions in this school, may not be heard; I thought it my duty, so much as lay in me, to supply this want, till it might please God of his goodness to restore this place to the former quiet and flourishing estate. I am therefore minded to expound the history of Job, in which, as in other books of the holy Scripture, ●●●re are many dark and hard places, insomuch that I must h●re of necessity sometime sail, as it were, amongst the rocks: and yet I hope I shal not make any shipwreck, trusting first in Gods gracious assistance, and then in your prayers, and moreover using the help of the most learned, both old and especially new writers, who haue beaten the way before me. Amongst whom I may reckon in the chiefest place those three Divines of most happy memory, whom God hath raised up in these latter daies, I mean John Oecolampadius, John Calvin, and lastly John Mercer, whose learned Commentaries I haue caused to be published and set forth in this Church, from whence I would wish you to take whatsoever belongeth to the grammatical sense and construction of the Hebrew text, But this latin interpretation which he hath intermingled in that work of his, I myself am purposed to follow& lay open, as being the best and most faithfully handled. Yet in the mean time, I shall not hid, if, for the small iudgement which I haue, I shall think any thing may well be amended herein.  
now this book among the hebrews simply beareth the name and title of Job: concerning whom many doubts are commonly made, and those not impertinent or unnecessary. And first of all it may be demanded, whether there were ever any such Job indeed, as here is spoken of. For there are some of opinion that this whole argument and treatise is altogether imaginary, devised onely for the use and instruction of the Church. But this is in no wise to be granted& yielded unto, both because it greatly derogateth from the authority and worthiness of this book, and also for that in the 14. of Ezechiel, vers. 14.& 20. the Lord speaketh of job, as of a most holy man, and reckoneth him up together with Noah and Daniel. Likewise James, undoubtedly alleging no fable or feigned person in the 5. Chapter and 11. verse, willeth us to look unto him: also Chrysostome witnesseth that his sepulchre hath been shewed in Arabia.  
The next doubt is, who this Job was and of what stock or kindred he came. For true it is that here he is said to be of the land of Huz: But by this name we find that more then one among the Fathers were called. One we red of in the tenth of Genesis, verse 23. who was the third from Noah, and the son of Aram: of another in the 22. of Genesis, verse 21. the son of Nachor Abrahams brother by Milcha: a third wee red of in the 36. of Genesis, verse 28. who is reckoned amongst the posterity of Esau, to whom I refer this Job, especially seeing that the land of Huz in the 4. of Ieremies Lamentations, verse 21. is placed in Jdumea, next to Arabia felix, from whence it is said, that the Sabaeans came violently vpon Jobes servants, and took away his oxen. Let us therefore take this Job for an Idumean, as also his friends were partly Jdumeans, partly nere borderers to them.  
And here again how many descents and generations Job was from Esau, it is not certain. But to let pass their dreams and vain conjectures, who suppose him to haue been of later times, their opinion seemeth to me to be most probable and most agreeable to the course of the holy history, who think that job lived, and that all these things happened about the time that the Israelites were freed from the bondage of egypt. Last of all it is a question, by whom this book was written, but hereof gregory Bishop of Rome iudgeth very well and wisely, that it is to no purpose to search and inquire who is the writer of that book, of which we aclowledge the holy Ghost to be author. Let us therefore herewith content ourselves, that we know this book to haue been received for holy and canonical by the common consent of the Church from time to time, and also that James the Apostle hath by manifest authority confirmed the same. Now the matter itself giveth sufficient evidence, that these speeches were not taken and written from the mouths of those who are here brought in talking and conferring together; but it is more likely that they were penned either by Job himself, being a very wise and eloquent man, or by his friends, who happily laying their heads together, by the direction of the holy Ghost wrote this history, whether in prose, or( as Jerome thinketh) in Hexamiter verses, from the 3. Chapter to the 5. verse of the last Chapter: but in what measure and number he telleth not, neither can it easily be shewed. Moreover I cannot utterly reject that which some men set down for a truth, that this book was written by Moses, while he abode as a stranger among the Madianites.  
moreover this whole discourse standeth of enterchaungeable speeches to and fro, the beginning and end of the book onely excepted: and if it were not that it is shut up with a joyful and wished end, it might rightly both for the matter,( then which nothing can be thought or imagined more grave and weighty) and also for the exceeding worthiness of the persons, that here talk and reason together, be called a tragedy; not as a feigned or devised poem, but as a thing done indeed, and afterward most faithfully, most gravely, and in a word, most divinely written: wherewith even in the iudgement of man, no writing of any Poet, either in respect of matter or words, may rightly be compared.  
The Actors or speakers herein, are God himself, Satan, job, Iobs wife and his four friends: to wit, Eliphaz, Bildad, Tsophar, and Ely: whose conference, as also this whole book may, in my iudgement, not unfitly be divided into these partes.  
From the beginning of the book to the end of the 9. verse of the second Chapter is contained as it were a Prologue or Proeme, in which are inserted two dialogues between God and Satan, whereupon ariseth the occasion of this tragedy: which may stand for the first Scene of the first act.  
From the tenth verse of the said Chapter, beginneth the second Scene of the first act, which is a Dialogue between job and his wife. The remnant of that Chapter is the Proeme and entrance into the second act: then immediately followeth the first Scene of the second act, and the busiest part of the tragedy in the whole third Chapter, where job alone grievously complaineth of his misery.  
Hence springeth that conference& disputation between job and his friends; the first speakers are Eliphaz and Job, from the beginning of the fourth Chapter to the end of the seventh, which is the second Scene of the second act. From the eight Chapter to the end of the tenth, the speakers are Bildad and job, which make the third Scene of the second act. In the eleventh Chapter and so forward to the end of the fourteenth, the speakers are Tsophar and job, and this is the fourth Scene.  
After this followeth the third act; in the first Scene whereof, Elephas debateth the matter with job: and it endeth in the last verse of the 17. Chapter.  
In the second Scene, Bildad reasoneth against job, Chapters 18. and 19,  
In the third, Tsophar speaketh and Job maketh answer, Chap. 20.& 21.  
In the fourth, Elephaz now again the third time encountereth with job, from the 22. Chap. to the end of the 24.  
In the fifth, Bildad setteth a fresh vpon job, Chapter 25. and Job replieth in the Chapters 26.27.28.29.30.31.  
In the fourth act Elihu is brought in, who sharply reproveth both job and his friends, from the 32. Chapter to the end of the 37.  
The fift act is as it were the conclusion of all the rest: in which God himself breaketh off the whole disputation, so blaming job, that nevertheless he giveth iudgement on his side. As for his friends, he rebuketh them very sharply, for taking vpon them the defence of an evil cause: and all this is done from the 38. Chapter to the 9. verse of the 42. Chap.  
In the verses following to the end of the book, is contained a short narration of the joyful issue of all these troubles; which is as it were the Epilogue or shutting up of the whole tragedy.  
But that which principally is here to be sought for, is this, namely, what is the scope and drift of this treatise. Some are of opinion that the chief end hereof is to prove and maintain Gods providence: neither do I deny but that this matter is here very plentifully& excellently handled of most wise men, and determined by Gods own voice. But forasmuch as the argument of Gods providence is more large, and extendeth itself farther, I rather allow their iudgement, who think that the iustice of God and mans righteousness are the chief things debated and reasoned vpon in this book; and that not in general, but in some certain respect and particular consideration. And first as touching God; whether it may stand with his iustice, that those men, who are of an honest and upright conversation, should suffer so great affliction, or, to speak in few words, whether it be not against Gods iustice, that in this life it should go well with the wicked and ill with the godly: on the other side, touching men, the question is made, whether we may judge them the better or more righteous because of their prosperity wherein they live, or the worse and more wicked for the adversity which they suffer. Both which questions, although in the process of this disputation they are indefinitely and in general discoursed vpon; notwithstanding they are here for the most part brought to a particularity, and restrained to the person of job, and his present estate. For Iobs friends could not discern howe this extreme and unlooked for misery, whereinto job was fallen, might agree with Gods iustice, and that holinesse of life and innocency, that seemed to be in job: and therefore they exhort him to aclowledge his hypocrisy, and to crave mercy at the hands of God. On the otherside job( his conscience bearing him witness of the integrity and uprightness of his heart, is not resolved concerning the first point, namely, howe it might come to pass that he being indeed a sinner( for that he denieth not, but confesseth that he was born in sin) but who nevertheless had from his heart, to the best of his power, behaved himself rightly both toward God and men; should so on a sudden be cast down, and be overcharged with so sore a tempest of adversity. For the second part of their accusation, whereas, in that he is so grievously afflicted, they hereupon go about to infer that he is an hypocrite and a most wicked person; he most earnestly standeth against them in the defence of his innocency, and complaineth of the great injury they do him, who pretending that they came to comfort him, added one affliction to another, as though it were not more then enough which he already suffered. Here then we may see that Iobs friends were in a double error, being deceived both in the general ground, and in the particular conclusion. First, they erred in the general ground, thinking it not agreeable to Gods iustice in such manner to lay his heavy hand vpon the godly, and suddenly to bring vpon them so grievous tribulation: or, which is all one, that such troubles befall men for their sins,& so consequently that none can indeed be a good man, who suddenly is overtaken with affliction. They erred also in the particular conclusion, because they vntruely applied both the one and the other to the person of job: and yet in the mean time they reason many things very excellently and truly concerning Gods providence and iustice, though the conclusion be false, which they would gather and infer thereupon. now job, albeit concerning this matter he think and judge more rightly then they: nevertheless being overcharged both with the greatness of his grief and the despiteful dealing of his friends, he is now and then carried too far in approving his own innocency both in the sight of God, as also unto his friends: and being moreover partly through the arguments alleged by his friends, fallen into the unsearchable depth of Gods judgements, he cannot so well acquit himself, but that he must needs in some sort bewray mans frailty and corruption. And yet( the hand of God still upholding him) he never breaketh out into any blasphemous thoughts or speeches; but contrariwise, as becometh a stout champion of God, he getteth the vpper hand and victoriously triumpheth over Satan.  
now this question is very weighty and of great importance, long ago handled and debated even in the very first ages, as here it most evidently appeareth: and albeit this controversy hath been thoroughly discussed and decided by the mouth of God himself: yet this could not so much prevail, but that David, Psal. 73. and ieremy in the 15. chapter of his prophesy, and Habacuk in his first chapter, being very much troubled about this point, seemed to make a new doubt therof. Neither had the ancient Epicures in time past any more principal foundation to lean unto: and the wicked even at this day do hereupon build their manifest atheism and impiety. Verily al this doubt proceeded from that infectious poison of Satan, which he hide under the glorious name of the knowledge of good and evil, at such time as he beguiled our first parents. For whence is it that such pestilent cogitations creep into our minds, but that, being as it were utterly voided of reason, wee think that onely to be right and good, the cause and reason whereof we ourselves do conceive& like of, and go about to square the infinite wisdom and iustice of God to the most crooked rule of our own weak and slender capacity? Such also at this day are the clamours of them, who cry out that we make God the author of sin, when we say that nothing is done rashly, nothing beside his will and foreknowledge, but that whatsoever is thought, spoken or done, cometh to pass, God having wisely and justly decreed the same, whether he do use good or evil instruments. In like manner their blasphemies, who take away Gods eternal decree of reprobation, who accuse us for bringing in a stoical necessity: finally who will not hear the Apostle beating down these giants, as it were with this thunderbolt, O man who art thou that pleadest against God? Rom. 9. verse 20. Hereby may be gathered, howe profitable doctrine is contained in this book, in the discussing of so grave and weighty an argument; that we neither follow the example of Iobs three friends, measuring Gods wisdom and righteousness by our own simplo understanding, nor yet plunge ourselves into the bottomless depth of his incomprehensible wisdom: but( as job speaketh after he had been reproved by God) that we lay our hands vpon our mouths& learn, that the secrets of God are rather highly to be reverenced, then deeply and curiously to be preached into. Concerning which matter Solomon speaking at large in his book of the Preacher, teacheth us not to seek to be over wise: with whom also the Apostle agreeth, willing us not to be wise above that which is meet.  
Many other things are in this most learned and godly book set before us worthy to be observed, as namely in job, we haue an example of a good master of a family, and howe they ought to behave themselves, who for their authority and riches, bear a greater sway in the common wealth; that they may not onely haue the bare name of Citizens, but also be accounted Fathers of their country.  
Herein moreover, that most certain and ancient Science of Natural causes is discovered and taught, together with the true end and use thereof: which being here more largely entreated of, Paul in few, but yet most heavenly words onely pointeth at. Rom. 1. vers. 19. and in his disputation at Athens. Act. 17.26. Which doctrine, is so much the more necessary, because from the ignorance and wicked abuse thereof, hath sprung all idolatry and superstition. The wise men of other nations, whom the Greekes call Philosophers, haue, touching the true use, merveilouslie profaned it: of some of them it hath been very basely and slenderlie handled: others haue corrupted it with manifest impieties; that I speak nothing of those errors, which the old Philosophers haue brought in, and which haue been shewed and confuted by Aristotle; who himself also is misliked of some as a misinterpreter and false accuser of other mens sayings, whereas he himself hath diuers ways swerved from the truth; and it is sure that no man in many things can clear and acquit him of impiety. What of this moreover, that the abuse of this Science hath bread that detestable Art magic, which is the wellspring of al mischief; as also that false divining astrology, which having broken the bounds of true Natural knowledge, entereth into the very secrets of God, and at this day hath bewitched the whole world? Lastly, for true Christian ethics& all manner of duties which are to be performed to our neighbour either at home or abroad, we haue here, especially among rich men, in Iobs person a most rare example. set before our eyes as it were in a table to behold: by so much more excellent then all the precepts of the Platonists and peripatetics, by how much deeds are better then words, and action is to be preferred before vain and idle speculation. But among the rest of Iobs virtues, the invincible constancy of his godly mind, most wonderfully sheweth itself; condemning both that iron disposition and vnsensiblenes of the stoics, and also whatsoever the Philosophers babble of their vainglorious fortitude and magnanimity: insomuch that not without good cause james biddeth us look unto this example of patience, as well in the conflict and trial itself, as in the happy and joyful end of the same. For surely wee do not read of any( except the onely son of God, in whom all things were perfect in the highest degree) who either was more grievously vexed and afflicted, or who did with greater courage and constancy wrestle with and pass through those miseries, as did this our Champion: so that in this conflict he may truly be said to haue carried away the honour of the victory. nevertheless it can not be denied, but that his patience was joined with human frailty,& therefore was such, as God, making an end of all these troubles, doth find therein great wants and imperfections. But hereby we must rather learn that even those, who run best in the course of this life and of their vocation; are notwithstanding very far from the highest point of perfection. And therefore although the crown of everlasting happiness be not given but to those who rightly strive for it and continue in the race without fainting or giuing over unto the end of their life: yet that no man receiveth it as a reward due unto his merits( for Christ alone, and no other, hath by his most perfit obedience obtained it for us) but that our race is approved and crwoned of Gods most free mercy and loving kindness. Seeing now all this is as I haue said, and seeing wee are fallen into those times, in which the Lord both to punish the desperate contempt of his gospel, and also to sift, exercise, and try his children, hath, if ever at any time, now let loose the raynes to the devil and his angells; I haue not without great cause among the other parts of holy Scripture, chosen and taken in hand to interpret this book. In which business I beseech almighty God that his spirit, which he hath promised us, and which he hath never denied to those, who are rightly gathered together in his name, may be present both with me speaking, and with you hearing; that the mist of our ignorance being taken away, and our minds cleansed from the corruption of sin, neither I nor you may repent us of our labour.   

BEZA VPON job.  

CHAP. I.  VERSE. 1. There was a man in the land of Huz called job, and this man was an upright and just man, one that feared God and eschewed evil. 
THere was a man.] This chapter I may fitly divide into three parts: the first, comprised in the first five verses, declareth who this job was, and of what account& estimation both with God and men: also what benefits he had received at the hands of God, as who is pleased with righteousness. Hebr. 13.16. And yet if we will judge aright, all this was of Gods free grace, that job was such a one towards God and men, as here he is described. For who hath given to him first? The second part containeth the decree of God concerning Iobs trial and temptation, whom Satan laboureth to overthrow. The third part from the twentieth verse to the end of the chapter, setteth forth Iobs victory in this first conflict. Now whatsoever in this place is spoken of job, it serveth not onely to set before our eyes a most singular example of a man truly blessed here vpon earth: but also maketh very much to the exemplifying of that heavy and tragical discourse that followeth. For this had been no strange matter, that a man abusing the great blessing of God, should suddenly fall as it were from the top of prosperity, into extreme misery, suffering the punishment due to ingratitude and unthankfulness: seeing histories both sacred and profane yield us many such examples, and these times offer us not a few. But that so godly and so a just man, living in great prosperity, should on a sudden become so wretched and unhappy, it might seem a thing altogether incredible. moreover all this commendeth unto us Jobs constancy, which is so much the more wonderful, by how much this change was more sudden and unlooked for. For a man that hath been exalted from a base and poor estate to riches and honour, afterward to fall again into his former condition, which he had before known& tasted, it were a thing more common& less grievous a great deal. But for him who hath continually enjoyed so great blessings both of body and mind, and who hath been highly esteemed both for his great virtues and exceeding wealth, at a sudden, when he feareth and doubteth least, to be cast down, and, as if God and men, heaven and earth were set against him, to be made a mirror of misfortune; of so rich a man to become so poor, of a father of so many children by a mischance so strange to be bereft of al, finally at one instant to be wounded with so many grievances, such as it is not possible for a man to sustain greater;& yet for all this not to faint, but rather hereby to gather courage,& to be pricked forward unto virtue and godliness, this, out of question, is a most rare example of a most singular and heavenly magnanimity. Therefore job is here called a Man by a figure of excellency, that is, a notable man, a man greatly renowned among those people. For such is the force and meaning of the Hebrew word which is here used, that it doth not onely note the sex, but signifieth a man of great worthiness and excellency, as also the word {αβγδ} doth sometimes among the Greekes, and Vir among the latins.  
In the land of Huz.] That is, in Idumaea, as I haue before shewed in the Preface. And this declareth not onely of what country he was, but also that he came of the race and lineage of Edom, or Esau: which thing maketh very much to this present purpose. For who will not marvel, that there should be a man of such rare virtue, wisdom, and godliness, being, I grant, born of the stock of Abraham and Isaac, but yet no Israelite, nor brought up in Iacobs house. For this maketh more to his commendation, that he lived so religiously among the contemners of God, such as the Idumaeans for the most part were, and that he was so good a man among those who were most wicked; then if he should haue lived virtuously among virtuous men, and religiously among such as feared God. There are here beside certain things not unworthy the noting: and first of all that God at such time as he made his covenant with Abraham& with his seed after him, seemeth not forthwith to reject all other nations and kindreds of the earth. For it is manifest by that which we red in the stories of Abraham and Isaac, concerning Pharaoh and Abimelech, that the true knowledge of God which had been received from the Patriarkes, was not yet altogether forgotten, no not among the posterity of Cham, from whom both the egyptians and the Chananites had their beginning. And how could it be I pray you, that the Church should be shut up within the walls of Abrahams house, seeing Melchisedech being a type of Christ himself, was at the same time a priest of the most high God? who if he were that Sem, as some haue not without reason conjectured, we shall find that he lived 34. yeeres after Abraham, when Esau and jacob were about the age of 49. yeeres. Therfore even then there was a Church, over& besides that which was in the house of Abraham; in which also might be found the true marks of the Church, namely, the promise of the blessed seed to come, and sacrifices which were in deed nothing else but Sacraments. Yet it is true that these in other places began to grow out of use, and to be abused, with Abraham they remained more pure, who also had this honour above others, that the sacrament of Circumcision properly belonged to him, and to his house, into which the whole Church was by little and little gathered; insomuch that whosoever was not circumcised, was esteemed as no member of the Church. Now then the time of the rejection of the Gentiles, as me thinketh, may fitly be referred to the coming of the people out of egypt, and the renewing of the covenant 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 malachi witnesseth that God had allotted him his dwelling place in the mountain of Seir, without the land of Chanaan, in sign, as it should seem, that he was excluded out of the covenant; the same curse lying also vpon his posterity, as which hath been a continual enemy of Gods people, and would not suffer them returning out of the captivity of egypt, to pass through their country. Which if it be so, how is job here accounted so godly and religious a man, even by the testimony of Gods own mouth? I answer, that albeit Esau in deed shewed himself diuers ways to be a profane and an ungodly wretch; albeit also Gods fearful iudgement lay vpon him, and extended itself to his children after him: yet he is onely said to haue lost his birthright, and not to be utterly shut out from the covenant of promise. And whereas he went apart out of the land of Chanaan, I deny not, but that it came to pass by the secret providence of God, foreshowing that which afterward came to pass by his just iudgement; but it may not so be taken as if God had at that time simply excluded the Idumeans from being any way partakers of his covenant, from which the very Gentiles were not immediately debarred, as I before shewed. Therefore even then also the true knowledge and worship of God remained among the posterity of Esau, if not in every one, yet undoubtedly in those whom God had blessed: which worship of God they received not onely from the ancient Patriarkes, but more specially from the doctrine and revelations shewed to Abraham and Isaac. For it is not to be doubted, but that Abraham( as God himself witnesseth of him) herein diligently and carefully instructed his nephews jacob and Esau, who, as appeareth by the due computation of Abrahams yeeres, were 15. yeeres old before Abraham dyed. Gen. 18.19. But what need I say more? The three is known by his fruit. How great knowledge of heavenly doctrine there was not onely in job, but also in his friends, with what reverence and zeal they were moved, even where they are deceived: and lastly how wonderfully they excelled in wisdom and love of true religion, appeareth, partly by their mutual conferences one with another,& partly by the manner of Gods communication with them. And seeing also that they together with their whole families, as it is most likely, were not without the seal of the covenant, I mean Circumcision, I can not doubt but that( notwithstanding Gods hatred towards Esau and his seed: the same being universally considered, and not severally in every particular person) job and all the Idumaeans such as him self was, though they were not Israelites by birth, were nevertheless the true members of the Church. And to apply this to our own times( in which wee see that is come to pass in the east and west parts, which Paul and John foretold concerning the general apostasy and falling away from the faith, God by this means 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 kingdom is quiter contrary to the kingdom of Christ, and therefore whosoever cleave to him, can not be of Christs flock, 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 always had, and at this present hath his chosen and elect even amongst that Antichristian brood, as he had Daniel and diuers other holy men in the midst of the babylonian captivity.  
moreover we do here observe what the state and condition of the Church is for the most part hereupon earth. For lo, while the Idumaeans, profane men, no doubt, a number of them, and unlike to job, with many other countries of the east, which were the offspring of Abraham by his concubines, lived quietly at home, and flourished in all kind of wealth and jollity, the Israelites on the otherside were held in grievous servitude under the tyranny of the egyptians. Gen. 25.6. But mark the issue of the prosperity of the one, and the others adversity. Their fall was most wretched and lamentable, as who shortly after were quiter cut off from the covenant of life, and contrariwise these were made partakers of great happiness, in that all other nations being rejected, God choose them to be a proper& peculiar people unto himself. Let us not therefore esteem of the Church by multitude or outward felicity: but let us prefer the cross for virtue and righteousness before all the flitting and momentary joys of the wicked. But this we must take by the way, that god made choice of the Israelites,& brought them into the land of Chanaan, of his free mercy& good will, and not for any worthiness in them more then in any other nations( as Moses putteth them in mind 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 glorieth might glory in the Lord. 1. Cor. vers. 31.  
Now of this thing I can not but marvel, whence these men should haue so great knowledge of the secrets of nature. For albeit the Science of things natural be not here purposely delivered and taught: yet it is sure that unless they had been herein very well and throughly instructed, they could never so truly, so devoutly and grauelie haue reasoned of these matters. It is therefore most true that Adam had naturally engrafted in him from his creation the perfect knowledge of all good and profitable learning, without which he could not haue lived well, nor haue rightly governed all other creatures, nor haue used that dominion and authority, which God had given him, to the true end, namely to the glory of God his Creator. This wisdom though it be very much defaced by mans fall: yet God hath preserved in our minds certain seeds of knowledge and good arts, without which, of men we should become beasts. Hence it is that the principles and general notions of all Artes are naturally imprinted in every mans understanding, which made Plato think that when men by teaching begin to know that whereof before they seemed ignorant, they do not so much learn any new thing, as remember that which they had forgotten. I am therefore of opinion, that the most ancient Patriarkes, as they learned the creation of the world of our first parents, so also that they were most skilful in the true natural philosophy, in which the whole world with all the parts thereof both simplo and compound, superior and inferior, are preached and laid open: and this treasure of knowledge, as also more principally the doctrine of true godliness, chiefly remained in the house and posterity of Abraham. A manifest proof hereof is that excellent description of the creation of the world made by Moses, if the same be compared with Platos Timoeus, and especially with Aristotles fond dream of the worlds eternity, though the matter should be judged by human reasons and arguments. This is further confirmed to us not onely by this book, which either is of greater antiquity then Moses, or, as others think, written by Moses himself; but also by diuers excellent psalms, in which these things are in such manner set forth, that they cannot possibly either more truly& grauelie, or more eloquentlie and learnedly be delivered. What shall I say of Solomon? whose books if they were all extant, doubtless whatsoever 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 countries many haue been famous, as the first inventors and finders out of Arts, and other profitable things, and haue for the same cause been esteemed as Gods after their death; whereas notwithstanding it is clear out of the sacred histories, that the most ancient use of such things hath been amongst the people of God. As for the use of letters, we may plainly see by the alphabets of all nations that it was first taken from the Hebrewes. Neither yet doth that seem untrue which Josephus in his first book of Antiquities, Chap. 1.8. telleth concerning the egyptians, taught and instructed by Abraham, that( the light of nature together with the knowledge of the true God and his holy worship by little and little amongst the people of the earth in one place through Satans illusions degenerating into magic and horrible idolatry, in other partly defiled with infinite lies, and partly of set purpose obscured, or rather profaned with mystical fables and riddles: finally in other places beginning to decay and likely in short space every where to perish and to be utterly extinguished) men would haue grown to be most beastly and savage, had not God raised up excellent wits, for the restoring of Artes and liberal knowledge. The Greekes are thought to haue taken the knowledge of philosophy from the egyptians, but yet a long time after when now it was very much corrupted. Yea, Solon one of the seven wise men, and Pythagoras, and afterward Plato are said there to haue been taught and instructed. But with how great a mist of ignorance all philosophy among the Greekes hath been darkened, it may appear by their manifold sects, and endless contentions; so that some of the chiefest of them haue not been ashamed to say, that there is no certain knowledge to be had of any thing, and they haue also gone about to prove by argument this their bold and intolerable assertion, thereby sufficiently refuting themselves. Let this therefore stand for an undoubted truth( both against profane men, who examine whatsoever they find in the Scriptures concerning these matters by their false grounds& deceivable Axioms,& also against those smatterers, who in this respect make no account at al of these heavenly writings) that as al true religion is to be fetched onely out of Gods word, so also that the whole knowledge of natural things, which wee find in profane philosophers,( I except not Aristotle, in my iudgement the chief of all the rest) ought to be tried and leueled by the rule of the Scriptures, unless we will wilfully depart and wander from the truth.  
upright.] I had rather so translate it, then perfect, least any man happily might be deceived in the signification of the word. For whatsoever is spoken of the virtues of Job, or any other man( except Christ alone, who was free from the least blemish of 'vice) cannot be understood without some manner of defect and imperfection, by reason of the continual fight which is between the flesh and the spirit. We need not seek any further proof hereof. Jobs example may suffice, who although he were the most constant and most patient of all men that ever were, yet was he not altogether blameless, as appeareth in that God reproveth him afterward in the Chap. 38. vers. 2. In the greek translation there is some diversity. Some red it {αβγδ}, that is, blameless: others {αβγδ}, that is, a lover of truth: others {αβγδ}, that is, simplo, without guile or deceit. Of these three which are red in the greek context, two must needs be superfluous, and it is not unlikely that they haue been brought in by reason of diuers interpretations, through their negligence who wrote out the greek copies, which is a common fault in those books. Now by the name of uprightness or simplicity,( as Jacob is said to be an upright man, and Christ willeth us to be simplo as doves) is understood a mind voided of all manner of fraud and dissimulation. Which commendation, Satan in the 9. verse of this chapter, and Jobs friends in the chapters following, labour to take from him, but in vain and without cause as the end proved. The seat of this virtue is in the will or affection, and it is in a manner the form and life of all other virtues, by which they are discerned to be true or counterfeit; and as God is the searcher of the heart, so this virtue hath God properly for a judge and a witness unto it. And surely if I may so speak, we do not in any thing so nearly resemble God, as in this, who because he is truth itself, therefore loveth truth and abhorreth falsehood and lies, whereof Satan is the author.  
And just.] Hereby is meant, that he shewed and made proof of that simplicity and uprightness of his heart, outwardly by his just and honest dealing, as Job by the importunity of his friends accusations is driven afterwards to witness of himself in the 29.& 31. Chapters. For that which james speaketh of faith, that that onely is a true and liuelie faith which sheweth itself by good works, must also be applied to al other virtues. wherefore Aristotle in his first book of ethics did herein very well( although otherwise he neither knew the chief vettues nor the true cause and the true effects of the rest) that he imagined the chief good not to consist in bare virtue by itself, but rather in the operation and action of virtue. But peradventure you will say, if he be an upright man who walketh in the right way, and the right way be the Law of the Lord, which was not yet given when these things happened unto Job, how is it that he is called an upright man? Hereunto the Apostle maketh answer in the second to the romans and the fourteenth verse, that to the Gentiles their conscience was a Law accusing or excusing the deeds of every one of them. And surely so it is. For whereas God in the Mount Sinai delivered to his people the ten commandments contained in two tables, we are not thereof to gather, that then and not before, God prescribed what duties men were to perform to God and their neighbours, but rather, that he then renewed that immutable law of Nature, which was from the beginning written in the harts of all men, and from whence all good laws haue been derived; partly to the end the Israelites might be shut out from all excuse, as who had been twice taught, that is, first of Nature, as all other nations, and then more specially of God himself; and partly because at the same time the true religion of God, entreated of in the first table, was turned into idolatry and worshipping of many Gods: yea the duties of honest behaviour and iustice to be observed, kept, and maintained between man and man, which belong to the second table, began to be forgotten and to be quiter perverted; as may appear by the laws and customs of diuers countries. For with the Lacedemonians it was accounted no dishonesty to steal; with the egyptians it was lawful for the brother to join in marriage with his own sister: that I say nothing of the incestuous pollutions of the canaanites, whereof the Lord himself witnesseth unto his seruant Moses. Hereunto may be added the having of mo wives at once, as also diuorcements; both which God did bear in the Iewes almost( that I may so speak) against his will, for the hardness of their harts. Job therefore walked not in this sort, but, no doubt, he was in that country a most notable and singular example of all true godliness and virtue.  
One that feared God.] No man can be ignorant that by the fear of God in this place is not meant any dread or terror proceeding from an evil conscience, whereby men rather fear the punishment of sin, then sin itself: but a holy reverence of the infinite majesty of God proceeding from the love of him, to whom we aclowledge all obedience to be due; and therefore from this fear springeth all true obedience. Here then we must note a difference between those which they call philosophical or Civill virtues, and those gifts& good motions which the Spirit of God worketh in the harts of the regenerate. The former, whereof wee haue examples every where in profane histories, both flow from a diuers fountain, and are also directed unto an other end, so that albeit they are not to be accounted vices, as being contrary and opposite thereunto: yet do they no way deserve the name of that which is good in deed before God. For they proceeded from a constitution mere natural, and therefore altogether rotten and corrupt: neither do they reach unto the glory of God, which is the end that( as I may say) sanctifieth all good works. For how should they make the glory of God the principal scope of all their cogitations and actions, who never had any knowledge of the true God? Therefore Paul saith truly 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 deny that there is any God at all, but because the worshippers of many Gods which are all false Gods, haue in deed no God, howsoever they being blinded with superstition imagine otherwise. Now if any man will search more narrowly into the lives of them, who for their iustice and civil virtues are most worthily commended amongst the Gentiles, and who, I confess, both for their religion though false, and for their honest conversation, are to be preferred before many hypocritical Christians, he shall find that the best of them were in part given and addicted to some intolerable vices, not but that every man hath his faults, but because these vices reigned and had dominion in them. Thus the Catoes were drunkards and great usurers, of which one of them did for lucres sake prostitute his own wife,& the other either in a mad fury, 
jer. 2.11. 1. Cor. 5.2  or to the end he might be accounted a man of a courageous and invincible stomach, killed himself with his own hands. There were in Cicero many excellent virtues, yet was the whole course of his life stained with ambition and exceeding vanity. The Decij devoved themselves for the safeguard of their country. Be it that they did it not of any vainglory, but for the love of their country: yet here they stayed and came no further, whereas that onely is well and rightly loved, which is loved for God. But I will not stand any longer vpon particular examples. This one thing can in no wise be denied, 
Rom. 14.23.  that their best actions are no better to be accounted then sins, seeing the holy Ghost pronounceth that to be sin, whatsoever is not done of faith. Yet do we not say that they are such sins, as are done against the law of Nature and common honesty. far be it from us to compare Catelin or Cethegus with Cicero, Alcibiades with Aristides or Pericles▪ far be it from us, I say, to compare those things which are greatly to be praised and esteemed among men, with those which are reproved by the very law of Nature, and condemned by all good laws. Well, will some man say, seeing that that law of Nature& the choice of things honest or dishonest are of God, yea and are in deed nothing else but the very Law of God, they can not but be good, and consequently also those motions and actions must needs be good which are agreeable thereunto. To make answer to this objection, I grant that they are good in themselves and haue their beginning from God. But it is one thing to speak of the Law which commandeth, and another thing of men, to whom the Law prescribeth what is to be done or not to be done. give me a man unregenerate, whose actions and motions are answerable to the prescript of the law, first in the true impulsive cause, which is the right knowledge and love of God, and then in the end and scope, which is an earnest desire of promoting Gods glory: if this can be done, I will not deny that a mere natural man may do good works. But it is a thing altogether impossible, forasmuch as all mens mindes which are not sanctified by the spirit of God, are so impure, that they can not so much as think of the things that are pertaining to God, much less well and rightly will that which the Law of Nature well and rightly, and to good end prescribeth. For so the Apostle witnesseth in the second to the Philip. vers. 13. that we haue all our power both to will and to do that which is good not of nature, but of the free grace of God, which grace doth not, as the Semipelagians hold us in hand, help our ability being of itself, small& archbishopric, but worketh,& as it were createth it in us being none at all, and afterward also nourisheth, increaseth and directeth the same. Yea, and that these civil and moral virtues are found in diuers men, it is not to be ascribed to nature, but to the special blessing of God, not renewing& regenerating them( for this is a grace supernatural and belongeth onely to the children of God) but restraining that natural corruption and mischief in such sort, that not only they do not as others, break out into enormous sins, but contrariwise labour, as much as lieth in them, to keep others in order, and by perswasions or punishments to recall them from 'vice and naughtiness. For thus mercifully it pleaseth God to deal with men, though never so unthankful, for the preservation of human society, out of which at sundry times by little and little he gathereth his Church. now the virtues of the godly( such a one as job is here described unto us) proceed from the same fountains in man, namely, the understanding and the will; but yet they being by special grace cleansed and sanctified, both the mind being in spirit renewed, Ephes. 4.23. and the will conformed to holy obedience. For which cause they are called the fruits not of the natural or carnal man, but of the spiritual man. nevertheless by reason of the relics of sin which remain in our flesh, and which continually fight against the spirit, the works of the regenerate are far from that perfection, which the Lawe requireth; and therefore are not absolutely to be called good, and much less of their own worthiness do they deserve any reward. now then to return to job, whereas he is here said to haue feared God, the uprightness of his mind and honest conversation of life is discerned from these virtues being onely morally considered. Neither is it any marvel that this is ascribed unto Job, seeing he came of the stock of Abraham, and was a true member of the ancient Church, as hath been before declared.  
And eschewed evil) No marvel therefore if Satan was so maliciously set against him, seeing that he hated him from his very soul, as to whom the name of evil properly and in the highest degree appertaineth. This manner of speech is usual with the Hebrewes, as psalm 34. verse 15. Eschew evil and do good: and in the first of John, verse 20. John is said to haue confessed and not to haue denied that he was not Christ. For although such be the nature of contraries, that by the affirming of the one, the other is understood to be taken away, so that to use both, may seem superfluous: yet here it hath a good grace,& it maketh the speech more effectual. For it giveth us to understand, that job was not slack in performing his duty, but that he gave himself wholly to the study of true virtue and godliness, in so much that( as the Apostle Paul warneth us) he abstained not only from that which was manifestly evil, but as near as he could, even from all appearance of evil.  
VERSE 2. And he had seven sons and three daughters) Hitherto you haue heard what manner of man Job was in himself, and with himself. now it is further shewed what blessings and benefits God bestowed vpon him, so that they did in a sort labour, as it were, to outgo one another, job in holinesse and obedience towards God, and God in bountifulness and mercy towards job. For godliness 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 understood. For what had Job which he had not freely received? Surely if outward and bodily goods are the gifts of God, much more are inward and spiritual: and if the things that are in us by nature come from God, howe much more is he the author of those graces, which amend nature& are wrought in us by his spirit, such as those were in job, which we spake of in the former verse. Be it therefore that Job excelled in godliness, and that God for this cause plentifully powred out his blessings vpon him: be it also that they endeavoured themselves each as it were to pass others: yet job gave nothing to God which he had not first received of God, neither doth God crown any thing in job, but his own free graces. now this was a singular blessing of God, that job had so many children, sons, and daughters, for as much as it is a certain kind of immortality for the parents to live in their children. Therefore in many places of the Scripture, children are accounted a principal blessing coming from the lord, and it is expressly mentioned in the covenant made with Abraham, and in the 127. psalm, it is called the inheritance and reward of Jehovah. For although the propagation of mankind is continued and preserved by the general virtue of Gods word, contained in the first of Genesis, verse 28. increase and multiply: notwithstanding God being as well the governor, as the author of all second causes, hath reserved to himself the power and gift both of generation in men, and in women of shutting and opening the womb: which job well considering, as you shall hear afterward, when he understood of the loss of his children, The Lord( saith he) gave, and the lord hath taken away. I would to God all Fathers and Mothers would diligently mark this, that acknowledging the procreation of children to be so of nature, that nevertheless it is the great blessing of God, they would both undertake marriage in the fear of God, with calling vpon his blessed name, and afterward live in the same holily and chastened; render thankes to God for the children he giveth them, and bring them up in honesty and true religion, to the end they may be faithful members of Gods Church. But we must know that this benefit of having children, as also other outward blessings, whereof mention is made afterward, are not such as of themselves accompany true piety. For the wicked oftentimes haue many children and great abundance of wealth, and contrariwise the godly want both; and yet God doth not therefore bless them and curse these; nay, by that which followeth you shall perceive, that Satan had scarcely any fitter instruments to undermine job withal, then these blessings of God, which being taken from him, it is a wonder that in this conflict he was not overthrown. Neither doth Satan onely by depriving men of these outward gifts of God bring them into temptation, but in the very enjoying of them, he entrappeth men sundry ways, by prodigality, by ryote, by covetousness. For which cause Solomon wisely asketh of God rather to give him understanding then riches: and what was it that at the length turned his wisdom into foolishness, but his overmuch wealth and prosperity? Neither are those verses unknown: 
hurtful goods are wished in peace and sought for in armor,  
& Prosperities haue whole families over easily turned.  Let us therefore learn especially to crave those blessings at Gods hand, and to cherish in ourselves those gifts of God, by which Satan can take no advantage to assault us, but whereby we rather may be enabled after the example of job to vanquish and overcome Satan.  
VERSE 3. His substance also was seven thousand sheep &c.] It is not unknown that the wealth of the patriarchs stood vpon husbandry, which is both the most harmless trade, and also most profitable for bodily health. And surely this was esteemed the best kind of life, till idleness and riot had taught some to live vpon other mens labour,& other to betake them to sundry trades of living more hurtful and less necessary in human society. But this came not to pass forthwith; but a very long time together men of best account laboured in tilling the ground and keeping of cattle, as it is apparent by the histories of all nations, till by little& little the matter came to that pass, that these two trades( which none can live without, though they would never so feign) were left for the basest and simpliest men, and for such as all others might pray vpon. And this bringeth into my mind that which once I saw painted in a table, where the noble man had this poesy: By my sword I defend you all: the clergy man; By my prayers I preserve you all: the countryman; J feed you all; lastly the Lawyer; J devour you all. A pretty devise and happily not vnsitting those times. But in this miserable age, they may speak after another sort. The noble man may say, J rob and spoil you all: the clergy man, J beguile you all: the Lawyer, J feed vpon you all: the countryman, J am a pray unto you all. Yet it is certain, as the state of common wealths are, that neither al men are born to take pains in husbandry, nor yet that other vocations are to be left& forsaken, being not only honest, but profitable to the common wealth, and necessary for human society: among which I would reckon the practise of merchandise, so it be used with a good conscience to the profit of the common wealth, though Chrysostome among others go too far in finding fault with this trade.  
And his family was very great] The greek writers diversly translate this place: some thus, And his husbandry was great: others, And his servants were many: others by a circumlocution, And he had great doing about the earth: which interpretations come no doubt from diuers authors; but that in the second place seemeth most agreeable, because afterward there is mention made of seruants,& it must needs be that they were very many, to look to so great flocks of sheep, and herds of oxen. Now whereas there is mention made of shee asses& camels,& not of horses, it is to be ascribed to the use of that country, in which they used camels to bear burdens, and asses for men to ride on: so that they had small use of horses among them. The division which the Chaldean interpreter maketh of all Iobs substance, is no better to be accounted then a foolish Rabbinisme.  
So that this man was the greatest of al the men in the East.] This is to be understood both of his wealth,& of the great renoum of his virtues. And surely it was a thing greatly to be wondered at, that with such abundance& plenty of all maner of riches there should be joined such incomparable virtue. For it is a common& too true a proverb that A rich man is either an unjust man, or an unjust mans heir. Yet that riches are not to be condemned, as some fantastically haue imagined, but that they are rather instruments of many good things unto us, it is a thing so evident that it needeth no proof. Neither is it unfitly noted of one, that poor Lazarus is placed in the bosom of rich Abraham. This circumstance also very much commendeth& setteth forth the constancy& patience of job. For it cannot be but that so sudden a loss of all his goods, must of itself be more grievous unto him, who not only never wanted, but always had wherewith liberally to help& succour others, then if the same had happened to any other, who had before time lived in mean estate, or had tried the encumbrances of poverty. How Job used these his riches, his might, power, and authority, himself will show hereafter in the 29. Chap.  
VERSE 4. And his sons went and banqueited in their houses, every one his day,] The benefit of God towards Job appeareth to be so much the greater, by howe much it was a thing more rare, that in so ample a family there should be so great love, concord and agreement. This was denied to Abraham and to Jsaach, though Fathers onely of two children. This was denied to Jacob, to Samuel, to david. now whereas Iobs children had a custom among themselves by course to feast each other, we may not think that they did thus every day, or that in their bankets they used any excess, as the manner is of riotous& intemperate persons. For they had been more soberly brought up, and they observed this order with great modesty& discretion, to no other end, but for the maintaining of brotherhood,& godly amity between them. For this mutual fellowship and company keeping is doubtless no small bond of friendship, if it be used in good order; so that those men are worthily to be misliked, who of a dampish and mere melancholic disposition withdraw themselves from company, and take their chief delight in solitariness. Also they are to be blamed, who whiles they rightly labour to eschew vain pomp and superfluity, fall into the contrary 'vice, restraining the use of diet and apparel to an exact and bare necessity. God hath dealt with us more liberally not onely giuing us leave to feed on his creatures, but also farther to enjoy them to our comfort and recreation; for so much as he hath made many more things which we might easily want, then which we must necessary use. And so far is it, that the feasts of the godly very often in the Scripture and almost every where spoken of( which, doubtless are different from their ordinary eatings and drinkings) are condemned, that on the contrary part the lord willeth his holy guests in the sacrifices of thanksgiving to make good cheer, and to be joyful, as in his presence. And again our Saviour vouchsafed both his presence and his first miracle at a marriage feast: hitherto also belong those feasts of the Christians in the primitive church, which were called {αβγδ}. But because in this thing we may easily deceive ourselves, we had need therein to use many cautions. And first of all we must haue regard of the time. For there is a time to laugh and a time to weep( as the wise man saith.) And therefore we must diligently take heed that we give not an occasion to the Lord, and unto his ministers to pronounce against us that terrible commination which we read of in the 22. of Esay. verse 12. And in that day did the Lord God of hostes call unto worshipping and mourning, and unto baldness and girding with sackcloth. and behold, ioy and gladness, eating flesh and drinking wine. It hath been declared into my ears by the lord of hostes, surely this iniquity shall not be purged from you till you die. Verily this is the time, if ever, in which we haue but small cause to rejoice. God hath brought horrible famine, war and pestilence in a manner vpon the whole earth; especially vpon france and the low countries: we see the Churches well nigh oppressed by the aduersaries: Antichrist rageth and leaveth no treachery nor force unattempted against England and that most gracious queen, which hath been a refuge and as it were a sanctuary to a number of poor and miserable exiles: in Helvetia the spirit of discord waxeth rank: finally those bloody Jebusites strike up the alarum throughout all christendom. Al which miseries partly already most worthily fallen vpon us, and partly hanging over our heads, as our great and manifold sins haue procured, so God of his mercy grant that they may be turned away by our true and speedy repentance. Secondly, that I may return to my purpose, when the time of peace and rejoicing cometh, we must always take heed of excess and lavishing; we must use Gods creatures soberly, and especially haue a care that our mindes may as well be refreshed with godly talk, as our bodies with meate and drink. As for such things as either of themselves are unlawful and unhonest, or through long abuse are grown past remedy, and are therefore justly accounted among things unlawful, they are once for all to be banished from the tables of Christians. Of this sort are very many songs, and dances of all kindes, which if any man will go about in these dayes to bring into a due order or moderation, he shall do no more then if he endeavoured to be mad with reason. now whereas Iobs sons had several houses to dwell in, one apart from the other, this declareth not only the welthinesse of that family, but also the good order& government thereof: and withall it sheweth that they were of ripe yeres and come to mens estate, although they were as yet unmarried. All which circumstances commend unto us both the carefulness of the father in bringing up his children virtuously, and also their dutiful mindes being so willing to be taught, and so ready to take instruction.  
And sent and called their three sisters to eat and to drink with them] Here again we may see Iobs wise government, and ordering of his household. For the sisters kept not with their brethren, but had their dwelling apart from them, which was both more seemly& more safe, as also more agreeing with maidenly shamefastness. Neither is it said, that Iobs sons sent for any other women; yea the sisters come not over boldly and uncalled to the banquets of their brethren, although they knew them to be men of a sober and honest disposition, which the greek exposition doth not sufficiently express by the word {αβγδ}. If fathers would follow this example especially those of the richer sort, where there is greater looseness and liberty to sin, 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 banqueting were gone about( that is, after they had feasted one another every one in his turn, namely the brethren) job sent, and sanctified them and rose up early in the morning, and offered burnt offerings according to the number of them all.] The greek interpreter hath translated this place more vnfitlie, using for burnt offerings, the general word Sacrifice: somewhat also he leaveth our, as namely that particle ( all) and he addeth many things of his own: all which Jerome hath rightly amended according to the truth of the hebrew text. Now seeing the greek translations are in diverse places faulty, and seeing that in all things we must follow the hebrew, hereafter we will not much trouble ourselves about the greek, unless peradventure we shall find any thing worthy the observation. God be thanked that in these daies he hath restored the knowledge of the hebrew tongue, through ignorance whereof those that are vnskilfull will hardly beleeue how often and how greatly the most learned greek interpreters haue erred in the true exposition of al the sacred books of the old Testament, and especially 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 manner against my will, which nevertheless I would haue diligently to be marked of those, who bend themselves to the study of divinity, seeing it hath pleased God in this age to make the hebrew tongue so familiar unto us, least with the Fathers in many places they err from the true and natural sense of the Scriptures: yet we must always keep that reverence which is due to men of such learning and antiquity. verily this is the property of true and unfeigned love which always accompanieth true godliness, that it maketh men very careful both of themselves and others: and although it be not suspicious; yet it is not at any time so secure, but that it daily standeth in fear and doubt of mans infirmity, even then, when it might seem not to haue left any part of duty unperformed. job therefore had a quiet and guiltless conscience, and without controversy he took great ioy in the godly agreement of his children, in whom he did also perceive tokens of their honest disposition, and fruit of their holy education. Yet he knew them to be men, and that young men too. He knew it was no easy matter to keep a due moderation in mirth. Therefore he did, no doubt, carefully observe what was spoken and done in every one of these banquets: neither trusting them too much, nor distrusting them more then was needful. And although while the week of their making merry went about, he heard no evil of them( for if he had, surely he would never haue stayed till the weekes end) yet he doubted and prevented the worst. For all the danger is in negligence; by too much care and diligence a man can scarcely offend in such matters. What then doth job he waighteth not till the eighth day cometh, but at the end of the seventh, he giveth his children warning, that every one of them should be ready to offer sacrifice to God. What this rite of sanctifying was which job used, we cannot plainly and particularly affirm. But out of this place it must especially be observed, that ceremonial rites had not their beginning in the mount Sinai: seeing it cannot be denied, but that sacrifices were in use immediately after the fall, in Adams own family: and therefore that even then also there was an order of priesthood& rite of sacrificing. And again straight after the deluge we read that there was a difference of clean and unclean 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 known to Noah Gen. 8.2. But the Lord in the mount Sinai did more plainly& fully declare the whole manner of his outward worship, which was before unwritten, though it was not invented& devised by man,& therfore it would haue been corrupted& in the end utterly abolished, unless the Lord had in good time precisely set down certain laws concerning those ceremonies: which how necessary a thing it was, may farther appear, in that the people of god could not for al this be restrained from false worship. For such is the crooked nature of man, that he will never rest in the revealed will of god. moreover we must observe that al those ceremonies appertaining to gods external service,& appointed by God himself both before the law,& under Moses, were not vain& idle spectacles to feed the eyes, but were holy mysteries, in which as in certain glasses the fathers should both see themselves to their own condemnation before God, and also behold the mercy of God in the promised messiah in time to be exhibited, for the confirmation and nourishing of their faith. Therefore it may truly be said that they are belonging both to the Law that condemneth, and to the gospel that comforteth, the Apostle in plain words witnessing both the one& the other; namely, that they were in stead of a hand writing against us, with Christ fastened vpon the cross, Col. 2. vers. 14.& in the 17. vers. that they were shadows of things to come, whereof Christ is the body. But now by the coming of Christ they are taken away, except onely those 2. most pure Sacraments of the new covenant. nevertheless that which was figured by those outward rites of sanctifying, still remaineth,& therefore by these examples of the fathers n the old Testament, we are put in mind that there must go before our prayers a diligent preparation of the heart, if we desire to be heard: and therefore the Prophet doth rightly join these two together, Psal. 26. vers. 6. J will wash my hands in innocency, O lord,& compass thine altar: And again in the 33. psalm, verse 1. It becometh upright men to be thankful.  
And rose up early in the morning] This circumstance also declareth with howe great care job did the duty of a good father, whereby all the godly are admonished both whence they should begin their daily labours( whither also belongeth that continual morning sacrifice under the Lawe) and also to how great danger they lay themselves open, who either being pricked by their own conscience, or warned by others, or moved by Gods judgements, do yet put off their repentance though it be but one minute of an hour. For after the doors of mercy are shut, they may call and cry often, but the Lord will not hear them, Matth. 7. vers. 27. Therefore that saying to all Christians ought to be most precious, Make no delays but take time while it serveth.  
And offered burnt offerings &c.] He himself was the Priest, as then was the custom, in his own house. And here again we see that job was no niggard in the service of the true God, as who offered not peace offerings, but burnt offerings, and that according to the number of his sons. By which example is reproved the sparingnes of diuers men in giuing their alms( for the poor are unto us in steede of an altar) who are not unlike to those, who in time past offered in the temple their diseased and scabbed sheep; whereof the Prophets most grievously and most justly complain. Of these men the Apostle speaketh in the 2. Epistle to the Corinth. cap. 9. ve. 6. saying: He that soweth sparingly shall reap also sparingly. Yet let us remember that job was bountiful in the service of the true God& not of idols. For the more a man bestoweth vpon superstitious worship, the more grievously is God displeased. Notwithstanding true it is that those which were so lavish& prodigal in honouring of their idols, shal rise up in iudgement,& by their example condemn the niggardlines of many, who profess themselves to be true Christians.  
For Job thought, it may be that my sons haue sinned] love is not suspicious, as I said before: neither had job any manifest cause why he should suspect any such thing of his children: 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 amongst them, he had good reason to fear. Wherein he took another course, then men commonly are wont to do, who are so far from accusing, rather then excusing that which is doubtful in their sayings& doings, that quiter contrary they leave not to flatter themselves in very palpable sins. Now if Job was so careful to seek for pardon for the suspected sins of others, what do we think he did in his own case, when he had at any time offended God. And again, what an excellent example is here offered unto us, that one of us in true love should procure the salvation of another? The which duty of love hath sometimes been available to deliver many from dangers who were altogether unworthy, as we red of the Sodomites. Gen. 18.22.& of the whole people of God. Esa. 59. v. 16. sometimes also hath delivered them, as it befell unto those which were in the same ship with Paul. Act. 27. v, 24. Here that also is to be observed, that by the word ( Sinned) in this place is not meant whatsoever is not so done as it ought, or that wherein a man howsoever doth offend( for who is he that doth not thus sin even unwittingly?) but hereby job would signify that in these bankettings somewhat might happily haue escaped his children, by which they might greatly haue offended the majesty of God. But why doth he offer for every one of his sons? For it might be that some one of them had transgressed, the rest not being privy thereto. I agree; but the most holy man would not so nearly and cunningly debate the matter with God, knowing that there was cause sufficient, why he should need to crave mercy both for himself,& for every particular person in his household. And as he was a man of a very tender conscience, so he was not ignorant that not they alone are guilty of sin, who haue themselves transgressed either in word or dead, but they also who are any way consenting,& consequently who reprove 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 fallen away from the true God, did not without good consideration proclaim a fast, 1. king. 21.12. And Paul sharply reprehendeth the Corinth. for that they were not publicly sorrowful for the incest of one ungodly person amongst them.  
And blasphemed God in their hearts) According to the original thus, And haue blessed god in their harts, yet the meaning is all one. For it is a common thing with the hebrews to use words by a contrary signification, when the proper word signifieth some heinous matter, such as scarcely ought to be name: as the Latins use this word ( sacrum) which signifieth holy or sacred for ( execrandum) that is, profane ordetestable. Now that is not without cause added, In their harts, because if job had never so little suspected, that his sons had committed any such offence in word or dead, he would not haue spared any rebukes and chastisements. Neither is this to be understood of that execrable blasphemy, but only of Gods honour impaired by some sinister thought& affection. Here we may gather that not only those things which we speak or do otherwise then we ought, but even the very lightest motions of the mind are to be accounted for sins:& therfore that all sins( albeit they be unequal) do of themselves& without Christ, with God, against whose majesty they are committed, deserve eternal death, seeing we shall give account of every idle and unprofitable word. Which quiter overthroweth that false and damnable distinction made by the school sophisters, of sins venial& sins Mortal, being understood after their own doctrine.  
Thus did job every day) That is, so often as his sons thus by turns feasted one another. Neither yet is it to be doubted, but that otherwise Gods service was daily celebrated in this holy family,& especially every seventh day kept holy unto the Lord, as God had appointed from the beginning of the world, Gen. 2.3. But hereby also is shewed, that Iobs zeal was not unconstant, soon hot& soon could, neither that this his holy care over his family was undertaken onely for fashions sake. Wherunto is to be referred that admonition so often repeated in the holy Scriptures, that we should pray continually and never be weary of well doing.  
VERSE 6. Now on a day when the children of God came& stood before the Lord, Satan came also among them.] Hitherto we haue heard what Job did here vpon the earth: now is set down, what the Lord decreed about these things in heaven. The declaration whereof how necessary 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 quiter void of reason,& going stiflie against the testimony of their own conscience) denied that all things created were upholden and ruled by Gods providence: notwithstanding herein we see that which the Apostle truly witnesseth, Rom. 1.21. what befalleth men trusting to their own wisdom, nothing but this, that they become vain in their own imaginations. Who knoweth not the wicked opinion of the Epicures attributing all things to the concourse or meeting of their small motes which they call Atomi? who knoweth not that the stoics sliding from one extreme to another, haue tied god by the chains as it were, of middle& secondary causes? who knoweth not that the Peripatericks the wittiest of all the rest, haue shut out the event of al things from Gods providence? Neither haue these things been debated onely in the schools of profane men, but even in the school of God; not whether the world were governed by Gods providence: whether he freely,& as it best pleaseth himself, yet always justly, disposeth and ordereth the second causes and effects of the same: finally whether his heavenly power and working extend itself to every particular thing, even to the meanest and basest that can be thought of; these things, I say, haue not been called into question( for thereof scarcely any but ungodly& very profane wretches haue ever doubted) but of these two main points hath been al the controversy: first, how it might stand with Gods iustice and equity that the estate of good men should in this life, be so wretched and miserable: and contrariwise, the condition of the wicked, be so joyful and prosperous: secondlie, if nothing be done, but that which God willeth and decreeth from all eternity( for he hath not decreed any thing either within the limits of time, because he changeth not, Malach. 3.6. and with him there is no variableness nor shadowing by turning. Iam. 1.17. or against his will, because he is omnipotent) how we might free him from being the author of sin, whom nevertheless we know to be an enemy& revenger of al iniquity. About this argument the most holy and exercised seruants of God haue had their mindes distracted into diuers and contrary cogitations, as it appeareth particularly in the 73. Psal. of Asaph. Habacuk. 2. ieremy. 15. vers. 10. And that we go no further, in this very book those things which are alleged on either side, and by which Iobs friends are carried beyond the truth, yea, and Job himself is well nigh driven to forget all patience, do sufficiently show that this is one of Satans chief sleyts and practises against us, seeking either out of hand and at once to overthrow 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 us to despair. Seeing therefore that both these weighty questions are in this short description perspicuouslie and plainly laid forth and confirmed by a most grave witness, namely, by the express words of job, in this chapter and the next, which were put into him by the holy Ghost; this place is worthy to be diligently and accuratelie handled. But here are certain things before severally to be observed. And first of all, why these heavenly matters are set out after an earthly manner, that is, according to the use and custom of men. Secondlie what things they are, which in this figurative description are spoken after the fashion of men, which cannot without impiety be attributed properly to God. In the third place I will unfold the particular things represented in this description.  
To begin with the first; God to provide for the infirmity of man, from the beginning, as it were, visibly revealed unto the Fathers his grace( which neither can nor ought any otherwise to be apprehended, then by the eye of the mind; because the instrument of conceiving things spiritual, must of necessity be spiritual) by certain visions represented to the outward senses, as it is evident by manifold places of the sacred Scriptures. Neither is it to be doubted, but that the Patriarkes having learned the true knowledge of God, as also they who had received the same by tradition from them, were lifted up beyond these corporal visions to the contemplation of things heavenly and celestial; especially seeing other visions were both by night and by day exhibited to the Prophets, by which the people of God were instructed, that they might easily understand the true use of such mysteries. But after that the knowledge of the true God began by little and little to be forgotten,& that the devils by Gods just iudgement against men, took vpon them to sand effectual illusions and vain apparitions to beguile men withall, it came to pass, that men were no longer by these bodily visions carried higher, namely, to consider of heavenly matters, but contrariwise, not content to haue divided one God into many, they transformed their Gods into the natures and properties of men. And yet nevertheless this general principle still remained inviolate( except happelie any men grew past all reason) that whatsoever was done here vpon earth, was first decreed in heaven that it should so come to pass. Hence are those fictions in Homer and others that followed his steps, as namely that of Virgil, Panditur interea domus Omnipotentis Olympi.  
But these things which are of them deciphered after a profane manner, as they are in the holy Scriptures handled very reverently, so are they referred to a good and holy end; of which sort are those descriptions in the sixth of Esay, Eze. 1.& 1. King. 22.19.& this also which now we haue in hand, saving 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 far off in the tribunal seat of God, as it were in the palace of the high Emperour. Now in the second place let us see, what in this figurative description is spoken after the use of men, which doth not any way agree properly to God. Of this sort is that especially, that these things were set down to be done vpon a certain day; as though with god there were certain leet daies, in which matters were heard before his tribunal seat: that God is brought in, as it were some mighty king, having 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 contrariwise, almighty God is always and every where present and disposerh all things: all things both in heaven and in earth are at all times in his sight, neither needeth he to make any enquiry into matters, who beholdeth the things that are to come; seeing nothing shal be, yea, and nothing can be, which he hath not appointed and determined. nevertheless true it is, that whatsoever God hath in himself before all times and from eternity decreed, the same he revealeth both to his Angels, whom he useth as ministers to execute his will, and also to men, when and in what manner it seemeth good unto him. And it is not unlikely, that by this means the devils oftentimes foretold in those their oracles what should afterward come to pass. Therefore these things are not so to be understood, as if they agreed to God in deed, no more then a mouth, hands, feet, and actions belonging to men, as namely to speak, to come, to depart, to be angry, to repent; al which notwithstanding are ascribed to god: but the things which we were not able otherwise to conceive, are as it were by these resemblances represented unto vs. It remaineth now to show, what may profitably be collected out of this description. For this is the third thing which we propounded.  
Whereas it is in this history recorded, that job, such a man by Gods own testimony, as for iustice and righteousness none at that time was like unto him, furnished with all manner goods both of body and mind, suddenly fell into so extreme misery and wretchedness, lest any man might imagine, that this came to pass, as profane men use to say, by chance, as if the world were tossed to and fro, I know not by what violence of blind fortune, or least by this sudden change any should gather( as both his wife and his friends most falsely surmised) that all Iobs holinesse and integrity, was but mere hypocrisy, which God afterward punished in so severe manner: finally, least the godly might want an example, whereby they might comfort themselves in afflictions, whereunto in this life they of al men are most subject, as the experience of all ages doth sufficiently witness, it was necessary that these things should first be set down, before we should hear of that narration and discourse which followeth; to the end our mindes might be prepared to resist such profane cogitations. Here therefore in brief we are taught, that nothing is done here vpon the earth, whether it go well with the godly or ill with the wicked, or contrariwise, which God hath not most justly and wisely decreed from all eternity for his own glory, and both for the profit of the godly and the just vengeance of the wicked.  
And here again we learn another secret, which maketh very much for the exhibiting of due reverence to God and patient bearing of the greatest calamities that may befall us, namely, that God, whether he use good or bad instruments, always dealeth justly, and that it cannot otherwise be, but that, if we will patiently attend the end of Gods work, which may be unto us vnknowne, but never unjust, the thing itself shal make us acknowledge, that he is a lover of righteousness, which he blesseth, and a hater of iniquity, which he so diversly punisheth, as the wise man teacheth us, Eccles. 8. verse 10.& 11.& 12.16. And lastly here we are taught, that the fury both of Satan and of all the wicked, forthwith they are carried against the children of God, is so bridled by the power and will of God, that they cannot go about, much less effect any thing, but onely so far forth as God giveth them leave, and this is always done for the good and profit of the godly, whether he chasten them or prove them for his own glory& their good, as in the end he will make known unto them: whether he set the wicked one against another, or by any other means together with Satan bring them to their deserved destruction. Now after what sort these things may so be reconciled with Gods nature, that he neither be made the author of sin, nor yet may rightly be thought to olive one jot from that eternal& immutable rule of his iustice, shalbe shewed in the 21. verse of this Chapter.  
These things being thus set down, let us come to the particular expounding of the words of the text: Now on a day when &c. I would not haue this precisely to be taken for some one day of the feasts, as namely that, in which Iobs children eating& drinking in their eldest brothers house, by the fall thereof were all slain. But touching this point, in respect of God himself, we must know that he in his government and administration of all things is not shut up within any spaces of time, as who hath created and ordained times and seasons not for himself, but for things which in time were created,& together with the time are subject to change& alteration. And moreover this is most certain, that God doth not decree any thing within the limits& compass of time, but that things both in general and in particular, both all and every one, haue been foreappointed and determined by the secret and immutable counsel of God, even from all eternity. Notwithstanding as he hath before the foundation of the world decreed all things: so he hath set and assigned the times or seasons, which he hath put in his own power, Act. 1.7. when every thing shall come to pass, even as himself 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 now he took some new counsel concerning job( for he had ordained all things from everlasting) but the time now being come, which he prefixed for the actual accomplishing of that he had decreed, he revealed the same to Satan, being before altogether ignorant thereof, as whom he had appointed to be the chief instrument in executing this his will and purpose.  
The children of God] So it is evident by very many places of Scripture that those blessed spirits are separated from other impure spirits, which stood not steadfast in the truth: and are called the sons of God, both by reason of Gods wonderful blessing vpon them( because to parents nothing can be more dear then their children) and also for that most glorious excellency, as to whom therefore those notable titles of powers, virtues and principalities are attributed by the Apostle, Ephes. 1.21. and in other places. That likewise is evident, that the same title, albeit not for like reason, is given to Magistrates in respect of the great authority which they haue over others, Psal. 82.6. finally God doth vouchsafe that most honourable title to his Saints chosen out of this world, both for that exceeding wonderful adoption, John. 1.12. as also for that eternal glory and incorruption, in which they shal be as the Angels which are in heaven, Mark. 12. verse 25. and fellow heires with Christ himself. But all these appellations are to be distinguished and referred to their true& proper use. Therefore as touching those blessed spirits, they are set out unto us, as being bewtifyed with a certain excellent and heavenly glory; yet onely as Gods ministers, and that also to the benefit and service of his saints, so far as it pleaseth God to use their ministry. They are not therefore propounded unto us, that we should call vpon them, or worship them, which thing the Apostle expressly forbiddeth, Col. 2.18.( for they are our fellow seruants, Apoc. 19.10. and 22.9.) but partly that we should glorify God with them in holy agreement& common songs of thanksgiving, and partly that we may be continually mindful of Gods immesurable goodness towards us, whereby it cometh to pass, that he defendeth us by the ministery of those blessed spirits both against Satan and other our aduersaries, Psal. 34.8. Hebr. 1.14. which is also by many holy examples and histories of Scripture declared: finally, that remembering his seruant Elizeus of whom mention is made 2. King. 6.16.& Iacobs vision, Gen. 28.12. we may more valiantly persevere in all our worldly warfare. Neither is it to be doubted, but that as God heretofore defended his Church by Angels, in that miserable slavery, from infinite dangers, Dan. 10.20.& 11.1. so now also he doth defend us miraculously from Antichrist and the conspiracy of the whole world: sometime by confounding their language, otherwhile by overthrowing tyrants, sometime from heaven laughing our enemies to scorn, sometime by blessing godly Kings& Princes, yea,& miraculously preserving queens, nourcing mothers of the Church; whereof if ever there was a manifest example, now it is to be seen in that thrice excellent princess queen Elizabeth of England, whom Gods singular providence hath delivered from the infinite entrappings of Satan, Antichrist and the Pope of Rome, even in our age, and whom we truly may call the common sanctuary& refuge of the afflicted Church. And I pray you since the first civil warres stirred up in France by those chosen instruments of the devil, who can doubt but that those worthy men protectors of the French Churches, were assisted& guarded by the Angels? Neither surely may we think that they were then forsaken of them, when as in the last conflict being taken into heaven they departed. And truly at this time no human force, but plain heavenly& extraordinary, doth safe keep this heroical& worthy king of Navarre, the safeguard of the French Church; and the noble Prince of Condye, against those wicked cutthrotes, conspirators and enemies both to the Church and kingdom of France. But this honourable title given to Magistrates hitherto appertaineth, not that we transfer the least jot of Gods honour to them( for only God is the lawgiver to our conscience, Iam. 4.12.) but that we obey them as Gods officers, so far as their authority stretcheth, not for necessity, but for conscience sake, that is, not for the avoiding of punishment set down by mans laws, but because God himself doth rule in his ministers; we obey them, I say, meekly and of our own accord, without any prejudice to Gods right, Rom. 13.1.2. &c.& that we earnestly pray for them, as the maintainers and defenders of the common peace: which duties are even to profane Princes and heathen gouernours in like manner to be performed. 1. Tim. 2.2. moreover the true use of this title of the Children of God attributed unto us, is threefold. One, that we may oppose this dignity to the ignominy of the cross, and to all those rebukes which we suffering for the righteousness of God, are made conformable to Christ our head, being not onely not discouraged under the cross of Christ, but even rejoysing, as we are taught by the precepts and examples of the Prophets and Apostles. Another is, that remembering the greatness of Gods benefit in this our adoption, we may give him continual thanks. The third, that we being the sons of such a father, and the brethren of such an elder brother, may be ashamed to forget what our duty is to both, either as sons, or as brothers, and to grieve the holy spirit of adoption, Eph. 4.30. but rather that we may shun that grievous reprehension, Mal. 1.6. if I be a father where is my honour? if a Lord, where is my fear? To conclude, this title is to be observed against the Arrians, who blasphemously say that the eternal son of God, joh. 1.1.2. &c. and 5.20. and that onely begotten, not rashly so called, joh. 1.14.18.& 3.16.18.& 1. joh. 14.9. had a beginning in time, before which he was not: and the wicked rabbins of the Iewes, who dream of a messiah created before the world was made: whom we doubt not as being God to think him coequal and coessential with his father, and as one God with the Father and the holy Ghost with the same worship to be honoured.  
Came and stood] One way are men and bodily creatures moving themselves, said to come, another way spirits, and another way God. For corporal things do come and go circumscriptiuelie, and truly changing places, as they say: neither can it better be, that a true body may be in more places together, or otherwise then locally and definitiuelie, wheresoever its essence is, then it can be, that a body be no body; no not Christs body excepted, though never so much glorified, and now not abiding in earth, but placed in the highest heauens: of which Augustin disputing saith, If a body, then in a place, by reason of the nature of a true body. Wherefore transubstantiation and consubstantiation, and much more that ubiquity of Eutyches, by which the truth of Christs ascension and his coming from heaven, yea and the very truth of Christs body is by a plain contradiction quiter taken away, are by some defended of a blockish ignorance, by others only of inexcusable obstinacy. But the Angells of whom here is peculiar mention, are said to be in a place: yet equivocè, that is, after another manner then bodies, without touch of a measurable quantity, which is not at all in thē, but definitiuelie, because their essence is not infinite. Hence also it cometh, that therefore they can no more be in many places at once, then bodily substances: neither yet is it possible, that two Angels should definitively be in one and the same place together. Hereof it is, that according to the distance of places, rightly and properly God is said to send them, and they to be sent, and to go and come; as, before the school men, ancient divines, especially Didymus and Basil proved by Scriptures, writing against those heretics, who maintained impious opinions concerning the holy spirit. But here that may be demanded, from what place god is said to sand them. I answer that in such mysteries we are not to be wise above that which is meet. nevertheless, sith Angels are rightly called heavenly, I say it may be lawfully set down, that they haue allotted them to a dwelling place above the heauens themselves, full of light and glory, such as wee are not once able to conceive( into which, in very deed, and without any figurative kind of speech, Christs body ascended, from whence also he shall come at the last day, and into which we shall then in soul and body be actually taken, to reign with him and those blessed spirits for ever.) truly therefore and without any Metaphor they are said to be sent from heaven to execute the will of God; neither is this a vain& fantastical opinion, as many even in our age, placing heaven& hell every where, most monstrously haue taught, being in very dead themselves rather to be accounted fantastical. Neither yet do we reckon up degrees& orders of Angells with Dionysius, or curiously search what they do: which things wee can not by searching attain unto. If further it be objected; Sith God is every where, how then are they said to come to him or to go from him? I answer, that this is a distinct question from the former. Therfore as they are properly and without any Metaphor said to go and come, not by reason of any limited quantity, but by the propriety of their finite nature, and also in respect of the distance of places, to which they come and from which they go: so in regard of Gods sending them, who of himself is infinite, they go from place to place, so that nevertheless they can not be said at any time to be absent from God. But because God, albeit being every 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 unto us his incomparable glory, and after a secret and spiritual manner ruleth that most glorious part of his kingdom: therfore also the Angels every where in the Scriptures are set down, not onely to see the Fathers face, but to see it in heaven, and to be sent from God out of the heauens, and to descend from his throne, and to ascend and return again into heaven, and in heaven to praise and glorify God. But God himself after two sorts is said to go and come, to ascend and descend, to be present and absent. One, in the three persons equally in one and the same common substance,& that in resemblance of those affections which are in man, namely, as he either executeth his judgements, or useth his mercy: which thing I need not to prove by alleging places of Scripture, seeing every where they offer themselves. Another way, in the proper& peculiar person of the Word, that is, in respect of our human nature personally taken and united to it: to which because he is not simply present, as to other things created; or to his elect and saints,( as Nestorius dividing Christes person falsely maintained) but it is so present, that that humanity, which he took, is not subsistent in itself, but in the person of the Word: therfore he is said to haue come in the flesh, to haue come down unto us in the form of a seruant, to haue been 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 union, from which proceedeth the unity of Christes person, neither is the word shut up within the straightes of his human body and soul, neither doth the assumed humanity, being considered such as it is by this coniunction with the godhead, exceed the limits of its circumscribed dimensions and place, being never so much glorified. And whosoever dream that the two natures must of necessity be pulled a sunder, unless, wheresoever the deity of the Word is( and that is every where) there also the humanity assumed with the whole bodily essence be present, they not onely falsely, but foolishly conclude: which matter I haue often before this time, and at large handled out of this place. But this I will add to the former, that this union of the Word with the assumed nature, is to be distinguished, both from the essential presence& being, as well of good spirits in borrowed bodies, as of unclean spirits in those who are possessed by them, as also from the coniunction of the soul with mans body. For that is such, as those spirits together with the bodies in which they are, do not make one subsistent and entire thing: for in men possessed with divels, two subsistences do always actually 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 moved up and down, for the performance of some special service enjoined them of God; so that Angels cannot properly be said to haue taken mans whole nature, or to become Man. Now the fellowship of the soul with every several mans body, is in deed personal( for so all human persons are made, and thus far Athanasius useth this similitude) but it is sufficient that those two concur to make a third thing compounded of those two parts, as making a whole and an entire thing, being severally in themselves imperfect; compounded, I say, as of a matter( which is the body) and a form( which is the soul:) and therefore of this composition the whole ariseth. But the humanity which the son of God took, cannot as a part be compounded with the Godhead of the Word taking it: to which for the increasing it, nothing can be added, and from which, to the diminishing therof, nothing can be taken,& with which as with the only infinite essence nothing can in that manner be conjoined, which deity, to conclude, cannot without great absurdity be called the form of any creature. It remaineth then that the union of the person of the Word with the humanity assumed, be called hypostatical, so far as it is granted to the humanity to be coupled with the divinity, and not to subsist in itself, but in the Word, in that subsistent, which the very Angels cannot behold nor comprehend, called Jmmanuel and {αβγδ}, 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 return we to our angels again.  
And stood before the Lood] This standing doth not signify a bare presence, seeing to God all things at all times are present, but both their ordinary function, and also a most ready mind in them to discharge whatsoever belongeth to their office and duty, which is never found in those unclean spirits, as who do not even then obey the will of God, when they do his commandment, and who, as it is to be seen in this story, do not truly, so much regard Gods authority, as they greedily catch at the power and licence which is given them to do ill. Therefore this obedience in the blessed spirits is highly commended, Psal. 103. and in many other places. Hitherto also belongeth, that they haue appeared with wings, and those wings for the most part were four in number( which things the Poets feigned of their profane mercury) and that, as the Lord plainly witnesseth in the 18. of Matthew, they always behold the face of the Father which is in heaven, thereby condemning our slowness and dullness in performing our duties. But this is also to be marked, that almighty God doth not use their ministery as if he needed their service in manner of kings and Princes, who alone, though they would, can do but little. For he alone is perfect and all sufficient. And verily as he created the world and al things therein, not vpon any necessity, 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 goodness, and in which he might be acknowledged, not for any commodities sake, which by increase may redound to himself the creator, but contrariwise, which might be to their commodity which should aclowledge him: so also he made those blessed spirits in whom men might view and behold his power, might, wisdom and goodness much more gloriously then they can in this visible world.  
Satan came also among them) That there is an huge multitude of unclean spirits, it appeareth by the legion of devils. which possessed one man, Matth. 5.9. But here also as in other matters, wee are to beware, that we keep ourselves within the compass of Gods word. This surely is manifest, that they haue some prince among them, who in special consideration Mat. 25.41. is called, Diabolus the devill, 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 deadly and sworn enemy, as we may see 1. Timoth. 5.14. and Pet. 1.5, 8. Neither is he onely the accuser and enemy of mans salvation, but of God also, and especially of Christ, as being the head of the Church, which he evermore seeketh to hurt. For how can he war with Gods seruants, without taking arms against their master? Both which things do not in any history more clearly appear, then in the description of Adams fall, where he setting both vpon God the workman, and vpon man, Gods most excellent workmanship, the one he overcame by belying of his maker, and from the other he estranged himself more and more. And without doubt God had respect unto this everlasting and unreconcilable enmity even where,( setting up a gallows as it were for the devil) he saith, J will put enmity between thee and the woman, Gen. 3.15. Therfore it is said that Satan himself came, but not as one of the sons of God, but among them, to wit, not with the same mind that they came; no out of doubt, but drawn thither utterly against his will, to the end we may know that he with all his Angels the ministers of his malice, by their rebellion can not exempt themselves from Gods authority and jurisdiction. Therefore even he also was present himself, and is now always in Gods presence( wholly enraged and set on fire to do mischief, yea and swelling in hatred and malice against good men) but very sore against his will, and onely to obtain licence to do harm, of him without whose leave he can not go about, much less effect any thing, as appeareth by the history of the swine, Mat. 8. v. 31. But, will some man say, doth God use his help, which doth nothing at any time but that which is evil, being himself always most just? yea truly. Not that God doth any thing unjustly, but he useth him, be he never so wicked, as a tormentor, that is, some time to destroy& subvert the wicked, as Saule, Sam. 16.14. as Judas, joh. 13.2. and many others: sometime to chasten his seruants, as that woman who had her body bowed together, Luk. 13.16. or else to try and exercise them, as Job in this story. In accomplishing the will of God herein, so often as Satan with his imps do as it were put to their helping hands, they are not to be thought to do it of any dutieful& obedient mind, but that they are delighted with that destroying power, that god giveth them, to hurt and annoy his creatures. This doctrine is full of excellent comfort. For thereby we understand, that by the power of our God, the rage of that hungry lion is abated and bridled, and that God will never suffer him to do any thing against his children, which shall not be to their good and profit, as the Apostle telleth us, Rom. 8. verse 28. and also teacheth us by his own example, 2. Cor. 12.17.  
VERSE 7. And the Lord said unto Satan whence comest thou?] surely the Lord knoweth all things and that from eternity,& without any reasoning or enquiry 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 cain, Where is thy brother Abel? Gen. 4.9. He asketh not of thē as if he knew not, but to bring the one to the path way of salvation, by the acknowledging and detesting of his sin: the other to destruction, by condemning himself by the testimony of his own mouth. But these things are spoken after the manner of men, that wee may know that Satan himself is constrained even now to appear before God, as his most just judge, to whom he is to give account of all his wickedness: and also to the end by this example we may learn, that so often as God useth these ill instruments, he putteth not into them any inclination to evil( for that they haue of themselves through their corruption) but he doth as it were stir up the same, the which he doth justly and well use afterward, be the instrument never so evil. nevertheless those evil instruments, by themselves and of themselves, work wickedness even then, when God rightly and justly useth them, and shal be justly punished in the end, for that they do the good and righteous work of God vniustlie, and not with that affection which they ought. Ierem. 48.10.  
And Satan answered the lord saying, From compassing the earth to and fro, and from walking in it.) In deed doing that which here he dissembleth, but Saint Peter telleth us in his first Epistle, Chap. 5. verse 8. that he walketh about like a roaring lion, seeking whom he may devour: exercising tyranny vpon the world which hath willingly taken his yoke: in which sense he is called the prince of this world,& his angells seely gouernours. Eph. 6.12. but yet God still bridleth and restraineth their tyranny. But here again also 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 unto Satan, Hast thou not set thy hart vpon my servant job, how none is like him in the earth, an upright and just man, one that feareth God and escheweth evil?] What force and meaning these epithyts haue, hath been shewed in the first verse. To set ones hart vpon a thing, signifieth nothing else, but diligently and with attention to consider. For God knew that none wear more warily and circumspectlie watched of the devill, then such as study godliness and sincerity 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 over his adversary. For nothing grieveth the wicked so much, as that they are not able to bring to pass and accomplish that which they go about; As if God should say; Satan I am not ignorant whereabout thou goest, but howsoever thou hast sped with others, yet at the length thou hast found a man, even this job, about whom all this while thou hast laboured in vain.  
VERSE 9. Then Satan answered the Lord, and said, Doth Job fear God for nought?] Set how crookedlie this serpent creepeth, never going strait, but dissembling what he could not deny; as they also are wont to do who are lead by this spirit, Sophisters especially, transferring their talk from that which is in question to other quiddities. So at this day, when we ask of the adversary, whether the papistical congregation be the Church, they begin to dispute of the Churches authority. And when Consubstantiation or transubstantiation or the ubiquity of Christs body is denied, the Sophisters in steede of an answer, propound a question, whether God be not omnipotent, or whether Christs words be not of themselves to be believed. So the aduersaries being convicted by the authority of the written word, do make that common place of the traditions of the Church, a general answer to all controversies. But to the matter; Satan spite of his nose acknowledging that to be true, which God had propounded, yet doth not only not yield to the truth( for how can the author of lies do that?) but also seeketh an occasion of a new quarrel, hoping that he may daunt him by adversity, whom prosperity could not change; so that not without cause Paul warneth us, that we haue to do with such enemies, as assail us both on the right and left hand, 2. Cor. 6.7. And here mark me, what can be more bold and impudent then this our adversary? by how much the less wee may marvell at such as are led with his spirit. For when he had heard even from gods own mouth, who cannot lie, that Iobs pietye was true and unfeigned, yet durst he on the contrary fide falsely accuse Job, as one not loving 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 falsehood, when as not profane men themselves, are ignorant, that those can not be said to be true friends, which measure friendship by their private gain, and to whom that old proverb agreeth, No penny, no Pater noster. But to job how great injury this slanderer doth, the thing itself afterward declared, both to the great glory of job the vanquisher, and the shane of Satan the assayler. Such is commonly the end of all the temptations stirred up by satan 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 every side?) Here again the monstrous impudencye of the unclean spirit openeth itself, who not content that he had gainsaid the witness of God himself, as concerning Job, now also dareth confirm his false slander, being the head master of all Sophisters, with a plain sophism, arguing as they say A non causa pro causa, that is, putting that for a cause which in dead 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 job feareth, loveth, and obeyeth thee, not for thy sake, but for his own. Two other ways also Satan here bewrayeth his disposition; being enflamed with continual envy, and carried with a desire to do mischief. For whence come all these things, but because he is now grieved with the prosperous estate of job, as in time past he was at the happiness of our first parents? And to what end tend these practices, but to show his malice in throwing down job from that felicity, which he enjoyed? And these things are daily and diligently to be thought of, and considered of us, partly that wee the better acquaint ourselves with the nature and quality of this our enemy, to the end we may haue it in greater detestation, and partly that we more warily shun and avoid the sleights of Sophisters, who are nothing else but the very mouth and tongue of the devill, lying in wait against the truth, and against our salvation. Besides we are here to weigh diligently what this lying spirit saith, not that we are to learn the truth of the father of lies( for it can not be denied but that they are true and excellent things which he doth utter) but to refel him by the words of his own mouth. For seeing that this foul spirit doth sometime speak the truth, not as desirous to maintain the truth, but to colour a lie with a fair show of truth; he is not, no not then, when he speaketh that which is true, simply to be heard, but rather to haue his mouth stopped, as our saviour Christ dealt with him in the first Chap. of mark, and the 24. v. and Paul likewise in the 16. Chapter of the acts, and the 18. verse. Neither ought we at any time more carefully to stop our ears against the voice of that charmer, then when he transformeth himself into an angel of light, 2. Corinth. Chapter 11. verse 14. nevertheless go to, let us learn this lesson of him, against himself, which the truth wrung from him: and let us be ashamed to be ignorant of that, which the Doctor of ignorance himself was constrained to aclowledge: namely, that ourselves, our life, and whatsoever good thing we haue already, or hope for hereafter, dependerh altogether vpon the power and goodness of God. Which being so, what greater or more certain madness can there be, then to dream with the world and worldlings, that either that which wee haue may be kept, or that which wee haue not, and yet desire to haue, may be gotten by evil and unlawful means? And yet who amongst a thousand liveth otherwise? now if this heavenly fence and fortification do not properly belong to one man, but is common to all the godly, the whole number of whom maketh the Church, of which the lord witnesseth, that He will be a wall of fire round about her, as it is in the 2. Chapter of the Prophet zachary, and verse 5. and in the 66. Chapter, and verse 12. of the Prophet Esay; and hath not onely promised to guard her with an army of Angels, psalm 34.7. but also hath shewed it sensibly to the eyes, 2. kings, Chapter 6. verse 17. howe shall we say it cometh to pass, that so few fly into the bosom of the Church, and of those, who would seem here to seek refuge, so many are in body conversant in the Church, but haue their mindes occupied in the midst of the world? what can we say else, but that they are given up to a reprobate sense? in so much that they beleeue not their own conscience witnessing to them that none are in safety but such as God protecteth, and that God protecteth not those, who give their mindes to false and wicked dealing, yea herein they credite not Satan himself, to whose will they are otherwise wholly addicted. They will not hear him in this place speaking the truth, but they will hear him vainly and falsely boasting thus, All these things will I give thee, if thou wilt fall down and worshippe me, Matthewe chap. 4. verse 9. But go to, let us return these words of Satan vpon himself. Thou acknowledgest Satan, that all they which fear GOD, are by God himself fortified on all sides with a most safe and inexpugnable bulwarke. What then gettest thou by thy continual assaulting it? Surely thou dost nothing else but more and more work thine own most assured destruction: but the Church which thou wouldest so fain destroy, thou rather buildest, as which, the more eagerly thou assaylest it, the more courageously resisteth thee: finally, against thy will thou helpest to cleanse it from filth and uncleanness, which thou sweepest out of Gods house, so often as he giveth thee leave to break the hedge and to enter. For there must be heresies, that they which are approved may be known, 1. Cor. 11. verse 19. And again, Those which go out from the saints, being drawn forth by thee, were not of the Saints, 1. John 2.19.  
Thou hast blessed the work of his hands, and his substance is increased in the land.) What mean ye therefore all ye covetous, guileful, and desirous of gain? If no other respect can move you, yet at the least give credite unto Satan, which giveth you warning before hand. For if God do bless those men, which are of a holy and virtuous life( whereof you shall hear an ample and large discourse beneath in the 29. and 31. Chapters) it must needs be, that the wrath of God doth most certainly hang over your heads, and that they which sow iniquity can reap nought else but destruction, as is shewed in the 4. Chapter, verse 8.& Proverbs 22.8. But is he, whosoever he be who followeth Iobs godliness and integrity, so blessed as was Job? surely no: For behold, that I may pass over many others, Peter and John had neither gold nor silver, acts 3. verse 6. and Paul by living on the work of his hands, learned by his own experience what it was to stand in need, 2. Cor. 11.8. and when as the rich glutton had all things at will, poor Lazarus full of sores was fain to beg, finding more courtesy in the dogs tongues, then in the rich mans hands, Luke 16.19. yea in this our job, we haue a notable example both of a most poor, and of a most rich man together. What therfore, hath not godliness the promises both of this and the other life? 1. Timot. 4.8. truly it hath. But we must here especially observe two things: one is, that the proper and peculiar felicity of the godly, forasmuch as it is everlasting and vnchaungeable, is not of any necessity placed either in this life, or any goods which haue fellowship& partaking therewith: which both the thing itself requireth, and holy Scripture teacheth every where. The other thing is, that riches and all the commodities of this life, albeit in this respect that they were created of God, they be good, notwithstanding forasmuch as they be esteemed and reckoned of, by the usage, they are things indifferent, that is, to them that use them well, good, but to them that use them not aright, evil and nought. And seeing that men of their own nature be prove, and are as it were, carried headlong into evil, how hard a thing it is in great abundance to keep measure, even to those themselves that are lead by the spirit of God, we are sufficiently taught by the example of Solomon himself, the wisest of all men that ever were. Hereupon it followeth, that God doth best provide for those which be his, when he giveth them the commodities of this life sparingly( for nature is content with a little, neither doth any mans life stand vpon superfluous riches Luke 12.15.) and on the contrary side, that he never punisheth the covetous and wicked men more diversly, then when he giveth them somewhat more then they desire, Psal. 73.7. The same is to be judged of the contrary, that is, of poverty& other calamities of this life, which as things sprung up by the sin of man, do keep their nature as often as they are inflicted vpon the wicked, that they may in the end be carried away as it were from these suburbs of hell, to hell itself: but on the contrary part, they do alter and change their nature, so often as the Lord doth by them, being used in measure without all extremity, keep under those which be his, when they begin to wax wanton; or try them, that they may be better known both to themselves and to others; or else useth them as singular testimonies of his glory under the cross, when as the weight of eternal glory doth infinitely exceed all the afflictions which we suffer, 2. Cor. 4.17. But what mean those words, to bless the work of Iobs hands? Is it this, that job had begun to work of himself, and that onely the issue of the work was of God? not so. For it is God that giveth both the hands and all power to work, in what things soever it be, to his children, Psal. 90.17. yea and that of his special goodness: whereof we haue a singular example in Beseleel, Exod. 31.3. But much more ought we to aclowledge this in those things which not onely are supernatural& above nature, but also( if so be wee respect or look into the corruption of our nature) against nature. Of this sort especially is regeneration by the spirit, whereas every mans essence or being, cometh of his natural generation. Neither yet is the operation of that instrument, which God useth, so abolished, but is distinguished from that work, which is wholly Gods own, 1. Cor. 3.9.& 9.1. In this order therefore is that to be understood, which is here said, that God blessed the work of Iobs hands. Out of which phrase or form of speaking we also must learn this lesson, that although the hand of God be not to be tied to those secondary causes, which he hath appointed, as if we were to doubt of Gods promises, when the second causes fail, or at the least wise are not seen of us, albeit I say these things be so, yet he may worthily seem to despise the benefits of god, or to tempt god, which neglecteth those means and instruments, which he hath ordained and appointed. Wilt thou therefore haue nourishment necessary for this life to be given unto thee? then labour and take pains according to the order of thy place and calling. For he that is idle and worketh not, is unworthy to eat, 2. Thess. 3.10. although the Lord preserved Moses and Elias forty daies without meat. Wilt thou in thy sickness haue thy health restored? vset hen the help of physic if thou art able, only take heed of this, that after the example of Asa, thou put not thy whole trust in physicians, or altogether rely on them, 2. Cron. 16.12. truly Paul although he embraced and received the promise of God concerning himself and all that were with him, that they should not perish by shipwreck, yet when the mariners thought to leave the ship and to provide for their safety, unless saith he, these men remain still in the ship, ye can not be saved. Wilt thou obtain everlasting salvation? why then beleeue, but this faith or belief cometh by the hearing of the word of God, Rom. 10.17. finally to make an end, that which is here spoken of the work of Jobs hands, is not so precisely or strictly to be taken, as if job himself 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 hebrews, all travell either of mind or body, or both, is termed by the name of handy work. For he like a wise and godly householder had in so wealthy and great a family business enough, wherein to exercise himself both day and night: and what those things were, wherein both night& day he traveled, himself as a sufficient witness will hereafter declare Chap. 29.& 31.  
VERSE 11. But stretch out now thine hand] Whereas Satan here asketh nothing which God doth not afterward grant unto him, it is manifest that the will of God& Satan do here concur& meet together, but in as diuers a manner as light differeth from darkness. For that which Satan willeth and desireth, he doth it with a most wicked& devilish mind& will, both against job whose destruction he seeketh,& against God, hoping that job by his provocation would blaspheme his Creator. But that which God decreed from eternity and now will put in execution, it pertaineth partly to his own glory, as being especially glorified in the constancy of his seruants, partly it maketh to the good of job, forasmuch as tribulation bringeth forth patience, patience experience, experience hope, Rom. 5.3.& last of all it layeth forth to the view of the whole Church, a notable pattern of patience,& an happy issue of a most grievous temptation, whereby the church of God may be instructed even to the end of the world, as Iam. teacheth, cap. 4.10. God therfore is not the author of sin, although he be said not simply to suffer or permit, but even of his own will& purpose to work by an evil instrument, which unless we aclowledge, where shall we lay the foundation of our comfort in tribulation?& how shall that saying of Peter stand, that the will of God is so, that we should suffer for well doing, 1. Pet. 3.17. But this certainly is true, that the evil will of an evil instrument cometh not of God, but proceedeth wholly from the voluntary motion of the wicked, which notwithstanding God directeth to his right end, fetching light even out of darkness, as it appeareth by Satans words. For God putteth not these things in his mind, but he is his own prompter, through that old cankered malice which is in him: and yet in this case one& the same manner of dealing is not always seen. For in this place where it is handled of afflicting the godly, Satan first moveth the matter, and doth as it were enforce God. But in another place, where question is of punishing the wicked, as namely in the 1. King. 22.29. the Lord himself speaketh first, Who, saith he, shall entice Ahab that he may go& fall at Ramoth Gilead? so that it can not be denied, but that evil wils also, are rightly& justly set on by God to do this or that thing, as S. Augustine expressly teacheth in many places, but especially in his 3. book against julian, cap. 5. But why did not Satan rather say, sand forth me, then stretch forth thine hand? verily because he was enforced to confess that not onely he can not do any thing, except god give him leave, but that also all his practices& endeavours will altogether be vain& to no purpose, except God do make them forcible and effectual: whereupon it came to pass that in that vision, whereof I spake a little before, the Lord said, Thou shalt entice him, and shalt also prevail. But what doth he call the hand of the Lord when he saith, stretch forth thine hand? truly, he meaneth himself. Is therfore the hand of Satan the hand of God? yea verily, but not as it being evil moveth itself evilly,& committeth so many heinous facts against job and his family, but as God useth it well, sinning and offending as it doth, that he might triumph in the patience of his seruant. In which sense also he plainly calleth the Assyrians the rod of his fury in chastising his people, Esay 43. Ierem. 43.10.  
And touch all that he hath) From whence cometh this so great and earnest desire of doing mischief? truly first and especially from that great and intolerable maliciousness of that most unclean and cruel spirit, who, if it were possible, and if he were not by God held in hard as it were with bit& bridle, would not spare any creature. Secondly from that, that Satan having tried the strength and courage of job a thousand times before in other temptations, despaired now of getting the victory over him by any loss or greevance, unless he were wounded by such a blowe, as should leave him nothing in his family: which that he suspected not lightly or without a cause, this one thing sheweth evidently, that neither by this way could job be vanquished.  
unless he bless thee to thy face.) That is, curse thee, by an Antiphrasis, that is to say, a figure declaring the clean concontrary, as I showed above in this chap. vers. 5. but there is to be understood in such phrases as this is, according to the use of the Hebrew tongue, an imprecation, sometimes expressed, as so and so the lord do unto me: and sometimes for comeliness of speech sake, pntermitted. But in this place Satan could wish unto himself no strange or how curse, being altogether by himself in all respects execrable. But above all the rest we are here to inquire what that is, that Satan dareth so presumptuously& confidently promise to himself concerning job. Surely a sin too too grievous, and so horrible, that the hebrews do oftentimes not without cause, by a comely and honest kind of speaking, term it by the contrary name of blessing, which of the Grecians is called blasphemy in a general signification, for all railing and liberty of speech, whereby the credite of another man is impaired, in which sense it is taken, Mat. 9.3.& 15.19. Eph. 4.31. But of divines this word is taken peculiarly for those speeches or sayings against God himself, in which, either that is attributed unto God, which is not agreeable unto him, or that detracted, which belongeth unto him: neither of which two can be done without horrible sin, no not by the way of ignorance. For although it is one thing to blaspheme, another to speak blasphemy, as it is one thing to lie, another to tel or speak a lie; yet notwithstanding Paul doubted not to confess himself a blasphemer, for that he had ignorantly in the time of his blindness spoken evil of Christ, 1. Tim. 1.13. But this horrible monster springeth sometimes of pride, the which kind of blasphemy was that of pharaoh, Exod. 5.2.& Rabsakes, 2. Chro. 11.16. sometimes of anger, which so setteth a man on fire, that he neither regardeth himself, nor him of whom he is hurt, especially if he know not how to be revenged; but riseth up& rageth against God himself: sometimes it cometh of desperation, which is a just reward& recompense to many, for grieving the holy Spirit of God: sometimes also of an uncontrolled custom in swearing; all which circumstances increase or diminish the sprite of this sin. And all these occasions Satan thought himself to haue in a readiness against job. For pride commonly is the companion of riches. But how many injuries, and how grievous above measure they were that vexed and gauled Job, is apparent by those things especially which himself rehearseth in the 3. Chap. And besides those unspeakable sorrows and troubles both of mind and body, coming one vpon the neck of another in so great a change and alteration of all things, what did not Iobs foolish comforters buzz daily in his ears, that might bring him either to madness or desperation? But this was a great help to Job, that he had so lived, and ordered his household, that all kind of blasphemy was strange to that family, yea, and peradventure as yet, not so much as ever heard of. But in a word, by howe many the more, and by howe much the fitter instruments Satan used, to throw job head long into this horrible downfall, and gaping gulf of destruction, so much the more excellent is Iobs victory, which he achieved by the help of Gods spirit; albeit somewhat he seemed now and then a little to stagger: and so much the more famous example we haue of the mercy and goodness of God, who never forsaketh those that are his faithful seruants.  
VERSE 12. Then the lord said unto Satan, lo, all that he hath is in thine hand, &c.] Therefore none of Iobs goods were in the power of Satan, before this grant which the Lord made him: which thing is so certainly true in the rest of the saints of God, that even all the hairs of their heads be numbered, as our saviour Christ teacheth us in the gospel of Luke 12. verse 7. Yea he may not do what him listeth, not so much as against the wicked ones themselves, whose Prince notwithstanding he is said to be, he may not I say, work his pleasure or will as to him shall seem best, on them, no not although he be said to lead them captives at his own will, 2. Tim. Chap. v. 26. For God suffereth with long patience the vessels of wrath prepared to destruction, romans Chapter 9.12. But shall we say that God would pleasure or gratify Satan, when he made this grant unto him? No, god forbid. For what could be more unjust, then to deliver up his trusty and faithful seruant into the hands of his deadly enemy to be tormented of him? therefore God permitting this to Satan, to speak properly, he gave him nothing, but rather made him an instrument of his own shane and infamy, when he gave him up to be vanquished and overcome by job: but unto his seruant he even then prepared a notable,& a victorious triumph. Finally we must here learn and know this one thing, that although God do speak vndefinitely, as it were giuing Satan power to determine what he would of Jobs goods, yet that Satan could neither determine nor execute any thing, but that which God had decreed; all second causes together with their effects, by a certain hidden and secret operation, being obedient unto the will of God and his decree, without any exception: which thing can not be denied, but the special providence of God in every particular thing must withall be denied, which without sin and manifest impiety can not be done. For that there is a particular, yea and a most singular& special providence, is apparent by that, that not so much as the success of hunting is exempted from it, Gen. chap. 27. v. 27. nor the falling of sparrows on the ground, Matthew 10.29. yea not so much as a bough of a three that is hewn, deuteronomy 19. verse 15. And tell me I pray you, unless the case stood thus, what should be done unto us, yea to the whole world every moment, if it were absolutely subject to the tyranny of Satan.  
Onely vpon himself shalt thou not stretch forth thine hand] Here we see howe that God in trying and exercising those that be his, doth always keep a good measure. For he knoweth our strength being indeed the author of it himself, above the which he will never suffer us to bee tempted. Therefore albeit he had decreed to deliver up job into the hands of Satan, his life onely excepted, yet he granted him as it were a truce to prepare and strengthen himself, that being conqueror in the first encounter, he might come the readier, and become the more willing to sustain the second conflict. So in times past when he would frame his Apostles in jerusalem by little and little to suffer every extremity, he did in the beginning so far keep under the rage of his aduersaries, that they durst do nothing at all against the Apostles, acts Chap. 2. verse 43. afterwards he licenced them to draw them into prison, but on this condition, that beyond threats,& menages they assayed nothing, Acts. 4.18. being thus confirmed, he laid them open to scourgings, Acts 5.40. till at the length the matter came to slaughter, first in the stoning of steven, afterwarde in the murdering of james. But how few are there now a days, which being touched but with one of the least calamities which befell job, both suddenly,& all as it were at one clap, how few I say be they, which will not straightway cry out? O heaven, O earth, I am undone, I am at my wits end, what shall I do miserable wretch, whither shall I turn myself? The onely cause hereof is this, that some there are, whose belly is their god: some likewise, who are not masters of their own goods, but their riches are masters over them. But let us contrariwise learn, God himself being the author of this lesson, not onely to distinguish, but also to sever ourselves from these things which we possess, as often as it shall seem good to the will of God: neither let us think ourselves to be undone, if these be taken from us, yea and that all at one time, considering that they are things altogether vain and transitory. And what mind we ought to be of, when we are brought to this pass, let it not grieve us to learn of holy Job hereafter in the 21. verse of this Chapter.  
So Satan departed from the presence of the lord] That is, he immediately betook himself to that way, that by what means soever he could possibly, he might set vpon job; which diligence in evil doing, howe happy were it if we could imitate in doing well? but behold, whilst Christes enemies watch, and in the night set themselves in readiness to take him, his chief disciples do not onely snort and sleep, but can not so much as be awaked in the garden. But we are to learn here that this departing of Satan out of Gods presence, is so called figuratively according to the affection of man, when as nothing can be out of his sight, or be absent from him, which is every where, and whose eyes watch both over the righteous, and over the wicked, Psal. 34. vers. 16, 17.  
VERSE 13. And on a day when his sons& his daughters were eating, and drinking wine in their eldest brothers house,] Now here it is declared unto us, what manner of one Satan shewed himself to be, having received power over all Iobs goods and possessions: wherein we are first to observe 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 job. Whereby it is manifest that there is a great difference between the service of blessed spirits, as also of those men which are godly indeed, by which they obey the commandments of God from their heart, because they love him, and are delighted with his iustice revealed unto them,( of which iustice, his will is a perfit and all sufficient rule) I say there is a great difference between the service of these holy ones, and this counterfeit obedience of the devils, which ariseth altogether from an envious hate of all good men, and an unsatiable desire and greediness to do hurt and mischief. For every action is to be measured, not by the event, but by the purpose and intent of the doer, as it is also rightly taught in the schools of the philosophers. Let it be lawful therefore for us to use this distinction, that some are called the seruants of God actively, and therefore faithful, and liked of God, who commandeth them their service, whose works also he rewardeth with a crown of glory: some are so called, onely passively, because God useth as it were their hand and ministery, as of the others of whom I spake even now, in so much that nothing at all is exempted from the rule and power of God, which he hath over all and every singular thing: but they do that which they do in such manner and order, that they think of nothing less then of God, but altogether serve and obey their own lusts. And in this sense the Lord vouchsafeth to nabuchadnezzar the name of his seruant, and he rewardeth the kingdom of egypt, as having executed the work committed to it in charge, Jerem 27.6. whom notwithstanding he punisheth afterward, and that very worthily. Hence we are to learn that double consideration of the will of God, of the which we will speak more at large in the 21. verse of this Chapter. For sometimes in a most large and ample signification, by the name of will, we understand whatsoever God decreeth: in the which sense is necessary to be understood without any exception at all, whatsoever at any time heretofore hath been done in the world, or now is done, or shall hereafter be done, seeing that nothing can be done against gods will, or besides his knowledge, without either attributing imbecility unto him, or clean taking away his providence. And yet for all this God is not to be deemed the author of evil by any means, who always both rightly and justly decreeth and doth every thing, yea even then when he useth those instruments which move themselves to evil purposes. In another signfication the will of God is or may be understood in a more strict manner, as he is said to will that which by itself is good, and agreeable to the nature of God himself, and therefore is commanded of him: and likewise to nill that which is evil in itself, repugnant to the nature of GOD himself, and therefore by him forbidden: in which sense the Lawe of God is the sum of this divine will. But in which of these two significations so ever you take the will of God, whither in that which is more large and general, or this which is more narrow and particular; that saying of the Prophet standeth fast, psalm 5. verse 5.( which is even by the very testimony of Plato confirmed also and established) Thou art not a God which lovest hard-heartedness. But that also is most true, as is manifest by this example of Job, that God decreeth even those things which are evil of their own nature, and wherewith he is offended, but not as they are evil, but as it is good and expedient that there should be evil, by the which he doth at the length both justly punish the wicked, and correct or try the godly. But let us return to our purpose. I say therefore that the disposition of those most impure and unclean spirites is here set forth unto us in lively and orient colours, that is to say, their unmeasurable greedy desire to destroy men, which leaveth nothing vnassayed, and would, unless it were kept under, and refrained mightily by the power of GOD, destroy the whole world by a wonderful slight they haue in the knowledge of mischief, and indefatigable industry in committing those things which be evil, so that Satan is not without his desert compared to an hungerstarued lion, always seeking whom he may devour, as we red in the 1. Epist. of the Apostle Saint Peter, the fifth Chapter, and the eight verse. Therefore he leaveth not so much as any one parcel of Jobs goods untouched, yea rather he scattereth and spoileth whatsoever is his, except those which he used as fittest instruments to assail job, as first his wife, then a few seruants, which were the messengers of all his woeful tidings, besides a few of his houshoulde, of whom he was mocked, as you shall hear himself hereafter complain grievously: and finally his friends which were indeed his greatest foes, as who by their venomous speeches gawled him even to the very heart. Here also we may note his subtlety in observing and watching his fittest time, which was the day appointed to mirth and feasting, that job might be strooken so much the more suddenly, and that not all at one blow, but successively, one mischief following after another, that the holy man might as it were die so many sundry deaths, as there were diuers rroubles and crosses. Besides all this, that job might persuade himself, that all these things happened not unto him after the common condition of all flesh: but that he was a man as it were singled out of God, to bee thus tormented by him as by a most deadly enemy, that through the extremity of his grief, and anguish of his soul, he might fall headlong into despair and open blasphemy. Satan useth no light kind of dealing, onely by sending robbers to carry away his cattle: but he goeth more roundly to work, and shaketh heaven and earth itself. To conclude, he differreth that bitter bereaving him of his children to the last place, thinking to haue found him most unable to suffer that blowe above the rest, being before wounded with so many calamities and losses. Therefore we may not marvel that job in these vexations, being grieved and exasperated besides with the most unjust and slanderous allegations of his foolish friends, could not always keep that absolute measure which he ought to haue done. But let us rather wonder at this, and make use of it to ourselves, that he with such a violent stream of misfortune being carried as it were into the very entrance of desperation, yet stood fast vpon the trust of Gods power, who never forsaketh those that be his; and that he did at the length carry away so much the more excellent victory& conquest gotten over Satan& himself by his invincible constancy, by how much the more egerlie he was assaulted on every side. All which things concerning this our deadly enemy, are to that end set before us both here and in many other places of the Scripture, not that we should yield ourselves to the death, as being unable to resist him, neither yet, that we should despise and make small account of him, as if he wear a weak and heartless enemy: but that,( knowing against whom we wrestle, not against flesh and blood, but against spiritual wickednesses which are in the high places, and which are not amiss by the Apostle called the Princes which rule in the air, Ephes. 22.& 6.12. as it may in like manner out of this history be observed) we should always haue in a readiness that spiritual armor of God, whereby to defend ourselves against all the force and policy of such an enemy. And this we ought then most of all to do, when he seemeth to offer us truce, desiring God that he would due us with that heavenly constancy, which may not suffer us either to be puffed up with prosperity, or cast down with adversity. finally let us be ashamed hereof, that Satan is more diligent in doing mischief, daily labouring to bring us to destruction, then we are careful in the whole course of our life, to perform the dueties of our vocation, and to keep ourselves out of the danger of so deadly an enemy.  
VERSE 14. There came a messenger unto Job, and said, The oxen were ploughing and the asses were feeding at hand] That is on the right hand and on the left; namely, when we sat all quiet and wear not far off, neither did our herd stray into other mens grounds, when we were diligent and intentive about our business, and looked for nothing less then that which happened. All which things are to that end alleged by this seruant, that job might perceive how all this loss came not through the negligence of his seruants: but was by some other means intended against him. Which circumstance maketh this case the more lamentable. Now if Satan be so nere us even then, when we are most watchful,& when we labour with our whole endeavour and study to discharge that part of our duty which the Lord hath laid vpon us, what, I pray you, shall become of dissolute and reckless persons? Let us therefore most suspect him when he seemeth to be farthest from us: whereof we haue a doleful, but yet a very notable example in that excellent Apostle Saint Peter, who even then denied his Lord, when he had fully determined never to forsake him, standing more vpon the confidence of his own strength, then acknowledging his weakness, whereof he had been forewarned.  
VERSE 15. And the Sabaeans came violently, and took them: yea they haue slain the seruants with the edge of the sword: But I only am escaped alone to tell thee.] These Sabaeans were a people of Arabia bordering vpon the land of Huz towards the South, so called of Sheba the nephew of Kethura, Gen. 22.3. of whom also mention is made, Ezech. 27.23. and not of Sheba the son of Chuz, Gen. 10.7. whose country is thought to haue been Meroe in Aethiopia not far from egypt, and the queen whereof is mentioned, 1. King. 10.1. and Act. 8.27. The people of Arabia haue always been and are at this day infamous for violence and robberies, in so much that Satan might easily provoke and incite them to do this outrage. What means Satan useth to draw men unto wickedness, whether he doth it only by outward objects, or by extraordinary visions and dreams in the night season, or else by some secret and hidden motion stirred up in our mindes, I leave to curious heads to be discussed. surely, not without good cause the devill is said to haue entred into the hart of Judas, and there is great affinity between those spirits, and the spiritual nature of our mind. But seeing it is apparent and evident, how great the power of Satan is in leading and enforcing us to all kind of evil, by what means so ever he creepeth into our bosoms, and seduceth us, it behoveth us rather to labour by all means to repulse and drive him from us, then to busy ourselves about so difficult and needless a question. Now whereas the Hebrewes tell us, that this messenger and the other, of whom mention is made afterward, wear divels sent and suborned by Satan, it hath not so much as any shadow of truth: and we may justly account it, amongst the fables of the rabbins.  
VERSE. 16. And whiles he was yet speaking, an other came, and said, The fire of God is fallen from the heaven, and hath burnt up the sheep and the seruants and devoured them: but J onely am escaped alone to tell thee.] Here Satan, the deadelie and professed enemy of mankind, doth more and more bewray both his greedy desire to do mischief, and also his subtle wiliness and crafty sleights which he useth in hurting. For he never thinketh he hath done harm enough; his mind is never satisfied; he maketh one wound after an other, wililie foreseing this, that so courageous a champion could not be brought under with one stroke. Who seeth not that Satan herein dealt very cunningly, that he woundeth him not once for all, but giveth him one blow after another, and that in such sort, that job had no space to breath and recover himself? Hence therefore let us learn, that, although the lord( as the examples of all ages do witness) doth most commonly so chastise his children, whom he never meaneth to cast off, that he doth not lay many afflictions vpon them at the first, or if he do, it is to prepare them, being as yet nouesses, by light bickerings to bear out greater bruntes: and suffereth with long patience the reprobate and such as are by just iudgement ordained to destruction, as the Apostle teacheth us, Rom. 9.22. notwithstanding I say, wee may learn by this trial of job, that God doth not always deal in this manner. Let us therefore arm ourselves against the worst. But it behoveth them especially to consider this, who in many conflicts haue already got the vpper hand of Satan. For such a one was this excellent man job, who was then most egerlie assaulted, when he had oftentimes put Satan to the worst, and had carried away diverse conquests and victories. Yet this still remaineth most true, that GOD never suffereth us to be tempted above our strength, and so to be utterly overthrown. It is good for all Christians here to learn, as they are much unlike to this unclean spirit in other things, so to be far from all desire or forwardness to do harm; let them learn to bridle their anger although they haue just cause to be angry; let them learn to be gentle, meek, merciful, and, following the example of our most bountiful Father, recompense evil with good. moreover this place sheweth us, that those soul and impure spirites are not without cause called of the Apostle, the princes of the air: neither was it for nothing that the Greekes and Latins were wont to attribute many epithits unto their jupiter, the prince and chief of the devils, as to term him, The gatherer together of the clouds, the author of thundering and lightning: and yet they are not able to move any thing be it never so small, either in heaven or in earth, unless God give them leave. But the lord, so often as it pleaseth him, doth use them as instruments to stir up such tempests, and they, until such time as they be sent down into the bottomless pit, being conversant in the air and other partes of the world, and taking great delight in the confusion and disorder of all things, and especially in the destruction and overthrow of mankind, being likewise very skilful in all natural causes, which are requisite to the effecting of these and such like things, do with great willingness and speed achieve such enterprises, as GOD doth either permit, or command them to take in hand: using also the means of witches and inchaunters of all sorts to bring their purpose to pass. Concerning which thing, seeing it appeareth so manifestly as well by manifoulde and most undoubted testimonies of the holy scripture, as also by the histories of all nations and in all ages, it may seem marvelous and almost incredible, that there should be found aamong Christians, and especially Magistrates and Iudges, who are of opinion that these things are vain and feigned. Neither are they less to be reprehended, who whereas GOD doth by violent motions and most fearful sights in the air, warn us of his just wrath conceived against us, and those adversary spirits, having great power through GODS sufferance to move and trouble all these elements hang over our heads, do think it a great point of courage and manhood, not at all to fear thunder and lightning. Surely nature itself doth refute them, and common sense, yea and the express authority of the holy spirit, calling thunder not without cause, the voice of God. Why Satan had this power given him, not onely to new his cruelty in slaying the brute beasts, but also in destroying these men being Iobs seruants, we will new( God willing) in the 18. verse.  
VERSE 17. And whiles he was yet speaking, another came, and said, The Chaldeans set out three bands, and fell vpon the Camels, and haue taken them, and haue slain the seruants with the edge of the sword, but J onely am escaped alone to tell thee.) again job hath no space and leisure given him, to arm himself with patience against those two former woundes which he hath received. And moreover Satan doth craftily proceed by degrees, from smaller calamities unto greater, and he doth also varie the circumstances, to the end job might think that he was strooken from heaven, and that he was set vpon on all sides, even from every corner of the earth. It is manifest that these Chaldeans were from the beginning, and even now when these things were done,( as it appeareth by this place) a base and obscure people, subject to the Assyrians, whom at the length they overcame and brought under their subiection. These were also given to theft and robbery, but they were as it appeareth, of greater might and power then the Arabian Shebaeans, so that Satan might without much ado make them gather themselves into troops to set vpon Iobs camels. Therefore it is a great shane for the godly, to be less forwarde and diligent to do well, then the wicked are ready and prest to work all manner of mischief and villainy. Neither let us persuade ourselves, that Satan is utterly discouraged and vanquished, when we haue in one or two conflicts courageously withstoode him, and put him to the worse; but rather let us provide and make ourselves ready, to sustain greater and more grievous assaults, and let us continually all the dayes of our life, without making any truce, war against this our deadly enemy.  
VERSE 18. And whiles he was yet speaking, came another and said, Thy sons and thy daughters wear eating& drinking wine in their eldest brothers house,  
VERSE 19. And behold, there came a great wind from beyond the wilderness, and smote the four 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 means Satan was able to raise this wind, namely, by Gods permission and sufferance, I haue shewed a little before in the 16. verse. This calamity was by so much the more grievous and doleful then the former, by how much children, are, especially to godly parents, dearer then al other things whatsoever. Therefore Satan reserved this injury to the last, that with this he might break the hart of Job, and quiter dispatch him, whom he had, as he thought before utterly discouraged. And moreover Satan here omitted no circumstance at all in the achieving of this his cursed enterprise, which might any way make this misery seem greater& more grievous. For it happened on a sudden, even then, when they thought of nothing less then of their destruction. Neither did this befall them by any such chance, as is common& usual amongst men, as if the house had been ruinous& therefore like to fall, but as if God with his own hand had overthrown it. And again not one or two of his sons, but all were slain 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 carry these heavy and doleful tidings to his Master. Ought we not then at all times and in all places diligently to stand vpon our watch, and to be ready prepared against an enemy both so mighty and so subtle? But here by the way three weighty questions may be moved; the first, whether Jobs children and seruants were to be accounted amongst those his goods, riches, and substance, which God put over into the hands and power of Satan. Secondlie if this wear so, it may be asked with what right and iustice, God, in this trial of job, seemeth to make no better account of so many men, then of bruit beasts, forasmuch as here, both the one and the other are slain together, without any difference. The third question is, what we are to think of the salvation of Iobs children and seruants, being so pitifully destroyed: unto all which questions, in order I make answer 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 rightly, and according to Gods meaning, understand those words of his permission, Lo, all that he hath is in thine hand: otherwise God would never haue suffered him, to haue done any thing, though never so little, without he had given him licence and authority to do it. moreover by the common law and custom of al nations, it is evident, that seruants and children haue been esteemed as parts of the goods& possessions of their masters and parents; so that masters haue had authority of life and death over there seruants: the beginning whereof, as should seem, sprung from the custom of war, in which it was lawful either to kill those which were vanquished, or to spare their life vpon what condition soever it pleased the conqueror. Also fathers might sell their children, yea among the romans, three times one after another, as the laws of their ten tables do testify: whereupon the form of setting children free had its beginning. And that caution which the Lord giveth Exod. 21.7. doth show, that this was a usual thing among other nations also: in which place he doth not abrogate that authority of parents in his people of the Iewes, but in the behoof of the Hebrews children, which were so sold, he onely in some sort restraineth the too great power of Masters over their seruants. And long after when this authority of masters over their seruants& fathers over their children, had by diverse laws been very much lessened and brought to a kind of moderation: Constantine a Christian Emperour, gave liberty to parents, in the time of extreme famine, to sell their children, but yet so, that certain conditions should be agreed vpon, for the redeeming of them out of servitude. Lib. 2. God, de Patrib. qui lib. distraxerunt. Let this be granted, will some man say, yet this seemeth to be very hard dealing, and far from that equity and iustice which is in God, that he for the trial of one man, namely job, should give so many men into the hands of Satan together with herds of beasts and cattle, to be slain in so pitiful a manner, who otherwise are not charged with any fault or offence by them committed: which thing surely no man, unless he were altogether savage and had cast of all humanity, would ever haue done. Against this objection, let us oppose these two most unfallible grounds, the one, that the mighty power of God the Creator, whereby he alone doth rule all things which he hath made, is not contained within any bounds and limits, the other, that this will of God, by the which he decreeth determineth, and ordaineth all things after his own pleasure, doth not depend vpon any other beside himself, and therefore is always most righteous and just, forasmuch as this very power and will of his, is the rule and square of all things whatsoever, which are rightly decreed and done. For it can not possibly be, that any thing of itself and in its own nature, should be just, before that God will haue it so( for then God should be led by the nature of things themselves to decree any thing or not to decree it) but contrariwise all the decrees and counsels of God are just, because they please him. But men haue a rule prescribed unto them by the word of God, by the which they in their deliberations and councils, are to judge and discern between just and unjust: which if they follow, then are they said to judge and to do justly, as also they are to be accounted unjust, if never so little either they exceed or come short thereof. Wherefore that saying, Stat pro ratione voluntas, that is, my will and pleasure shall stand for reason, if it be attributed unto men, is most wicked& detestable, yet it is very religiously ascribed unto God. The cause& reason of the counsels, decrees, and actions of God is sometime manifest, as namely, when he doth chastise the sins of those whom he loveth for their good, or taketh vengeance of his enemies to their destruction, sometime again it is hidden from us, but it is never unjust, and because it passeth the capacity even of the Angells themselves, therefore it is always to be reverenced and adored, and never curiously to be preached into, least we be overwhelmed with the glory and majesty thereof. Let it therefore suffice us to know thus much, that almighty God might rightly and justly use at his own pleasure both the life of Jobs children, and also of his seruants, to overcome Satan by his own cruelty, to declare his power together with his mercy in preserving those whom he loveth, to leave an example to the Church of most singular patience: and finally to make known the glory of his own name in this so worthy a triumph and conquest over Satan. The same may be said of all those continual conflicts under the cross, which although they were for the time most bloody and cruel, yet they proved in the end most glorious monuments of victory, 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 subject to the fury of Satan& earthly tyrants; but, it is better, saith he, ( if the will of God be so) that ye suffer for well doing then for evil doing. 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 breaketh forth into these words, All this is come vpon us, yet do we not forget thee, neither deal we falsely concerning thy covenant. Now therefore concerning the salvation or destruction of these, whom Satan in this sort slue, not without the just permission of God; there is no cause why we should think, that God took thē out of the world in his wrath& indignation,& that they were as reprobates ordained to eternal death. charity biddeth us to conceive better of thē,& to persuade ourselves, that God herein dealt very mercifully& lovingly with them, especially with Iobs children, who had been so holily& religiously brought up under such a father. God drowned the old world for the infinite sins of the men of that age, 8. persons onely excepted, yet god forbid we should say or think that al they were condemned who perished with the waters. far also be it from us to think, that those threescore& 3. thousand men, who were slain by the hand of God for the offence which David committed in numbering the people, were al punished with everlasting destruction: or, that, so often as the Lord doth reuenge the stubborness& rebellion of the world with the scourges of plague, pestilence, famine, or warres, all which die in this manner, do utterly perish; or else that god doth in his wrath and fury( as impotent men are wont to do) strike on every side, and give deadly wounds to them that are next at hand.  
VERSE 20. Then job arose, and rent his garment, and shaved his head,& fell down vpon the ground,& bowed himself.] We haue heard hitherto, both what power God gave Satan over job, and what Satan by the help of his ministers hath done against Job. Now likewise let us hear how Job behaved himself, and what a kind of man he shewed himself, having received so many and so grievous wounds. Go to then, let us first severally consider and weigh these things: and afterward see from what affection they did proceed. And first of al it is said that job arose, which word of the Hebrewes is used, for the taking in hand& the addressing ourselves to begin any new work: but here it is opposed to that quietness& tranquilitie wherein job before was, whether he received those most sorrowful tidings standing, or sitting at home in his house. As for the tearing of the garments, the shaving of the head& falling on the ground, all these were usual signs of mourning in that country, which God did afterward moderate 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 himself, doth show, that this his falling to the ground, did not proceed from any impatiency, but contrariwise from a mind, which although it were full of sorrows, reverently and religiously submitted itself unto the will of God, as Iobs own words, which afterward he useth, do sufficiently prove. For by that word of falling unto the ground, which the Latins call Procidere, is meant not every inclination or bending of the body, but such as properly belongeth either to civil or religious worship. And thus much for the things themselves. now let us show that these gestures in job were not tokens of any impatiency of mind, as some man may easily gather, but of moderate grief joined with a reverent and religious fear of GOD: and further let us show that these darts which Satan with all his power threw against Job, were of this valiant champion not onely received with an invincible courage, vpon the impenetrable shield of faith, but also turned back vpon Satan to his no small damage. First therefore let us call to mind, that Job did not arise at the first second or third message, but having heard the three first messengers with a quiet& contented mind, at the fourth message he riseth up, not as on altogether discouraged and amazed, but as one raised by the hand of God, and warned, as it were by some inward and heavenly motion, to show forth and make known his godliness and patience: neither did he arise to this end, that with a stout and stubborn gesture of the body, he might withstand God, as is the manner of them, who obstinately strive with God, and struggle to rid themselves out of his hands; but contrariwise, that thereby he might with greater lowliness and humility, dispose and frame himself to the worship of God. now, to gather into a brief sum, and at once as it were to consider all those things which happened to Job,( as Cyprian doth it very notably) who can but marvel, that he which was spoyled of his goods, bereft of all his children, which were so many in number, and so dear unto him, being rich in substance, but much more rich in children, so suddenly losing both the name of a Master, and the name of a Father, that he, I say, in so just a cause of sorrow and lamentation, did not in any of these respects, either offend against God, or against man, or against himself? Concerning which matter wee will speak more at large in the next verse. Great is the sorrow which Job maketh; notwithstanding he is so far from sinning in this, that if he had been nothing moved at all, he had deserved most just reprehension. For who knoweth not that most just complaint, which the Prophet jeremy maketh Chap. 5. verse 3. Thou strikest them, but they haue not sorrowed: thou hast consumed them, but they haue refused to receive correction: they haue made their faces harder then a ston,& haue refused to return. Whether therfore we be chastised for our sin, or whether God doth lay his hand vpon us for the trial of our faith, yea, if we be afflicted when we do well, 1. Pet. 2.20. let us obey that saying of Saint Peter in his 1. Epistle and fifth Chapter, vers. 6. Humble yourselves under the mighty hand of God, that he may exalt you in due time. The same counsel james also giveth us chap. 5. vers. 11. setting before us this very example of job. Therefore the stoics, condemning all affections in that their wise man, who, as Cicero in one place very well saith, as yet was never found: haue done great injury not onely to nature, but also to God the author thereof. And gregory writing vpon this place very truly affirmeth, that job in mournining and taking these things heavily, was so far from doing amiss, 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 love towards God, in that he restend vpon his will, and his fatherly affection towards his children, together with a godly and loving care, which as a master he had over his seruants. Therefore the doctrine of the P●ripatetickes is much more true, who teach, that affections are engraffed in us by nature, without which men should become stocks and stones; so that they will not haue affections quiter taken away, but onely brought unto a mediocrity. And these men also haue left us many excellent precepts, howe to rule and govern our affections, and yet so, as that all human wisdom is herein also diuers ways vnperfite. For neither haue they sufficiently known the chief natural affections, neither yet rightly made a difference between those which are naturally settled in us, and those, which the corruption of nature hath brought in, being altogether ignorant of the fountain and original of this evil, and much less knowing what remedy to use against these vices, and by what means nature may bee restored to its former perfection and integrity. For onely the word of God teacheth, and the spirit of GOD worketh these things in their heartes, who are no more under sin, but under grace, Rom. Chap. 6. vers. 14. Galat. cap. 5.18. now the examples of holy men, which are left unto us, that we may follow them, in jacob, Joseph, david, ieremy, and many others, do show, that natural affections, especially those affections of love, mercy, and such like, are not simply evil, but onely so far as they savour of the contagion of the flesh. Hither we must refer that saying of Paul, 2. Cor. 11.29. Which of you is offended, and I burn not? And surely we must needs make Christ himself a sinner,( which God forbid any man should think) if, to be touched with an inward feeling of compassion, and to weep over the dead, are to be accounted vices and diseases of the mind; a doctrine more fit for stoics then for Christians. What the custom and manner was of the ancient Church, when as yet it was more pure, in solemnizing the funerals of the saints and in mourning for the dead, it may appear out of their own writings. Concerning which thing, Chrysostome hath written at large, and that very notably, though in some points not purely enough, in his Homilies vpon John 84. vpon the Epistle to the Thessalonians 6. Also in his 42. homily vpon the first Epistle to the Corinthians, job( saith he) wept in deed, but no more then a father loving his children, and having a care of thē being dead, should do. But we must not follow this ancient father in making prayers for the dead, which thing is not onely not confirmed by the word of God, or by the pure primitive Church, but is also sufficiently confuted by the authority of the fathers themselves, delivering those things, to which no credence is to be given, and which fall to the ground of their own accord. But hereof we shall haue occasion to speak more, when we come to the third Chapter of this book.  
VERSE 21. And he said, Naked came I out of my mothers womb and naked shall I return thither, the Lord gave, and the Lord hath taken away, blessed be the name of the Lord. Now in these words we may see, whence proceeded, and to what end tended that tearing of his garments, shaving of his head, and casting down of himself vpon the ground, surely not of impatiency, and much less of despair( as Homer describeth Achilles at the death of his friend Patroclus vexing himself without al measure) but of a most grievous feeling of the hand of God vpon him; yet with such moderation and patiencie, that, notwithstanding the bewailing his so great and so sudden losses, he doth not onely comfort him self with the hope of a better life, as afterward he plainly sheweth even in the very height and extremity of his miseries, but also he breaketh forth into thanksgiving: so far was he from accusing God of cruelty and unjust dealing, as Satan his adversary hoped would come to pass. All which heavenly and wonderful virtues are particularly, and by themselves to be weighed and considered of. For this speech of his standeth in few words, but those very pithy and significant; albeit it is likely that Iobs speech was by him, who wrote this history, rather thus comprised in a short sum, then set down word for word, as by Job it was uttered.  
And he said] He was not therefore so dismayed,( although he had received so many grievous wounds, and sustained four hard and bloody assaults) that he became as dumb as a ston, 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 dog, as the said Poets haue fabulouslie written of Hecuba; but casting his body vpon the ground, and setting his mind vpon God, forgetting as it were his present miseries, and that sudden change and alteration which had happened, being full of the faith and hope of another life, he began to utter most godly and heavenly speeches. To conclude, even then he became a Preacher, and a bishop in his own house, setting forth unto all his household, Gods power unseparably united 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 womb.] In this place first of all we must speak of nakedness, of which we find two sorts in the Scripture: one, outward or external, which concerneth partly our body, and partly all other commodities of this life. The other, inward, which betokeneth an absence or want of the true goods and graces of the mind. That job meaneth not here this latter, it is apparent by the whole course of this his speech, whereby we may gather, that he never was richer in the good gifts of the mind, namely, in faith, in the hope of eternal life, in a true zeal of Gods glory, then when he was brought to extreme poverty and want of all other external things. Therefore let us now consider of the former kind of nakedness, whereof Moses speaketh thus, Gen. 2.25. And they were both naked, the man and his wife, and were not ashamed. And no marvel, forasmuch as, till such time as sin entred into the world, there was nothing in any part of the workmanship of the world whereof we might be ashamed, especially in man, whose most excellent beauty and comeliness, even through all his body and every part thereof, from the top of his head unto the sole of his foot, did commend the wisdom of his maker: neither was there as yet any such vntemperatenes of the elements, that they stood in need of apparel to cover themselves withall. Therefore those men are in a great error, who think that our first parents Adam and Eve did not blushy, not because there was nothing in their whole body, whereof they might be ashamed; but because they being now like unto young born babes, were, as they themselves speak, innocents, that is to say, did not much differ from beasts, not knowing or understanding as yet, the difference between that which is comely and honest, and that which is filthy and dishonest: which opinion is directly contrary to that sacred history. now although if Adam had not sinned, without doubt men should haue been born naked as they be: yet job doth not speak in this place of that nakedness, but of the other which hath followed sin, and which hath been joined with those inconveniences, for the remedy whereof, unless God, mans most merciful Creator, had not many and sundry ways provided,( who covered those our first parents with leather garments) mankind had long before this time utterly perished. And truly profane writers, not without just cause, do account this estate of nakedness to be a great misery; but yet with great blasphemy and horrible impiety. For they do not distinguish this nakedness( whereof some of them falsely think that nature, others that God is the author) from that former nakedness, which they knew not, and which was no misery, but rather a great ornament of man. Neither do these unthankful wretches mark howe many ways God, being merciful even in his judgements, hath provided for this misery. Of which thing let us hear Plinie speaking in the Preface of his seventh book of his natural history. Before all things( saith he) Nature, a stepmother to man, doth cover him with the gifts and supply of all other creatures; whereas to beasts, fishes, fowls, trees, and such like, she hath given diuers coverings, and as it were clothinges of their own: as namely, shells, hides, bristles, hair, feathers, scales, fleeces; and hath also defended trees from cold and heat with a bark, yea, and sometimes with a double bark: but man onely she sendeth into the world naked, and assoon as he is born, casteth him vpon the bare ground. Thus much saith Plinie, who peradventure might be pardonned, though he did not know the beginning of this evil and the cause thereof; if that the very ignorance of this thing were not a punishment justly laid vpon mankind: but herein he may not be pardonned, that, although he doth set nature in the place of God, yet whereas she, whom he will haue to be the maker of all things, could not either hate or envy that work, which was not yet begun, or be found unable in making any work or creature; truly he ought to haue suspected and gathered, that neither man, nor those things which were made for mans sake, did continue in that state, which they had in the beginning received of their maker. And moreover, whereas it is much better to haue our choice of so many remedies, which God hath of his free will given unto us for the helping of our nakedness, from among so many of his creatures, to whom he hath given coverings for the use and benefit of man, then to bee constrained whether we will or no, to be content with one covering; surely this nakedness of ours, although sin were the cause thereof, doth not make man more miserable then other creatures. Which thing the very creatures themselves, if they were able to speak, would most manifestly declare, and would convince these profane and wicked men of great impiety. But that wee may return to speeake of Job, this is the same kind of nakedness which is meant in this place: but notwithstanding, it must be taken in a more large signification. For Job, when as he saith, Naked came I &c. doth not onely mean, vnapparelled and without garment came I out of my mothers womb, but we must understand by this word ( Naked) the loss and want of all those goods, which job possessing together with a good name and great reputation, was the chief man, and best esteemed in all that country. But let us consider what all men( except a very few) are wont to do, when as they sustain any small damage, and so shall we the better perceive, howe great this courage of Job and valour was. Naked( saith he) came I out of my mothers womb: as though he should say, I see that I am not suddenly of a very rich man, become altogether a beggar, but indeed I see, that I am brought to some poverty and want: yea, these things which haue so suddenly happened unto me from heaven, and not by the hand of man, do threaten the taking away even of those few things, which I haue left. But put case it should so come to pass: truly this is no strange thing unto me, but then rather the lord my maker did work a strange thing vpon me, when as he did cover me being born naked into this world, and did afterward heap vpon me so many and so great blessings of this life. now therefore since he, withdrawing these things from me, doth call me to my first and old estate wherein I was born, why should I be grieved hereat, whatsoever cause hath moved and provoked him to do it? Surely this is the condition of us all, wherein we are born: therefore it is good for me to be put in mind thereof, least that so great plenty& abundance of all things, might make me to forget my mortality& 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 felicity, nor regarding the remnant of his life which was behind; but taking those things which were past in good part, and making use and profit of this sudden alteration and change, yea,& as it were drawing light out of darkness itself. Therefore very well saith one, that job foregoing his wealth and substance without grief, did sufficiently new that he did not possess them with that love, from the which the spirit of God every where doth dehorte us in the holy Scripture.  
Naked shall J return thither.] What shall he return into his mothers womb? No surely: unless peradventure we say that job by the name of mother understandeth the Earth, which is called of profane writers, Magna matter, that is, Our great mother, in respect of our first creation, which was out of the earth. But it is better to use this word ( thither) not as having respect to any word before expressed, but to some other already sufficiently known: as Mercer well noteth the like manner of speech in that place of Ecclesiastes, cap. 3. vers. 17. There the lord shall judge all things. There, that is, in the last iudgement, or in the last age; neither of which was expressed in the words going before. So that here this word ( thither) signifieth as much as to the grave: according to that which the Lord speaketh, Gen. 3. vers. 19. Dust thou art, and to dust shalt thou return. Hereupon saith the Preacher, Ecclesiastes 5.14. As he came forth of his mothers belly, he shall return naked, to go as he came. And S. Paul saith, 1. Timoth. 6. We brought nothing into the world, neither shall we carry any thing with us out of the world. Whereupon chrysostom doth no less gravely then pleasantly deride and scoff at that needless cost, which some men bestow vpon the coverings of their dead bodies. now although we say that job, speaking in this wise, had cast off all hope of being restored to his former state and condition of life; yet there is no cause, why we should think, that this speech proceeded from a mind drowned in desperation. For even common sense enforceth the godly also to think, whensoever any present calamity befalleth them, that they can never possibly recover themselves; and yet not absolutely and without all exception, but so far as mans reason is able to discern, and also so, as it nothing at all hinder the course, and hope of eternal salvation: yea, howe often do the very saints of God in their grievous temptations, as it were knock at the doors of desperation? yet when they are in that state they are never forsaken, yea they want nothing as the psalms in very many places do witness, and especially that doleful lamentation of Ezechias. But I rather think, that job doth here show, not so much what he thought God had decreed of him, as that he himself was ready to bear patiently extreme poverty, even to the death, if it so pleased the Lord: so far was he from expostulating the matter with God, and asking the cause why he should be thus bereft of all his goods.  
The lord hath given, and the lord hath taken away.] Because this speech may haue a show of mere blasphemy, in that Job seemed not onely to attribute unto God a certain mutation and changeableness; but also to make him the author of all those mischiefs, which were committed both of Satan, and also of those thievish nations, the Shabaeans& Chaldaeans, therefore first we must prove that this saying of Job, was not onely not wicked and blasphemous, but contrariwise, that it was both thought and uttered most godlily and religiously. Afterward I will show, what and how great use we are to make of this excellent speech and sentence pronounced by job. Now therfore the state of this question is not, whether God be the author of sin, which thing I confess can not be once thought,( even as Plato an heathen philosopher doth learnedly discourse) without most vile& horrible blasphemy, but the question is, whether it may be truly said,& whether we ought so to speak, that God both in respect of his will& of his actions which are always just, doth bear any part, yea, and which is more, that he beareth the chief and principal part in willing and working al those things& every of them, which are committed most unjustly and wickedly in the world: which thing I do not doubt, but that it is very agreeable to true religion, and that it greatly standeth with the glory of God: other contrariwise do abhor it as a thing blasphemous and full of impiety. First therefore I will set down certain grounds, whereof no man can doubt, but he must needs 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 testimony of his own conscience. The grounds are these.  
1. That God, as he is the maker of all things which are, both in general and in particular, without any exception, so he is the governor and ruler thereof.  
2. Therefore, that nothing can be done, and that nothing can happen, either God being unwilling and striving against it( for then he should not be almighty) or else not knowing of it, or not caring whether it bee done or no( for then he should not be a right and just ruler of the world.)  
3. Therefore, that not onely the event of things, but even all the second causes, are moved, ruled and directed to their ends by God, not being ignorant or idle, much less constrained and against his will, but by God decreeing and willing to haue it so.  
4. Therefore, things all and every one, are done by the decree, will and working of God.  
5. That the will of the most just and most wise God, is not to be esteemed, either by the state and condition in which his creatures are( for now some of them are good, and some evil) neither by the quality of the causes which he doth use,( for some of them do work rightly and well; some ill and naughtilie; some neither well nor ill; some do not work, nor move themselves at all) but contrariwise, thus we must think of the will of God, that whatsoever he willeth, moveth or worketh, he willeth, moveth and worketh it always justly: that is, all things both in whole and in parte, both universally and particularly considered. He that denieth these things, denieth God. But you will say, by this means is taken away all difference between good and evil in our thoughts, sayings and actions; and so God himself( which is great blasphemy) is made the author of all evil and hard-heartedness. GOD forbid. But again we will refute the falseness of this consequence, by these most certain axioms and grounds.  
1. Although God doth no more stand in need of any middle and second causes, to rule all those things which he hath made, and to direct them unto their proper ends, then he did want either matter or instruments, when he created all things of nothing, by the great and mighty power of his worde: yet notwithstanding he hath made and ordained causes, such and so many as he thought good; whose means he doth use, not of any necessity( as the stoics haue fond dreamed) but most freely, to effect whatsoever he will, even whensoever, and howsoever it pleaseth himself.  
2. The instruments and means which God doth use, be threefold. For some of them be altogether passive, that is, of themselves they can not move themselves, nor do any thing, unless they be moved either immediately of God, or else of some other secondary causes; and of this kind, be all creatures which are without life. There are other things which are moved outwardly, but so, that they themselves do move also, by a certain natural appetite, being guided and directed by no understanding or reason; and therefore they can not properly be said either to do well or ill. Of this sort are all bruit beasts, in which there are diuers degrees of motions, not needful now to bee spoken of. Other yet are so outwardly moved, that they being endowed with understanding and reason, haue some parts of their own in working, whereby they do effect some work, which may truly and properly be called their own.  
3. All these last kind of instruments, to wit, Angells and men, haue been good, and every one of them were so made from the beginning. nevertheless, this goodness in them was subject to change and alteration; forasmuch as God onely is absolutely and always good, without any mutation or change.  
4. Hereupon it came to pass,( and that not without the decree of God, always doing justly, who then did open the way to declare and sheewe forth, both his just severity, which should ensue, and also his most bountiful mercy in Christ) hereupon, I say, it came to pass, that part of the Angels, and all mankind in Adam did fall, and that through their own free will and inward motion.  
5. That fall did neither quiter destroy the nature of the Angels, nor yet of mankind, but did onely deprave and corrupt it: yet so, that their whole will and inward motion continuing in that state wherein it is now, can not move and apply itself to do any thing but sinfully: and therefore it it can do nothing, which may justly be accounted good; but all whatsoever it doth, is alway sinful and wicked.  
6. This evil in those wicked Angels, God hath not as yet taken away, nor yet ever will, as the holy scripture teacheth vs. But he hath, and doth, and will more and more correct and amend it in those, whom, through his infinite mercy, he hath chosen out of all mankind, and whom he hath predestinate to salvation in Christ and through Christ; who having their mindes enlightened, and their will effectually sanctified by the holy Ghost, as God worketh by them rightly, so do they also well and rightly move themselves; in so much that both the work of God moving them, and the work of them moving themselves, not according to the flesh but according to the spirit, is good and just.  
7. But that we may make a difference between the just work of God, wrought by those instruments which also move themselves, and that other work or action, whether good or evil of the instruments themselves, in like manner moving themselves: the ancient fathers haue taught us to distinguish Gods Astion from his Permission: which distinction is as true and necessary if it be rightly understood and according to their meaning, as it is false and little less then blasphemous, as it is abused of the Sophisters.  
8. For they, who fearing least God should be made the author of sin, do separate his permission from his will, by which all things, without exception, are that which they are: and who hold us in hand, that those things which are wickedly done by evil and sinful instruments, are onely foreseen, and not decreed, they I say, do first of all very unwisely confounded the works of God, which are always just, what instruments soever he use, with the work of the instruments, which do not well and rightly move themselves. again they exempt the far greatest part of the things which are done in this world, 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 up into a very narrow room that power of God, by which he worketh and governeth all things, and vpon which not onely the event and issue of every thing, but even the things themselves, together with all their actions do depend. moreover they deprive the godly, being afflicted by Satan and his instruments, of a most singular comfort, whereby we are persuaded out of the Scriptures, that Satan and his ministers are not able to take in hand, much less to do any thing against us, unless the lord both be willing and haue decreed the same. Lastly, I say it is manifest impiety, to think that any thing, though never so small and contemptible, hath ever been, or hereafter shall come to pass, which God( being always most perfitly good and just, who also is ignorant of nothing, who worketh all in all, and against whose will nothing can be done) hath not freely and of his own will decreed from all eternity.  
9. Therefore as touching God himself and his proper or peculiar work, he always justly willeth, decreeth, worketh whatsoever he doth in this world, by whomsoever, whensoever, and howsoever he do it: that is, whatsoever is done, or whatsoever cometh to pass in this world both in general and in particular. Now in respect of the middle instruments which are also moved of themselves, albeit always he well and rightly move and use them, yet properly is he said to work in good instruments, that is to say, which rightly move themselves, as namely in the good spirites, and in his regenerate: creating in them good motions, which he afterward cherisheth and bringeth to good effect; so that the whole glory of that good work which is wrought by these lively and moving instruments, is to bee given to God as the principal cause and author thereof. But as touching evil instruments, and such as do not well and rightly move themselves, namely the devils and all those who are not regenerate, yea, the very regenerate themselves so far as the flesh sinneth in them; God is not said to work in them, as who putteth not into them any inclination and will to do wickedly; but onely not restraining that corruption which naturally he findeth in them, he suffereth and giveth them leave to move themselves and to do according to their evil and concavity disposition. And yet God always useth well and to good and just purposes these evil and sinful instruments, either as a most just judge setting the wicked together by the ears, to work one anothers destruction: or as a loving Father chastening his children even by the hand of those wicked ones, and sometimes exercising them as he thinketh best, for his own glory and their profit.  
All which things to deny, were shameless and incorrigible impudency, such as is reproved by the very natural knowledge of God, and convinced almost by every line in the bible, and diligently confuted by Augustine, and that of set purpose in diuers of his writings, but especially in his 3. book against Julian, cap. 5. Now then, all this which hath been spoken being undoubtedly true, we can not be ignorant what we are to judge& think concerning this matter. Notwithstanding least any man find fault, that all these grounds are taken from human reason, and not from the worde of God, let him answer me, whether God himself may not properly and without blasphemy be said, to haue sent Joseph into egypt, Gen. 45. to haue raised up pharaoh, vpon whom hardening his own heart, he might new his power, Exod. 4.21. to haue given Dauids behooves to his son Absolom, 2. Sam. 12, 11. to haue moved Dauids heart to number the people, 2. Sam. 24.1. to haue bidden Shimei to curse david, 2. Sam. 16.10. So the Lord calleth the Medes and Persians his sanctified,& the instruments of his wrath, Esay 10.5, and 13.6. And the King of Babylon is compared to an axe, and to a saw, Esay 10.15. In like manner the rebelling and falling away of the ten tribes from Rehoboam, the Lord calleth his own work, 2. Chron. 11.4. So likewise the godly are afflicted by the will and foreappointment of God. And that we may not forget the most excellent work of all others, namely, mans redemption, that most ancient, true, and apostolic Church, not uttering any blasphemy, but speaking as it was moved by the holy Ghost, with one accord crieth out, that herod and Pontius Pilate with the Gentiles& people of Israel gathered themselves together, to do whatsoever the hand& counsel of God had determined before to be done. By which testimonies, with infinite others, both that opposition& contrariety between gods permission& his will, between his decree and his Action, is confuted: and also the works of God which are always most righteous and just, are truly discerned from the evil works of naughty and sinful instruments. now, that God punisheth sin with sin, and that as a most just judge by his most effectual will and power( in which sense Augustine very well saith, that although evil is always evil, yet it is good there should be evil, which God may afterward justly punish and reuenge) that God, I say, punisheth one sin with another, it is manifest, Nehem. 9.37. where God is said to give wicked Kings for the sins of the people: and in the 34. Chap. of this book vers. 30. to let the hypocrite reign: to mingle the spirit of error, Esay 19.14. to harden the heart, and to make it obstinate, to blind the eyes, to make drunken with the wine of giddiness, 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 majesty giuing men over into a reprobate sense, Rom. 1.28. sending strong delusions that they should beleeue lies, 2. Thess. 2.11. Ezech. 14.19. and also sending evil spirites with a charge to hurt, and an effectual power to deceive, 1. King. 22.22.& 2. Chron. 18.21. Finally, that we may at the length return to Job, did God either as being unwilling, or as one sitting still and doing nothing, thus answer Satan going about and intending to do wickedness and mischief, lo, all that he hath is in in thine hand? doth Job blaspheme, in that he ascribeth those things to God, which were wickedly done against him by Satan, by the Sabaeans and Caldaeans? or doth he rather, raising himself higher from these instruments unto God himself, aclowledge that there was no power in them as of themselves to do him any harm, and hereby also make a great difference between the work of God, in which he altogether resteth contented, albeit he could 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 proceed to that which followeth, in this place we must dissolve one doubt, which is of no small importance. The Lord( saith job) hath given and the Lord hath taken away. What therefore is God mutable, his mind being changed, as it commonly falleth out with men, whether for greater or lighter causes towards their most especial friends? verily there is no change or alteration in Gods will, and therefore these and like speeches in the Scripture, are unproper and spoken onely in resemblance of those affections which are in man. And although men both see and feel fearful alterations, as well public as private, which happen through their own fault, and because they abuse Gods patience and long suffering: yet we must not in any wise think that there is any change and mutability, though it be never so small, in the will or in the decrees of God▪ but rather that what things soever are changed( and surely there is nothing under the heaven constant& durable, as the wise man teacheth) are therefore changed, because God hath immoueably and from all eternity decreed that they should be changed, when and how it pleaseth him. Therefore so far is it, that God by changing other things is himself changed, that quiter contrary he might justly be esteemed unconstant& mutable, unless those things were indeed changed, whereof the eternal& immutable decree of go is, that they should not always continue in one& the same state. now therefore God only in himself& of himself is simply and altogether unchangeable: as for those blessed Angels which kept their first estate and left not their own habitation, albeit they are immutable, yet they haue not this by nature, but by the gift& blessing of God, being by his power and virtue continually preserved and upholden, that they may not fall. In like manner that immutability of the elect in the life to come, we must aclowledge that it is wholly from God, whom it pleaseth, to give them the fruition of eternal happiness, which through hope was onely begun in them in this life. But this world with all things therein contained is turned up and down, and changed almost every minute, as in Ecclesiastes it is discoursed at large. But of those things which are in this sort subject to alteration and change, there is a manifold difference. For some of them are so changed, that nevertheless they still rémaine whole and sound: as namely, the heauens and the elements, which at the day of iudgement shall onely be renewed: concerning which matter we must notwithstanding judge soberly, and take heed that we rove not boyonde the bounds and precincts of Gods word. Other there are which utterly perish, and shall never be restored; such are all singular things of all kindes, which do here as it were by course one after another rise and fall, grow up and decay, as it pleaseth God to dispose of them, and shall at that day which God hath appointed, utterly be abolished: I except man, whose soul as touching its substance, can not by death be dissolved: yet the good quality or disposition thereof is by original sin changed, corrupted and defaced: the body for a time death dissolveth, which shall afterward either put on blessed immortality, or else remain in hell torments for ever& ever. That which I said of the world and all worldly things, is also to be understood of all worldly government, and of al other things, which belong only to this life. For howe and to what end should these continue, the whole course and periods of the world, together with this earthly life, being fully complete and ended.  
But the spiritual and ecclesiastical government of that sacred fellowship and society of the true worshippers of God, is not to be accounted in the number of these worldly things which I spake of, and which I said were not only unconstant, but altogether vain and transitory. nevertheless this also is subject to marvelous alterations, though not of its own nature, but by the hand and will of God, hereby either proving his children, as we are taught Psal. 44.18. or else by his just judgements chastising them. Hence therefore it cometh to pass, that those outward marks and tokens of this holy fellowship, although they be always inherent in the nature of the true Church, are notwithstanding at some time changed, interrupted, and broken off, in so much that they can not be seen and perceived of men, but are onely seen and discerned of God, 1. King. 19.18. judge. 17.6. Our saviour Christ foretold that these things should come to pass in the latter dayes, into which we are fallen, Luk. 18.8. Hereof also Paul forewarned us, 2. Thess. 2.3.& John, revel. 12.14. yet it is most certain that so long as this world lasteth, they can never utterly be abolished. For both experience& reason do sufficiently prove it. Although the Church hath been in the waves continually tossed to& fro, so that oftentimes it seemed to be quiter overwhelmed, yet it hath risen up and shall rise even out of the midst of the waves, be they never so outrageous: being raised as it were out of the bottom of hell itself, by the hand of a most mighty and merciful saviour. moreover faith being defaced and quiter taken away, it would necessary come to pass, that there should be no Church, that is, no kingdom of Christ here vpon earth. now faith cometh by hearing the word preached, therefore so long as the world standeth, there shall be some preaching more or less of the saving word. But this preaching is sometimes public, and to be seen of all those which will but open their eyes: sometimes again it is rare and private, either thorough the negligence, or thorough the wickedness of the Pastours, whereby it cometh to pass that the spirit of error prevaileth against the truth. Such a Church Samuel found, 1. Sam. 3.1. and Christ himself, Matth. 9.36. But after that the number of the elect is fulfilled, and Christ shall come in glory and triumph, then doubtless all that spiritual government, being ordained only for the gathering together of the Saints, shall cease: for the son having brought all things under his subiection, shall deliver up the kingdom to the Father, as the Apostle most divinely teacheth, 1. Corinth. 15. now as touching these spiritual and supernatural graces, of which the Apostle speaketh, 1. Cor. 12. some of them are onely to last for a time, and some are perpetual. And of this latter sort again, some onely continued to the end of this life, and others are to continue for ever in those who are partakers 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, mat. 22.14. Many are called, but few are chosen: yea and those truly are not always effectually called, whose ministery the Lord useth for a time to call his elect to the knowledge of salvation. But all those graces which the Lord bestoweth vpon those for the benefit of others, shall finally be withdrawn from them, and they as reprobates and castawayes shall eternally be condemned, Matth. 7.22. So the gift of prophesy was taken from Saul, so Judas the betrayer of Christ, like a vile witch lost very many excellent graces; many also fall away from the faith, I mean not any true and lively faith, but such a faith as lasteth onely for a time; and into these men, the devill which went out of them, entereth with seven worse then himself, Matth. 12.45. So at this day the Church findeth no greater enemies, then those of whom the Apostle speaketh, Act. Chap. 20. vers. 29. Yea in the godly very many times, when as they grieve the holy spirit, these gifts fail, and for a time seem as it were utterly to be defaced and blotted out, as that most lamentable example of david prophesieth in three most grievous sins, adultery, murder, and betraying the army of GOD. And therefore Christ doth not without cause so often warn us, continually to be watchful: and the Apostle counseleth his scholar timothy not to suffer the gift of God which was in him to perish, but rather to stir up the same. Finally, we may not be ignorant of this that many of those gifts of the spirit, as namely, the gift of tongues, the gift of healing, and the gift of foretelling things to come, being onely for a time bestowed vpon the primitive Church, for the confirmation of the Apostles doctrine by miracles, by little and little ceased, Matth. Chap. 16. vers. 20. And now what need haue we of these seals, seeing the truth of Christian doctrine hath already been confirmed by so many and sundry miracles. But those spiritual gifts are perpetual and never cease, which God hath appointed as subordinate means and causes, for the executing of his eternal decree of salvation, in electing and calling those in time, whom he hath predestinate from everlasting; for which cause of Paul they are said, to be without repentance, Rom. Chap. 11. vers. 29. and he reckoneth them up shortly, Rom. Chap. 8.30. Of this sort therefore is effectual vocation, which at that very instant, when it seemeth best to the heavenly wisdom, begetteth in the elect faith, hope, and charity, vpon which followeth justification by faith, and finally glorification. For these are always unseparably united: and unless we be certainly persuaded of this, wee shall never enjoy any true peace of conscience. For otherwise it must of necessity follow, either that God is changeable, with whose will it may stand to haue him condemned, whom before he would haue saved, or else the condition of faith annexed to the promise of the gospel, shall depend not vpon Gods immutable decree, but vpon the will of man. The former can not be said without blasphemy; and this iumpeth with the heresy of the Pelagians. And here I let pass infinite most plain, and undoubted testimonies in the writings of the Prophetes and Apostles, by which it may be proved that the salvation of the Elect standeth sure and immutable. But two things are in this argument especially to be observed. For this steadfastness and immutability taketh place both in every one of the Elect, and in the Church, properly so called, that is, in the whole company of the elect and true believers, and not in these or those particular Churches, nations, people, cities or families, not yet in the Church, being so generally or universally taken, as in it are contained not onely the elect and true believers, but hypocrites also and castaways. For thus we see, howe the people of the Iewes haue fallen away from the covenant of the gospel and of salvation, it being now translated unto the Gentiles: and that Saint Paul not without cause threatened the same iudgement unto the Gentiles long ago, at this day we may see sufficient proof in that general apostasy or defection almost of the whole earth unto the detestable religion of mohammed, and in that whore of Rome, who hath made drunken so many kings, and so many thousands of people with the cup of her abominations: and yet not one of the Elect and true believers, whether he be Jewe or gentle, doth, nor ever shall perish. Secondly wee must know, that among those principal gifts of the spirit, there are some, which in the faithful, end together with this life, and others, which are onely begun in this life, and shall be made perfit in us in the life to come. Of the first sort are Faith and Hope, not as though their nature were flitting and unconstant, but because( all those things being now finished and come to pass, which the Elect in this life partly as being already past, and partly as yet to come, believed and hoped for) there shall then no longer be any place for Faith and Hope. But the knowledge of God, whereby, while we live in this world, we know him onely in parte, shall be made perfit in the world to come, when as wee shall stand in Gods presence, and see him as it were face to face: and charity, by which we love God and our brethren in this life very coldly, by reason of that fight which is between the flesh and the spirit, shall after a wonderful manner, such as no tongue is able to express, unite and join us with God and his blessed saints, 1. Corinth. 13. vers. 8, 9, &c. and then shall that prayer of Christ take full effect, which he made even then, when he prepared himself to undertake the death for our sakes, and which is recorded, joh. Chap. 17. vers. 22.23. &c. And concerning this point let it suffice to haue spoken thus much, both▪ against the daungerous errors of those men, who not content, in stead of the Church being a pure virgin, to present us with a painted harlot, and abusing that saying, that the Church can never perish or bee abolished, would hold us in hand, that that counterfeit vizarde of theirs, is, and always shall be the true face of the Church, herein deceiving themselves and others: and also of them, who most falsely teach that the holy spirit and also true faith may often times not onely for a time bee hidden and lie as it were smothered, but even bee quiter lost, and utterly extinguished; thereby overthrowing that true and sure foundation of our Faith and Hope, by which wee are upholden in most grievous temptations. now therefore to return to our Job, seeing as it appeareth by the words immediately following, he uttered these things being full of faith and hope, as whose mind was wholly bent to praise and glorify God, we may hereby gather that he speaketh here onely of outward and external goods, which the very profane philosophers haue distinguished from those which they call inward or internal: and Epictetus in that his golden Enchiridion, showing that these are not in our power, draweth from thence many arguments, to persuade men to bear patiently the loss of these goods: yet none of them attained or came near this true wisdom of job. For some of them call these the goods of Fortune, as if rashly and by chance they should come to us and go from us: others onely consider in them a nature inconstant and nothing permanent: and Epictetus frameth mens mindes rather to a blockish and senseless careelessenesse, then to true patience, grounded vpon good and sure reasons. But this our Job furnished with the knowledge of GOD, both natural as also spiritual and supernatural,( whereof the former confuteth the vain and foolish imaginations of the philosophers, which the Apostle Saint Paul noteth in his Epistle to the romans, the first Chapter, and 21. verse. and the other doth enlighten and make perfit this, being through original sin greatly darkened and obscured) and reliyng himself wholly vpon Gods providence, hath left a most singular example of patience to be looked into, and followed of us, when soever we are tried with the like calamities. For through impatiency in these temptations, some are carried into blasphemy, others to reuenge, others into diuers sorts of turbulent and troublesone affections: finally some are violently born vpon the rock of desperation; for as much as they set their whole mind and cogitation vpon the things themselves which they haue lost, and therefore they are grieved for the loss of them, and burn in hatred and desire of reuenge against those, whom they imagine to haue done them this injury, and to haue been the cause of all their misery. Contrariwise they that are rightly persuaded of the providence of GOD, and by the example of job do aclowledge God to bee the most just and wise governor of all things, not only in general, but in particular, they of all others do find out that most quiet and safe haven, wherein, having been tossed with never so violent storms of afflictions, they do quietly remain. Notwithstanding this consideration of God, doth not in like manner comfort and pacify all men, as it did Job, which we see in the like calamities doth come also into the mind of very wicked men. Therefore it is requisite here wisely to distinguish. For as it is not enough for a man, who hath had any thing stolen from him, to find the thief, especially if he be such a one, of whom he can not recover his losses, neither by force nor by law: so not whosoever being in misery, thinketh that he hath to do with God, doth hence by and by take comfort; but he onely, who with reverence rightly and religiously thinketh vpon God. give me therefore a rich man, who is suddenly fallen into poverty, or any other vpon whom 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 revenging sin, what shall you hear come from him, but mere blasphemies against God himself,& horrible outcries of a man desperate& forlorn? Also give me a man, who feeling the burden of sins, by which he acknowledgeth Gods hand to be worthily laid vpon him, be it that the same man join with Gods power his just iudgement and go no further: I will marvel if he do not follow the example of Saule, or the traitor Iudas, or else pass over his life in great wretchedness. And for this cause the Scripture calleth a conscience wounded with sin, a going down into the grave. 1. Sam. 2.6. What then is to be done? surely, he, who iudgeth himself to be punished for his sins( as for the most part we ought to persuade ourselves) must join with a true and inward feeling of Gods power& iustice, not onely that knowledge of Gods goodness and mercy, which reason itself teacheth us by infinite testimonies, which with our eyes we may every where behold in his creatures both in heaven and in earth; but also that assured persuasion, which onely the holy Ghost teacheth in the school of the Church, bearing witness with the spirit of every one of the elect, that God is there most merciful Father, giuing them a hart broken with the sense and burden of their sins, but yet by little and little through the mercy of God taken hold of by faith, marueilouslie recomforted, and at the length throughly pacified. But if he be lead by good coniectures to think, that this affliction doth not befall him for any sin of his( although in the mean time he confess himself a great sinner) but that God by this means either trieth him, or teacheth him patience, or else useth him to the setting forth& manifesting of his own glory, then, no doubt looking directly unto God, and having his mind and cogitation wholly settled vpon him, he forthwith findeth not onely matter of great comfort, but of ioy, which cannot be uttered. For what is it that a just man should rather desire, then to haue occasion given him, to make known the virtue and honesty of his mind? what can a painful scholar rather wish, then of through continual study and exercise of a rude a. b. c. boy to become a learned man? what may a man which loveth his own health rather seek, then by physic and other good means to prevent those diseases which otherwise he is likely to fall into? finally wherein doth a stout& valiant soldier, desiring to maintain and increase the honour of his captain, wherein, I say, doth he more rejoice, then even to spend his blood in his captaines behalf, to purchase him a glorious victory and triumph? In which kind of conflict, this special thing is not to be forgotten, that there can be no more glorious conquest then to die in this fight: neither surely is this so much to be counted a death, as an entrance into that most true, happy, and everlasting 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 persuade ourselves that God will lay so hard a trial vpon us, what I say, if our mind be disquieted, knowing nothing at all, why God should deal with us in this manner? what are we to do in this case? Truly we must leave of al reasoning, and praise god with thanksgiving, because although for secret and hidden causes he hath thus decreed of us, notwithstanding he doth nothing but most wisely and most justly, as being wisdom and iustice itself: yea and howsoever it seem otherwise to flesh and blood, doth not decree, nor yet will haue any thing done, but for the great good and profit of his children, as being unto them a most merciful Father and redeemer in his son Christ. For all this job acknowledgeth in the very extremity of all his miseries, as afterward it shalbe shewed. But to the end we may the better perceive, the greatness of Jobs courage and constancy, let us a little more nerelie consider, how many and how terrible monsters he overcame with this club, that I may so call it, of Gods providence. doubtless the number of them hath always been very small, who either wanting riches, haue not greedily sought after them, or else, who being born or made rich, haue not put their trust and confidence in their riches. For which cause our saviour Christ telleth us, that it is a marvelous hard thing for rich men to enter into the kingdom of heaven,& Paul not in one place teacheth, that covetousness is plain idolatry. But our Job doth in the 29. Chapter of this book, manifestly witness of himself, being constrained so to do through the bitter and importunate accusations of his uncourteous friends, that his hart was not set vpon his riches, and that he possessed them not with love, as gregory speaketh; the loss of which he did so patiently bear, being at once and that of a sudden deprived of all. Behold therefore how the desire of riches in getting them, and the love of riches in possessing them, two most cruel monsters are vanquished. Job enjoyed great honours and dignities, from all which he was fallen, as wee shall afterward understand by his own testimony. nevertheless he doth not at all seek after them. Behold therefore two other most fearful and deformed monsters, namely ambition and pride, mastered and laid along at Jobs feet. And no marvel, seeing he wholly casteth himself and resteth on the only will of God, who giveth and taketh away at his own good pleasure. If he should haue asked counsel of flesh and blood in these evils, it would haue taught him to distrust GOD, and so consequently to fall into desperation, or driven him to all manner of wicked shifts and mischievous practices. But this was always far from his thought, as who had settled all his hope in the providence of God. Behold therefore a glorious victory and triumph both over a preposterous love of this life& over distrust the mother of all sin: vanquished both at one time. The loss of his 10. children at once, by so sudden& rare a mishap, how far 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 void of affection toward them, as appeareth by his careful bringing of them up. Behold therefore a natural affection, that is, a most tender fatherly affection, governed& ordered aright according to the rule of true mediocrity, wherein we see very many( David himself shal be in the number) do offend one way or other, and that under the show of virtue. To conclude, this patience of Job was great, wonderful, and unspeakable, which GOD grant unto us that we may in some measure imitate and express in ourselves,  
Blessed be the name of the Lord.] See here I pray you, how good job doth glory over Satan, adding this as a princicipall triumph among the rest and above the rest of his so many former victories. For he is not onely contented to bear so great miseries, calamities and afflictions, with a quiet and patient mind, and not to haue once murmured against God, but also, as if so many miseries were so many blessings, he yieldeth most humble thanks to God, as if he had dealt most bountifully with him. For the spirit of God did inwardly teach him not following the direction of flesh and blood, that, that our heavenly Father can not possibly will the hurt of his children, amongst whom he had experience, that himself was one: and therfore that, whatsoever he doth allot to his beloved children, seeing in the end it turneth to their good, is not onely not to be accounted evil, but further to be reckoned among the blessings of God. Now it is not unknown that in the books of holy Scripture by the name of God is understood God himself, and that by an express and significant manner of speaking, putting us in mind that to true& perfect thanksgiving is required not onely the faith of the hart, but also the confession of the mouth.  
VERSE. 22. in all this did not job sin.] Seeing this testimony of the holy Ghost is true of Iobs whole speech, set down in the former verses, vainly and to no purpose do some men flee unto that their false contrariety, which they imagine between Will and Permission, to qualify this speech at their pleasure, God hath taken away. now in this place we haue the true definition of blasphemy, as it is restrained to the breach of the first Table. For blasphemy is that most grievous sin, which of set purpose in way of reproach and dishonour, either detracteth from God that which is proper and most agreeable to his nature, or else attributeth somewhat unto him, which is disagreeing or repugnant thereunto, which definition will afterward stand us in some stead to acquit Job of blasphemy in those far greater conflicts which are behind. He therefore is not to be accounted blasphemous, whosoever speaketh blasphemy, as it is one thing to be a liar, saith Cicero, and another thing to tell a lie. For a man can not justly be said to be blasphemous, unless he bring with him a will and purpose to blaspheme: as Moses giveth us to understand by adding, the name, Leuit. chap. 24.16. He that blasphemeth the name of the lord. And also by an high hand, which signifieth presumption, Numb. 15, 30. And Christ himself witnesseth Matth. 12.31. that there are many degrees of this sin, concerning which thing I shall haue occasion to speak in another place. now where as the greek interpreter, and the common latin translation to the former part of this verse add this clause, with his lips, it probably seemeth to be taken out of the 10. verse of the Chapter following. And herein I very well like Mercers iudgement, who referreth the former part of this verse to the mind, and the latter to the mouth, showing that job neither thought in his heart, nor uttered with his mouth any thing unmeet and unworthy of God, in so much that both within and without, he carried away the victory and conquest over Satan.   

❧ CHAPTER II.  VERSE 1. And on a certain day the sons of God came and stood before the lord: and Satan came also in the midst of them, ( that is, among them) and stood before the lord. 
IT shall not need to make any recital of such things, as haue been by us generally delivered in the former Chapter, concerning Gods providence, represented& set forth unto us after the manner& fashion of men. Howbeit seeing it hath pleased the holy Ghost here again to repeat the same things, and in the same form of words, to beate vpon the same point; it may appear very evidently, that we are hereby put in mind, howe profitable and necessary a thing it is for us, most especially in our greatest and most grievous 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 useth, but considering that we haue to deal with God himself, lay aside all desire of reuenge, after the example of david 2. Sam. 16.10, 11. and humble ourselves under the mighty hand of God, 1. Pet. 5.6 or whether the lord by this means maketh trial of us( as here he did of job) we do follow this example of patience and constancy in job: or whether finally we are afflicted for the glory of his holy name, we be so far from being faint hearted or discouraged, that, casting our eyes vpon our chief captain and governor, we be stirred up even to yield him most hearty thankes, for that to us it is given not onely to beleeue, but also to suffer for his sake, Philip. 1.29. All which comforts depend vpon the sense and feeling of Gods providence. The naming of a day in this place, and that of one certain and peculiar day( for so hath the original text) doth not in any wise belong, as we haue said, unto the decree and purpose of God, which taketh place even in every singular and particular thing,( forasmuch as this is eternal, and therefore goeth before all time) but it hath relation to the manifestation and execution of that decree, whereunto the Lord hath prescribed certain times and seasons, which cannot be altered. Which point is of us diligently to be considered, to the end we may the better persuade ourselves, not onely that nothing happeneth unto us by chance, but also, that all those things which the Lord from all eternity hath decreed, whether they concern prosperity or adversity, are begun, continued, and ended in those very moments of time, which he hath likewise appointed from everlasting; that thus we neither be wearied with looking and hoping for good things, nor, suffering affliction, offend through impatiency, or, after the manner of the wicked, of whom the Apostle speaketh, 2. Pet. 3.9. dream or imagine that many things shall never be, because it is so long before they come to pass: but rather stay ourselves wholly vpon Gods most wise& righteous will& pleasure, in whose power alone are all opportunities of times and seasons. Finally, whereas Satan again offers himself into this assembly, it declareth unto us two things. The one is, that the children of God having escaped the danger of one tempest, are not by and by to look for a calm, but rather having received blows more or less, to prepare and address themselves to undergo far greater, if it shall so please the lord. The other is, that Satan and his ministers can not go one jot beyond the bounds and limits of their commission, no not even then, when God doth as it were let loose the raynes unto thē, and also that he having finished his temptation, can not otherwise choose, but present himself before the iudgement seat of God, from whom he received his warrant. And this is it, which even now I said, that the execution of the decrees of almighty God, not onely beginneth at the time set and appointed, as we haue already seen; but also continueth and goeth forward, as we see, and at the length haue an end, as we shall see afterward in the 38. Chap. All which God disposeth at his own pleasure, who will not suffer his to be tempted above that they are able, 1. Cor. 10.13. neither yet will he at any time suffer us so to be pressed down, that we be by any means overwhelmed, 2. Cor. 4.8.  
VERSE 2. Then the lord said unto Satan, Whence comest thou? and Satan answered the lord, and said, From compassing the earth to& fro,& from walking in it.  
VERSE 3. And the Lord said unto Satan, Hast thou set thy heart vpon my seruant Job, howe( there is) none such as he ( like him) in the earth, an upright and just man, one that feareth God and escheweth evil, as who still continueth in his uprightness? And yet thou didst move me with him ( that is, against him) that I should swallow him up without a cause.  
IN this question or demand compared with the answer of Satan, we haue very notably described unto us, what is the nature and property of that unclean spirit, as also of all those in whom he beareth rule. For they are obstinately& rebelliously bent either flatly to deny the truth against their own conscience, or else shamelessly to dissemble that, which they know to be most true, both before God and man. So in time past this wicked spirit and no other spake in the serpent unto the woman; yea,( saith he) hath God indeed said, ye shall not eat of every three of the garden? howbeit this false deceiver knew it right well. Saul, though convicted by his own confession and testimony, yet ceaseth not to persecute david, as a rebel, or as one that lay in weight for the kingdom. So Judas, for all that his treason was so often and so plainly detected by his Lord& Master Christ Jesus, the son of the eternal God: yet nevertheless still he goeth forward& seeketh the means how to betray him. And there is nothing more sure, then that Satan doth infect all mankind with this venomous poison of his, as appeareth by many woeful examples 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 howsoever in themselves they are evil, yet they do not proceed of any hatred of God, or of a wicked or reprobate mind: but rather from a preposterous fear, or from some other like infirmity, which is the cause that the godly can suffer themselves to be reproved and corrected. This is evident by the example of Peter. Let this be our lesson therefore, always to embrace and lay hold vpon the truth, forasmuch as we are endued with the spirit of truth, and to abhor all falsehood and lies together with the father and author thereof. Furthermore let us not tarry and look while God city us before his seat of iudgement, as here he did Satan, and as it fared with david, 2. Sam. 12.13. but setting before our eyes another far better and more commendable example of the same david, let us freely and of our own accord confess and condemn our sins, first and principally to God, Psal. 32.5. and then also unto our neighbour, and that by the commandment of Christ, Matth. 5.23.& 18.15.& lastly if it shall so be needful, even unto the whole Church, Acts. 19.15.  
Hast thou set thy heart &c.] The Lord used the very same words in that former assembly, whereof we haue spoken in the chapter going before. But in this repetition is included a very bitter taunt& sharp reprehension, as if God should haue said, Art thou not ashamed, Satan, thus to answer me, as if I had forgotten, what I granted thee in our last meeting?& thus in my presence to dissemble, that I am found to be most true of my word, and thou a most false and malicious slanderer? I perceive thou wilt always be like thyself, wholly bent and set vpon mischief, though thou art not able to weaken Iobs faith and constancy, which by so many and sundry means thou hast assaulted. From hence we may gather this observation, that the godly in their greatest and most grievous temptations, howsoever it may seem that God layeth them open and naked to the will and tyranny of Satan and the whole world, yet haue God present with them, who seeth their conflict; neither is he onely an idle beholder, but inwardly he ministereth unto them strength and courage. Hitherto pertaineth that saying of the Apostle, Philip. 4.13. J am able( saith he) to do all things through the help of Christ, which strengtheneth me; as also that which he affirmeth of the crown laid up for him by the most righteous judge, 2. Timoth. 4.8.  
Yet thou didst move me( that I should strive) with him, to swallow him up without a cause.] The meaning of these words is this. Although job be so holy and virtuous a man, yet thou hast left no means vnassayed, that I being persuaded by thy false and forged accusations, might wholly at once destroy him, and that as we now plainly see, without any his desert. Here ariseth a doubt howe this can agree,( I say, not with Satan that continually accuseth Gods children,) but with the eternal God, to testify such things as these of himself. For can we truly say, that God, whether he deal in mercy or in iustice, is moved by any other means then of himself alone? howe then may we affirm that the lord God, at the request of Satan, was moved with displeasure against job, and that undeservedly? To the first difficulty I answer thus. almighty God never did associate unto himself any counsellor for the determining of any thing: nay, if we shall speak properly, he is not, no not of himself moved and stirred up, after the manner of men, to appoint and ordain this thing or that: but he is altogether in himself vnchaungeable from all eternity, and hath also in himself and of himself from everlasting willed and decreed all whatsoever he hath willed and decreed. But yet as he hath appointed times and seasons, so also hath he ordained secondary causes for the accomplishing of those his eternal decrees. So in the fourth of Genesis the lord testifieth, that he is provoked by the cry of Abels blood, to take vengeance vpon Cain. The like is recorded of the sin of the Sodomites; and the inhabitants of Gomorrha, Gen. 18.20. again on the other side, the lord declareth that he was moved with the pitiful cries and complaints of his people, to deliver them out of their captivity, Exod. Chap. 3. vers. 7. So being reconciled unto us by that sole and onely mediator CHRIST IESVS, he doth also hear us, always keep, defend, and protect vs. So likewise doth he many times, for the prayers of the godly, either differre or else assuage and mitigate the punishments most due unto the wicked and ungodly, as may be shewed by sundry and almost infinite examples. To conclude, so doth he spare the penitent and repentant. Therefore in respect of middle causes, which serve as instruments for the actual performing of his eternal decree, and are in their appointed times apparent, it may not unfitly be said, that the Lord is, after a manner proper to himself, moved, both to show mercy, and also to execute his most just judgements. nevertheless we must here consider an exceeding great difference. For so often as he either spareth the penitent, or blesseth those who are careful in discharging their dueties, this his bountifulness is not to bee imputed either to any mans repentance, or to the merit of good works, or to the excellency and worthiness of faith, but it is onely and wholly to bee ascribed to the free grace and mercy of God, because from the self same fountain also do flow both repentance and faith, together with all the fruits and effects of the same. But where the question is concerning the punishments due to sin, wee must aclowledge that the true and principal cause thereof is to be sought and to be found in the sinners themselves.  
The second doubt may thus be resolved: God doth not say that Satan did win him by his persuasions, to destroy that innocent and just man job, but that Satan went about to obtain this at his hands, by charging job with many false and slanderous accusations. For this can not truly be said of God, that as he suffereth himself to be led by the prayers and supplications of his children, so doth he also yield some thing to the request of Satan or his ministers,( unless peradventure it be for their own destruction, as appeareth by this history of job) no not then, when as he doth either wholly or in some parte permit and suffer that to be done, which the wicked most earnestly desire. For he doth not effect any such thing, because he is willing to grant their demands, or else in any wise to gratify them, but because he hath before decreed to bring these things to pass by their ministery, and that to a good end; which they desire for a very evil intent and a most wicked purpose, as might be shewed by manifold examples. We are therfore thus to understand that, which the lord both before hath suffered to be done against job at the entreaty of Satan, and also that which afterward he shall permit and suffer, onely vpon an intent to try and prove his servant, and not utterly to destroy him, as Satans desire was: yea Gods purpose herein is, in this his seruant to triumph over Satan: so far is he from being willing for Satans pleasure, to suffer this good man job to be cast away, which thing truly can not be spoken without horrible blasphemy.  VERSE 4. And Satan answered the lord, and said, skin for skin, and whatsoever is a mans, ( that is, whatsoever a man hath) will he give for his life. 
IN that Satan so manifestly convicted, dares notwithstanding still make answer unto the lord, it declareth howe greatly this unclean spirit is delighted with all manner of wickedness. From hence it cometh, that forasmuch as none can easily be brought to renounce and forsake that wherein he taketh special delight, hence I say it cometh that he is never wearied with committing sin. And therefore he can neither be said to sin of infirmity, neither yet can he ever so much as once bethink himself of any amendment. To this nature and devilish disposition of Satan, they of all other come nearest, whom the Scripture useth 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 end, undoubtedly their portion shall bee all one with his in everlasting destruction. But we on the contrary parte, if we be the true children of GOD, albeit no man is free from sin; yet let us, by the aid and assistance of that good spirit which we haue received, above all things be careful, that we sin not of malice against the truth, nor with a certain hatred of virtue and goodness. For this is altogether devilish: but if it so fall out, that we haue sinned and fallen through infirmity, let us offer up unto the lord a contrite heart, which is a gift proceeding even from himself unto us, and let us in no case resist his chastisements and correction.  
skin for skin] It is not to be doubted, but that this is a proverbial kind of speech, the true meaning and application whereof seemeth unto me very hard and difficult. For whereas many will haue the sense to be this; that the life of every one is so dear unto him, that he will not stick, to ransom and redeem his own skin, though it bee with the skin of another, that is to say, if he shall come into jeopardy of his life, he will be most forward and ready to bring another into peril of death, rather then to undergo the danger himself: as if Satan in this speech had relation unto the death of Jobs children; I can not like of this their interpretation, because that which very seldom falleth out, may hardly be thought to minister occasion of a proverbial speech. For what if Job, as a tender and most loving Father towards his children, had rather been ready to adventure himself for them even to the death, if it might so haue pleased the lord? Surely if this were the true meaning of this place, in the original should haue been added this word ( his) as well in the first parte of the sentence, namely ( For his skin) as in the lattet, ( For his life.) Neither do they yet content me, who allege further, that men will not refuse, even with the loss of some one of their members, to preserve the rest of their body alive: which exposition seemeth to me less probable then the former. For thus the speech should not rise from the less to the greater, nor any thing at al be aggravated, but rather diminished; for so much as it is a greater matter for a man to redeem his life with one of his members, then with all that he possesseth beside. My iudgement therefore is, that Satan in this proverb would signify thus much, namely, that job as yet had suffered nothing, but onely in his outward or external goods; the loss whereof is a thing so common to men of all estates, that men do oftentimes voluntarily sustain one loss and damage, for the avoiding and eschewing of another. And the rather, because these temporal goods are such, as may again without any great difficulty be recovered, yea, and sometimes the loss of one commodity, may be an occasion of obtaining a far greater: in which respect that worthy Themistocles, whenas, being banished out of his own country, he had received greater honours and wealth at the hands of Darius the King of Persia, then ever he had enjoyed before, was wont to say, Perijssem, nisi perijssem: that is, If J had not lost all, J should surely haue lost all. Therefore by the name of skin in this place, wee must after a proverbial manner of speaking, understand the outward goods which are belonging to a man, with the which he is as it were, covered, and which are no parte of the man himself: the loss whereof in parte, men, if so bee urgent necessity shall so constrain them, can in some sort suffer without falling into despair: but yet for skin, and what is that? surely this, that making much of that which is left, or at the least, keeping their lives out of danger, they may afterward recover their losses. But if the life itself shall once come in jeopardy, then men are ready and willing without any exchange or recompense, to foregoe all whatsoever they possess, without exception: as it commonly falleth out with mariners, when they are in extreme danger of ship wrack: and the reason is, because men can not recover the loss of their lives, as they may the loss of their goods. The drift therefore and scope of Satan in this speech is( as we haue said) nothing else but thus to show that job was not yet touched to the quick: that those blows which he had hitherto received, not onely fetched no blood, but scarcely touched his skin and flesh: that he rather reioyced for his own safety and preservation, then sorrowed for the losses he had sustained, and therefore that it was no marvel, though he were not at all discouraged, neither yet broke forth into any bitter and expostulating speeches against GOD, not for that he did serve and worship GOD from his heart, but partly for the love he bare unto himself, and partly because he still enjoying his life and limbs, hoped in time to bee restored to his former, or to a much better estate. Therefore here shall be a double opposition, namely, between skin, and all which a man possesseth and for his life, the speech as I said, rising from the less to the greater: so that we may seem more fitly 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 home donnera bien une peau pour une peau, mais il donnera tout ce qu'il a pour sauuer sa vie: that is, a man will willingly give skin for skin, but he will give all that he hath to save his life. This Christ considering, Matth. 6.26. and sharply reproving this kind of men, who make greater account of this life, then of any other thing whatsoever, he sheweth that none do worse provide for themselves, then they who making this their only care, howe they may preserve and cherish this life, do thereby purchase to themselves their own ruin and final destruction. Satan therefore knowing right well, that this is a common 'vice in all unregenerate men, as he, who had long before prevailed against Adam by this temptation and made him, by purchasing Gods displeasure, to draw vengeance vpon his own head, Satan, I say, dares,( like a vile and desperate wretch as he is) assure himself, that Job, if he were so far forth vexed and tormented with some grievous and vntollerable disease or sickness, that their might be no longer hope of life, would at the length discover and bewray, how that all this time he had served God not of any true or unfeigned zeal, nor yet for the love of virtue and righteousness, but because he found by experience that this worshipping of God was very profitable and gainful unto him: which commodity ceasing and all hope of life being quiter taken away, he doubted not, but to prove that proverb true, No longer penny, no longer Pater noster. And yet notwithstanding Job in this trial and temptation of his, howsoever( by means that Satan had bewitched both his wife, and those friends also that came to comfort him, to use such speeches, as grieved& vexed his righteous soul) howsoever, I say, he oftentimes bewrayed the infirmity of flesh and blood; nevertheless he was always so far from that, whereunto Satan laboured to bring him, that still in word and in dead he witnessed the clean contrary.  VERSE 5. But, J pray thee, now stretch out thine hand, and touch him to his bones, and to his flesh: unless he blaspheme thee to thy face. 
HEre therefore Satan doth confess,( though very much against his will) that he hath no ability at all to hurt, howsoever this is the only thing he desireth, unless he hath received power and licence from God. But here also he playeth the sophister, so reasoning, as if forsooth God should be the only dealer in this action, or as if the work of Satan himself were the very work of God, wherewas notwithstanding( as we haue more fully declared in the Chapter going before) in all such like wicked actions, evil instruments do not deserve so much as the name of instruments, in respect of their own proper work, so far as they do that which they do of their free will and inward evil motion; but onely so far forth as God useth them, being never so evil and sinful instruments, for the effecting and bringing to pass of his own peculiar work, which is always most just. Here therefore are two hands, very repugnant the one to the other, yet concurring to the one and the same effect, namely to give job many and grievous wounds, but with a diverse end and clean contrary purpose. For God striketh Job, not of any displeasure or intent to do him harm, but he propounded unto himself this end in Iobs visitation and trial, namely, to get the conquest over Satan and all his malice, and gloriously to triumph over him in the constancy of his seruant; whom also he would by this means bring into the way of a far greater felicity. In like manner Satan▪ he also striketh Job: and why so? surely that he might compel him to blaspheme God to his utter 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 trial and invincible constancy, is of God the Lord.  
unless he blaspheme thee to thy face.] This is not to be coupled with the former part of the verse, as if Satan did annex some condition to that his request; but he useth a rhetorical kind of concealing that, which should follow vpon this speech, and which nevertheless he would haue to be understood, as if wishing a curse unto himself( although he were already accursed, and sentence of eternal condemnation had long ago passed against him, which may never be recalled) he should say thus. Let me be confounded, or, let me presently be cast and thrown down headlong into the bottomless pit, if this job, whom thou so entirely lovest, and whom thou esteemest& also affirmest to be of so sound and faithful hart towards thee, do not as it were reproachfully spit in thy face, and revile thee with open blasphemy. Where again we may behold the vncorrigible impudency of this cursed spirit, in that he durst in this sort, and even in Gods presence to reprove him either of ignorance, or of a lie. By how much the more it shalbe our parts, to beseech the Lord, that he will not give us over either to the power of Satan, or to our own wicked and rebellious lusts, to be guided and ruled by them; considering, that even that faithful seruant of God, Peter, was through an unordinate fear so carried out of the right way( for we may not impute it to any ungodly and wicked disposition) that with the false denial of his Lord and Master, he joined a most fearful imprecation and curse, mat. 26.74. which as it may serve, for a notable example of the great infirmity and weakness of man on the one part, so of the infinite and unspeakable love of God on the other. Now albeit we red of holy men, who haue used the like imprecations: yet they did it to a far other end and purpose, that is, either for the avouching of truth, or gainsaying of falsehood, always keeping, as, an upright& sincere conscience before God; so a true and unfeigned love towards their brethren: but especially herein they forget not to use all reverence due to the majesty of God which may appear by this, that they either wholly conceal the curse, or else express it undirectly and indefinitely, after this manner, So and so let God do unto me. Abominable therefore are those speeches, which are too too common in mens mouths, when they will make any protestation, yea& when they know it to be most false, which they would avouch to be true. do they not plainly show, that they are more wicked and shameless then Satan himself, who durst not here utter nor bring forth, that his cursed obtestation?  VERSE 6. Then the Lord said unto Satan, Lo, he is in thine hand, but save his life. 
THat which before we said, here we may repeat again, namely that God, although sometimes he suffer that to be done, which Satan and the wicked men of this world do earnestly desire; nevertheless he doth not allow and accept of their prayers, but only granteth unto them such things, as redound to their hurt. And surely God yieldeth not to their requests, for any love he beareth them, or because he would gratify them, but rather in great anger and displeasure towards them, for their own overthrow and final destruction, that they may become instruments of their own misery. Therefore it is very well and truly said of Hesiodus, that evil counsel is commonly most hurtful to them that give it: also an other heathen writer greatly complaineth of their folly, who crave such things at gods hand, which for the most part are an occasion of their ruin and destruction. Concerning whom, Plato in his Alcibiades hath made a very large and excellent discourse. But on the contrary part, whereas the Lord doth either not at all grant unto his children, that which they desire of him, or else doth for some time defer that which he is purposed to bestow vpon them, he doth it not for any displeasure conceived against them, but either because he hath otherwise determined in himself( for which cause wee see that he refused to hear the prayer of Samuel, made in the behalf of Saul, and also the prayer of David, for the child begotten in adultery) or else because he can better tell howe to provide for the good of his children, then they can themselves, who crave this thing or that at his hands. In this respect he telleth the sons of zebedee, that they know not what they ask, Matth. 20.22. and in the 2. Cor. 12.17. he giveth this answer unto Paul, My grace is sufficient for thee. But here we must observe one thing further, namely, that the person of job is one thing,& his substance another:& that man himself is more worth a great deal, then all that which he possesseth: which forasmuch as common sense doth sufficiently teach, who can but marvel to see how foolish the most part of men are, who are not so much masters over their riches, as their riches masters over them? The heathen philosophers cry out against this madness: but they cry in vain, and who is he that giveth them the hearing? Likewise the Lyric Poet reproveth them, for that being desirous to live, they deprive themselves of all those things which might make their life sweet and pleasant unto them.  
But save his life.] Here then a restraint is made, that wee may know, howe that job was not one of that number, whom the lord doth so deliver up wholly unto Satan, that he may deal with them at his own pleasure: which nevertheless as the Apostle affirmeth, sometimes falleth out for a season even unto such, as afterwards shall be restored by the spirit of repentance, 2. Timoth. 2.26. And hereof also there fall out daily many and sundry examples. We are therefore very carefully to take heed, that we despair not of any man, no not then, when his conversation doth plainly testify, that his will is subject to Satan, who leadeth him this way and that way as he listeth. But it is our dueties to pray to God for every one, though he be never so grievous a sinner, yea we must lovingly tender, and by all means procure the salvation of all men, unless peradventure any haue committed that sin which is unto the death, namely that one unpardonable sin spoken of, 1. joh. 5.16. and which is rather known unto God, then unto men. now if it be not safe for us to lay aside all hope concerning the salvation of any, though for a time they live under the bondage of Satan: much less may we take vpon us to determine of Gods love or hatred, either by the loss of temporal goods and blessings, or else by those manifold and grievous infirmities whereunto a mans body is subject, and into which it doth oftentimes fall. For so that wise King, or rather I may say the holy Ghost, doth most divinely teach in the ninth Chap. of Ecclesiastes: and david also propounding unto us his own example, Psal. 41. For these things are oftentimes, not that rod of iron, wherewith God breaketh in pieces, but his fatherly correction which he layeth vpon his children, to the end they may not fall into the same condemnation with the world, and therfore they are testimonies, not of Gods heavy wrath and indignation, against which David prayeth, psalm. 6. and 38. but of a mind, though somewhat displeased, yet very loiunglie and tenderly affencted towards us: otherwhiles they are probations and trials, which fall out for their great good, who in the same, by Gods aid and assistance, show themselves valiant and courageous, as we may see in this very example of job. To conclude, these are sometimes no signs or tokens at all of Gods anger or displeasure, but contrariwise of his great and singular favour and good will, as witnesseth the cross which is always an unspeakable companion unto true and vnfaygned godliness. For so Christ teacheth every where, still setting his own example before our eyes; in so much that all such like miseries and afflictions, howe great and grievous soever they be, are by the example of the Apostle reckoned up among the special gifts and graces of God, Philip. 1.29. herein following that which our saviour Christ teacheth, Matth. 5.12. These differences if Iobs friends had diligently weighed and considered, they would not in such sort haue aggravated and redoubled his sorrows, as to become in a manner more grievous unto him, then was Satan himself. The Epicures, concerning this point are rather to be abhorred and detested of us, then confuted; who neither haue knowledge of these things, nor yet will vouchsafe to learn them: whereupon it cometh to pass that they voluntarily commit this most horrible sin, into which Satan laboured to draw job by all possible means, though all his endeavours were made frustrate and void of that effect, which he hoped for. Now although the sense of this place may very well bear, that by this word ( anima) in the Latin translation,( which we here haue translated life) may be understood that other part of Job, distinct from his body, namely his mind or soul, into which it was not lawful for Satan to enter, as he did into the hart of Iudas the traitor: albeit with the greatness of his grief and misery on the one side; and with the unconsiderate checks and accusations of his friends on the other side, Satan as it had been with hammers of steel, did mightily beat at the doors of Iobs hart: yet notwithstanding there is no doubt, but here it is taken for life, in which signification it is most commonly used. Hereby the Lord would give Satan to understand, that he had given him leave, to strike Job with the most fearful and vntollerable disease or sickness, which he could devise, and yet so, that it should not be mortal, nor take away his life from him. Therefore in like manner, this word ( save) doth not yield any such interpretation, as if any salvation or preservation were from Satan, who rather is delighted in nothing so much, as in the ruin and destruction of all things: but this word is attributed to him, because after a sort he may seem, to save and preserve those things, which either he can not at all touch, or, if power be so far given him, as here it was over Iobs body, yet he can in no case proceed further, to the hurting or destroying of the whole; and that, because God doth limit and restrain the desire and practices of this mischievous spirit, with in those bounds, which in his good pleasure he hath appointed.  VERSE 7. So Satan departed from the presence of the lord, and smote Job with a sore burning, from the sole of his foot unto his crown. 
SO Satan departed] That is to say, He immediately and without all delay put himself in a readiness to strike and afflict job. For otherwise it is most certain, that Satan could not depart from God, to whom all things without exception, are at all times present. Let us therefore be ashamed of our own slothfulness and security, in that we are not by many degrees so diligent and watcfull in doing well and performing our dueties, as Satan is in working all manner manner of wickedness and mischief. To this effect tend all those exhortations unto continual watchfulness, so often beaten vpon and repeated in the holy Scriptures.  
And smote Job with a sore burning.] The Hebrew word signifieth a boil, and it is so called of the extreme heat and burning thereof, which the Greekes do for the same cause call {αβγδ}, with which when the sorcerers of egypt had been strooken, as Moses writeth. Exod. 9.10. they were made a woeful spectacle of Gods vengeance, which they had most justly deserved; in so much that they were not able to stand before pharaoh. now if any man ask the question, by what means Satan could, especially in so short a time, work this great alteration in Iobs body; I answer, that, forasmuch as diseases grow not onely of inward, but also of outward causes, and forasmuch as it is well known, that among all other diseases, especially those noisome boils are engendered by a venomous and infectious air, whereupon they are both called contagious, and are so indeed; there is no cause why we should marvell that Satan, being not vnskilfull how to use and employ all natural causes, and also having power given him of God, could so speedily bring this to pass. In which respect the Apostle doth not without good cause call him the Prince of the air. Therefore I doubt not at all, but that many contagious diseases do very often arise without any influence of malignant stars, either immediately being sent of God himself, or else stirred up by angels whether good or bad, but always God willing and decreeing to haue it so, as appeareth not onely out of this place, but many others, Exod. 12.29. 2. Sam. 24.16. 1. Cor. 10.10. with which diseases 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 internal or inward causes, seeing Satan knoweth better then any physician, the constitution& temperature of our bodies, and by what contrary qualities they may be altered, we can not doubt, but that these impure spirites, so oft as God giveth them licence, haue great power to trouble and change the same temperature, albeit they do not themselves pass through our bodies. For what should let them to effect this thing in our bodies, seeing they haue so great force and power over mens mindes; as namely, to move and stir up all manner of wicked affections in the children of disobedience, Ephes. 2.2. To this purpose also maketh the example of that woman, who had her body bended together, and who, as our saviour Christ witnesseth, Luk. 13.16. was bound of Satan eighteen yeeres: which kind of disease the Greekes call {αβγδ}. nevertheless, far be it from us, that hereupon we should imagine all diseases, by which God punisheth sin, to be procured and wrought by the means of wicked spirits. For most commonly they come of natural and ordinary causes, and that of their own accord, and therefore they are likewise cured by mere natural medicines, God giuing a blessing to the same; and yet the physicians are many times compelled, as appeareth by these observations which they haue left us in their writings, to aclowledge that in some diseases there is somewhat, I know not what, extraordinary, and such, as is quiter beside the course of all natural causes. Here then we are taught, howe necessary a thing it is for us, so to use natural medicines, that nevertheless we put not our trust in them, nor yet in the physician. For by the example of Aza wee are taught how greatly this sin displeaseth almighty God, 2. Chron. 16.12. But( as the Apostle james admonisheth, chap. 5.14.& as Ezechias hath taught us by his example, 2. King. 20.2.& Esay 38.) the godly ought to seek for help no where else, but at Gods hands; who only woundeth and healeth, who leadeth to the grave, and bringeth back again.  
From the sole of his foot] Satans end in dealing thus with Job was, that this irksome and unwonted deformity of his body, inflamed with hote and burning biles, might appear to be an extraordinary spectacle of the manifest iudgement of God. And hereupon it came to pass, as we shall hear afterward, that every one, yea, and among others, his very friends, were afraid to behold him, as if he had been some horrible& misshapen monster. Hereof he complaineth most lamentably in many places,& especially chap. 19. Notwithstanding in faith& hope, he always stood immovable: as this invincible champion& conqueror of himself, giveth sufficient proof& testimony in the last chap. of this book.  VERSE 8. And he took a potsherd to scrape him,& he sate down among the ashes. 
HEre is declared by the effects, namely, loathsome& filthy biles, out of which continually great abundance of corruption came forth, how grievous the passions of this disease were. For although it might seem that job of his own accord sate in the ashes, as the usage was of those that mourned; which were an evident testimony of his patience& humility, being in the bitterness of his affliction so far from breaking forth into blasphemy: yet because it is here said, that he took a potsherd to scrape away the filth of his biles, which it is not likely he would haue done, if so be in his own house he had been never so little helped by his wife& household seruants, as of good right he ought to haue been:( forasmuch as he had a house,& household stuff, and household seruants yet remaining) I rather agree to their iudgement, who think that Job did all this constrained& of necessity, being forsaken of his wife, seruants,& familiar acquaintance, yea,& by some of them mocked& jested at: which so sudden change of al things, we shal hear him afterward bewail in most pitiful manner. But so much the more glorious in the end, was the victory which he obtained. Such was the condition of the Apostles themselves,& of the true Christian church under the emperors of Rome, persecutors of the Christians, when as they were reviled& accounted as the filth of the world,& the ofskouring of all things. And seeing at this day mighty princes& potentates, being set on by that whore of Rome, do follow the steps of those heathen persecutors, this worthy example of job may stand us in great stead,& therfore james doth not without good cause will us to look unto it, Iam. 5.11. Now whereas the greek translation in stead of ashes or dust, mentioneth dirt or dung, in which job sate,& addeth further, that job was laid without the city, as if for the stink& ill savour which came from him, he was not suffered to abide in the city; it is not at all found in the Hebrew text,& in my iudgement is to be rejected.  VERSE 9. And his wife said unto him, dost thou continue in thine uprightness? bless God, and die. 
And his wife said unto him.] We haue heard how Job in his great torments sate down in the dust,& taking a potshard in his hand( for peradventure he could not use his nailes) wiped away the putrefied matter of his biles; but we red 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 choose but be touched to the quick with so extreme griefs) nor yet from any pride( which in such estate will not suffer a man to be silent) and therefore Satan was hereat heinously offended, looking for nothing less, then that Job should still retain that his former patience, without being any whit moved with these torments, which seemed intolerable. Hereupon he sendeth Iobs wife, who by her venomous words might compel him at the least to open his mouth,& utter something. To what purpose he did this you shall hear afterward. now it shall be sufficient, to show that Satan seemeth for three causes to haue made choice of this woman, among the rest of Iobs friends and seruants: whose means he doth in like manner use afterward to bring about the self same purpose. One cause is, because he had from the beginning tried howe easily this sex may be beguiled, and howe soon they may be brought to beguile others: another, because no injuries do so much vex and grieve us, as those which are done by them, at whose hands we rather looked for friendship and good will: the third and last, that she, who under Job bare the greatest rule and authority in that house, as it were giuing the onset, the rest of Iobs seruants which were yet remaining, and likewise his friends, might be the rather encouraged to follow her evil example. Neither was Satan therein deceived: albeit all was in vain and to no effect, as we shall see in that which followeth. But here let us learn into what unhappiness mankind is fallen, considering that oftentimes we do great hurt and displeasure to those, whom we desire most of all to do good unto; as in the woeful example of this woman, and also of Iobs friends it most evidently appeareth. Wherefore that recta ratio, that is, right and perfit reason, of the philosophers, is in no wise sufficient to rule and moderate our affections. For howsoever in general speculations it may see somewhat, yet when it is applied to particular actions, it giveth no true and certain direction. Therefore gregory doth vpon this place very well aduise us, not onely to consider what we do, but also with what wisdom and discretion we do it.  
dost thou still continue in thine uprightness?] All the interpreters which I could ever see, albeit some of them will haue this word ( bless) to be taken in its proper signification, but yet by an irony; others in a clean contrary signification for ( Blaspheme) all, I say, do expound this place, as if Iobs wife had openly gone about to persuade her husband to curse god, to the end that dying, he might thus at the least, ease his stomach, as desperate men are wont to do. Neither surely do I deny, but that Satan, to bring job unto this point, used all manner of violence& torture, which possibly he could without taking away his life, which God had expressly commanded him not to touch. Notwithstanding to me it seemeth nothing probable, that this matron having the government of so godly and well ordered a family, could so easily be brought, to use such a shameless speech unto her husband: seeing even those who are most wicked, use not witting and of set purpose to do any such thing, but that they propound both to themselves and others, at the least, some show of profit, which may redound unto them: yea,& what hope could Satan conceive, that Job would any whit be moved with so foolish and shameless a persuasion, which none, were he never so wicked a wretch, would ever yield unto, unless it were wilfully against his own conscience? And whereas the greek translation hath many other things, which here are not mentioned, I see not vpon what authority they are grounded, in so much as they are not found in the Hebrew text. For it standeth with no probability, that the Hebrew copies should in this place be thus vnperfite, especially wanting so many words, seeing the rest of the book is perfect and uncorrupt. And moreover the things themselves may seem to be false, because we do not red that job sate vpon the dunghill, or abroad in the open air, nor yet that Iobs own house wherein he dwelled, was overthrown, or that his wife was cast out of her house: yea, the quiter contrary appeareth by Iobs own words in the 7. chap. vers. 4. now then what shall I say? Surely for mine own part, without prejudice to the iudgement of other interpreters, I dare affirm that this woman doth briefly here handle the self same cause, which Iobs friends more amply discourse of afterward. Neither did she this with any other will, affection or intent, then they, being also moved hereto by the same reasons. For she ment nothing less, then of set purpose to vex& grieve job, or to increase his torments, which were without measure,& greater then ever any mortal man had before that time sustained: but she thought, that this was the onely means for job to obtain Gods favour,& to procure his own salvation( for of his life she was altogether out of hope) if he would herein follow her aduise& counsel. For doubtless her will was to counsel him for the best,& not to persuade him any way to offend the majesty of God. Therefore albeit her intent was not wicked( as neither the intent of Jobs friends) yet both she and they deceived themselves, in supposing that job was thus afflicted for his sins,& as one with whom God was highly displeased: so that this their dealing with job was very unadvised and unconsiderate, by which Satan took great advantage against him. Neither did any in effect so much further Satans enterprise against job, as they, who nevertheless desired nothing more then to procure his salvation, as that disputation between job and his friends doth manifestly declare. It remaineth now that we consider, what counsel this woman gave to her husband, what was her mind& purpose,& what Satan endeavoured by her means to bring to pass. Jobs wife agreeing,& according with her husband in his former temptation, or at the least not daring by her speech to new herself any way discontented, she seeing him foorthwith thus fearfully strooken, and rightly judging that all this could not fall out, unless God had so appointed,& after an extraordinary manner so decreed it; yet herein deeming amiss, that God would never haue thus ordained, if he had not been marvelously offended with job; finally she imagining him now to be hard at deaths door; first, she could not sufficiently wonder to see him all this while sit so still without speaking any word, seeming now not any readmit more troubled and disquieted in mind, then in time past. moreover she thought that this deep silence, could not proceed of any other cause, thē of a certain hardness& stupidity of conscience, namely her husband being bewitched with a vain opinion of his own righteousness, and therefore not marking nor regarding the anger of God fallen vpon him for his sins. hereupon it came to pass that she took& gave the same counsel or aduise, which men for good cause use to give to guilty persons, who are convicted and ready to suffer the death, which they haue deserved:& what is that? Surely this, that acknowledging his sins before God, together with an utter misliking& detestation of his former life,( for this is nothing else but to bless God, that is, to ascribe glory to God,& nothing but shane and confusion to ourselves for our sins& transgressions, as we may see, josu. 7.19.) and not resting here, but, beseeching God to turn away his displeasure and indignation, and to look vpon him in his mercy: doing I say, all this, as now it stood him in hand, he should address himself to undergo the death which was not far from him. Whereby it appeareth, that this was the onely point, in which shee was deceived, namely, in thinking that the miseries of this life, especially so extreme and so unaccustomed, could not arise from any oher original, then from Gods anger: which to be most false, the estate of the Church in this world at all times doth sufficiently prove, and also profane histories do witness by diuers examples, in which we may see, that they of all other haue been most miserable and wretched in respect of all manner of adversity, who haue had especial regard in themselves, of a just, honest, upright, and virtuous conversation. Concerning which thing I shall speak more at large when I come to the fourth Chapter. verily nothing could be more vnworthely spoken against job, nothing that could bee so bitter and grievous unto him: in so much, that whom neither loss of so many good things, nor the death of al his children, nor yet the tormenting griefs of his body, were able to discourage, this one injury had well near driven into desperation, and delivered him up, being vanquished into the hands of Satan. For although it never came into Iobs mind, to stand vpon his own righteousness, or to repose the hope of his salvation in any thing else, save in the mercy of the onely redeemer and saviour, which should come, as he speaketh afterward in the 19. Chapter verse 25. and although having received so many wounds, his thoughts were very much troubled about this; namely, what should be the cause, why God should thus deal more hardly with him, then with other mortal men: notwithhanding as it is manifest by his words which he used in the 1. Chapter, verse 21. and as it shall appear by the verse immediately following, the testimony of a good& upright conscience, did so strengthen and uphold him in all his troubles and adversities, that, shaking off all contrary fancies, by a wonderful constancy and staidness of mind, he restend in the will and pleasure of almighty God. And surely this was the onely refuge which he had left him, and therefore Satan laboureth by al possible means to take it from him, seeking by terrors of conscience,( then which there is nothing more terrible) joined with the loss of his goods, and torments of his body, to make him forget all patience: that so being naked& without armor, he might get the victory over him. In a word therfore, Iobs wife miserable deceiving herself,& albeit unwittingly, yet stoutly fighting against job under Satans banner, would in effect say thus much: dost thou continue yet in thine uprightness? that is, why dost thou, my husband, sit here so silent, bearing thyself vpon an opinion of thine integrity? dost thou not as yet perceive how highly God is displeased with thee? bless God, that is, for so much as thou hast but a very short time to live, give the glory unto God, as to a just judge, and having acknowledged the multitude of thine offences, by the greatness of the afflictions which he hath laid vpon thee, prepare thyself to make a godly end.  VERSE 10. But he said unto her, Thou speakest like a foolish woman: what? shall we receive good at the hand of God, and not receive evil? In all this did not job sin with his lips. 
BUT he said unto her, &c.] Satan by the means and industry of this woman, hath gotten thus much, that job is compelled to break off his former silence, but yet not to loose any whit of his patience and constancy of mind: yea, by this means it came to pass,( far otherwise then Satan looked for) that Job was known to be victorious against Satan, not onely in the virtue and uprightness of his heart, but also in the wisdom and godliness of his speech. And surely, this is the issue of all Satans practices against the elect, to whom, seeing all things fall out for the best,( as the Apostle telleth us, Rom. 8. and daily experience also teacheth) so often as the lord doth deal with us, as here he doth with Job, why do we not, rather then that wee should expostulate and reason the matter with God, why do we not, I say, cry out with david, Psal. 119.71. it is good for me that I haue been afflicted. But seldom it is seen that we behave ourselves so courageously, as this excellent man job doth, and yet no man was ever more cruelly and searcely assailed by Satan then he; who so got the victory over Satan, that as yet he rather seemed to contemn his blows, then to vouchsafe once to meet him in just combat, and to show the uttermost that he was able to do. Neither herein alone was the virtue of this our champion greatly to be admired, in that he so wisely defeated this subtle enterprise of Satan, his chief enemy, showing no less courage now in this, then before in patiently bearing and sustaining so great and extreme griefs: but this also is worthy of great admiration in him, that being so unkindly dealt withall by her, who ought to haue loved and honoured him above all others, and having so great an injury offered him by his wife, nevertheless he was not wrathful against her, nor shewed any great token of anger: yea, he did so moderate and qualify this his answer, that in reproving her, he neither forgot that authority, which, as a husband, he had over his wife, neither yet did quiter lay aside all regard of womans infirmity. Which good and godly moderation, if husbands would keep towards their wives, parents towards their children, masters towards their seruants, we should haue all things both in private families, and in whole common wealths, better and more quietly ordered, then now they are. Albeit I do not deny, but that men for the most part, do rather offend in the other extreme, that is to say, in overmuch remissness and lenity. now this answer, doth consist partly of an increpation or rebuk, and partly of a repulse or confutation. As touching the increpation, I neither agree to them, who mollify and mitigate it, by understanding this speech of Job interrogatiuely, as if job should say, May I think that thou wouldest speak after the manner of foolish women? neither yet am I of their opinion, who take ( foolish) for mad and wicked, albeit I confess that the hebrew word ( Nabal) hath sometimes that signification: and surely it would very well agree to this woman, if she had so shamelessly counseled her husband to curse God: which exposition I haue already confuted. Foolish therefore in this place, is opposed to wise and circumspectly. For that which Iobs wife would persuade her husband, was not simply& in itself evil; forasmuch as to those who are guilty and convicted, no counsel can better be given, neither is any admonition more necessary. But in the application of this counsel, she greatly trespassed against her husband, being nothing less then such a one, as she took him for; falsely imagining, that his wickedness was answerable to the number and greatness of his calamities.  
What? shall we receive good at the hand of God, and not receive evil?] How many strange& wonderful things doth job comprehend in very few words? They are wonderful indeed, especially if we consider in what case he then was. For it is no strange thing to be thankful for a good turn: but yet what man amongst a thousand retaineth the memory of received benefits? nay, what one of a thousand burieth not the remembrance of al forepast benefits, having received never so small an injury? job did far otherwise, who in his former most grievous trials did not only not murmur against God, taking away whatsoever he had before bestowed vpon him, but also gave god thanks, as if the very loss of his goods had been a new benefit. But here he is so much the more to be wondered at, by how much this below was the more grievous then all the former: in the beginning he was silent, which was a very great thing amid such horrible vexations: but afterward, albeit an unjust accusation were added to those torments, he broke 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 joined with the true knowledge and fear of God: by which things he being fully persuaded that God was not his enemy, but especially favourable unto him, the man albeit a sinner, yet having a good conscience, did rightly gather, that this change, could not proceed from God, as having altered his mind; but for what cause soever he did it, yet that he was to rest only in his will, who always provideth for his children, and of whom he hoped never to be forsaken. And that this was his resolution, as one not trusting to his own righteousness, which nevertheless was unfeigned, but relying vpon Gods good will towards him, confirmed by the testimony of true godliness& charity both inwardly and outwardly; not only these his words do manifestly show, but that also doth clearly prove, that howsoeuer he had somwhat gone out of the way, being by the importunity of his friends thereunto constrained; yet he broke out into these words, 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 used. For the word ( excipere) in this place doth signify to receive willingly and with a cherful mind that which is given. For so job being never richer in God, then when he was most poor in substance, nor ever more strong in mind, then when he was in body most feeble, yea and more like a stinking carcase then a man; so job, I say, both in word& dead declared, who, albeit prosperity much differ from adversity, yet still as touching God, he retained the same indifferency& moderation of mind. For truly God is one& the same to us both in wealth& woe, never changing his fatherly good will towards us, never abusing his rule over his children, no not then, when he exerciseth thē with most grievous trials to his own glory; but most liberally crowning their patience, as the end of this story doth show. Yet, as gregory the roman bishop excellently receiveth, from hence let every man gather, what pains& torments they are to suffer whom God hateth, if here he so chastise them whom he loveth: or how they shall be punished, who in iudgement shalbe found guilty, when as their life is so sore afflicted, who by the witness of their judge are commended.  
In all this did not job sin with his lips.) Not to sin, doth in this place by a rhetorical mitigation, signify all one, as so to behave himself as he ought, yea and that before God, so far as man being regenerate is able to do justly. Therefore job is not only thus acquitted from doing evil, but also is commended, as one who did what became a true, godly& religious man in all these troubles. For he did not simply refuse, to acknowledge himself a sinner, and call for mercy at his hands, whom he calleth his redeemer, but rightly and justly denieth himself to be an hypocrite as necessary was to be gathered by his behooves speech: albeit afterward, being provoked by the unjust accusations of his friends,& constrained by the greatness of his torments, he kept not within compass in avouching the sincerity and uprightness of his passed life, with the onely testimony whereof, he comforted himself in his misery; as himself acknowledgeth unto God afterward, Chap. 42.4. and 5. verses. These words therefore ( in all this) and ( with his lips) are opposed to the conference, which followeth in the rest of the Chapters, to the end of this history. But the Hebrewes do great injury to this excellent and worthy man, who do so understand this, as if in word he had not sinned, but in mind had trespassed; when contrariwise, it is not to be doubted, but the mind gave forth to the mouth, whatsoever it spake. But who can marvel, that they erred in this thing, who are not ashamed, to condemn Job every where in the exposition of this history, as an enemy to Gods providence? I say therfore on the contrary side, that therfore job offended not in speaking, because he offended not in being silent. And as touching his speech, it is manifest by the plain words of this text. And what he thought holding his peace, whence, but by his speech, may it be understood? But ye will say, why then spake he not himself, when he was not provoked by his wife? as though any more clear and sounding testimony of a devout and peaceable mind to God ward, could be given out, then this very silence amid such calamities, according to that, I haue held my peace, O Lord, because thou hast done it: and that: who art thou that answearest God?  
VERSE 11. Now when Iobs three friends hard of all this evil which was come vpon him, they came every one from his own place, Elephaz the Themanite, and Bildad the Shuite, and Tsophar the Naamathite: for they were agreed together to come to lament with him, and to comfort him.  
VERSE 12. So when they lift up their eyes afar off they knew him not: therefore they lift up their voices and equipped, and every one of them rent his garment, and sprinkled dust vpon their heads towards the heaven.  
I Agree to Mercer, who thinketh that these three had their names of those, from whom they took their discent: as that Elephaz the Themanite was so called of Themā, the first born of Elephaz the son 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 sons of that forenamed Eliphaz, Gen. 36.11.& is here called, for what cause we know not, the Naamithite: for these things, are very dark and obscure. But it is clear, that both cities of their builders, and countries of their ancientest and chiefest inhabitants, haue taken their names: whereupon often in the Scriptures, mention is made of the region Theman. In a word, the thing itself doth evidently show, that these men, as being Jobs nearest& dearest friends& familiars, were either Idumeans, or of the nearest part of Arabia. And whereas the hebrews say, that they were so many Kings, that is but confidently 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 wisdom, which is defined to be the knowledge of heavenly and human things, as shall appear by their speeches. And that they sincerely loved job, and came out of their countries with a loving desire to comfort him, all things declare, which here are set down: albeit the event of their purpose, fel out altogether contrary, as who tormented job, well nigh as much, as Satan himself, but yet of ignorance& vnwittinglie, rather then of ill will or malice. And although there is no mention of any more then these three, who vpon the knowledge of Jobs sudden affliction, came to see him: yet it is not to be doubted, sith this thing fell out so unlooked for, and that the name of Job was so renowned, and his authority 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 common peoples custom, to determine of the love or hatred of God towards any man, by the commodities or discommodities of this life, and especially, when such changes fall out suddenly. again, great was the vnthankefulnesse of most men, according to that proverb before mentioned, No penny, no Pater noster. Whereof Job most pitifully complaineth in the Chapters 19.29. and 30. But the history maketh mention of these three by name, both for that they were men of great estimation, as also by reason of their disputation with job, 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 coming nothing is here spoken, is brought in with a most grave speech, reproving both job, as one, who spake out of reason,& these three, as importunate and unreasonable comforters.  
A far off.] That is, before they came very near, as the manner of friends is, mutually to embrace one another, especially when they are afflicted and cast down: so that hence by any strong reason it cannot be collected, that Job being cast out of the city, lay without doors, and vpon a dunghill, as some will, and as the greek interpretation hath, which is confuted by Jobs own words. Chap. 7.13.  
They knew him not.] As being more like to a vile& stinking carcase full of sores, then to a live man; as he painteth out himself in most lively colours. These things that follow are brought in as tokens of a true compassion and sorrow according to the custom of men in those times, when either themselves or their friends were fallen into some great misery; whereof Mercer allegeth an example out of Ios. 7.6. of casting dust vpon the head.  VERSE 13. So they sat down with him, &c.] 
THat which is here added, hath yet greater force to the witnessing of their true and unfeigned compassion. For those things before mentioned might very easily haue been done even by his enemies. But this seven dayes continuance with Job, being in so stinking and filthy a condition, doth manifestly prove, that these men thought nothing less, then, that which afterward fell out, so grievously to offend him, and almost to drive him into a blasphemous desperation, whom rather to comfort they desired from their harts. Neither yet is it to be thought, that they stayed there so many daies& nights without meat or sleep,( which is incredible that job himself did) but by this hyperbolical kind of speech is shewed, their constancy in keeping company with job; for so much as they sat at his bed side the greatest part of so many daies and nights.  
On the ground.) That is to say, at Iobs bed, not as before, being in prosperity, when he lay as rich men do, in a comely bed, but cast down vpon a sillie couch.  
And none spake a word unto him] That is, they continued silent a long time. Where 2. points are necessary to be considered: 1. what caused them to be silent so long, who were come for this end, that they might comfort him both in word& dead: 2. what it was that they tossed in their silent thoughts, whereas, doubtless they themselves would haue broken off this silence, if job had not prevented them. Which questions, are not only necessary to know howe it came to pass, that Iobs so great constancy was turned into impatiency, and their preposterous comforting turned into a most bitter controversy: but also are very profitable, that by the error of Iobs friends we may learn a kind of method and order in comforting: which if it be not diligently used, we shalbe so far from attaining to that, which we desire in comforting our friends, namely, to ease their miseries: that contrariwise, wee shall bring the most patient men to impatiency, and at length to mere madness: which truly had happened to this our job, to the great triumph of Satan, had not Elihu first come between, and then God himself extraordinarily appearing, by his power and authority ended this controversy.  
The cause then of this so great silence, is set down to be this, in that these men saw Iobs griefs wonderfully to increase: whereby it is sufficiently understood, that they in the beginning held their peace, not onely for that they were astonished at the straungenes of the thing, but because they thought to wait a while, until such time as, his grief being mitigated, he might be the more attentive to hear and receive their speeches of comfort, as testimonies of their good good will towards him, being kept close all the mean while, no otherwise, then if themselves had felt this his misery. Neither ought this their wisdom in expecting a fit time, nor yet their apparent signification of a true compassion and liuelie feeling of this his calamity be blamed, but rather commended. For as in curing bodily diseases, great regard is to be had, both to the constitution of the sick body, as also to the changings and course of the disease, by the knowledge of the critical daies: so in reproving and giuing comfort, by which we endeavour to cure the diseases of the mind, the circumstances both of time, place and persons, are wiselie to be considered. neither truly doth the Apostle, willing us to speak also out of season, 2. Timoth. 4.2. thereby mean to disannul that, which he in another place expressly commanded, 1. Tim. 1.1. and also hath taught us by his own example, as who was made all things unto all men: but he condemneth that false show of wisdom, which withdraweth us never so little from doing our duty. now also the very fellowship and society of grief, doth greatly ease those, who are in heaviness, forasmuch as otherwise we may seem to be forsaken, and to be smally regarded of others in our miseries. Therefore they did not properly sin in doing either the one or the other: notwithstanding herein they trespassed not a little, that in neither they kept a due measure and moderation. For that is most true, which a little before we cited out of gregory, that we ought wisely to foresee, not onely what we do, but also in what manner we do it, even when we do that which ought to be done of us, if so be we will attain to the true end thereof. For that saying of the heathen Poet is very notable and worthy to be remembered, although of most men it be smally regarded.  
that is, 
Est modus in rebus, sunt certi denique fines,  
quos vltrà citraque nequit consistere rectum.  
Each thing its limits hath, which it may not exceed,  
beyond, or short of which, can be no perfit deed.   
First of all therefore, is it the part of him who cometh with the intent to comfort others, even at his first entrance or coming, so to be strooken with the straungenes of that thing, which hath happened, that he is not able to speak one word? But afterward to add so many testimonies of sorrow or heaviness, as if thou shouldst go about, not so much to ease and comfort thy friend striving and struggling with grief, as to mourn for him, being laid along and ready to give up the Ghost, yea as if he were presently to be butted; what else could this breed in Iobs mind, but an increase and doubling of his sorrows. For it could not otherwise be, but that beholding that in others, whereof he wanted no sense and feeling in himself, all those things should the more deeply and thoroughly be imprinted and settled in his heart. moreover for seven dayes space to sit silent in such an order before a sick man, what else was it, but to drive job into despair? & so long to behold the disease increasing, and more& more growing, without speaking any word or procuring remedy for the same, what was it else, but to imitate the foolish physician, who lingereth to apply physic, till the sick mans disease be grown incurable. But if peradventure they perceiving this his sickness daily to become worse& worse, imagined the same to be mortal,& that it could not otherwise be, but that his life would in a very short time depart from him; why do they not with all speed and diligence set before his eyes the covenant of eternal life, which is the onely and surest comfort against the terrors of death, and of Gods judgements? for here it is, as the old saying goeth, A wise speech is the physician of a sick soul. What shall we say more? when they saw job in so great misery, wherein he was at that present, to testify his patience and courage, by so quiet and peaceable a silence, had it not rather been their parts to rejoice in this behalf, that he remained so constant and faithful to Godward, then with this sorrowful habit,& with such pitiful gestures to discourage him, and to weaken the virtue and constancy of his mind? Therefore a great regard and wise consideration is to be had in this kind of duty, both of the diseases themselves, whether of body or mind, as also of the persons which are diseased, that comfort may profitably be applied, and in season. And this wisdom the holy spirit of discretion teacheth us; which forasmuch as it was wanting in these wise men, therefore they lacked little of undoing their friend, and casting him quiter under foot, as if they had been agreed to help forward Satans enterprise, 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 use thereof, sufficeth to haue been spoken.  
now to come to the other question, what their imagination was at their first coming to job, 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 job was always accounted, should fall into such misery: and yet notwithstanding being convicted by the testimony of Iobs former life, wherewith they were thoroughly acquainted, they suspended this their iudgement till such time as seeing his torments more and more to increase, and hearing him at the length break forth into such speeches, as might rather beseem a man desperate and forlorn, then him, who had any, though never so little wisdom in him; they were confirmed in that their false and erroneous iudgement. For otherwise if they had onely misliked Jobs impatiency, which out of doubt came especially through their fault, they would first gravely haue reproved and stayed the same, so far as the nature and greatness of his grief might give them leave, and straightway haue turned their speech to other matters, counseling him rather to continue in bearing all things wisely and patiently as he had begun, and to hope well of Gods goodness and mercy towards him, who never forsaketh his children. But they do far otherwise, Eliphaz beginning, and the other following his example. For they do so justly reprehend job for his impatiency, that here nevertheless themselves offend two manner of ways. First, because they do not consider, that themselves by their seven daies silence, brought job unto this impatiency, who before did with wonderful constancy and moderation bear out his grief. And again, they offend not a little, for that they rebuk him more sharply& rigorously, then the extremity of his passions might well suffer: whereof job afterward, making answer to Eliphaz, doth most grievously complain. And yet these things are but small, in comparison of this, that in stead of sweet and comfortable speeches, by which they ought to haue assuaged and mitigated his grief, they do in such sort exhort him to call for mercy at Gods hands, as if they had to do with a most wicked man, and with a notable hypocrite, as with whom God was for that cause highly displeased. Was this to comfort a man of a good and upright conscience, as God himself giveth witness of him? Was this to maintain 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 add new vexations, and those truly so much the more intolerable, by howe much the terrors of conscience, unto which they laboured to bring job, are more grievous then all torments of body whatsoever? Hereunto may be added a most just indignation, wherewith it could not be, but Job inwardly was thoroughly gauled, when he heard himself to be accounted in the number of most wicked and deceitful hypocrites; so that no man need marvel, how he could fall into this impatiency, being with so diuers and so forcible engines assailed; nay rather he may marvell, howe he could any way temper and moderate himself, so that he neither broke forth into any bitter and reproachful speeches against those open slanderers, neither yet reviled and blasphemed God, as Satan hoped to bring to pass by these his temptations. All these things haue I more at large set down, to the end we may the better understand the disputation following, as also that we should neither think Job altogether without fault, nor charge him more hardly then is meet: forasmuch as God taking up this controversy, doth so reprove Job, as that of his loving kindness and mercy towards this his seruant, he hideth and covereth his blemishes, yea and layeth almost the whole fault of that wherein job offended, vpon his three friends; and lastly crowneth this his champion, as having won the honor of the combat, with a glorious crown of victory.   


A PREFACE VPON THE THIRD CHAPTER.  
HItherto we haue heard how job did so deceive all the fiery darts of Satan, that as yet it seemed he could not be wounded: not that he was without sense or feeling, but he received them, as the Apostle warneth us, on the shield of faith and of a good conscience, whereunto was added an especial fear of God. But now let us hear howe he striveth, not any more with those outward enemies, of whom he was assailed, but with himself, and that in such manner, that he was very near fainting under the burden of his temptation. Neither ought we to marvel at that, since even in the most holy men there remaineth a strife betwixt the flesh and the spirit, which is left of God, even in the Elect( as the Apostle teacheth by his own example) to the end, not that we should perish, but partly that we may not triumph before the victory, then which nothing is more wished for of Satan: partly that having a continual feeling of our own weakness, we may learn to rely not vpon our own selves, but vpon God: lastly that by how much the more hard& dangerous the fight hath been, the victory of godly men may be so much the more glorious. Like as therefore when men fight together with earthly weapons, we do judge the one side to be conquerors, not by those things which fall out in the heat of the battle, the chance thereof as yet hanging in doubtful balance, but by the success and issue itself: neither is he accounted faint hearted or a coward, which hath been most grievously wounded, yea and sometimes also hath retired, like one overcome, so that afterward he recover his strength and his courage again: so in this spiritual conflict, when as we hear howe Jobs flesh gave a most furious onset vpon the spirit, we are not therefore to think that the spirit, though sometimes it had received most perilous wounds, did yet give over the victory to the flesh: neither are we to condemn Job of suffering impatiency to get the vpper hand, much less of blasphemy. For there is great odds between these: neither is he to be deemed properly unpatient whosoever he be, that being vexed with very great torments of body and mind, such as Job did sustain in a wonderful great measure, doth not forthwith resolutely resist them, keeping continually one and the same course of constancy, but he also is to be termed stout and valiant, in whom the spirit at length getteth the mastery. Therefore most wisely and fitly doth james warn us in his 5. Chap.& 11. verse, that in thinking vpon this combat of job, we do not regard that which was done while the combat lasted, but the end of the fight itself: wherein God inwardly strengthened his faithful seruant, and though he was hardly laid at, yet did he never suffer him to be tempted altogether above his strengeh, which he at convenient times gave unto him. And which of the Saints ( I pray you) hath not had the experience of this, if we will severally consider what things haue been said and done by them? Be it therfore that in Job the flesh did sin: for he was a man: notwithstanding( God himself being judge) he was never overcome of the flesh, but, though not without wounds which it received in the fight, the spirit in him gate the vpper hand. So Christ, joh. 21.18. speaking of Peter himself, whose faith did never utterly fail, When( saith he) thou shalt be old, thou shalt stretch out thine hands, and another shall gird thee, and led thee whither thou wouldest not: signifying by what death he should glorify God. For surely in these words is declared howe Peter did so undergo for Christ the pain of martyrdom most willingly and constantly, that nevertheless in abiding those pains wherein his spirit reioyced, there was not wanting the flesh for it to strive withall, which was most unwilling to suffer death. And thus much let it suffice to haue spoken once for all: not for this place alone, but for very many others, which we shal meet with hereafter. Now let us harken what the flesh here speaketh. job is grieved, he fretteth, he gnasheth his teeth, he howleth: howe far would he haue gone, had not the spirit held him back? surely he would haue run headlong into blasphemy& desperation, as Satan hoped it would haue come to pass. And here again we are prudently to make a difference in this flesh itself▪ for in that job sinneth not, that he being thoroughly galled with the feeling of so great torments in mind and body, crieth out( which is natural for a man to do) but herein he sinneth, in that giuing the rains wholly to his grief, and as it were setting aside for a time all thinking of God, in which notwithstanding he ought to haue abode, he is carried away without the bounds even of human reason. For who would count him in his wits,& not rather frantic, that should bitterly rail vpon his birthday, whether it be that which is past, wherein he was born, or that which cometh once a year?& yet we see that the same or worse happened to jeremy, cap. 21. v. 14. and many of Dauids complaints in the psalms are not far behind. See then how far the violent& outrageous affections of our mind will soon carry us, which the philosophers would haue us to rule by reason, this remedy truly of theirs being not altogether unprofitable, but yet not of fufficient force, even in the least temptations: which the spirit of God alone lightning our understanding, doth minister to us in our distress. There is no man therefore without sin: but they sin one way in whom wickedness doth absolutely reign, or who wholly and wilfully give over themselves to commit sin: and they another, who do so sin, that the spirit yet crieth in them, howe that they do according to the flesh, that whith they would not do according to the spirit: whereof job affordeth us a notable example in this place& hereafter. For who can choose but wonder, that he in so great unquietness of his mind, did not so much as cast out one word, either against his wife, or against his friends, that dealt so unwisely with him, or against any other as men do, being out of patience 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 far daunted that it kept itself with in the compass of weeping& wailing. For whereas the Hebrew interpreters think very hardly of job, some of them counting him a calculator of his nativity, as though he attributed these his calamities not to Gods providence, but to some aspect of malignant stars,& therefore cursed his birthday, other some in plain terms calling him wicked& blasphemous, I shall not need to spend many words in refuting them, since hereafter they are disproved by the sentence of God himself, as it were judging& determining the whole matter, who findeth fault with Iobs speeches for being unadvised, yea& sometimes ranging beyond the precinct of godliness, yet so that acquitting him from all gross sin and wickedness, he crowneth him with the garland of a famous victory.  
There remain many things for us to examine in this Chapter, and first of all this question may not unfitly be moved in this place, whether we ought so to repose ourselves wholly in Gods will, in bearing patiently what things soever, that we can not without sin wish, that those things which are done already, were either undone, or done otherwise. J answer, that such wishes simply are so far from being sins, that contrariwise we do sometimes heinously sin, if we wish not with our harts that very many things done by us or by others, had never been done, though now they can not be undone again. For hereunto belongeth the true repentance of thē, who condemn their life that is passed:& therfore God himself bewailing, after the manner of men, the stubbornes of unthankful Israel, after they had been punished, crieth out. Psal. 81.14. O that my people had hearkened unto me, that Israel had walked in my ways. now by these words, which are attributed to God himself, we may easily conceive in what respect, we having before our eyes the wisdom of God himself in governing this universal world, may without offence wish that some thing had fallen out otherwise, and that is this, in regard that those things displease us, whereby he is provoked to execute his just& severe iudgement; so notwithstanding, that we willingly hold ourselves content with that, which wee see pleaseth him, even then, when not onely wee do not see the reason of his doeings, and of the events which follow thereupon, but also when the Lord seemeth to our brainsick wisdom to do something which they that as it were city him to appear before the iudgement seat of their own reason, would judge to be clean contrary to his nature. They, therfore principally offend in such like wishes, who unto the consideration of Gods government in ordering the world both generally,& especially in this or that success of matters, bring prejudicate opinions, fetched from the storehouse of human arrogancy: vpon occasion whereof they rashly pry into gods judgements,& not finding that which satisfieth them from such profane boldness they run headlong into open impiety. Examples hereof are rise in all sorts of writings of worldly wise men, of whom Paul truly writeth, that they became vain in their imaginations? And from no other head for the most part haue risen,& daily do rise wil-worships& heresies, whereby the Church ceaseth not to be exercised, then from this, that men, not onely being openly curious& ambitious, but also deceiving themselves with a counterfeit show of a devout conscience, do measure al things by their own brain,& show their outrageous boldness no less in establishing their own dreams, thē in impugning whatsoever they mislike, not sparing god himself. But they are not to be reckoned among these, who not vpon a profane curiosity, neither bringing with themselves prejudicate opinions, if they light vpon any thing in the daily works of God which belongeth to their vocation for them to know, the causes whereof they know not, so that this their ignorance holdeth their mindes in suspense, being moved with a devout affection, in these thoughts of theirs, first to ask counsel at the word of God, whereby they may haue a general direction in discerning such matters: then, that by the true knowledge of those general heads out of Gods word, they may rightly in the fear of God determine such particular cases as they meet withall, and understand what they are to do herein, if it be about themselves, they search their own consciences: but if the question be about other men, they do carefully and without respect of persons search out the causes from whence that proceeded, about which the doubt is moved. But if they can not yet find that which will satisfy them, yet this ground they always hold, that the almighty God is vnblameable& irreprooueable, whose will, whether it be manifested to us or hide from us, we are to honour without exception. Besides in present miseries, whether they be our own or other mens, either public or private, we haue liberty also to bewail our estate, to lament, and, to make short, to power out our griefs into his bosom, and to beseech God that he would rid us from them: but these exceptions being observed, that our complaints arise, neither from the dastardlinesse of our courage, nor from any profane affection, nor as though we would strive with God: but that we always bring with us a mind, ready to bear patiently whatsoever shalbe laid vpon vs. And because it would require a large treatise to set forth this doctrine by many examples, let it suffice us for this time to lay this matter open to our view in this one example of job. job the most righteous man living, becometh on the sudden of all other the most miserable: and yet not onely human reason but also the very nature of the most righteous God seemeth necessary to require, that good things should be given to good men, evil things to evil men. This foundation then being laid, whosoever they be that look vpon job in this most miserable estate, they conclude that it must needs be( or else God should not deal justly) that there was at that time no man living more wicked then job, who notwithstanding went always for a most holy and just man. Hereupon it cometh to pass, that he is reproved of all that are about him, whereof some, of whom job every where complaineth, do revile him, as being a most damnable man: others being more indifferent, as his wife and those three friends of his, are out of hope of his life, but not of his salvation: and when they see him making no mention of his sins, do nothing else then make protestation of his upright conscience, they labour earnestly in this, that bringing him from this opinion of his own innocency, they may draw him to condemn his former life, and with the detestation of his notable hypocrisy to ask God mercy, which was the onely way that was left him to procure his deliverance. But job making answer, though he aclowledge himself to be a man, and so a sinner, yet having the testimony of a good conscience that there was no cause on his part, why God should deal so hardly with him above other men, ceaseth not in the beginning howsoever the foolish reason of man gainsayeth it, mildly& quietly to praise God, as being just. Yet at the length his torments being wonderfully increased, and being grieved to the heart at the seven dayes silence of his friends, as though he were from thence forth to look for no help at Gods hands; moreover even then tossing in his mind how it might be that God should so punish him above other men: and yet for all that no not then conceiving any sinister opinion of God, he breaketh out into these terrible cursings.  
But before we hear job powring out his grievous complaints& making his most pitiful lamentation, the place itself seemeth to require, that first we speak somewhat of that question, namely, howe far and in what respects a man may lawfully wish rather to die then to live. For hereby we shall perceive how far job was faulty in this point, and wherein he transgressed. The use and fruition of this life is doubtless the great gift and blessing of God, which to neglect or make no account of, it were madness. Contrariwise death, as it cometh from sin, so is it also an enemy to nature, and seemeth not without good cause to be feared, forasmuch as diverse godly men, and among others david and Ezechias haue earnestly prayed against it, and Christ himself being free from the least blemish of sin, was thereof marvelously afraid. Notwithstanding if this should simply and without exception take place, it would follow that nothing were so long as we live, more to be desired of us 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 mere stranger in this world, and which thirsteth after that better life, yea and so liveth here vpon earth, as if already its conversation were in heaven, plainly sheweth the contrary. And again if it were so, it would take away the achieving of many excellent things, which can not be enterprised without a resolute mind, not caring for death. That therefore which we haue said is true, if it be referred to the original of life and death, But besides their original condition, two things haue since as an overplus been added, which are here to be observed. For through sin it is come to pass, that this life is of all things become most wretched and miserable, which the first death shortly after succeeding, granteth as it were a certain truce unto the body for a time, namely, a freedom from grief, whereof notwithstanding the body itself hath no feeling; but the soul it by and by sendeth to horrible pains and torments until such time as the second death adjudge both the one and the other to eternal condemnation. This is the state of all men in general, except onely those, vpon whom God hath decreed to show mercy through his infinite goodness in Christ our saviour. And yet these also are subject to the calamities of this present life, and taste them as well as others: but it is for their good and profit, whether by this means it please God to chastise them with his fatherly rod, or else to exercise and train them up, partly that they bee weaned from the things of this world, and partly that his virtue and power may be seen in their infirmity, who in the end crowneth his victorious champions with eternal happiness. moreover they abide under the same necessity of the first death, which shall befall them, when and in what manner it shall seem good to Gods heavenly wisdom. Neither yet proceedeth this from GOD, as being any way angry or displeased, but rather being very tenderly and lovingly affencted towards them: for their soul is forthwith taken into the participation of everlasting blessedness. The body, although it lie in the earth dead and rotten, yet it is not delivered to death to bee destroyed of it, but rather( which is utterly against the nature of death) to be safely kept till the latter day, and then death itself shall be wholly swallowed up of most blessed immortality. These things standing thus, which are confirmed by most certain and express grounds out of Gods word, and also by the testimony of this our job, it must needs follow 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 live, and in greater abundance enjoy the goods and pleasures of this world, 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 benefit at the least they reap by the first death, that for a time their bodies are free from all sense and feeling of grief. moreover Christ himself witnesseth that it had been better for them, never to haue been born: howe so ever some reason more subtly then soundly, that it is better to be miserable, then not to bee at all. now whereas we see that it falleth out far otherwise, that the wicked account this life to be most happy and precious, we ought to ascribe it to their own madness, in that being bewitched with the pleasures of this life, they think not at all what shall become of them hereafter, and therefore we may behold howe some of them both live and die like beasts: others, when any grievous calamity befalleth them, break forth into pitiful lamentations and bootless outcries, and are most unwilling to foregoe this life: others, either being overcome with greatness of grief, or strooken with a terror of conscience through the sense and loathsomeness of their sins, fall into desperation, and run headlong into the same death, which otherwise they are so much afraid of. For they falsely imagine, that by ending this life, they shall end all their troubles and miseries. Contrariwise both this life and death also itself is sweet& welcome to them, whose mindes are enlightened with the true knowledge of God, and whom God so governeth with his holy spirit in this life, that they are neither puffed up with prosperity, nor discouraged with adversity. And look at what time, and by whatsoever means it pleaseth God to take them out of this world, he so wholly filleth their souls with a most certain hope of blessed immortality, whereof they shall immediately be made partakers, that they are no less joyful at the hour of death, then the day labouring man, when he seeth the sun go down, knowing the time approacheth, in which he shall receive his wages, and go rest him at home in his own house: or he who having with great travell and danger a long time wandered abroad,( as the Poet Homer feigned of his Vlysses not unwisely, albeit to another purpose) doth at the length behold a far off the smoke of his own chimney, being from thence forth to take his wished ease, and to rest from all his travail. Therefore as J haue said▪ to the godly neither life nor death is amiss: and yet death is more beneficial to them then life, and rather to be desired, not because they are weary of the troubles and discommodities of this life,( albeit even in this respect it be in itself no sin at all, moderately to beseech God, to take us out of this life if it be his good pleasure) nor yet because they directly seek their own good and profit( for this were not to love God for himself, but rather for our own sakes; which thing we will not allow of in our friends) but partly, that they may once for all, wholly be set free from so miserable bondage of sin, as the Apostle teacheth us by his own example, Rom. 7.24. partly also that they may behold him as it were face to face, yea and more rightly serve and honour him, whom all their life time they haue most earnestly sought, treading in the steps of the same Apostle, Phil 1.23. These things being thus, it remaineth now, to propound& declare certain contrary examples, and then consequently show wherein and how far this desire of death in job passed measure, and wherein it was to be misliked. 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 lives from them, he shall find that they prayed to be delivered, not so much from bodily death, as from the wrath and anger of God, whom at that time they knew and also felt to to be angry and displeased with them for their sins. For what J pray you can be more fearful then death, being joined with the anger of God? moreover it is manifest out of the places before alleged, that the zeal of setting forth Gods glory in his Church caused them to pray in that manner, yea they were inflamed with such an earnest desire of profiting the Church of God, in so needful a time, according 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 own salvation. For otherwise what could they haue rather wished then forthwith and out of hand to be received into that heavenly city, which their whole desire was to come unto? 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 far from being unwilling to die, that he desireth nothing more, thinking verily, that now there was not any place& abiding for him here vpon earth. Neither yet did he thus for that he hated, and was simply weary of this life, but because he could not abide to live any longer amongst the profane contemners of God, 1. King. 19.18. Concerning ieremy and jonas I shall speak afterward. Now as touching that most horrible agony of Christ, there is a special and peculiar reason, which is again and again to be considered. doubtless Christ by his most earnest prayer, which he made to his father, to remove from him that cup, meaning the death which he was to suffer, shewed not himself unwilling to die,( for who could haue compelled him being unwilling? and also how could it be true, that we are saved by his obedience unto the death, even to the death of the cross?) but while the Godhead in him restend and was still, as Iraeneus not vnfitlie speaketh, and while al his human senses, howsoever free from sin and corruption, were wholly occupied in the horrible iudgement of God his father, which he was even presently to sustain, he broke forth into that petition, Matth. 26.39. O my father, if it be possible let this cup pass from me. For he was not simply afraid of death, being the most perfit and absolute pattern of all true fortitude, but in his flesh he greatly feared to undergo that curse, from which he could never haue safely escaped, and much less haue delivered us, if he had been a mere man, yea though he had come in the nature of an angel. Therefore he feared for a time that heavy and vntollerable burden, to the end we might not any longer fear death, which he hath so throughly vanquished, that neither we seek for life, nor yet can possibly find it any where else, then in that his most precious death. Now J suppose it is time to come to job himself, whom we can not deny, in this his desire of death, diuers ways to haue offended; yet in this point his fall was not extraordinary, but such as is incident to human frailty. For those speeches which he useth, do not proceed from a resolute and settled iudgement, but are in a manner constrained, through the greatness of his grief, obscuring for a time the light of his faith and understanding. For whereas he persuadeth himself, that he can not otherwise be delivered out of those troubles, but by death; it argueth that he did not sufficiently weigh the infiniteness of Gods power: whereas he wisheth that either he had never been born, or else had presently dyed as soon as he came out of his mothers womb, he playeth the part of a very unconsiderate man, forgetting so many benefits which he had received, yea forgetting him ●elfe, and that excellent wise speech which he used in the first Chapter, Shall we receive good at the hands of God, and shall we not receive evil? Whereas he desireth to be delivered from all these miseries, and yet doth not in this behalf power out his prayers unto God, it sheweth that his mind was altogether troubled and disquieted within him: whereas in all these wishes which he maketh, he hath respect onely of his own ease and quietness, which he thinketh to find in death, unless, as we shall hear afterward Iobs own words wear to the contrary, he might seem to be one of the number of them, who look onely unto this life, or not much to differ from the sect of Epicures, who imagine that nothing remaineth after death, but that the soul and body perish together. Notwithstanding as I said before, all these things were onely tokens of mans weakness and infirmity, as job himself in the end acknowledgeth. now if job so worthy and so excellent a man fell in this sort, through the frailty of his nature; how carefully and earnestly ought we, who are far from that perfection which was in job, to beseech God night and day not to lead us into temptation, not to give us over to our own lusts, nor at any time utterly to leave and forsake us? Last of all, as touching the Prophet ieremy, albeit he useth few words; yet, he may seem to speak more vehemently and in greater vexation of spirit then job here doth, if their speeches be compared together. But herein there is a very great difference, in that job dealeth onely for himself& his own cause, whereas ieremy could not abide that the glory of God should in his ministery be contemned, and in this respect he complaineth out of measure, and doth as it were expostulate and reason the matter with God. The same also happened to jonas, who cared not so much for his own estimation& credit, as he feared least the authority of Gods truth and that his Prophetical function should be called in question. As therefore both of them are greatly to be commended for their zeal in promoting Gods glory, so herein they are justly to be reproved, that, whereas, it ought to haue been sufficient for them faithfully discharging their dueties to leave the success to God, they proceed so far beyond their bounds, as if they could better tell what concerned Gods glory, then God himself. Thus Peter also offended, whom Christ rebuketh in such manner, as that he seemeth not towards any to haue used a more sharp and bitter reproof, bidding him go from him, and terming him by the name of Satan: So hard a thing is it not onely to avoid that which of its own nature is evil, but also to beware that we do not grievously offend through a preposterous& inordinate desire of doing well: which thing if it had been well and justly observed by many in these times, otherwise very godly and learned men, neither the sincerity of religion had been thus miserablie corrupted, nor the face of the Church wholly deformed.   

❧ CHAPTER III.  
VERSE 1. After these things job opened his mouth, and cursed his day  
VERSE 2. And Job cried out, and said;  
AFterward Job breaking off this silence, and showing forth by his loud cries, how greatly he was tormented, began in these words to lament,& complain, of that miserable estate and condition under which he was born, and look, what soever words the bitterness of his grief brought into his mind, 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 never been, wherein I first drew breath, nor the night in which it was said, a man child is born into the world.  
VERSE 4. Let that day be darkened, let not God inquire after it from above, neither let the light shine vpon it.  
O that this so unlucky day, when soever in the year it returneth, may be wholly covered with darkness, O that God from heaven would not reckon it in the number of other dayes, O, I say, that the son beams might never fall vpon it, nor any manner of brightness be seen therein.  
VERSE 5. But let darkness and the shadow of death stain it, let the cloud remain vpon it: let them make it terrible; even as they( are terrified) who are bitter in the day,( that is, to whom the beholding of the light is bitter.)  
Let darkness possess it and a shadow as black as death itself, that all men may know it to be an unhappy day: let the clouds cover it& make it as much hated& abhorred, as the light is irksome to thē, to whom their life is bitter& vnplesant.  
VERSE 6. Let darkness possess that night, let it not rejoice among the daies, let it not come into the count of the moons:( that is, of the moneths.)  
Let this night be without any clearness, be it never so small; let it not enjoy the benefit which other nights do, namely, to be joined with the day that followeth, and let it not stand for any of them, in which the moon monthly finisheth her course.  
VERSE 7. Lo, desolate be that night, and let no rejoicing be found in it.  
Now, now, even now, I say, let that night be nothing else, but doleful solitariness, let not be heard in it any melody, such as is used 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 ready to renew their mourning.  
Let them detest this night above all other, whosoever hate the light, and who never make an end of their lamentation.  
VERSE 9. Let the stars of the twilight of it be dimmed: let it look for light, and( let there be) none, neither let it see the eyelids of the morning.  
Let the very beginning of its twilight be overshadowed with dimmenes: let the darkness continue vpon it, let it look in vain for the other extreme, namely, for the dawning of the day, and for the day star the messenger of light, which shall never succeed it.  
VERSE 10. Because it shut not up the doors, and hide( not) sorrow from mine eyes.  
Because it shut not up the doors of my mothers womb and suffered me to be born into this world, to be made partaker of so many and so grievous miseries.  
VERSE 11. Why dyed J not in the womb? why came J not forth of the womb, and dyed?  
VERSE 12. Why did the knees prevent me, and why did I suck the breasts?  
alas, why rather dyed I not in my mothers belly before I had seen light? Why dyed I not in the same instant, when I was born? 12. Why did the midwife meet me coming forth into the world, and take me vpon her knees? why were the breasts given me to suck, seeing I was to die in such extreme misery.  
13 For so should I now haue slept, and been quiet, J should haue slept, J say, and even then should J haue enjoyed rest.  
14 With the Kings and rulers of the earth, which build themselves desolate places. 15 And with the Princes who haue gold, and who fill their houses with silver.  
For then, whereas now I suffer intolerable griefs, my body should haue restend in the grave: and although I should haue lived but a very short season, yet should I in death haue slept sweetly, and then should I haue enjoyed quietness: yea I should not haue been any whit inferior to the monarchs and mighty men of the earth, who haue with great labour erected strong towers, and built costly and sumptuous palaces, in places before desolate and little frequented, which might remain for monuments of their authority and power: yea I should haue been equal with the Princes, who had great abundance of gold and silver, and who wanted no manner of riches.  
16 Or as an abortive being hidden, had never been: like unto those little ones which never see light.  
Or lying close in my mothers womb, and not coming forth, had never been or appeared: Like to those untimely births, which never see light, much less had I known this wretched and miserable life.  
17 There the wicked cease from being terrible, and there they rest being weary of doing violence.  
O howe much is this quietness which death bringeth, more to be wished then life! For they that are in the grave fear nothing, but rest quietly without any disturbance of the wicked: and why? even they themselves, who were greatest disturbers of others in their life time, and took pleasure in nothing so much as in oppression and tyranny, here are quiet enough, their strength faileth them, and they hold their peace.  
18 Those that are tied together in bonds are at rest, and hear not the voice of the oppressor.  
There the poor prisoners, who were fettered together in links of iron, and lay fast chained in the prison, rest quietly without fear of their enemies, and care not a rush for the tyrants threats, or the wrongs of the oppressor.  
19 There are small and great, and the seruant is free from his master.  
There death maketh the great equal with the small, and the small equal with the great: there is no difference between the seruant and the master.  
20 Wherefore is the light given to him that is in misery? and life unto them that haue heavy heartes?  
21 Who long for death, and( it cometh) not, and seek for it in hidden places?  
22 Which ioy for gladness,( and) rejoice, when they find the grave?  
23 To the man( I say) whose way is hid, and God hath woven about him,( that is, whom God hath hedged in on every side.)  
20 But what mean I thus to take on, as if life were not the good blessing of God, to those that can use it? only this I say, that it is small profit and less pleasure for any man, to haue life granted unto him, or the dayes thereof prolonged, when as he cannot live without continual torments, and daily vexation and anguish of spirit. 21. To whom nothing is more bitter, then not to find an end of his life, although he desire it as greedily, as some do search for hidden treasures within the bowels of the earth: 22. And on the contrary side, who is never so glad, as when he seeth the hour of his death: 23. Finally, whom God hath beset on every side, so that he is destitute of all hope, help and comfort, and can not find any way to escape.  
24 For my sighing cometh before I eat, and my roaringes are powred out like the water.  
And truly, such is my wretched and woeful estate, that I cannot taste my meate, but sighs and groans prevent me: nor take my repast, but that sorrows come in my way and hinder me: and of my groanings, which flow like a river out of the very bottom of my heart, there is no end.  
25 For the thing J feared, is come vpon me, and the thing I was afraid of, is come unto me.  
26 J was not careless, neither had I rest, yet trouble is come.  
25 And how can I do otherwise? For that which in my prosperity I feared most, and was most careful to avoyde, namely, least through mine own folly& negligence, I might fall into any misery, lo, that is happened unto me. 26 And although in my happy& flourishing estate, I neither lived carelessly, nor behaved myself as those, who having al things at will, are afraid of nothing: yet this adversity, wherewith on every side I am tormented, is come vpon me.    


¶ THE sum AND ORDER of the 4. Chapter.  
HItherto we haue seen, how Iobs friends by their unreasonable silence, being nothing at all available to ease and assuage Iobs griefs, provoked him to impatiency, as hath appeared in the former Chapter, and as job himself afterward witnesseth, Chap. 6.21. Now wee shall hear how Eliphaz layeth the foundation of that weighty controversy and disputation that followeth: how he doth not reprove Iobs immoderate complaints in such order as he ought, but thereby very vnwiselie taketh an occasion thoroughly to sting him: so that by his means and the other two, which took part with him in his accusation, job, being overcharged with their most false and slanderous allegations, was very near driven into desperation. Notwithstanding J confess, that this was not their intent and purpose. Yea rather on the contrary part, they supposed that this was the onely way to help and redress all his miseries, if they might bring him to the acknowledgement of his sins, to a detestation of his life passed, and humbly to crave mercy and forgiveness at Gods hands. But forasmuch as they took a wrong course, and stood vpon a false ground, it is no marvel, though they had well near cast him away, whom especially they desired to save. Therefore that saying of Terence is not always true, Wee that are well, can give good aduise to those that are sick. For( as wee see in this doleful example) it is not enough for us, when we will comfort others, to bring a good and loving mind, nor in some general terms to advertise them aright, unless moreover we observe these two things: First, that( as expert physicians use to do in diseases of the body) we labour to know the true and certain cause of the diseases of the mind, not by any hasty and untimely iudgement, not by every false and lying conjecture, not by common, but by proper and unfallible signs. Secondly, that when once we haue found out the truth and certainty of the disease, we haue such a regard, as near as we may, both to the person diseased, and to the circumstances of time and place, that we temper sweet and sour together, and with discretion so mix our vinegar with sugar, and our sugar with vinegar, that if we chance to do him no good, the fault may lie wholly vpon the patient himself, and not vpon the physician. Therefore concerning the two first points, Iobs friends are rather to be commended then otherwise, who without any delays came unto him, in this his great extremity, thereby showing that they loved him vnfainedly:& they reasoned many things very wisely& in a manner divinely, concerning the acknowledging of our sins, and unfeigned repentance, concerning Gods wisdom, his power, his fearful judgements against wicked and obstinate persons, his infinite mercy towards the humble and penitent. But in the two latter, namely in making application to the person of job, they were most foully deceived, as, by the oration of Eliphaz, in these two chapters may thus be made manifest.  
The first verse of this fourth Chapter, being the entrance or beginning of his speech, is full of bitterness, and therefore not agreeing with Iobs person, nor with that time. For those immoderate complaints of job being so far out of square, were most justly to be blamed, but yet rather with compassion, then with indignation.  
in the 3, 4, 5, 6. verses, he reasoneth with job after this manner: when others were in adversity, thou wast wont to comfort them, and hereby thou gottest no small commendation of godliness. But now thou art not onely to seek of those comforts, which then thou didst yield unto others, but thou art altogether discouraged and out of heart. Therefore I perceive thy godliness was but counterfeit: it is now manifest that in serving God, thou hadst respect rather to thine own commodity, then to God himself and his glory. This is a false kind of reasoning, à non causa, vt causa, from that which was not the cause, as if it had been the true cause. For that which proceedeth from the bitterness of his grief, he so taketh, as if it had come from a hart full of wickedness and ungodliness.  
In the 7. verse, God( saith he) never forsaketh those that are righteous, be never destroyeth the innocent and upright man. But job crieth out and complaineth, that he is forsaken, and we see it with our eyes: therefore Iobs holinesse and integrity of life was but feigned and hypocritical. The assumption or minor of this argument is false, for it was not Gods purpose in afflicting job, to cast him off, or to destroy him, but rather in this his seruant to triumph over Satan: so that Eliphaz should rather haue reasoned thus: God never destroyeth true, godly, virtuous, just and upright men: But the whole course of Iobs former life doth give us sufficient proof, that he is such a one: therefore job hath no cause to faint, or be discouraged: neither hath he powred forth these complaints with any settled and resolute iudgement, but as one disquieted and overcharged with the burden of his afflictions: therefore we ought to raise him up, and to comfort him.  
in the 8. 9 and 10. verses he reasoneth thus. look what likeness and proportion there is between, that which is sowed and that which is reaped, the same agreement is between the life of every one,& Gods iudgment, by which he blesseth the godly,& bringeth the wicked to their deserved destruction. Now who seeth not, that God dealeth nootherwise with job, thē he useth to do with most vile and wicked men? therefore doubtless we haue been deceived in him, he is not the man we took him for: but as of all men he is now most miserable, so is he a most profane and ungodly person. But this argument is also false and utterly to be rejected, which maketh the only cause of all troubles and grievances, which befall men in this life, to be no other, but the sins of men, together with Gods hatred and displeasure conceived against them for the same. For seeing these miseries are common to all sorts of men, whether they bee good or bad, yea, and it so falleth out for the most parte, that the better and more virtuous men are, the greater and more grievous afflictions they suffer in this life, and that sometimes also, to their very dying day, as experience daily teacheth: it must needs follow that the conclusion of Eliphaz is most false: and that it is most true which Solomon speaketh, that no man can rightly determine of Gods love or hatred towards him, by prosperity or by adversity.  
From the 11 verse unto the end of the Chapter, he bringeth forth a certain vision, which he had from heaven: but it maketh nothing against job. For thereout this may and also ought to be gathered, that man is nothing, if he be compared with God: and that God can find enough in every one, both to dislike and to punish in him. But the question at this time was not concerning this point, but rather touching these controversies, namely, whether God doth not lay afflictions vpon any man for his sins: and, whether we ought to judge of every mans life and behaviour, by the greatness of those troubles and miseries which he doth suffer. And therefore Eliphaz doth here after a sort play the sophister, quiter changing the state of the question.   

The sum and order of the fifth Chapter.  
NOW in this Chapter to the end of the seventh verse, he calleth all the saints to witness with him against job: and diuers ways charging job unjustly, he goeth about to prove by daily experience, that God dealeth with him in such manner, as he useth to do with the wicked, whom he abhorreth, and whom nevertheless he suffereth to flourish and grow up for a time, to the end their fall may afterward be the greater, and more grievous. But what is this to job? For if he would haue that reason and conclusion to take place against job, he ought first to haue proved, that whose wretched estate is all one, their life also& behaviour hath been like:& yet this also is false as well as the other. For we can not, neither may we judge all one of Gods love or hatred towards those who haue both lived alike, and also been partakers of the same or the like miseries. The contrary is daily shewed by infinite examples, but especially of the two theeues, both of them for their misdeeds sustaining the like punishment vpon the cross, and yet the one of them thorough the mercy of God, by the cross ascended into eternal blessedness, the other by the just iudgement of Christ descended from the cross into everlasting destruction.  
Eliphaz having set down these things, concludeth that the onely means for job to procure Gods favour and his own salvation is this, namely, that leaving off these fruitless lamentations, he would in time bethink him of repentance, which might be answerable to the number and greatness of his sins: forasmuch as the wicked do but in vain, and to their own destruction, rebelliously strive against the great power of God, who is a most just and righteous judge: And again on the contrary side, that the mercy of God is exceeding great towards penitent sinners, which may raise them up, though they be never so much cast down: Therefore that job should soon find this to be true, and haue experience thereof in himself, if he will at the length be wise and follow good counsel. All which things are very truly wisely, and religiously spoken, notwithstanding they are, as also the former were, altogether vnfittely applied to the person of job.   

❧ CHAPTER IIII.  VERSE 1. Eliphaz, answered and and said. 
THen Eliphaz also, being both for his yeeres, and for his authority the chiefest man of those Jobs friends, broke off his silence, and answered job in these words.  
2 Shall we assay to commune with thee? thou wilt be grieved, but who can withhold himself from speaking?  
Surely, I know not whether I may begin to talk and to reason with thee. For if I do it, thou wilt bee grieved; but what remedy, thou must impute it to thine own folly: for who is he, who hearing thee speak in this manner, is able to hold his peace?  
3 behold, thou hast taught many, and hast strengthened the weary hands.  
now, I pray you, whence cometh this so great and so sudden a change? For behold, howe many heretofore hast thou taught to be wise by thy good advice and instructions? Thou art the man that didst strengthen those who were discouraged, who were out of hope, and weary of their life.  
4 Thy words haue raised up those that were falling, and thou hast strengthened the weak knees.  
Thou hast confirmed such as fainted and began to give over, thou hast upholden those who were ready to fall.  
5 now when it is come to thee, thou fallest: when it toucheth thee, thou art troubled.  
But now when as the same thing is come vpon thyself, in which thou wast accustomend to encourage& strengthen others, thou faintest under the burden, and art not able to sustain it: and now the case is thine own, thy wisdom faileth thee, thou liest astonied, and knowest not which way to turn thee.  
6 Thy fear( was it) not thy confidence? and the uprightness of thy ways thy expectation?  
Therefore the thing itself doth plainly show, that thy fear of displeasing God, whereof thou didst even now vaunt thyself, and which is so suddenly departed from thee, proceeded not from any due regard of God himself, or from any loving fear and reverence of his majesty: but did arise from hence, because herein thou layedst the greatest hope and confidence of thy prosperity, and the preservation and continuance of thine happy estate: and that thou madest a great show of virtue and integrity of life for no other cause, but because thou didst expect, hope and look for some profit and commodity thereby, to redound to thyself.  
7 Remember, I pray thee, who ever perished being an innocent, or where the upright were rooted out.  
And least happily thou mayst suppose, that I am herein deceived, lo, I put it to thine own iudgement, I am content thou shalt be thine own judge, thou thinkest thyself to be undone, and to be utterly forsaken. Call to mind all the examples which ever thou hast seen or heard of, and of so great a number if thou canst, show me but one just man, such a one as thou esteemest thyself to be, whom God hath cast away, show me, I say, one man of a godly and upright life, who hath utterly been cut off and destroyed.  
8 As J haue seen, they that plough iniquity, and sow troubles, reap 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 lion, and the voice of the lioness: and the teeth of the lions whelp, are broken.  
11 The old lion perisheth for lack of pray, and the old lions whelps are scattered abroad.  
8 For both reason and experience teacheth the contrary: namely, that they, who preparing and addressing themselves to commit all manner of wickedness, sow mischief and annoyance for others, shall in the end reap it themselves. 9. 10 Thus also do perish, being consumed as it were by the breath of Gods nostrils, and by his blast are brought to nothing, I mean, the roarings of these cruel lions( for so may I term them rather then men) and the horrible cries of the lionesses gaping for their pray: the teeth of their cursed whelps 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 ear hath received a parcel thereof.  
moreover I will not stick to tell thee, what hath been revealed to me concerning this matter, after a secret and unknown manner: and whereof I haue heard every parcel with mine own ears.  
13 in the thoughts of the visions of the night, when sleep falleth on men,  
14 fear came vpon me, and dread( which) made the number of my bones( that is, all my bones, howe many soever they be) to tremble.  
15 A spirit passed before me, and the hair of my flesh stood up.  
16 He stood still, but I knew not his countenance: an image was before mine eyes, I heard stillness and a voice( that is, a silent or still voice.)  
13 At midnight, when our imaginations are more deeply settled, for as much as men are then overtaken with a more sound and heavy sleep, 14 I was strooken with such extreme fear& horror, that my very bones from the head to the foot, did nothing else but quake& tremble. 15 At that time a spirit passed before me, and with that sight the hairs throughout my body stood upright. 16 Then he stood still, but shape or figure I could see none: only there was represented a certain image or spectacle before mine eyes. There was great silence, and at length I heard this voice.  
17 Shall man be more just then God? or shall a man be more pure then his maker?  
howsoever it pleaseth God to deal with men, may it possibly be, that any wretched mortal man, the same being also a just man, can complain of God, as doing him wrong, or dealing unjustly with him? And howsoever one man may in virtue excel all others, yet tell me I pray you, shall he be more pure, then that his maker? Surely ye must needs say so, if God did any man injury. And doubtless he doth injury, if he punish or afflict any unworthily.  
18 behold( God) relieth not vpon those his seruants, although he hath put light into those his messengers.  
behold, almighty God, albeit he hath endowed those blessed spirits, whose ministery he useth, with a most wonderful light of understanding and wisdom: yet he trusteth not to their might or industry, but onely to himself, whensoever he employeth them in his service.  
19 Howe much less vpon them, who dwell in houses of day, whose foundation( is) in the dust, and who are consumed before the moth?( that is, the moth meeting with them.)  
And may we think, that God in ordering and disposing those things which he hath created, and even in governing mankind, will submit his doings& his counsels to the iudgement and trial of wretched and miserable men, who dwell in day houses, having their beginning out of the earth, and being subject to so vile and base a condition, that they must be meate for worms, to be eaten and consumed by them.  
20 They are wasted from the morning to the evening, and they perish for ever, without any man regarding them.  
21 Is not all the excellency which( was) in them, gone away with them? they die, and not with wisdom.  
20 Who in the morning when the sun riseth, live and flourish: and the same day at night, before the sun falleth are destroyed and laid in the grave: and who suddenly perish, no man once giuing heed or looking after them, they perish, I say, and shall never see this life any more. 21 moreover, all their honour which here they enjoyed, perisheth with them, they die, and no art or wisdom can deliver them from the death: neither yet are they by so many examples of this their mortality, 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 fly? 
IN this manner spake he unto me, as it were by an heavenly vision. now go too, Job, cry out as loud as thou canst, yet whom shalt thou find that will agree unto thee: and to which of the Saints and holy men wilt thou betake thyself, for the defence of thy cause.  
2. doubtless indignation killeth the fool, and anger slayeth him that is unadvised.  
verily envy, indignation, and wrathfulnesse are proper to fools, and anger to unadvised idiots: whereby it cometh to pass, that being carried beyond the bounds of reason, they bring vpon themselves their own destruction.  
3 J haue seen the foolish well rooted, but forthwith J cursed his habitation,( that is, himself and his family.)  
Neither yet do I deny that, which experience itself teacheth( and see, job, whether the same be not manifest in thyself) that this iudgement of God doth not always by and by appear. For surely I myself haue seen when the foolish hath lived in so great prosperity, that he might seem to haue taken deep roote, and that his boughs would spread themselves far and near, whom notwithstanding, with all his in short time I saw brought to that pass, that my very soul abhorred him.  
4 His children are far from being in safety, they are destroyed in the gate, and( there is) none to defend them.  
For the children of such foolish wicked men, being destitute of all succour, openly and in the iudgement seats are oppressed& trodden underfoot,& there is none to deliver thē.  
5 The hungry eateth up his harvest, and greedily taketh it from among the thorns: and the robber drinketh up his substance.  
His corn after it is reaped is a pray to the hungerstarued, who creep thorough the midst of the thorns and bushes to steal it away: and theeues come one after another to make a spoil of their goods.  
6 For mischief cometh not forth of the dust, neither doth vexation spring out of the earth.  
For howsoever in outward appearance, they may seem to take roote and to rise aloft, who enrich themselves, and procure their own commodity, by working mischief and grievances to others, making other mens losses their own gains, and other mens sorrows their own delights: yet in truth they never rise from the ground, nor grow up.  
7 And yet, man is born unto travail& misery, as the sons of the burning coal( that is, the sparks of fire) to fly.  
Although in the mean time I do not deny, but that man of himself, and by his own nature, is subject to diuers miseries and calamities, which he can no more avoid, then he can hinder the sparks from flying upward.  
8 But I would earnestly beseech God, and turn my talk unto God.  
nevertheless that all this is as I haue said, yet oughtest thou not to be discouraged, nor to be quiter out of hope, as thou showest thyself to be. But I will tell thee what I would do, if I were in thy case. I would lay aside these vain and unseemly complaints, and would humbly prostrate myself before that most mighty and most righteous God, asking pardon, and beseeching him of mercy.  
9 Who doth great things, and( which can) not( be) preached, and marvelous things without number.  
For as touching his might and strength, what madness were it for thee to strive and stand in contention with him, whose infinite& unsearchable power appeareth, not only in these so many great& excellent works of the creation, but is seen also in sundry extraordinary miracles, such as far exceed the course of nature, and can not sufficiently be marveiled at: And as they are strange, so are they also many and can not be numbered.  
10 Who giveth rain vpon the face of the earth, and sendeth water vpon the face of the ways.  
But if we respect his mercy, it is he, who giveth rain from heaven, to make the earth fruitful, and by the showers which falling vpon the ground, run hither and thither, he divideth the fields, as it were, into streets and high ways.  
11( Who) to set up them that are brought low, and that those who are in heaviness may be exalted to salvation,  
12 Scattereth the devices of the crafty, and their hands can not accomplish that which they do enterprise.  
13 He taketh the wise in their craftiness, and the counsel of the wicked is overthrown.  
14 They meet with darkness in the day time,& grope at noon day as in the night.  
15 But he saveth the poor from the sword,( and) from their mouth, and from the violent man.  
16 He is the hope of the poor, and the mouth of the wicked shall be stopped.  
11.& 12. Now if we look unto his iustice, is there any man, who can justly complain and expostulate with God? For it is he, who raiseth up those that are thrown down,& who are oppressed:& delivereth those who are in mourning and heaviness: he destroyeth and bringeth to nought the counsels and crafty devises of men, neither doth he suffer them to bring their wicked purposes to pass. 13 Neither is this any hard matter for him, as who can prevent those great and wonderful wise men, and take them with their own subtleties, bringing to nought their endeavours by their selves, and by their own means. 14 So that in things as clear as the noon day, their blind wisdom and foresight seeth nothing, and groping at noon day as it were at night, they cannot bring their endeavours to pass. 15 and 16. And thus truly he warranteth the poor, needy& helpless, to be safe from the oppression and injuries of those, who are more mighty then they, least peradventure 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 having no maner of pretence to cloak their wickedness withall.  
17 behold, happy is the man whom God chastiseth, therefore refuse not thou the correction of the almighty.  
But O happy man whom God onely correcteth, when as he may justly destroy him. Beware then, least continuing in these unwise complaints and outcries, and refusing his chastisements, thou bring destruction vpon thine own head.  
18 For he maketh the wound, and bindeth it up: he smiteth, and his hands make whole.  
For he alone and none else hurteth& helpeth, woundeth and healeth: so that now thou canst not doubt either by whom, or for what cause, or to what end thou hast received this wound; nor where remedy is to be sought, nor what thou art to do for the obtaining of this remedy.  
19 He shall deliver thee in six troubles, and in the seventh, the evil shall not touch thee.  
Neither is there any cause, why thou shouldst think and persuade thyself, that this thy affliction, howe great and grievous soever it be, is such, that there is no means or hope of redress. For even being six times wounded, will he deliver thee: yea the seventh and last wound being received, he will so restore thee, that men shall scarcely beleeue, that thou hast felt any affliction at all.  
20 In famine he shall save thee from death, and in the battle from the hands( that is, the power) of the sword.  
now on the contrary side, harken what thy estate and condition shall be for the time to come, when as following this my aduise and counsel, thou shalt be delivered out of all this misery and trouble. There is no kind of danger and evil, in which thou shalt not feel and find him present with thee: for when hunger shall slay others, he shall keep thee alive: and amidst the rage of war, he shall not suffer the sword to take away thy life.  
21 Thou shalt be hide from the scourge of the tongue, and thou shalt not be afraid of destruction when it cometh.  
Thou shalt not lie open to the tongue of the slanderer, whomsoever he backebiteth, thou shalt be safe from him: in time of destruction he shal make thee secure& without fear.  
22 Thou shalt laugh at destruction and dearth, and shalt not be afraid of the beasts of the earth.( that is, wild beasts.)  
But when destruction and dearth shall make all things waste and lamentable to behold, thou shalt not want that which may make thee rejoice, and thou shalt nothing dread the rage and violence of wicked beasts.  
23 moreover the stones of the field( shall be) in league with thee, and the beasts of the field( shall be) at peace with thee.  
And abroad God will so prosper and bless the labours of thy husbandmen, that the very stony grounds shall seem to be confederate, and to haue made a league with thee: neither shall any beasts, which are wont to spoil and hurt the fruits of the earth, any way do thee any damage.  
24 And thou shalt know that peace is in thy tabernacle: and thou shalt visit thine habitation, and shalt not do amiss.  
At home likewise thou shalt find all things peaceable& in good order,& in the government of thy goods& substance, thou shalt wisely dispatch all things& with good success.  
25 Thou shalt know also that thy seed shall be great, and thy offspring( shal be) as the grass of the earth.  
moreover, thou shalt behold thy children in great number, and thy posterity shalbe marvelously increased, as if it did grow& arise out of the earth: so far shall it be from thee, for being forsaken in this loss and want of thy children.  
26 Thou shalt go to thy grave in a full age, like a corn sheaf cut down in due season.  
To conclude, thou shalt not only not die in this age, which yet thou persuadest thyself being in despair of thy life: but contrariwise thou shalt not come to thy grave, before thou be an old man; even as corn when it is full ripe, is cut down, and carried into the barn.  
27 lo, this we haue sought out, and so it is. hear this,( and) be( thou) wise for thyself.  
Lo, job, thou hast here in few words, that which by great diligence and experience I haue learned and proved to be true. now therefore follow my advice, and suffer thyself to be persuaded: thou who didst heretofore seem to be wise in instructing and strengthening others, now learn to be wise for thyself.    


¶ THE sum AND ORDER of the VI. Chapter.  
IN the 2.3.4. verses Iobs answer is opposed to the accusation of Eliphaz in the 4. Chapter, verse 2. The sum of the answer is, that his complaints were not simply, and in themselves to be considered, but to be weighed together with the grievousnes& burden of his torments, to the end they might well and rightly be judged off, forasmuch as they were rather the words of one that sobbed, then that spake.  
To the 3.4.5.6. verses of the said fourth Chapter, job answering in the 5.6.7.8.9.10.11.12.13. verses, saith, that it is no marvel, either that heretofore, no such words were ever heard to proceed from him, as who had continually lived in prosperity: or that in time past comforting others, he can now find no comfort in his own miseries. For that his misfortune is not common and ordinary, but such and so great, as that he may justly despair of his life: and yet nevertheless, that he shall find in death itself,( though it be joined with never so great and immeasurable torments, such as the nature of man is not able to bear) the comfort of a good conscience.  
In the rest of the Chapter unto the end( all which things are opposed to that which Eliphaz had spoken from the seventh verse of the 4. Chapter, to the beginning of the 8. verse of the 5. Chapter) he complaineth and findeth himself grieved with his friends slanderous, rather them comfortable speeches: avouching in few words his innocency concerning that whereof he was accused, namely, of hypocrisy, and of an evil conscience, and withall showing, that those things which Eliphaz had spoken, from the 8. verse of the 5. Chapter, to the end of the same Chapter, did not at all touch& concern him, and therefore were not agreeable to his purpose.   

CHAPTER VI.  
1 BUT job answered and said,  
2 O that my grief were well weighed, and my miseries were laid together in the balance.  
3 For it would be now heavier then the sand of the sea: therefore my words were swallowed up.  
4 For the arrows of the almighty are vpon me, the venom whereof doth drink up my spirit; and the terrors of God are set against me.  
1. 2. AGainst these things Job replied in this manner. Yea but that my indignation& anger, as it pleaseth thee to term it,( Chapter 5.2.) ought not thus simply& alone to be considered, but to be compared with these miseries wherewith I am overcharged and well near broken in pieces, yea they ought as it were to be laid in the balance, and wisely to be weighed together, before thou shouldst in this manner condemn it. 3 If you would do this, ye should find, the weight thereof to be so great as the sands of the sea: so that it is no marvel, though it hath wrung from me, being scarce able to breath, rather sobs, then words. 4 neither yet ought this, to seem any strange matter: For this my conflict is not with any human or earthly misery, such as is ordinary to men; but I haue to do with almighty God himself. With whose arrows my very soul being pierced through, doth still suck from them deadly poison. God himself, I say, as it were in battle array, leueleth& shooteth them al at me, which are able to destroy men& to break them al to pieces.  
5 Doth the wild ass bray when he hath grass, or loweth the ox when he hath fodder?  
I but, say you, heretofore you were not accustomend to cry out and lament: but to comfort and instruct other men. And who can justly marvel, that no such thing was hard to proceed from me before, if so be he hath known in how great prosperity I haue always lived? For who hath heard the wild ass, being otherwise a very savage beast, who I say hath heard him roar, when he hath gotten good pasture? or who hath heard the ox low, having before him his rack full of fodder.  
6 That which is vnsauerie is it eaten without salt? or is there any taste in the white of an egg?  
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 adversity, that therfore, I say, ye should judge my former profession of godliness to haue been but dissembled and altogether hypocritical, for on the contrary side, who will desire at any mans hands, that that which is in itself vnsauerie, should be sauerie to him, being at all not seasoned with salt? what? is there any taste in the white of an egg?  
7 Such things as my soul abhorred to touch, are as it were the food of my sorrows.  
And that I may not seem to make my exceeding misery greater then it is in dead, those things which my mind would heretofore haue loathed once to touch, in respect of their filth and uncleanness, as namely the putrefied and corrupt matter of loathsome biles, whereof my whole body is full, are the very same which now feed vpon me with horrible stinch& torment.  
8 Who will grant( me) that I may haue my desire: and that God would give me the thing that I long for.  
9 O that God would agree to me, and destroy me, and let his hand go and cut me off.  
Therefore I am not rashly and much less wickedly carried against God, as you falsely lay to my charge, but judging as the thing itself constraineth me, that this my wound is mortal, I am so far from hoping to be restored to my health& former estate, that clean contrary, that which I desired of god heretofore and which you also ought with me to haue desired, I will again desire of him, to wit, that this his hand, which holdeth me so streight and lieth so hard vpon me in this extremity of my miseries, may quiter dispatch me and make an end of all my troubles at once.  
10 nevertheless I haue comfort still,& I am strengthened in my grief in which he spareth me not, because I haue not suppressed the words of the holy one.  
nevertheless, in this despair of this life of mine, I want not wherewith to refresh& comfort myself, in this my calamity in which he spareth me nothing at all: namely, that I haue always outwardly professed& never denied true godliness, which the most holy God himself 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 mean time as touching this life, what strength is remaining in me, to make me conceive any hope?& being environed with these miseries, how may I think that my life can be prolonged?  
12 is my strength the strength of stones? or is my flesh of brass.  
Therefore in the mean while how can I do otherwise then I do, bewailing this my wretched condition& desiring the death? For what? is my strength as the hardness of stones, utterly without feeling? is this my wretched body made of brass or of steel?  
13 Is there any help for me in myself? but all help is taken from me.  
Some man peradventure will say that I am wanting to myself: as though there were any strength left in me to help myself: and surely if ever I had any such power in me, yet now is it quiter taken away.  
14 To him that is in sorrow( is due) good will from his neighbour, otherwise he shall forsake the fear of the almighty.  
But as concerning you, who will seem to haue come hither for no other intent but to give me comfort, what shall I say else, but that a friend is bound not to be wanting in any kind of duty towards him whose hart is broken, and as it were resolved into sorrow: and he that doth not this I say, he hath cast from him al fear and reverence of almighty God?  
15 My brethren are unfaithful to me as a brook, and as the rising of the riuers, which do hastily go away.  
16 Which are blackish( that is, not to be seen) by reason of the ice, and vpon which the snow is heaped.  
17 But at such time as the heat cometh, they begin to decrease, and if they feel the hot sun beams they are consumed out of their place.  
18 They depart from the course of their wonted channel to other places, they ascend into the air, and perish.  
19 The multitude of the Themanits, look after them and the troops of the Sabaeans waited for them.  
20 They were ashamed, because they trusted vpon them, they came thither, and they blushed.  
15 And truly you my kinsmen, ought thus to haue done: But contrariwise, you haue so deceived& beguiled me that I may well compare you to those brooks, which carry with thē as it were mountaines of waters,& with their violence& swiftness do great harm, but which nevertheless do immediately decrease: 16 And in the winter time being hidden under the ye& covered with the snow lying thick vpon them deceive those, who tread vpon thē: 17 But in the summer when the heat of the sun beams falleth vpon thē, they wax lesser, and begin to be dried up; 18 And being at it were cut in to diverse small riuers running here& there by little& little being resolved into vapours, at length quiter vanish away. 19. 20 Which thing caused great multitudes of the Themanits and the Shabeans to blushy& to be ashamed, who going a great journey vpon hope to find water in those brooks, when they came thither, were disappointed of that they looked for.  
21 For now( you haue been to me) as nothing. You haue seen my horrible plague, and ye were afraid.  
For surely you haue done me no more good, then if you had been no where, or not at all, in so much as so soon as ye saw how I am broken& how horribly I am afflicted, for fear ye abode without speaking any word.  
22 Did I say, bring unto me,& give me a reward of your substance?  
23 And to deliver me from the enemies hand, and to redeem me out of the hands of the mighty?  
22 I haue lost all my goods. Did I in this my distress require any thing at your hands, to relieve my want and necessity? 23 Theeues& robbers haue violently set vpon me. Haue I required help& succour at your hands, that I might by your means be delivered from mine enemies and cruel oppressors? what impatiency or what want of courage can ye charge me withall?  
24 Teach me and J will hold my tongue; and cause me to understand wherein I haue erred,  
nevertheless I hear you marvelously blame my life passed& utterly to comdemne it. But I beseech you, show what wickedness,& what heinous crimes I haue committed. For I shalbe willing to hear and ready to be taught. Onely give me to understand 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 doth the reproof( of any) of you reprove?  
certainly true& wise speeches are of great force and very much available? but what shall you Eliphaz, or any of you here present, get by such unjust reproofs?  
26 do you imagine that words are( of you) to be reproved, and the words of one that despaireth, to be wind?  
For doubtless you are deceived, if in this conference and reasoning you think, that you are to busy yourselves about the confuting of a mad mans foolish& unreasonable words,& of his vain speeches, who is utterly in despair of his life.  
27 Nay, you fall vpon the fatherless, and you feast vpon your companion.  
Nay herein you do all one, as if you should violently and injuriously deal with the fatherless,& take delight or make yourselves merry in the calamity of your friends, seeing I am in greater distress and misery then the fatherless.  
28 And therefore vouchsafe now to look vpon me, and( consider) whether J haue made a lye before your face.  
But now I beseech you haue some regard of me,& setting me before your eyes consider, whether ever I haue been found a liar and dissembler. For you haue known me this long time very nearly both within and without.  
29 return J pray you, and there shal be none iniquity; return I say, and my righteousness( shalbe apparent) in that behalf.  
Return I pray you from your error,& you shal find me free from these offences, leave off I say, falsely to accuse me, and in this matter you shall set me clear.  
30( You shall see) whether there be any wickedness in my tongue, whether my mouth do not discern wrong matters.  
So it will come to pass, that you shall easily perceive, whether in the former times of my prosperity, I thought one thing with my hart, and spake another thing with my mouth: and whether I could judge and discern right from wrong with the taste as it were of my mind.    


¶ THE sum AND ORDER of the VII. Chapter.  
job letting pass his friends whose false accusations and aduise, he sufficiently shewed, that be utterly misliked, turning his speech to God himself, in the six former verses, in most pitiful sort complaineth that he is otherwise dealt withall, then other men be: that their traueiles are neither continual nor unfruitful, but of his miseries there is no end, nor any hope that it will ever be better hereafter.  
In the 7, 8, 9, 10. verses, the wretched estate of mortallitie in itself being set down, he endeavoureth to draw God as it were unto this, that it would please him to content himself with the former afflictions, adding no more to the rest.  
In the 11. verse, and so to the end of the 19. The flesh striving against the spirit, doth wrest out somewhat immoderate complaints from job; Such notwithstanding, as that at no time he breaketh forth into ungodliness and blasphemy.  
in the 20. and 21. verses, the spirit repressing and keeping down the rage of the flesh, job coming again unto himself, doth most earnestly crave pardon for his sin,& some mitigation of his grief.   

CHAPTER VII.  
1 is there not a settled, and appointed time of mans warfare here vpon earth: and are not his daies as the daies of an hireling?  
but truly such is the estate of mortal men, that as soldiers they be not in continual fight, but that their warrefare is ended with peace, and then followeth the receyt of their pay, which is the end of their travail: which also doth appear in other sorts of hirelings, when they haue finished their task.  
2 As a seruant longeth for the shadow, and as an hireling looketh( for the reward) of his work.  
So seruants wish and wait for the darkness of the night, which finishing their day labours, yeeldeth them a quiet rest; so workmen in the evening attend to receive their set wages.  
3 So my lot hath been the moneths of vanity( that is, painful without profit,) and troublesone nights haue been appointed to me.  
But my estate is far otherwise. For their labours are set out unto them for the day times, but unto me for whole moneths.& such whereof no profit ariseth:& unto thē the nights are allotted for rest, but for trouble and anguish unto me.  
4 If I laid me down, J said, when shall J arise? and( when) will the ●●ning haue ended( her course:) and J am even full with tossing 〈◇〉 fro unto the dawning of the day.  
〈◇〉 lying vpon my couch, I am so far 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 toss up and down, until the morning.  
5 My flesh is clothed with worms: and my skin is rent and riven asunder with the clottes of dust.  
My flesh is covered over with worms, as with a garment: my flesh is cut, and as it were divided into small clottes.  
6 My dayes haue been lighter then a weavers shuttle, and they are spent without hope.  
moreover, those my best and quietest dayes haue passed away very suddenly and swiftly, even as a weavers shuttle glideth over the web: yea, and they are clean gone with out any hope of ever seeing them again.  
7 Remember that my life is but a blast, and that mine eyes shall not return to see that which is good.  
Remember, O God, that I am born a man, who of himself is miserable enough, although thou addest no more affliction unto him. For this life being common to me with all other living things, is nothing else but a breath or wind passing to and fro: and mine eyes being once closed and shut up by death, shall never receive light to behold again the pleasure of this life.  
8 The eye of him that seeth me,( that is, of him that desireth 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 cloud breaketh and vanisheth away, so he that goeth down to the grave, shall come up no more.  
10 He shall return no more to his house: neither shall his place know him any more.  
8 It is sufficient that death shall suddeinly overtake me, so that thou needest not to call for any other misery to destroy me withall. For being once dead, no man shal ever find me again, although with his eyes he leave no corner unsearched: yea, and if thou thyself wouldest happily behold me, it should be in vain: for I shall not be a man any longer.  
9 But as a cloud, after it is once dispersed, vanisheth away, so, whosoever descendeth into the deep grave, returneth not to live here again in this world.  
10 Neither shall he come any more unto his family: nay, the remembrance of him shall so perish in that place, as if he had never been seen there.  
11. Wherefore J will not hold my peace: J will speak in the trouble of my spirit: J will speak in the bitterness of my soul.  
Which things being so, I will, so long as I am able to bring forth a word, with full mouth speak, whatsoever my troubled spirit and the most bitter grief of my mind shall give me to utter.  
12. Am I a sea or whalefishe, that thou keepest me in ward?  
Am I the raging violence of the Sea, which can by no weight or force be kept under, or as those vntaimed and fierce seamonsters, that thou shouldst so hedge me in with evils on every side, as though thou were afraid least I should escape away from thee?  
13. When I haue said, my couch shall relieve me, my bed shall( somewhat) ease my complayninges.  
14. Thou fearest me with dreams, and astonishest me with visions.  
15. Therefore I preferred strangling before breathing, and death before my bones.  
13. For if I haue at any time said with myself, It may be, that the night will bring some comfort unto me, when I am a bed, and that my couch will cause my moninges to cease. 14. Then am I wholly dismayed with dreams and visions. 15. Insomuch that I think that those, who are strangled, are to be accounted in case far better, then is this most miserable life of mine,& that I should rather wish to die, then to carry about with me these my rotten bones.  
16. I am weary( of life) I shall not live alway, withdraw thy hand from me, for my dayes are vanity.  
This life is loathsome unto me, which verily, howsoever for a while thou continuest the same in this miserable estate, shall not last ever. leave off, I pray thee, any longer to torment him, who is appointed to die, and can not escape death.  
17 What is man, that thou dost magnify him, and that thou settest thy heart vpon him?  
18. And dost inquire after him every morning,& tryest him every moment.  
19. Howe long will it be( yer) thou depart from me? neither wilt thou let me alone, whiles I haue swallowed my spittle.  
17. 18. What is there in vile and base man, that some time thou shouldst so highly extol him, and bee so careful for him, as I haue had experience of heretofore: sometime again cast him down headlong, even thither, whither I, being altogether thrust out of my former estate, am now fallen: to the end thou mayest, having by the break of the day every morning made inquisition against him, with such severity punish both his thoughts and deeds; and also call him to so hard and streight account, every minute of an hour?  
19. And I pray thee, O God, when wilt thou, after all this while, hold thy hand from striking me, at the least, so long time, till I may, poor miserable wretch that I am, but even swallow down my spittle?  
20. I haue sinned, what shall J do unto thee, O thou preserver of men? why hast thou set me right agrinst thee, and I am a burden unto thee?  
lo, I confess and aclowledge myself to bee a sinner: What am I able to do with thee? O thou that art so careful over mans salvation, and to whom the life of thy saints is so dear and precious, why hast thou set me against thee as a mark to shoot at? and why am I so burdensome unto thee, that thou canst not bear and suffer me any longer?  
21. And why dost not thou take away my transgression, and remove from me mine iniquity? For now shall I sleep in the dust, and if thou seekest me betimes in the morning, J shall not be.  
Alas, why dost thou not rather put away all mine offences, and make an end of these thy corrections? For, by the grievousness of this affliction, I am brought to such extremity, that out of hand I shall lie in the dust: and albeit thou use great diligence in seeking me out, yet shalt thou not find me: because henceforth, I shall not be a man any longer.    


¶ THE sum AND ORDER of the 8. Chapter.  
BIldad followeth the steps of Eliphaz, but he revileth job more vnfriendlie, and useth greater bitterness of speech: so far is he from amending that, wherein the other had exceeded measure, albeit otherwise in the thing itself, he had not offended. Therefore in the 2. verse, he most bitterly 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 present disputation against job: and he doth it with as small wisdom& discretion, as with great pride and confidence. For doth it either argue job an hypocrite& wicked man, or charge God with injustice, if it be said that job for his sins was not so afflicted by God,( whereas he in the mean time denieth not himself to be a sinner, and to haue deserved Gods heavy hand vpon him) but rather proved& 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 plain words boldly avoucheth, that Iobs children were by Gods just iudgement destroyed with the fall of the house. For by this means he thought he might bring job into some hope of appeasing Gods wrath( for that he had not suddenly slain him as he had done them) and therefore in the 5.6.7. verses he assureth him, as Eliphaz did before, that all things shall go well with him, if he repent. Then generally he reasoneth of the transitory felicity of the wicked and of the sure and permanent happiness of the righteous, by very goodly similitudes; to the wicked very fitly 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 plainly unto job, verse 20. and 21.26.   

❧ CHAPTER VIII.  
1 But Bildad the Suhite answered and said,  
2 Howe long wilt thou talk of such things, and thy speeches( shall be) as a mighty wind.  
but Bildad the Suhite hearing these complaints which job made, How long, saieth he, wilt thou talk in this maner, or rather with full wrath sand forth as it were this tempest of words.  
May it be that God plagueth thee unworthily without any thy desert; and so leaveth of to bee God, that is, the author and maintainer of iustice and equity.  
4 If thy sons sinned, and he sent them out( that is, expelled and gave them over) into the hand( that is, to the power& arbitrament) of their transgressions.  
5 If thou wouldest resort unto God early,( that is, now betimes and earnestly) and make thy prayer to the almighty.  
6 If thou wilt be pure and upright, he will awake over thee, and will make the habitation of thy righteousness, prosperous.  
7 And thy beginning shall be small, but that which followeth shall be increased very much.  
Albeit, thy children by reason of their sin against God and for their own transgressions were strooken with death, and are to suffer just and deserved punishments, 5. Notwithstanding yf thou shalt spedilie and earnestly fly unto God who hath as yet spared thy life, if I say for standing thus in contention with almighty God, and resisting his fatherly visitation, thou shalt crave pardon and beseech him of mercy: 6. and hereafter shalt labour to lead the rest of thy life in sincerity and righteounes; he will be moved and awaked by thy prayers and will bless that thy house and habitation in which thou shalt show forth and make known thy virtue and godliness: 7. yea he will so abundantly poure out his blessings vpon thee, that thy former prosperity shall seem nothing comparable to this happy and flourishing estate, which shall follow.  
8 For, I pray the, inquire of the first( that is, of the oldest or most ancient) times, and prepare( thy self) to search of their fathers.  
9 For we are yesterday( that is, are but of yesterday) neither haue we any knowledge, seing our daies vpon earth are but a shadow.  
10 Shall not they teach thee, and tell thee, and utter the words of their hearts.  
8 But if so be you will not beleeue me, go to search the ancient histories from the beginning of the world: and consider what hath happened to those our ancestors and to the men of old time.  
3 Doth God pervert iustice, doth the almighty( I say) subvert the thing that is right?  
9 For we are as it were born but yesterday, and the daies of our passing away like a shadow, we live in great blindness and ignorance.  
10. But they doubtless will teach and instruct thee, yea they will not hold their peace, but will bring forth those things which are most true and certain, out of the storehouse of their heart.  
11. Will a bulrush grow without mire: or will grass grow without water.  
12.( While it is) yet in its greenesse, it is not cut down, but it withereth before any other herb.  
13. So are the paths of all that forget God and the hope of the ungodly man shall perish.  
14. Whose hope is cut 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 endure.  
11. nevertheless I deny not, but that hypocrites flourish for a time, and that through Gods singular bountifulness, but yet they are like to bulrushes and meadow flowers which would never grow unless they were nourished, the former truly with mire, and the other with water.  
12.& 13. But as these plants which so long as they are green are not gathered, but suffered to grow, and yet notwithstanding they wither of their own accord before other herbs,& then are cut down; such is the beginning, the proceeding and the end of all that forget God: and even so all the hope of hypocrites doth vanish away and come to nought.  
14. Their expectation is deceived, again, I say, their hope is cut off,& their confidence is weaker then the spiders webbe.  
15. For leaning& trusting vpon their riches which they haue laid up in store at home, in the end they find them to be vain and transitory, and, howsoeuer he lay hold on them flying from him, yet such is their weakenes that they can not uphold him from falling.  
16.( But) he is green before the sun, and his branches spread themselves over his garden.  
17. His roots are wrapped nere the fountain, and he windeth himself about the stony building.  
18. Shall he be taken out of his place, which may deny, saying, I haue not seen thee?  
19. lo this shall be that joy of his way, even out of his mould shall others grow.  
16. But he contrariwise,( namely, who applieth his mind to virtue and godliness) is as a flourishing three which standing open to the son, is so far from being parched or dried with the heat thereof, that thereby it is rather cherished and refreshed in such sort, that it spreadeth itself on every side in the place where it groweth, and that not in any marish or vnhusbanded ground, but in a faire and pleasant garden. 17. For it being watered with the overflowing fountain of Gods bountifulness, and the roots thereof deep within the ground surely knit and folded one within another, spreedeth and twisteth its boughs round about the fountain vault, being strongly built with ston. 18. Neither is it to be feared least being violently pulled up, and carried clean away no sign nor token thereof shall appear: as if the place itself where it stood should openly deny, that it ever did behold it. 19. And this truly is the goodly and flourishing estate of him that loveth righteousness, who even then when he departeth hence, is in this respect happy, because his very dust shall live and grow up after him.  
20. Behold god doth not abhor an upright man, neither doth he take the wicked by the hand.  
21. in so much that he will fill thy mouth with laughter, and thy lips with gladness.  
22. They that hate the shall be clothed with shane, and the dwelling of the ungodly( shall) not( be)  
20. The sum of all that I haue said in effect is thus much, that God never rejecteth those who endeavour to live uprightly, as also that he never reacheth out his hand to help the wicked. 21.& 22. Now judge yourself, by your own case, what manner of man you haue been. But if you following our advertisements, shall repent, there is no cause why you should despair. For contrariwise it shall come to pass, that this your mourning shall be turned into mirth, and thy mouth into exceeding gladness. All thy enemies shall be put to shane, and they that hate thee shall come to confusion.    


¶ THE sum AND ORDER of the 9. Chapter.  
ELiphaz had accused Iobs life, as being full of feigned holinesse and uprightness, and had exhorted him to repentance, which might bee answerable to so great an offence, using an argument drawn from the nature of God, which can not abide to deal so vnmercifullie with a true, godly, and virtuous man: as Bildad did likewise complain, treading in the same steps, or rather, going somewhat further, and did in flat terms find fault with job and his children, as it were casting in his teeth their sudden destruction. Now job answering for himself, doth not onely aclowledge the infinite power of God, and his iustice, being greater then that any exception can bee taken against it, and that in a more plain, excellent, and divine manner, then either Eliphaz or Bildad had done before him: but also returneth the very same argument, which was brought against him vpon his aduersaries: rightly, wisely, and religiously denying that consequence, which they had gathered. For in the eleven first verses he sheweth that this power and iustice of God which daily offereth itself 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 governeth: but his will which is before all things is the rule of all iustice, which he teacheth vers. 12.& 15. And paul had respect unto this, rising a great deal higher, namely to the eternal decree of Election and Reprobation, Rom. 9.20& 11.32. Afterward to the end of the 21. verse, he doth very wisely apply this doctrine to himself, flatly denying, how hardly soever he were dealt withall, that ever it came into his mind, either to charge God with any injustice, or foolishly in his sight to avouch himself to be free from all sin so notwithstanding, that deeming of himself according to his present sickness and affliction, he denieth that there is any hope for him of recovering this life. Hereby wee may easily perceive, how vain and frivolous their judgements are on both parts, who determine of these matters according to the reach of mans brain. For Jobs friends hope, that which was indeed to come to pass as the event proved, that job though he were brought to the last cast, nevertheless should be restored again, even to a far better estate then ever before he had enjoyed: but of the way how he should be restored, therein they judged amiss. Job on the contrary side doth altogether despair of his recovery, and wisheth to be delivered from his afflictions by death: falsely deeming by the greatness of his misery that God had so determined: Then returning to the general position, he sheweth that that was not true, which his aduersaries had set down concerning the sudden destruction of the wicked and the constant prosperity of the godly: which he proveth first in general vers. 22.23.24. and th●n propounding his own example vers. 25.26.27.28. He farther answereth from the 29. verse to the end of the chapter, that he can not allow of their iudgement in this point, that he should ever by any means obtain to be restored unto his former estate and much less into better: because all hope of this thing is clean taken from him. And last of all trusting vpon the testimony of his innocent conscience, he appealeth unto God himself, and( setting apart that majesty of God, before which none is able to stand) is ready to pled his cause against them, even before God who is most just. But as touching the names of those stars, which are mentioned vers. 9. I am of their iudgement who think that the 4. quarters of the year are signified thereby, which the Astrologians teach to bee governed by the influences as they term them, of certain stars. Therefore the learned interpreters haue not unfitly translated, Has, Arcturus, Chasil, Orion: Chimah, Pliades, or the seven stars: and the Climates of the south, the summer signs: altogether neglecting the toys of the unlearned rabbins: whith stars or signs are answerable to Autume and winter, the spring time and summer. But I had rather retain still the Hebrew words, then use the other, which haue been so much abused with glosure and impure tales& devices of the wicked and profane poets.   

❧ CHAPTER IX.  
VERSE 1. Then job answered and said,  
2 J know verily that it is so: for how shall man compared with God prove himself just.  
3 If he will contend with him, man could not answer him to one ( that is, to one thing of a thousand.)  
4. ( For he is) wise in heart and mighty in strength, who shall harden himself against him, and shall be in peace?  
1. 2. but thereunto job answered in these words. Harken my friends whether you do rightly condemn me, as wicked and as an hypocrite. I yeld unto you, when as you affirm Gods iustice to be very great and without end: yea Eliphaz I grant somewhat more then I could hear or learn of you, when as you said before( 4. Chap. vers. 3.) that man could not bee more just then God. For I say farther, that none ever could be found so just, that he might any way be compared unto God. 3. And this likewise I grant to you Bildad, that nothing can be done of God either against his iustice or against his power: so that I may without controlment affirm thus much, that if any be so mad that he would dispute with him about his judgements, he could not though he were never so wise answer him one objection of a thousand. 4. For God is such a one who neither wanteth infinite wisdom to decree, nor incomprehensible power to bring to pass: neither shall any man ever rebelliously resist either his most powerful iustice, or his most just power, but that he shall be punished most severely.  
5. he removeth mountaines, and it is not known when he overthroweth them in his wrath.  
6. He maketh the earth to go out of her place: and the pillars thereof to tremble.  
7. He speaketh to the sun and it ariseth not, and sealeth up the stars.  
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 things so that there can not( be) numbering( of them)  
11 Behold he shall go by me and J shall not see him, and he shall pass by and J shall not perceive him.  
5. For who is able to withstand his power? or who is able to compare with him in strength, who with such violence removeth huge mountaines, that being through his fury overthrown, they appear not any where, neither can they any more be seen? 6 At whose commandment the earth is moved out of her place, yea the very pillars and foundations thereof are shaken. 7 It is he who hath made the sun, to govern the light in the day time,& the stars to lighten the darkness of the night. Yet if he doth but speak the word, the sun pulleth in his light, and shineth no more then if it were not yet risen: and he closeth up the stars as it were under a signet, that they should give no light. 8 Now the heauens which he hath made round, and which on every side, as a large and faire roof, he hath spread over our heads, do show forth, together with this his unsearchable power his no less wisdom in the frame and government of such an excellent work. And he it is likewise, who ruleth the waues and raging surges of the sea, as it were working in the middle of them. 9 moreover the whole sky from the North Pole, which lieth in our sight, to the South Pole beneath us, which is hidden from us, the sky, I say, decked and beset with so many bright and glittering stars, which do after a sort govern the fowre seasons of the year, doth it not represent, and in a manner set before our eyes, the wisdom of God, the Creator and governor of all things. 10 Therefore most true it is, that he is the worker and governor of so great and so unsuccessful things, that they can not either be sought out, or numbered. 11. Whom also, when he is near me and when he offereth himself unto me, I neither can behold with mine eyes, nor comprehend in my mind and understanding.  
12. Behold, be it he hath taken awaie, who shall make him to restore( it?) Who shall say unto him, what dost thou?  
13. God will not withdravv his anger: and the strong helpers shall stoop under him.  
12. Therefore that I may at the length come nearer to myself, seeing that he is the most mighty and the most just governor of all things, if he shall think it good, as now it hath happened to me, to take any mans goods, yea, or his life from him, who shall compel him, as a thief or robber to make restitution: yea, who shall call him to account or bring him to his answer. For his will is the true and onely rule of iustice itself. 13. But if any man trusting to his own power,( such as are sometimes found, lofty& high minded men;) shall either atttempt any thing himself against God, or take part with them, with whom God is displeased, so much the more will his anger be kindled against them, neither will he leave till he haue utterly razed them out.  
14. How much less shall I answer him, and find out my words with him?( that is, with meditate speeches shall reason with him)  
15. Who though I were just, would not answer; yea I will make my supplication to my judge.  
16. If J should challenge him, and he should answer me, I will not beeleue, that he hath heard my voice:  
17. As who hath beaten me in pieces with his thunderbolt, and hath multiplied my wounds to a full number;  
18 neither giveth me leave to take any breath: but rather he filleth me with bitterness.  
19. If I shall haue recourse to force, behold he( is) strong, and if to the law, who will bring me to pled with him?  
20. If I shall justify myself, mine own mouth shall condemn me: shall I esteem myself perfit? he shall pervert me( that is, he shall convince me to be a wicked doer.)  
21. Should J say I were perfit? I should not know my soul: and I shall condemn my life.  
14 How much less ought I, the most base and abject of all other, to resist his will, and to stand in contention of words against him, or to prepare myself to reason with him? 15. verily my mind would never give me thus to do, albeit I were free from the least blemish of sin, but I would rather crave mercy at his hands, being my judge. 16. But bee it, that I durst challenge this of him, and he should give me leave to speak for myself, and debate the matter with him, yet is it not likely that he would judge on my side, namely, that himself hath done me any wrong. 17.& 18. For he is not changeable. And behold he hath not onely afflicted me, but even beaten me as it were to powder, not as being a little displeased, but shooting thunderbolts from heaven: neither hath he wounded me in one or two places, but he hath heaped blows vpon blows and that in such sort, as if he would wreak his whole anger vpon me; in so much that he hath not given me any time to breath, but hath wholly filled me with bitterness and affliction, so that I must needs despair of ever recovering those things, which you willed me to hope for.  
19. What? shall I oppose force against force, seeing he alone is most mighty? but if I shall go about to sue him at law, who shal make him appear or bring him to his answer?  
20. And bee it, that he do personally appear in iudgement, yet if I shal plead guiltless, this one thing verily shall disprove me, that I dare presume so to speak in his presence: if so be, I say, I shall avouch myself to be perfect and blameless, even herein he will convince me to bee wicked. 21. I say again, if I shall dream, that I am perfect, I shall not know myself, and when he shall examine my life according to the perfect rule of righteousness, I shall bee compelled to abhor and detest myself, and mine own filthiness in his sight.  
22. This is one point: therefore I said, he destroyeth both the righteous and the wicked.  
23. If( he take) the scourge, he should slay suddenly: he laugheth at the trial of the innocent.  
24. The earth is given into the hand of the wicked, he covereth 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 hid from you, namely that God doth always use his power justly, and yet far otherwise then ye imagine. For you say, that it standeth with Gods iustice, either always to bless the godly in this life, or else when they go astray and afterward repent, to chastise and correct them for a time, so that he never suffer them to continue to the end of their life, in that misery and affliction, which he hath laid vpon them: and contrariwise either forthwith to roote out the wicked, as whom he hateth and abhorreth, or else the more patiently he suffereth them for a time, the more grievously and fearfullie to punish and take vengeance of them in this life. But I tell you that herein you are deceived. For if we consider the course of this life, doubtless we can not determine either of Gods iustice or of mens merits, by the commodities 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 far to prove this. For if it were as you say, God as soon as he taketh his scourge in his hand, would forthwith destroy the wicked, so that not one of them should be left: and again it should suffice him, gently to chastise the godly, and then by and by to withdraw his hand from afflicting them. But contrariwise we se very many upright and virtuous men in such sort afflicted, that, if you look onely unto the use of this life, he may seem to take delight& pleasure in their miseries: namely, if any may give credit to your assertion. 24. And on the other side, the godly being thus afflicted, do we not see and behold, howe the wicked do not onely live, but enjoy prosperity, they sit in the throne of majesty and rule over kingdoms and nations, and without any controlment pervert all equity and iustice? Which things, if we say they are done beside the will and foreknowledge of God, we shall thrust God out of the world? and whom then shall we make the creator and governor of the world?  
25. My daies haue been more swift then a runner, they haue fled and haue seen no good thing.  
26. They are passed with the most swift ships, and as the eagle which flieth to the pray.  
And contrariwise how flitting& unconstant the prosperity is of such as follow virtue, and endeavour to live honestly and uprightly in the fear of God, let my example witness. For my former life replenished with so many blessings, is so suddenly passed away, that no post may in swiftness be compared to it; and all those things were taken from me, almost before I had any feeling of them: finally no ship flieth more swiftlie under sail, no eagle is carried more swiftly to cease vpon her pray.  
27. When I haue said( that is, when I haue thus thought and determined with myself) I will forge my complaining, I will cease from my wrath, and comfort( my self.)  
28. I am terrified with all my torments: I know that thou wilt not make me clean.  
27. 28. But as my prosperity was soon gone and suddenly vanished, so contrariwise the afflictions, wherewith I am pierced, stick fast by me, and I can not any way be rid from them. For when as with a resolute and settled determination I had fully purposed to forbear these complaints, and laying apart all unquietness and vexation of a discontented mind, to comfort myself, and to gather heart and courage again, even then an army of most bitter torments made me afraid, insomuch that I am fully persuaded against that which you( my friends) so much beate vpon, namely, that the godly though they are chastised, yet that they shall never be cut off, I am persuaded I say, that thou O God, wilt never heal nor cleanse these my sores, these loathsome biles and worms, wherewith all my body is covered.  
29. If J be wicked why should J labour in vain?  
30. If I shall wash myself with snow water, and purge the palms of my hands with cleannesse,  
31. Yet shalt thou plunge me in the pit, and mine own clothes shall abhor me.  
32. verily( he is) not a man as J. that J should answer him, and that we come together in iudgement.  
33. There is none who may reprove between us, and lay his hand vpon us both.  
29 But peradventure you will say that herein I am deceived, that I think these things happened to me being a just and righteous man: But suppose I am such a one as you say, to wit, a most wicked hypocrite. If this be true, why should I labour in vain to obtain grace and mercy at Gods hands? 30.& 31. But to what purpose is it, herein to use many words, or thus to reason of my uprightness, or wickedness? For although I were washed in snow, and should with purity itself make my hands and my body clean, when I appear before him: notwithstanding, to accomplish that in me which he hath decreed, he would nevertheless throw me down into the grave, and my very winding sheet shall abhor my filthiness. 32. far therefore be it from me, to stand in contention with him about that, which he hath already decreed, that it shall come to pass. For seeing I am a man and he is God, what can I answer 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 umpire& a judge between vs.  
34. Let him withhold his rod from me, and let not his terror make me afraid.  
35. J will speak, neither will J fear him: because I am not so with myself.  
34. But go to, let me obtain this one thing at his hands, that he grant me some truce and respite from these my torments, and do not terrify me with the majesty of his incomprehensible power and greatness. 35. For then, having recovered my strength, I would be bold to pled my cause at Gods own bar, against your false and slanderous accusations. For my conscience beareth me witness, that I am not such a one, as you, against all right and reason, do esteem and account me.    


¶ THE sum AND ORDER of the 10. Chapter.  
job having as it wear cited his friends before Gods iudgement feat, first he protesteth, that he is driven to do this which he doth against his will, as being constrained by their false accusation to take this course, vers. 1. and thence forward he beginneth to pled his own cause. And this one thing is in all these complaints to bee observed, that Iobs purpose is not to present himself before Gods iudgement seat, as if he were void of all sin( for he doth both in very many places going before, and in the whole former Chapter, and also in the Chapter, following aclowledge the contrary) but onely to free himself from the wrongful and slanderous accusation of his aduersaries, who charged him with a dissembled holiness and fear of God, and with much wicked and unjust dealing towards men: by which he had drawn vpon himself this extraordinary iudgement of God. Therefore he standeth in the defence of a good cause, and maintaineth a just quarrel, howsoever partly the bitterness of his grief, and partly the indignity of this shameless slander, wrung from him some speeches which might bewray mans infirmity, which nevertheless he doth ever now and then mitigate. This therefore being set down, which he testifieth in the last verse of the former Chapter, and in the 7. verse of this chapter, namely, that he reverenced and feared God from his very heart according to his power, as afterward in the 29. Chapter he is compelled more plainly to lay open, and that he was far from doing or having done any man injury: hereupon he reasoneth with himself, verse 2.3.4.5.6. how it should come to pass that God should deal more hardly and more unmercifully with him, then with other most wicked and ungodly persons▪ and finding no means to resolve this doubt( which thing happened also to the Prophets, as Psal. 73. Ierem. Abac. 2.) he laboureth to move God unto compassion by sundry arguments, despairing wonderfully of this life,& sometimes exceeding measure, but so, that he always confesseth himself to depend vpon Gods will and heavenly providence.   

❧ CHAPTER X.  VERSE 1. My soul loatheth my life: I will leave my speech vpon myself: I will speak in the bitterness of my soul. 
MY soul is weary of this so miserable life: I will suffer my complaints to haue their full swinge, as touching these afflictions which are laid vpon me. I will utter whatsoever the bitterness of my torments shall put in my mind.  
2. I will say unto God, condemn me not: give me to understand, what controversy thou hast with me.  
I will speak unto God in this maner. Now, I beseech thee, let me not bee pronounced guilty, neither give sentence of condemnation against me, till such time, as I may understand why, and for what cause I am called unto iudgement.  
3( Is it) good for thee, that thou oppress,( that is, to use oppression)( and) that thou abhorrest( that is to abhor), the work of thine hands: and to shine vpon the counsel of the wicked?  
And to the end it may not seem strange to any, that I should crave this at thy hands; the matter itself doth compel me thus to do. For far bee it from me, once to think, that thou art delighted with violent and wrongful oppression of any man, or takest pleasure in the destruction of thine own work. For wicked iudges are accustomend to take this counsel and to follow this course, whom thou being a most just and righteous judge canst not confirm or encourage by thine own example, as it were by a light shining from above.  
4. Hast thou fleshy eyes, or dost thou see as man seeth?  
May I think that thou seest into matters, no otherwise then wee vile and ignorant mortal men, whose carnal and bodily eyes, in beholding these outward and sensible things do so often deceive us: and that therefore happily, thou either knowest me not, or else art carried away with affections, and not lead by sure and well advised 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 lewdness, and searchest out my sin.  
finally is thy life like to mans life, divided into the spaces of daies and yeres; that to know whether I haue lived 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 knowest that I am guiltless of those crimes, and( yet) who may deliver me out of thine hand?  
What then may I do or whether may I turn myself, wretch that I am? For truly those things are not incident to thy nature. But thou knowest that I am free from that lewd and wicked life, whereof these men would make me guilty, and yet dost thou use me so hardly and sharply, as that I haue no means to escape or rid myself out of thine hands.  
8 Thy hands haue throughly wrought me and haue fashioned me whollie round about, and wilt thou swallovv me up?  
O my God thou art he, who with so great care hast framed me with thine own hands, and exactly fashioned all my members. A lasse wilt thou so violently deface thine own work,& destroy that which tbou hast made?  
9. Remember I pray thee that thou hast made me as the clay: and wilt thou bring me into the dustt again?  
Remember I beseech thee, that of earth, like a potter, thou hast formed me, and wilt resolve me into dust again: so that thou art not to show and try thy power in destroying me so brittle& so weak a vessel, and which shall return into the dust, so sone as thou speakest the word.  
10 Hast thou not powred me out like milk, and turned me to curds like cheese:  
11. Thou hast clothed me with skin and flesh, and covered me with bones and sinewes.  
12. Thou hast dealt life and goodness unto me( that is, thou hast given me life accompanied with thy goodness& blessings) and thy providence hath preserved me.  
13 And hast thou hide these things in thine hart? For J know that this( was) so with thee.  
10& 11 Thou truly art he, who, when I was first conceived in my mothers womb, being as milk strained, and afterward like a chief put together, clothedst me with skin and flesh, and ioinedst me together with bones and sinews.  
12 My life moreover hast thou beautified with wonderful blessings, and daily preserved and watched over my spirit. 13 whence then proceedeth this change so sudden& so contrary? and how couldst thou both show thyself so bountiful towards me, and yet these things which now I feel lye hidden in my heart? for well I am assured, that these things had not happened unto me, unless thou hadst both willed and decreed that it should be so.  
14 If I haue sinned, thou also hast looked unto me, and thou hast not cleansed me from mine iniquity.  
15 If I am wicked, woe is me therefore: but if I am just I will not lift up mine head, being filled with shane, and seeing mine affliction.  
14 I haue sinned, I confess, very often, and thou in like manner art wont to note mine offences, neither hast thou suffered me to escape unpunished.  
15. But if I haue lewdelie and wickedly behaved myself, as these lay to my charge( whereof thou, O Lord, of all other canst best bear me witness) I haue noe cause at all nor reason to complain: but if with my whole power and endeavour I haue followed and given myself to virtue and godliness, I am therefore nothing exalted, yea, I am greatly disgraced and brought into this extreme misery, which I feel.  
16. For it riseth aloft,( that is, it increaseth) and as a lion thou huntest me,& returnest,( that is thou doublest thy stroke) and art made marvelous( that is, showest thyself marvelous) against me.  
17. Thou bringest fresh towns against me, and thou multipliest thine anger vpon me: changes,( that is, miseries one exceeding an other) and armies are with me.  
16. For it increaseth more and more: insomuch, that even as an eager and savage seeker of his pray, thou seemest to hunt me, continually pursuinge me as if thou hadst determined to show thy might by my overthrow: for I haue scarcely received one blow, when thou with load strikest on another: which may stand for witness of thy severity which thou usest towards me: In a word, miseries do assail me by troops, one succeeding and foloweing in the neck of another.  
18 Wherefore then hast thou brought me out of the womb?( I would) I had perished, and that noe eye had sene me.  
19. That I were as though J had not been, but brought from the womb unto the grave.  
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 should ever behold me? 16. I would to God, I say, I had so been born, as if I had never been, to wit, carried from the womb to the grave.  
20. Are not my dayes few? leave of then from me, and I shalbe a little strengthened:  
12. Before J go and shall not return: into the land of darkness and shadow of death:  
22. The land of darkness, as it were the darkness of the shadow of death, and not of order,( that is, unpleasant and where nothing is in order) and where( that which) shineth, is darkness.  
20. Finally sith the remainder of my daies is short, I pray thee let me go, that I may even breath a little 21. before I depart out of this life, into which I shall never return again, into that land, where loathsome darkness dwelleth, not the darkness of the night, but the very darkness of death. 22. that land I say, so dark as is darkness itself; where the shadow of death possessinge all things, there is no difference at all of day or night, neither of the seasons of the year nor of the rising or setting of the Sun: where, to conclude, there is palpable darkness, when the sun shineth and giveth light unto the whole world besides.    


THE sum 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 understood by Iobs answers, that he was wrongfully accused, he contrariwise beginning with a most bitter invective, ver. 2.& 3. openly playeth the Sophister, so interpreting those things, which job had said both before in the 6 Chap. ver. 10.& in the former Chapter, verse 7. in defence of his innocency, as if Job had maintained that he was free from all sin, whereas notwithstanding he had not once or twice, but very often witnessed& confessed himself to be a sinner: in so much that albeit he were without sin, yet he could not be accounted clear and pure in the sight of God. But you will say: whereof then did Job complain? Surely for that conjecturing by the greatness of his miseries, they charged him most falsely to be an ungodly hypocrite, and a very wicked man. whatsoever therefore Tsophar speaketh from the 4. verse to the 13. concerning the infinite and unsearchable wisdom of God, is indeed very truly and gravely discoursed, but yet nothing fitly to convince job: albeit job herein had not kept within compass, and therefore had deserved blame: because he had more boldly then became him reasoned with God, desiring that the cause of this his so extraordinary visitation, might be disclosed and made known unto him. And among other things, that discovereth Tsophar his undiscrete rashness, that he durst so presumptuously judge, that God if he should come and speak face to face with job, would utterly condemn him and pronounce him worthy of double punishment. For contrariwise God himself appearing to job, acquitteth him, and spareth those his friends at Iobs earnest entreaty for them. Seeing then that out of all these allegations from the 13. vers. to the end of the Chapter, which nothing at all concern Job, Tsophar concludeth nothing but that which Eliphaz& Bildad had said before him, namely, that this was the only remedy left for Job, if he acknowledging himself for such a one as they accused him to be, and so earnestly detesting himself, would crave pardon at Gods hands: it followeth that job could not follow this their counsel, unless he would lye against his own conscience.   

❧ 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 full of words be answered?) or shall a great talker be absolved?( that is, shall a prattling fellow carry 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 talkative man be answered? shall any man by multitude of words obtain to be accounted just? 3. Shall these thy lies stop our mouths, and mocking both God and us, shalt thou find no man to make thee blushy, and to be ashamed thereof?  
4 For thou hast said, my being( hath been) pure: and I am clean in thine eyes.  
5 But oh that God would speak, and open his lips with thee.  
6 And that he would show thee the secrets of wisdom. For( they should be) double to that which is,( that is, those things, whereof thou complainest, should be twice so grievous as those things which thou already sufferest:) & know, that God doth not challenge thee according to thine iniquity;( that is, that God doth not exact, whatsoever thou owest, but only a little parcel of that punishment, which thy sins deserve.)  
4 For we haue heard, when as speaking to God himself, thou least, that thou hadst continued pure& perfect, through the whole course of thy life, and didst term him an eye witness of thy uprightness. 5 and 6. And truly if it could be brought to pass, that as thou durst desire of him, he would vouchsafe to speak unto thee, and at thy rash& unadvised request, reveal the hidden secrets of his wisdom, I tell thee thy state would be twice as miserable and wretched as now it is. For thus thou must persuade thyself, that God doth not take such punishment and vengeance vpon thee, as thy offences deserve, but onely some small part and portion thereof.  
7 Wilt thou find out the searching of God? wilt thou attain to the perfectness of the almighty?  
8( They are) the heauens height, what wilt thou do? it is deeper then hell,( that is, the lowest places under 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 up, or gather together, who shall withstand him?  
11 doubtless he beholdeth faithless men, he seeth wicked dealing, and shal he not regard it?  
7 And what dost thou require more at Gods hands, seeing these things so open and so manifest, do enough, yea and more then enough convince thee. For if God himself would vouchsafe to give thee account of his secret purposes, yet were thy mind able to conceive and comprehend that wisdom of God? or couldst thou by the profoundness of thy iudgement, or quickenesse of thine vnderstanstanding reach unto that most absolute perfection of the almighty? 8 For he is higher then the highest heauens, how then canst thou a sillie man creeping on the earth, come thither? His counsels lie hide more deeply then those things which are buried in the lowest parts under the earth, howe canst thou find them out by searching? 9 and 10. This his wisdom stretcheth itself farther then the borders of the earth, and it is of greater breadth and compass then the wide Ocean. And who can let him to order and dispose all these things after his own pleasure, or to turn them upside down if it seem good unto him? And seeing thou canst not deny, but that the falsehood of men, and all wickedness whatsoever, lieth open to his eyes, tell me, I pray thee, shall he not regard and punish that which he seeth.  
12 But vain,( that is, foolish,) man is also made wise, though man be born as a wild asses colt.  
13 if thou preparest thine heart,& stretchest out the palms of thy hands,  
14 If there be any defrauding in thine hand, and thou hast removed it from thee: neither sufferest iniquity to dwell in thy tabernacle.  
15 Then truly shalt thou lift up thy face without spot,& shalt be stable, and shalt not fear.  
16 doubtless thou shalt forget thy misery,( and) remember it as the waters, that haue passed by.  
17 And thy time shall arise above the noon day,( that is, more bright then the clearest day,) thou shalt shine, thou shalt be as the morning itself.  
18 And thou mayest be bold, because there shal be hope,& thou shalt dig,( that is, thou shalt build thee a dwelling place,) and thou shalt sleep quietly.  
19 And when thou liest down, none shall make thee afraid, and many a one shall make suit unto thee.  
20 But the eyes of the wicked shall fail, and their refuge shall perish from them, and their hope shall be the giuing up of the Ghost.  
12 And so men, who before were vain and foolish, being taught by their afflictions and chastisements, begin to be wise, and who are born by nature as wild as an asses colt, are tamed and made gentle. What other help therefore or remedy is there left for thee but this, that setting apart all wilfulness, and redressing thy mind to a true and unfeigned repentance, thou humble& prostrate thyself before God. 13 And if so be thou haue any thing which was ill gotten, cast it away, neither suffer thou any thing to remain in thy house, which thou hast taken from any man by violence or oppression, 14 For then, doubt not, thou shalt be quiet and void of fear, thou shalt haue a cheerful countenance, and all that filthiness, wherewith it hath been deformed, shall be quiter taken away. 15 For a certainty I say, the remembrance of these miseries will forthwith vanish, neither shalt thou remember them any more, thē waters which are suddenly passed away. 17 A brightness more clear then the noon day shall arise to thee, and scatter this darkness, and thou shalt shine even like the faire and pleasant morning, 18 Finally, a sure hope shall succeed this thy despair, and thou shalt make to thyself quiet& safe dwelling places. 19 In which thou mayest take thy rest without fear, yea and all men shall do thee honour. 20 But on the contrary side, that greediness of the wicked, whose eyes devour all things, shall come to nought, and death coming vpon them at unawares, shal beguile them of their expectation.    


THE sum AND ORDER of the xii. Chapter.  
job having now been thrice provoked first by the indiscreet and unseasonable reproofs of his two former friends, and now with the arrogant and lofty preface of Tsophar, beginneth also himself to deal roughly and roundly with them, partly showing in the end of the third verse that they haue not uttered any thing concerning Gods marvelous and incomprehensible wisdom, which was not well known of every one, so that in this respect they ought not to challenge to themselves any great commendation with the contempt of others: partly declaring and proving first, both by his own present example vers. 4. and by common experience vers. 5.& 6. that that point was most untrue, which they so much beat vpon, both concerning the prosperity of the godly, and the adversity of the wicked in this life: as if thereby iudgement were to be given of Gods love or hatred towards any man, or of his godly or ungodly life which he hath lead. Afterward remembering that he was warned of Eliphaz Chap. 4. vers. 7. and of Bildad Chap. 8. vers. 8. to learn out of the mouth of old men, what to think concerning Gods secret judgements, he witnesseth that he hath heard the self same things of them as concerning the unspeakable power and wisdom of God, which the beasts themselves do teach us, vers. 7.8.9.10. but that iudgement is requisite to discern and rightly to esteem of these things, with which it is probable that old men are especially endowed, but yet it is not always so, nor necessary 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 begin, job teacheth that all things and the state thereof do depend of God: who doth not borrow the causes of his decrees and counsels from the nature and disposition of the things themselves, which he hath created: but contrariwise, that the course of all things is governed by the unsearchable will and providence of God.   

❧ CHAPTER XII.  
Vers. 1. Then job answered and said  
2 indeed ye are the people: and wisdom must die with you.  
3 But I haue understanding as well as ye: neither do I fall before you ( that is, neither will I yield one foot unto 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 bear the person of some whole people, and al wisdom is hidden and laid up within your breasts, so that when ye die, it also shall decay and perish with you.  
3 But how highly soever ye esteem of yourselves, I am of some understanding as well as ye, and count myself nothing inferior 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 yourselves none had ever heard of them?  
4 J am as he( who is) a laughing stock to his companion, who calleth vpon God and he heareth him, the just( I say) and the upright( is) made a laughing stock.  
5 He whose feet begin to fail under him, is as a lamp despised to( the man) that liveth at ease.  
6 The tabernacles of robbers do prosper, and they( are) in safety, who provoke God, and into whose hand God putteth( what so ever they wish, that is, God giveth whatsoever their heart can desire.)  
4 And how false that is which you repeat so often, and never leave speaking off, namely, that we must judge of a mans good or bad life by the present estate wherein he is, I prove most manifestly by mine own example, who being in the number of those, who call vpon God and whom God heareth, am nevertheless despised of my companions and familiar friends: and also in general it is most undoubtedly true, that men of an upright an uncorrupt life, are commonly had in derision, and are made a laughing and a jesting stock unto others. 5 In like manner, he that beginneth to fall, and whose state declineth is no more accounted off with him that liveth at hearts ease and enjoyeth prosperity, then a fire brand that is half burnt, or a torch that is well nigh consumed. 6 In the mean while spoilers and oppressors of other, and such as provoke God with their sins and wickedness live in safety, and God putting into their hands whatsoever they can wish for, they remain in great pleasure and security.  
7 But ask the beasts&( every one of them) shall teach thee:& the birds& every one of them shall tell( thee, these things.)  
8 Or speak to the earth and it shall teach thee: and the fishes of the sea shall certify thee( of these things.)  
9 Who among all these knoweth not, that the hand of the Lord hath done this?  
10 In whose hand is the soul of every living thing, and the breath of all mankind.  
7 And tell me, I beseech you, what I haue heard of you, who profess so great wisdom, which to know, I must needs be sent to the school to learn it, as you will me, of these our ancestors most wise men. For there is no beast of the field if it could speak, and were asked the question, which would not tell thee this, no bide that would not declare it. 8 Yea the very earth can show it, and the fishes tell it thee, 9 to wit, that God is the maker of all and every one of these things, 10 and that both the life of every living thing,& the breath of man is in his hand and power.  
11 Doth not the ear try speeches,& the mouth taste meat for itself?  
12 in old men there is wisdom, and in the number of yeares understanding.  
11 And these things truly are evident to all men: but as it availeth not to hear a man speak, unless the ear discern what is spoken, neither relisheth the meate in a mans mouth if it be not tasted by the palate: so ought ye not thus rashly to judge of Gods doings, nor forthwith to despise my speeches, but wisely and with understanding to consider and to weigh them. 12 especially seeing ye are old men, whom( as ye rightly said) it becometh to be more discreet& wise, thē others, and by how much the longer they haue lived, by so much the more to be furnished with experience& knowledge.  
13 With him is wisdom and strength: he hath counsel and understanding.  
But Gods works testify, that he hath a certain proper and peculiar wisdom to himself in decreeing; force and power in working; knowledge and understanding in ordering and governing all things, such as far exceedeth the reach of mans capacity.  
14 Behold he shall break down, and it cannot be built up: he shall shut a man up, and it shall not be opened unto 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 up any, can no man open.  
15 Behold he shall keep under the waters, and they shall dry up: he sendeth them out, and they overwhelm the earth.  
The waters being restrained by his commandment that they flow not, are dried up, and if he bid them flow, they destroy the earth with inundations.  
16 With him is strength and being: that which erreth and that which maketh to err, 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& commandment.  
17 He bringeth the wise men out of their wits, and maketh the iudges fools.  
18 He looseth the bond of kings, and lieth a girdle about their loins.  
19 He leadeth away the princes as a pray, and ouerthrowest the mighty.  
20 He taketh away the speech from eloquent men, and disapointeth the aged of their iudgement.  
21 He poureth contempt vpon the noble, and slacketh the girdle of the strong:  
22 He discovereth those things that lie deeply hidden, and bringeth forth to light the shadow of death,( that is, such things as are most secret.)  
17 Hence is the overthrow of kingdoms& mighty monarchs, which falleth not out by chance or fortune, but by the hand and dispensation of God. For he it is who withdraweth his blessings, and taketh away the gift of wisdom from them, by whose counsels they were wisely and politiklie ordered: he it is, that maketh the gouernours and princes thereof fools, and like children without understanding. 18 He also looseth the bonds of kings, by which they kept the people in subiection, and giveth them over to be bound, and to suffer the yoke of others. 19 The noble men and peers of a country he despoileth of all their ornaments,& delivereth them up for a pray into the hands of the spoilers: and such as are in greatest honour and authority, he layeth in the dust. 20 He taketh away all eloquence of speech from the Orator, and depriveth the ancient or grave men of experience and iudgement. 21 Others also, who haue achieved great and worthy matters, and thereby deserved high renown and commendation, he bringeth into contempt: finally he dissolveth the strength of kingdoms and common wealths, with which they were girded, and by which they were upholden and maintained. 22 Those things, which they thought were most secret and lay deeply hidden in darkness, he discovereth: those things which seemed to be butted in obscurity and in the shadow of death, he bringeth to light, so that all men may openly behold and see them.  
23 He multiplieth the nations, and destroyeth them: he enlargeth the nations, and bringeth them in again.  
24 He taketh away the heart of them, that be the heads of the people of the earth, and causeth them to wander in the wilderness, where no man passeth.  
25 They grope in the dark and( they haue) no light, and he maketh them to stagger like drunken men.  
23 As common wealths, so people also and nations are in the hand of God to dispose of them, as it seemeth good unto him, whether it be his pleasure to increase or to destroy them, to make them to multiply or to diminish and lessen them. 24 For he cutteth off their heads, that is, he taketh from them their gouernours, some times he driveth thē out of their own country, and maketh them to keep in vaste& solitary wildernesses, where no man dwelleth. 25 finally he leaveth them destitute of al counsel, so that they grope in the dark, and as drunken men they stagger now one way,& then another, and can not any where find any sure footing.    


¶ THE sum AND ORDER of the xiii. Chapter.  
TSophar had before in the 11. chapter ver. 5. very confidently reproved job, for that he had appealed unto God, as if his intent therein had been only this, namely to plead his cause against God. job maketh answer, that not vpon any presumption but trusting to the goodness of his cause, and to the assurance of an upright conscience, he was so far from recallinge that which he had once desired at Gods hands( and which in the end he obtained beyond all expectation of his aduersaries, as wee shall hear afterward in the 38. chapter) that he wisheth not, nor seeketh for any thing more earnestly: not that ever it came in his mind to stand in contention with God about his always most just wisdom, or to present himself before Gods iudgement seat, as every way guiltless and vnreproueable, but because he desired to defend his innocency against there slanderous accusations, yea& to maintain gods iustice against them, in the presence and iudgement of God himself. For he sheweth that their opinion concerning God can not stand nor take place, whereas they attribute that to God, which cannot possibly agree with his nature; by how much more vniustlie they dealt with him, falsely accusing him, as if with horrible impiety he had charged God with injustice. All which is contained in the former part of this Chapter, from the beginning of the 1. verse to the end of the 13. Then coming nearer unto the matter, verse. 14.15.16. he denieth that he ever despaired of his salvation, albeit he shewed himself past all hope of recovering this life, forasmuch as he gathered by the present state of his body, that God had so decreed. nevertheless 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 using a short preface in the 17. verse and protesting in the 18. verse that he was compelled thus to do by the most false accusation of his aduersaries, whom he citeth before gods tribunal seat; finally in the 20.& 21. verses. beseeching God to remove from him his fearful power& terrible majesty, before which nothing is able to abide, he maketh him the judge and decider of this controversy, namely, whether it were true which his aduersaries so constantly avouched, that he had laid this most grievous affliction vpon him for a punishment of his hypocrisy& former wickedness: and in the end he returneth to a most lamentable bewailing of his wrechednes and misery.   

CHAPTER XIII.  
Vers. 1. lo mine eye hath seen all ( these things:) mine ear hath heard and understood these things.  
2. According to your knowledge, know J also: neither ( in these things) do I give place to you.  
1. ANd here I speak nothing, but that which partly I haue seen with mine eyes,& partly haue heard with these ears, yea& haue thoroughly understood it. 2 And as ye know these things so I know them likewise: so that in this knoweledg I am not any whit inferior to you.  
3. Yea verily J will speak to the almighty, and I desire to dispute with God.  
4. For indeed ye are forgers of lies; ye are all, I say, physicians of no value.  
5. O that you would therfore in holding your peace haue kept silence: for that might haue been unto you for wisdom:( that is, a show of wisdom.)  
6. I pray you hear my confutation, and harken to the arguments of my lips.  
3. I wish, Tsophar, that I might speak to God face to face, which if it should come to pass, you said, my misery and affliction would be double so great as it is: but I would you should know, that I am not at all dismayed with these words, but am even now ready to commune with God, neither do I wish any thing so much as to plead my cause before his iudgement seat, not that I mean to accuse him, which never so much as once came in my thought; but onely to disprove your false accusation. 4. For I say that those things which you charge me with all, are mere lies, coulered with all the art and cunning which you could use:& that applying these plasters and medicines to my sores, you shall be never able to give me any ease or comfort, howsoever you would seem for no other cause to haue come unto me. 5. Now then I would to God, you had still continued in that your seven daies silence, rather then you should haue broken forth into these words. For so ye might haue seemed to haue been wise 6. But forasmuch as I haue heard your accusations, I beseech you in like manner to give me the hearing, whiles I disprove and confute them, listen, I say, what reasons& arguments I can bring for myself, and for the defence of mine own cause,  
7. Will ye speak unjustly for God, and speak deceit for him?  
8 will 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 mock him as one man mocketh another?  
10( Nay) he would reprove you, if you did secretly accept his person.  
11 Shall not his brightness make you afraid? and his fear fall vpon you?  
12 Your speeches are the words of ashes, and your stately bulwarks are but bulwarks of day.  
7 For what an vnseemelie matter, and what vnorderlie proceeding is this? Ought you to defend Gods iustice by vniustlie accusing me? or must you needs so free him from injustice, that ye must charge me with hypocrisy? 8 What is this else but after the manner of corrupt Iudges, so to favour one, that to gratify or pleasure him, ye sticked not to condemn, and oppress the innocent? 9 do you think that God will allow your preposterous dealing for him,& that therefore he will bestow vpon you some great good turn, to reward your good will, when he shall search the secrets of your hearts? and as it is no hard matter to mock men, so do ye think that he will be mocked with those vain cavils, and false accusations? 10 surely in no wise, as who would not suffer this partiality, this respecting, I say, and accepting of his person, no not if it were done closely and without his knowledge. 11. If therefore the thing itself can not move you, yet his majesty ought to make you tremble,& his reverence strike a fear into you. 12. For these things which you allege as matters gathered by long observation, and which you thunder out against me, as if they were most certain& grounded axioms, are indeed no more sound and substantial then ashes; and those your hic forts as it were,& turrets out of which you assail me, are made but of dirt and mire.  
13. leave talking to me and I will speak, and let come vpon me what will.  
Therefore for Gods sake, talk noe more to me: these your words are a burden unto me. But I will speak for myself, befall me what will.  
14. Why should I take my flesh in my teeth, and put my soul in mine hand?  
do you rightly gather by these my outcries and complaints, that I was so far out of my wits, that tearing as it were my flesh with mine own hands, I ment to use any violence and cruelty towards myself, and willingly to betray mine own life?  
15. lo let him slay me, shall I not hope? notwithstanding J will defend my ways in his sight.  
Nay I am so far from seeking mine own destruction by provoking God, that on the contrary side, if by this misery he do not onely afflict me, but even kill me out right, notwithstanding I will not leave off to hope and look for a better life at his hands. And yet nevertheless in the mean time, I shall not be afraid to maintain the integrity of my former life before his tribunal seat.  
16. For he also himself shall be my salvation: for the hypocrite shall not enter into his sight.  
For he himself shall be present with me, that I may not perish, and much less will he suffer me to be wrongfully oppressed by you: which I durst never once to hope for, unless I stood assured vpon a good conscience, forasmuch as I know very well that al hypocrites are debarred from his presence.  
17. In hearing listen to my words, and let your ear mark what I utter.  
18. Behold now, I haue prepared me to iudgement, I know that I shall be justified.  
19. Who is he that will pled with me? if now I hold my tongue I shall die.  
17 hearken therefore, and diligently mark what I shall say, not against God, but in mine own defence against your false accusations. 18 lo, here I stand ready prepared to pled mine own cause, nothing at all doubting, but that I shall be cleared from your wrongful and unjust accusations. 19 Go to therefore, let there be no exception made for the prolonging of the matter; and come forth, which soever of you dare stand with me in law. For now better were it for me to die, then by holding my peace to betray my cause.  
20 But do not these two things with me, and then J shall not hid myself from thy face.  
21 Withdraw thine hand from me, and let not thy fear make me afraid.  
22 Either call thou, and J will answer, or let me speak, and answer thou me.  
20 But forasmuch( O God) as I am to pled my cause before thee, I beseech the to grant me two things, to the end I may boldly and without fear speak in mine own defence. 21 The one, that thou wilt withhold thine hand in the mean while from striking me in this manner: the other, that thou bring not into iudgement that thy fearful and terrible majesty, to the deciding of this controversy; but as it were laying it aside for the time, thou wouldest deal mercifully with me, and so as the weakness of mortal man is able to abide. 22 Put the case therefore, that I am to deal not with these men, but with thee, and that this whole matter is to be debated between us, seing that thy hand hath wounded me, and the question is, whether these judge aright, saying, that I haue deserved this misery by my wicked and ungodly life. Here I give thee the choice whether thou wilt be plaintiff or defendant.  
23 How many are my offences and my sins? show me my transgressions and my faults.  
24 Wherefore shouldst thou hid thy face, and take me for thine enemy?  
23 I say not nay, yea, I am very well content that thou lay my transgressions before my face, that I may see how many ways I haue sinned either more lightly or more grievously against thee. 24 For I would gladly understand, what those heinous crimes are, by which thou art so incensed and provoked against me, that thou turnest thy face from me,& persecutest me, as if I were thine enemy.  
25 dost thou break a leaf driven to and fro? and dost thou pursue the dry stubble?  
25 How soever the case standeth, what I pray thee dost thou else, dealing in this sort with me, but make trial of thy strength against a leaf, which with the least blast of wind falleth to the ground? dost thou not labour to destroy the stubble, which is so dry that it no sooner toucheth the fire, but of itself by and by flameth and is consumed?  
26 Because thou wrightest bitter things against me, and makest me to inherit the sins of my youth.  
27 Thou puttest my feet also in the flocks, and lookest narrowly unto all my paths, and ingrauest thyself vpon the roots of my feet.  
28 But he like rottenness consumeth, and like a garment which is moth eaten.  
26 Neither do I say this to make the thing seem greater then it is, as the use is of nice and tender persons. For thou pronouncest and drawest forth against me nothing else but sorowv and bitterness, in so much that thou seemest to punish me for the old transgressions of my youth, which came unto me, as it were, by right of inheritance,& which long ago, I thought had been forgiven me. 27 Yea as if thou fearedst least I should escape away, thou keepest me fast in fetters, and diligently watchest me which way so ever I go,& look where I tread, there thou settest also thy foot and followest step by step after me. 28 And thus it cometh to pass that silly job being as a leaf driven to& fro with the north-wind, and as the dry stubble, putrifyeth and falleth awaie, and is consumed like a moth eaten garment.    


¶ THE sum AND ORDER of the xiiii. Chapter.  
job trusting and relying vpon the testimony of a good conscience, and having professed that he was ready in this controversy to stand to Gods iudgement and determination, not doubting at all, but that he would acquit him of the accusation, which his aduersaries brought against him: in this Chapter he doth nothing else but bewail the misery& wretchedness of mans life, considering it some times in general& some times again particularly in respect of his own most woeful and lamentable estate, to move God as it were to take some compassion of him, And yet in the mean time he hath here left us a most singular testimony of the immortality of the soul as also of the rising again and changing of the body at the last day, as shall appear in the 12. 13. 14. 15.& 16. verses whereunto Paul agreeth 1. Cor. 15 43, 51. &c.& Peter in his 2. Epistle, Chap. 3. vers. 10. For this place of Job in my iudgement can not possibly be otherwise understood.   

❧ CHAPTER XIIII.  
Vers. 1. Man that is born of a woman, hath but a few daies,& is filled with anger, ( that is, shall be filled with sorrows and afflictions.)  
2. As a flower ( that is, like to the flower) he shooteth forth& is cut down▪ be vanisheth also as a shadow and continueth not.  
3. Yet dost thou open thine eyes vpon him: and causest me to enter into iudgement with thee?  
4. Who can bring a clean thing out of that which is unpure? there is not one.  
1.& 2. ALas what is there more wretched then man, who came forth of his mothers womb to live here but a very short space, and that in extreme anguish and misery, whereunto thou in thy displeasure hast ordained him: like a flower, is no sooner seen grown, but he withereth, and like a flying shadow vanisheth away. 3. Is he of such value, or dost thou make such account of him, that thou canst abide thus narrowly ro sift his doings, and to enter into iudgement with him? 4. Surely I confess, he is unclean; but what can he do with all? Can a man be pure that cometh of unclean parentes, or being born in corruption is any one able to make himself pure from all uncleanness?  
5 If his dayes are set down, and the number of his moneths( is) with thee,(&) thou hast limited his times which he shall not pass.  
6 turn 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 own hand the number of moneths in which he is to live, and finally in the whole state and condition of his life, hast appointed him bounds which he can not exceed, 6 At the least wise withhold this thy scourge from him, which as an overplus thou addest to these his natural miseries, and give him leave to enjoy this short and wretched life, till, as an hireling endeth his work, so he likewise finish the course of his life.  
7 For there is hope of a three if it b● cut down. For still it will sprout, and the branches thereof will not cease:  
8 Though the roote thereof wax old in the earth, and the stock thereof lye dead in the dust.  
9 By the sent of the water it will bud, and bring forth boughs as a plant.  
10 But man dieth and is cut off, and man shall give up the ghost, and where is he?  
7 For of a three which is cut down there is some hope that it will grow again,& not quiter perish. 8 Because howsoever the roote within the ground be old, yea& the stock thereof be dead: 9 Notwithstanding so sone as it hath as it were a certain sent of the water, it reviueth& bringeth forth boughs again to to be cut down, as a young plant. 10 But a mans life being once lost, is never restored to him again:& if he be once taken away, where afterward mayst thou find him  
11 The waters pass from the sea, and the flood decayeth and is dried up.  
12 And man lieth and riseth not: till the heauens be no more they shall not arise again nor awake out of their sleep.  
11 As the waters of the sea are resolved into vapours and vanish away; and as the river in time of drought is dried up: 12 So man by death falleth and perisheth, so that till the heauens are not any longer, that is, never he shalbe raised from the sleep of death, nor awake to live in this world any more.  
13 O that thou wouldest hid me in the grave,& keep me secret while thy wrath were past,& wouldest set me an appointment,( that is, a certain time) and remember me.  
O that thou wouldest hid me in some secret cave within the earth, where I might abide either without feeling, or at the least wise be far out of mens sight, till such time as thine anger were appeased towards me: this is my desire that thou wouldest appoint me a certain term, in which I may perceive that thou hadst cast off al remembrance of me.  
14 if a man die, shall be live again? shall I spend all my dayes in waiting till my changing be come,  
15 When thou shalt call, and I shall make answer unto thee: and when thou shalt ask for the work of thine own hands?  
But sith neither this can possibly be, that a man after he is once dead should be restored again to this life: nor thou dost use to grant that, which I ere while wished to haue, must I needs, I pray, so long abide in this intolerable 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 answer to thee, and wherein thou shalt require thine own workmanship▪ which seemed to be utterly blotted out, and then shall I change this transitory and miserable life with that other, which is everlasting& most blessed?  
16 For now thou numbrest my steps, neither dost thou reserve( any part) of my sin.  
17 My transgression is sealed up as in a bag, and thou addest unto mine iniquity.  
16 For thou dealest so rigorously with me, that I may seem not to haue at any time so much as set one foot forward, but that thou hast counted all my steps, neither dost thou remit any part of the punishment, which is due to mine offences. 17. But thou seemest rather to haue laid them up 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 thick and threefold, and sending one in the neck of another.  
18 And surely as the mountain decaying falleth down, and the rock is removed from his place.  
19 As the waters break the stones, and the dust of the earth overfloweth the things which grow out of the same, and thou destroyest the hope of man.  
20 So thou prevailest against him always, and he passeth away changing his countenance, and thou throwest him out.  
18. Finally( as may be seen by this my so sudden and so violent a fall) even as some mountain being mightily shaken falleth down, howe surely and firmly soever it seemed to stand; and as rocks by some sudden and violent impulsion are moved and carried out of their places. 19.& again 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 heap, spoileth& corrupteth the young plants and fruits of the earth, depriving the poor husbandman of all his hope: 20 So thou never ceasest with thy might to cast down miserable mortal men, till such time as they changing countenance and departing with a heavy& sorrowful heart, thou violently takest them out of this life.  
21 His children shall be exalted, and( he) shall not know it: or brought low, and he shall not understand concerning them.  
22 But his flesh vpon him shall be in grief, and his mind within him shall mourn.  
21 And if happily any be not so by death utterly swept away, but that they leave children behind thē: it must needs be, that these either shall be exalted to honour, or else they also shal be brought low, and live in penury 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 nevertheless so long as they live, both their bodies shall be tormented with grief,& their mindes shalbe oppressed with great and manifold sorrows.    


The sum and order of the xv. Chapter.  
THis is the second encounter of Iobs friends, wherein they do not offend as before through ignorance, but even of plain wilfulness and obstinacy. And Elephaz still marcheth first and giveth the onset, albeit he was the most grave and ancient of his companions. So hard a thing is it especially in disputing and reasoning to avoid selfelove, as even 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 truth, he onely is able to persuade them that it is the best and most glorious kind of victory to give place to the truth. Eliphaz therefore beginning with a taunting and bitter reproof in the 2. and 3. verses, in the very neck thereof wresteth in no reason, but a mere cavil, as though, whereas job had said that the extreme miseries of this life, are common to the godly and the wicked, it should thereupon necessarily follow that the service& worship of God is unprofitable,& that it is altogether in vain to poure out our prayers unto him: or else, whereas job through the bitterness of his grief, and vnreasonablenesse of his aduersaries, was somewhat carried beyond the bounds of that reverence, which is due unto God, and reasoneth the matter somewhat hotly with God, that therefore he bewrayed his manifest contempt of his majesty, no otherwise then the most rascall and shameless sort of men use to do. But that job thought nothing less then this wherewith Eliphaz chargeth him, I haue shewed before. now Eliphaz. the more he goeth forward, the farther is he carried from the question which is in hand. And first of all in the verses 7.8.9.10. he carpeth at job, is if he did fond take to himself the name of a wise man, making no account at all of his friends. Afterward he subtly or at the least vnconsiderately understandeth all that which Job had spoken in his own defence, as if he cleared himself from all sin, before the tribunal seat of God: whereas notwithstanding job in express words had witnessed that no man is clear in Gods sight, and also asked pardon for his sins. Neither did he avouch his own innocency in any other sort, then to signify that his friends did him great injury, judging of his former life by his present calamity. In the 17. verse again he useth a short, but yet a lofty preface: and thence forward he very liuelie setteth forth the most just and severe judgements of God against those who work wickedness, not obscurely applying and wresting them against job, from which notwithstanding he( as God himself giveth witness of him) was of all other men most free.   

❧ CHAPTER XV.  
1 but Eliphaz answered and said,  
2 Shall a wise man speak( Is it the part of a wise man to bring forth) the knowledge of the wind, and shall he fill( to fill) his belly with the wind of the East.  
3( And) to reason in talk which is nothing worth, and with words which profit him not( which can do him no good.)  
1& 2. Then Eliphaz hearing all that job had spoken, what, saith he, doth it become him who will seem to be so wise and well advised, to utter words that are vain and lighter then the wind itself, as if they contained great wisdom? yea, like the East wind, to blow them forth out of his swelling breast? 3 For what should let me thus to term your vain babbling, your frivolous speeches,& words poured forth to small purpose.  
4 Surely thou takest away fear and restrainest meditation before God.  
5 For thy mouth teacheth iniquity, and not J, seeing thou hast chosen the tongue of the crafty.  
6 Thy own mouth condemneth thee, and not J: and thy lips testify against thee.  
Yea, the things which thou speakest, are not onely vain and unprofitable, but even such as take away all reverence due unto God, and leave no place at al for prayer unto God, and heavenly meditations. 5 and 6. For thou hast uttered with thy mouth horrible impiety, and thou talkest even as wilful and outrageous shameless persons use to do, so that not I, but thine own mouth shall reprove thee, neither need I any other witnesses against thee, then thyself.  
7 Art thou the first man that was born? and wast thou made before the hills?  
8 Hast thou heard the secret of God, and hast thou restrained all wisdom to thee?  
9 What knowest thou that we know not? and understandest( which is) not with us?  
10 amongst us is the gray headed& the ancient man, who is of more yeares then thy father.  
11. Are the consolations of God little before thee( that is, not good enough for thee) and lieth there any thing hidden within thee?  
7. Why; you that challenge so great wisdom to yourself above other men: was the world and you made in one and the same day? were you fashioned before the hills? so that you may not be taught of any, but all other men must learn of you? 8. Haue you alone been a scholar in Gods school, and learned the secrets, which are hidden from others, in so much that you haue drawn al wisdom to yourself? 9. Nay, knowest thou any thing, of which we are ignorant? Or hast thou any thing which we want? 10. I tell thee, in this company there are some with hoary hears, and who in yeares come not any whit behind thy father. 11. And yet forfooth, these comforts which wee bring thee, as it were, from God himself, they are too slender and not for thy liking: doubtless there lieth hidden in thee some greater and more profound wisdom, then every man knoweth.  
12. Why doth thine heart carry thee away, and this winking with thine eyes, what doth it mean?  
13. That thy spirit answereth to God, and thou bringest words out of thy mouth?  
14. What is man that he should be clean, and he that is born of a woman, that he should be just?  
15. Behold( God) relieth not vpon those his holy ones, yea the heauens are not clean in his sight( that is, being compared with him.)  
16. How much less, an abominable and vile man, which drinketh iniquity like water?  
12.& 13. Now tell me I pray thee, what the reason is, that thy mind in this sort is carried beyond all bounds of modesty? and what mean these aiming eyes? that with so proud and lofty a spirit thou shouldst dare to reason with God himself, and challenge him with thy words? 14. For what is man, that he may be accounted pure? man, I say, born of a woman, that he dare to avouch his own righteousness? 15. behold, God is so perfect, that he needeth not the help of those his blessed spirits, neither trusteth he to their might or industry, but onely to himself, when soever he emploieth them in his service; nay, the very heauens themselves are not pure, if they be compared to him, howsoever they are free from this earthly dross and contagion. 16. And shal man presume to esteem himself pure and clean, being a creature of himself filthy and abominable, who drinketh in wickedness as it were waters, even till he swelleth therwith.  
17. I will tell thee,( I therefore will be thy guide or teacher) hear me: I will declare that which J haue seen.  
18. Which wise men haue  told, and haue not hide being received from their fathers,  
19. To whom alone the land was given, and no stranger passed through them.  
17. Therefore let it seem no shane to thee, to take me for thy guide and teacher, and to give care to that which I shall speak. For I shall tell thee such things as both myself haue seen; 18. and which also men of excellent wisdom having heard and taken the same from their ancetours, haue not hidden from vs. 19. I mean those, of all other most worthy to be called wise, who both at home haue ruled the people under their government most wisely:& abroad haue most courageously defended thē, against strangers& forriners.  
20. A wicked man tormenteth himself all the daies of his life, and number of yeares, which are laid up for the violent( man.)  
21. A sound of terrors is in his ears, in peace the destroyer shall come vpon him.  
22. He believeth not to return( that he shall return) out of darkness: for the sword looketh vpon him.  
23. He wandereth for bread( seeking) where( it is) he knoweth that the day of darkness is ready at hand.  
24. Anguish and distress do make him afraid( which) shall prevail against him, as a king ready to the siege.  
25. Because he hath stretched out his hand against God,& made himself strong against the almighty.  
26.( God) shall run vpon him, vpon his neck: vpon the thickness of his shields.  
20 To make few words, job thus it is, as both heretofore I haue  told thee, and now thou findest and feelest in thyself, that a wicked man is most miserable. There is not one day goeth over his head, in which he doth not marueilouslie vex& torment himself, even as the woman that is in travail: yea,& for that whole space of yeeres, which God in his heavenly wisdom, hath set and appointed for tyrants& wicked cormorants. 21 His cares ring continually with horrible and fearful sounds, and when he shall think himself to be in greatest safety, even then shall the enemy come vpon him, utterly to destroy him. 22 In adversity he hath no hope at all to be delivered, but despaireth as if the sword always hung over his head. 23 How soever he hath prayed vpon other mens goods, he shall wander up and down to seek his own meat, knowing that the day is nere and even hard at hand, in which he shall receive just punishment for his wickedness. 24 being brought into great straightes, he shall remain in continual fear and anguish, as if some mighty king should compass him in on every side, so that there were no way for him to escape. 25 For that he durst with violent hands assay, as it were, to pull God out of his seat, and rebelliously take arms against the almighty. 26 But God shall violently rush vpon him, and breaking his shields, how many or how thick so ever they be, shall drag him by the neck as a miserable vanquished wretch.  
27 Although he hath covered his face with his fatness:& hath made mouths( that is, wrinkles) vpon his flanks.  
28 And hath dwelled in cities( having before been) razed, and houses which were not inhabited, but were turned into heaps of stones.  
29 He shall not be rich, neither shall his substance continue, neither shall their perfection be prolonged vpon earth.  
30 He shall never depart out of darkness, the flamme shall dry up his branches, and they shall go away with the breath of his mouth( namely, of God.)  
31 He will not beleeue, being deceived through vanity, that vanity shall be his change.  
32 He shall be cut off before his day, and his boughs shall not be green.  
33 His fruit shall be plucked off, as a sour grape from the vine: and shall be cast off, as the flower of the olive.  
27 For be it that he give himself to gluttony, and in such sort pamper himself, that his face be puffed up and swell with fatness, and he carry about collops in his flanks. 28 And to get him a name and renown amongst men, hath re-edified and built anew desolate and wasted cities, forsaken of the inhabitants, and so well nere become a heap of stones. 29 nevertheless he shall not be rich, but his goods shall go from him suddenly, he shall not know how, neither shall his glory and renown be spread far vpon the earth, as these men dreamed it would come to pass. 30 For miseries truly shall overtake him, from which he shall never rid himself: God shall raise a flamme with the breath of his mouth to destroy his family. 31 And he himself in his vanity deceiving himself, shall die an untimely death. 32& 33 His offspring shalbe cut off before it come to any ripeness, as a storm pulleth the sour grapes from the vine, or as the flowers of the olive fall vpon the ground.  
34 For the congregation of the hypocrite shalbe desolate, and fire shall devour the houses of bribes.  
35 For they conceive mischief, and bring forth vexation, and their entrails haue prepared deceit.  
34 For whosoever maketh a counterfeit show of virtue and godliness, his habitation shalbe made solitary, his family though never so great, and his clients though never so many, shall become as a desolate wilderness, and the fire shall consume the houses builded with bribes. 35 Forasmuch as these men do nothing else but conceive and imagine mischief against others, and bring forth nought else but trouble and affliction, and their whole study is, howe they may cunningly deceive others.    


The sum and order of the xvi. Chapter.  
IN this whole Chapter, job seeing nothing in the speech of Eliphaz, whereunto he had not made answer before maketh a most grievous and lamentable complaint, of the injury done unto him against all the laws of friendship: acknowledging indeed that his misery and affliction is great, and that it is laid vpon him by the hand of God: yet denying himself to be guilty of those crimes, wherewith Eliphaz had openly charged him, in which behalf he useth a most earnest and a most fearful imprecation. Now in the 17. Chapter, his mind being 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 goodness 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 himself. By which thing beyond all hope and expectation, he reaped a double benefit. For he was both acquitted by the iudgement of God himself appearing vpon a sudden( which thing, for as much as it could not be done without a miracle, he would not so much as hope that it ever would haue come to pass) and he had not only his health and his life restored to him, but his estate was made by many degrees better and more happy, then it was before.   

❧ CHAPTER XVI.  
Vers. 1. But job answered and said,  
2 I haue heard many such things, miserable comforters ( are ye) all.  
3 Shall there be none end of words of wind? ( that is, vain) or what maketh thee bold to speak?  
4 Should I speak as you do, if your soul were in my souls steede? ( and) should J heap up words against you, and shake mine head at you?  
5 ( Nay) I would strengthen you with my mouth, and the moving of my lips should assuage ( your sorrow.)  
1 but Job made answer to these things after this& 2 manner. Is it any new thing which thou speakest, or haue I not heard these things very often? Is this which ye do, even all the sort of you, is this, I say, to comfort your friend, or is it not rather to vex and grieve him to the very heart?  
3 Will ye never leave thus to babble to no purpose,& to poure out words which are lighter then the wind? and tell me, Eliphaz, what substantial and sure grounds hast thou, which make thee thus boldly to persist in answering? 4 Should I, if you were in my case, speak as you do? should I multiply words against you? or study for bitter speeches to gaule you withall? should I thus in scorn and derision shake my head at you? 5 surely I would not do it: but I would labour to strengthen you with comfortable speeches, and with gentle words to ease and assuage your grief.  
6 If I shall speak, my grief will not cease? and though I leave off( to speak) what shall depart from me?  
What then shal I do, or which way shal I turn myself? For if I speak, my torment will not thereby at all be lessened: and although I held my peace, how much shall my misery thereby be diminished?  
7 But now( God) hath made me weary( 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 witness thereof: and my leanness rising up in me, shall in my face( that is, openle) I testify the same.  
9 His wrath hath torn me,& he striveth against me: he gnasheth vpon me with his teeth: mine enemy hath sharpened his eyes against me.  
10 They haue opened their mouths against me: they haue smitten me on the cheek with reproach: they are gathered together against me.  
11 God hath shut me up among the ungodly, and hath made me to turn into the hands of the wicked.  
12 I was at rest but he hath broken me, he hath catched hold vpon my neck, and hath sorelie bruised me: and set me as a mark for himself.  
13 His archers compass me round about, he hath cut my rains, and doth not spare, he hath poured my gull vpon the ground.  
14 He hath broken me with one breaking vpon an other, and is fallen vpon me like a giant.  
7 For whatsoever it be, and whatsoever I am able to allege for my defence, God hath wearied me with miseries and even overwhelmed me: thou, I say, O God hast wasted and destroyed both myself and all that I had. 8 And this neither can I, neither will I deny; the wrinkles in my whole countenance, do sufficiently witness it, and the leanness, which disfigureth all my body, doth manifestly show it. 9. The Lord hath sent the ministers of his anger, mightily to assail me, to take hold vpon me, and to pull me in pieces: to gnash at me with their teeth, and to look fiercely vpon me with their eyes, which cast forth as it were sparkles of fire. 10. And they truly haue leaped vpon me violently with open mouths, as if they would swallow me down at one morsel; and setting vpon me all at once with mocks& settlings haue buffeted me, and thumped me about the face. 11. Thus it hath pleased God to deliver me up to perverse and wicked men,& to make me, departing out of that plain and easy way wherein I walked, to turn into bye ways, and to fall into their hands. 12. I was in peace and prosper●tie, when he cast me down, and crushed me as it were in pieces: when he took me by the neck and shooke me, so that I was greatly bruised, and fet me against himself as a mark to shoot at: 13. he hath set his archers round about me on every side, and I in the midst of them am pierced and stricken through: so that, all pity being laid aside, my very bowels trail vpon the ground. 14. He hath given me one wound vpon another: finally he hath rushed vpon me with al his strength,& hath shewed the uttermost of his power against me.  
15. J haue sowed a sackcloth vpon my skin, and haue abased my horn unto the dust.  
16. My face is fouled as it were with dirt by reason of my weeping: 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,& strait way forgetting al my former worship& dignity, wherein I went before al others, I covered myself with dust and ashes. 16. Neither did I this for a vain show, as hypocrites do( howsoever thou dost most vnworthelie account me such a one) seeing this my face is with tears continually trickling down my cheeks, be slubbered as it were with dirt: and my eye lids falling down& waxing dim do represent the very image of death being near at hand.  
17. Not for any injury in my hands: and my prayers are pure.  
18. O earth, cover not thou my blood,& let my crying find no place.  
19. lo, even nor my witness( is) in heaven, and my witness is on high.  
17. Neither is there any cause why you should inveigh against my former life. For these things are not befallen me for any injury which I haue done to any man; and as touching religion, I call vpon God in the assurance of a good conscience. 18. And if I lye, thou, O earth, which hast born job all his life time, do nor cover me being guilty of blood or of any vilanie committed against any man, neither let these my cries be heard. 19. For doubtless there is a towns in the heauens of mine innocency, there is one, I say, above, who will bear sure record against your false accusations.  
20. O my Rhetoricians, O my companions, mine eye poureth out tears unto God.  
21. O that a man might dispute with God, as the son of man with his friend.  
22. For the yeares of number( that is, which were assigned and appointed for me) are at hand, and I go the way, whence J shall not return.  
20 Neither do I without cause call God to witness. For I would you should know this, O ye most eloquent men, and my most worthy companions, that these mine eyes trickeling down with tears, look directly not vpon you, but vpon God himself. 21. And I would to God while I am yet alive I might bee suffered to pled my cause against you before Gods tribunal seat, as the manner of men is one with an other. 22. But the term of yeres which were appointed for me to live, are now expired; and lo, now I enter into the way, out of which, it is unpossible for me to return.    

❧ CHAPTER XVII.  
Verse. 1 My breath faileth, my daies are put out, the grave ( is ready) for me.  
2. unless there are mockers with me and ( unless) mine eye continually watcheth in their provocation.  
3. Lay down J pray thee and put me in surety for thee, who is he that will touch mine hand?  
1. Seing then that my breath is passing out of my body,& I having now as it were finished the course of my life, nothing remaineth, but that I bee laid in the grave: yet before I go hence with this infamous and reproachful mark of hypocritical holiness towards God, and counterfeit behaviour and honesty towards men, which thou Eliphaz dost set vpon me, 2. Come forth now, lo here I do commence an action of injury against thee, and city thee to make answer before God the high judge, unless ye mock me, and make no end of grieving me night and day, 3. I pray thee give me thy hand and put me in surety that thou wilt answer me at lawe, which if thou refuse to do, is there any of you else will clap hands with me?  
4. Because thou hast hide their hearts from understanding, therefore shalt thou not set them up on high.  
Neither do I, O Lord, without good reason, so boldly challenge them before that thy fearful iudgement seat. For seing thou hast left them destitute of a right iudgement and understanding, I doubt not at all, but that, thou being the judge and decider of this controversy, they shall bee put to the worst.  
5.( He) that speaketh glozing words,( that is, flattereth) his dearest friends, loc, the eyes of his children shall fail.  
What then( happily ye will say) hadst thou rather, job, that we should flatter thee, seing thou canst not abide, but art so greatly offended, when we freely and lovingly tell thee of thy faults? God forbid. Nay, I abhor him that deceiveth his friends with faire and flattering words; such a one bringeth Gods just iudgement both vpon himself and vpon his children.  
6. truly( God) hath made me a byworde of the people, and J am a timbrel to their faces,( that is, before men.)  
7. And mine eye is drawn together by reason of indignation,& my whole creature, is as it were a shadow.  
8. The righteous are astonied at this, and the innocent shall bee moved against the hypocrite.  
9. But the righteous will hold his way, and he whose hands are pure shall increase his strength,( that is, shall so much the more follow virtue.)  
10. return therefore all of you, and come again I pray you. For I find not one wise man among you.  
6 This therefore is most true, and neither will I, neither can I deny it, that job is a by word in every mans mouth, and a talking stock to all the people, yea& as it were a timbrel, whereat they make themselves merry, and that this is befallen me, by the will and appointment of God.  
7 Through grief mine eyes are become feeble, neither do I now carry a body about me, but the shadow of a body, even from the crown of the head to the sole of the foot. 8. Neither truly am I ignorant, that not only lewd and vnskilfull men are astonied at so strange and sudden a chance, but even those also who are wise and virtuouslie disposed: in so much that often times the godly and innocent men take offence against those, who are in this sort afflicted, as against hypocrites 9. nevertheless he which beareth an upright and sound conscience, albeit his estate be thus wretched and miserable, yet he swerveth not from the right way, but so much the more constantly goeth forward in virtue& godliness. 10. Therefore I pray you change that begging opinion which ye haue conceived of me, return to your right wits, be better advised, and deal more justly and indifferently with me. For I do not find one amongst you, who doth justly and fitly comfort me.  
11. My daies are past, my thoughts are violently gone, the possessions( I say) of my heart.  
12 The night is appointed to me for day, and the light is near to the face of darkness,( that is to present darkness.)  
13 Seeing I look that the grave( shall be) mine house, and J shall make my bed in the dark.  
14. And speaking unto the grave( I haue said) thou art my father,& to the gnawing of worms, 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 down into the bottom of the pit, for as much as we shall rest together in the dust.  
11 For as touching the other part of your consolation, in which ye bid me look for wonderful things, if so be I shall do after your counsels, this also is vain& to small purpose, For all my daies are gone, and what things soever I haue heretofore imagined with myself, yea, and those things, which I thought I already most surely possessed as mine own, are all in a moment taken from me.  
12. The night, which is given to men to take their rest in, is to me become the day appointed for labour and travell: neither do I reap any more pleasure or commodity when the day light ariseth, then while the dark night is present.  
13 Therefore for so much as I look for nothing else, but to go down into the grave as it were into a house, and there to lye covered in darkness; 14. and already I haue called the pit by the name of father, and the gnawing of the worms, by the name of mother and sister: 15. tell me I pray you, where shall I enjoy the things which ye promise me, and who shall see me in that happy and flourishing estate, which ye go about to put me in hope of. 16. doubtless these things shall accompany me going down into the depth of the grave, that there we may abide and rest together.   


¶ THE sum 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 hear) and by very many places of this disputation, together with diuers probable circumstances, that these speeches were not privately uttered, but in the presence and hearing of many. Hence it is that Bildad now seemeth as it were to speak unto the auditory, though by and by he turneth is talk to job. Neither yet is it unlikely, that among others he includeth also his companions. It grieved him to se this communication to last thus long& with arguing to& fro, stil to be continued, especially about a matter, as he thought and judged, more clear then that it needed any great debating or long disputation. For as onely vnskilfull and ignorant men are accustomend thus to do( of whom the comical Poet saith truly, that nothing in the world is more unreasonable then an ignorant person, who thinketh nothing well done, but that which he doth himself) but also and even more especially they, who by overmuch confidence in themselves, abusing the knowledge and wisdom which God hath given them, account it a great injury, if any dissent from them in opinion and iudgement. And such a one Bildad here sheweth himself to be, uttering nothing against poor Job, but most bitter invectives, and repeating those things which his companions had before spoken concerning Gods just judgements against the wicked: which surely are very true and excellent speeches, but yet most falsely and wrongfully wrested against job.   

CHAPTER XVIII.  
1 but Bildad the Sheuhite answered and said,  
2 How long will it be, before ye will bring these speeches to an end? do ye understand, and then we will speak.  
1. 2 Then spake Bildad, what end will ye make, saith he, of these your alterrations and discourses to and fro? Let every one rather weigh diligently what is spoken on both sides, so shall our speeches be to the purpose, and not rove at vncerten marks, and so shall we find some end of this disputation.  
3 Why are we counted as beasts, and are vile in your sight?  
What? is it meet that this job, whom to comfort we are come hither, should despise us and esteem of us no better then of beasts, which want reason and understanding? and that our speeches should seem unto you that are present, as base and of little value?  
4 O the man which teareth his soul in his anger, shall the earth be forsaken for thee, and shall the rocks be removed out of their places.  
But O thou, that forgetting thyself to be a man, like some mad and furious beast, through rage and impatiency tearest thyself, canst thou make God afraid with these thy cries? will he, thinkest thou, cast his sceptre out of his hands? will he leave off to rule& govern the earth? will he for thy sake change the ordinary course of nature, as to move the rocks out of their places. For surely thus it must needs be, if either in adversity or in prosperity he should make no difference between the righteous, such a one as thou still reputest thyself, and the wicked which hate God.  
5 Yea, the light of the wicked is quenched, neither doth the sparcke of his fire( that is, of any of them) shine.  
But howe false this is, thou thyself job now findest. For although God of his goodness, do sometimes suffer the wicked as it were to shine in a prosperous and flourishing estate, yet that light is quickly put out, neither doth that spark of theirs sand forth any beams.  
6 The light is darkened in his tabernacles, and his candle is put out with him.  
And both he himself, and all his house out of this light shall fall into extreme darkness and misery, by reason that suddenly his light shall be put out, and in a moment he shall loose all his beauty and brightness.  
7 The steps of his strength shall be brought into straightes, and his own counsel shall cast him down.  
whereas before nothing seemed too hard for him which he durst not take in hand,& which by his strength he could not achieve and bring to pass, now his heart shall fail him,& he shalbe brought into straightes, out of which while he seeketh by many policies and counsels to rid himself, he draweth vpon himself his own destruction.  
8 For his feet shalbe taken in the net, and he shall walk vpon the snare.  
For his foot shalbe caught in the snare, and which way soever he goeth, he shall entangle himself in the net.  
9 The green shall take him by the heel, and the thief shall come vpon him.  
As he goeth on his way the green shall take him by the heel, and throw him to the ground, the thief shall come vpon him, and he shall lye at the mercy of the robbers.  
10 A snare is laid for him in the ground, and a trap for him in his way.  
When he walketh, a snare lieth under his feet to catch him at unawares, and which way soever he turneth himself traps are laid to snare him.  
11 Terrors shall make him afraid on every side, and shall drive him to his feet,( that is, shall constrain him to fly from one place to another.)  
And truly these dangers let him look for abroad, and these mischiefs shall befall him. now inwardly and with himself he shall live in continual fear and horror, so that he shall not think himself any where safe, he shall be carried hither and thither, indeed not knowing which way to turn himself.  
12 His violence shall be his famine, and destruction standeth at his elbow.  
By doing wrong and violently oppressing the poor, he shall be found to haue gained nothing, but that he shall pine for hunger: and he shalbe overtaken with some grievous calamity, which always shall wait vpon him, and never depart from his elbow.  
13 it shall devour the supporters of his skin: the first born of death shall devour( I say) his strength.  
Some strange disease, being sent as it were out of the bowels of death itself with great power to hurt, shall eat up his flesh, and consume the veins and sinnowes, wherewith his joints and members are tied and knit together.  
14 His hope shalbe suddenly taken from him in his dwelling, and( the first born of death) shall cause him to go to the King of fear.  
15( And he) shall dwell in his tabernacle, and it shall not be his: brimstone shalbe scattered vpon his habitation.  
16 His roots shall be dried up beneath, and above shall his branch be cut down.  
17 His remembrance shall perish from the earth, and he shall haue no name in the streets.  
14 Neither shall this mischief thus cease,( which thing consider, job, whether it do not most fitly agree to thyself.) For all they, vpon whom the wicked man trusteth, and by whose means he hopeth that his house and name shall flourish and come in great credite& honor abroad, are violently and suddenly swept away: and that horrible evil and disease, whereof I spake before, at the length coming vpon him, shall by force draw him to the king of fear, I mean, Death itself: 15 which having quiter thrust him out of doors, shall strewe his house with brimstone, and dwell therein. 16 And thus it shall come to pass, that his roots, by which he was nourished and upholden, being beneath dried up& rotten, and his boughs aloft lopped and cut down, 17 both he and all his posterity shall so be blotted out, that they shalbe quiter forgotten, and not once spoken of amongst men.  
18 He shalbe driven out of the light unto darkness, and be chased out of the world.  
19 He shall neither haue son nor nephew among his people, and none shal be left in his dwellings.  
20 The posterity shalbe astonied at his day, and fear shall come vpon the ancient.  
18 Therefore thus shall he fall out of light into darkness, neither shall he any where appear or show his face, because he is on all sides thrust out, and in no place can find entertainment. 19 He shall haue no son nor yet nephew left, whereby his house and stock may be reckoned in his tribe, neither shall any of his blood and kindred remain alive. 20 And this his fall shall be so fearful, that his posterity shall thereat stand as it were amazed, and his ancestors 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.  
lo, this is the lot of the wicked, and this is the end of them who do not fear God.    


THE sum AND ORDER of the xix. Chapter.  
NOthing can be more effectual and more forcible to move affections, then this answer of job: wherein he acknowledgeth with words which would move a stony heart to compassion, that not onely these miseries which Bildad had reckoned up, but even far more grievous were befallen him, and that not by chance or fortune, but by the will and appointment of God. nevertheless he rightly denieth, that he is therefore to be accounted in the number of lewd and wicked persons, or that he had deserved to be dealt withall in so taunting and reproachful 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 answer, Iobs faith and constancy appeareth marvelously: for he witnesseth most plainly, that neither the unlucky threatenings of his adversaries, nor the bitterness of his so many and so great afflictions can so far discourage him, but that, albeit he despair of this life, nevertheless, relying himself vpon the power and goodness of God, how hardly soever now he dealeth with him, he retaineth a most sure and steadfast hope of his resurrection,& of taking again the very same flesh& body, therein to be made partaker of eternal life, to enjoy the sight and presence of God his redeemer. For I am out of doubt that this is the true meaning of this place, and surely the whole Scripture doth not yield us a more notable or a more clear and manifest testimony to confirm unto us the resurrection of our bodies, then this.   

CHAPTER XIX.  
1 but job answered and said.  
2 Howe long will ye vex my soul, and torment me with words?  
3 Ye haue now ten times reproached me, and are not ashamed: ye deal with me, as if I were a stranger to you.  
1 Then job making answer to these things which were most wrongfully laid against him, 2 Thou demandest, Bildad, saith he, how long it will be, before I make an end of answering, but I say to you again, when will ye leave off thus miserable to grieve me, and with these your reproachful speeches to kill my heart. 3 For now ten times one after another haue you not doubted most shamelessly to assail me with bitter& taunting invectives,& ye take me up 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 error remain with me.  
And truly let it be granted, that these things haue happened to me through mine own fault,& for mine own offences. Notwithstanding, I beseech you, let me alone,& give me leave to bear the punishment which God hath laid vpon me, and add not you any more to these afflictions, which already I suffer.  
5 But forasmuch as ye advance yourselves in words against me, and rebuk me for my reproach.  
6 know now that God hath overthrown 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 miseries with such stately eloquence, and to catch at this my misfortune and unhappy estate, thoroughly to gaule me and reproach me therewithal: 6 I deny not that, which you say, and I would haue you more and more to know it, that I am overthrown and cast down by Gods own hand, and that with his net, whereof thou Bildad didst so often make mention, he doth compass and hold me in on every side.  
7 behold, I cry out of violence, but I am not heard, I cry, but there is no due moderation.  
lo, I cry out, that I am oppressed above my strength,& that my affliction is greater, then that I am able to bear: yet can I obtain no releasement: I cry aloude, yet am I never a whit the better, or more gently dealt withall.  
8 He hath hedged up my way, and he hath set darkness in my paths.  
What way soever I seek to escape, he hath beset me with obstacles, which hinder me so that I cannot pass: and I find all my ways beset with darkness.  
9 He hath spoyled me of mine honour, and taken the crown away from my head.  
I confess, that he hath spoyled me, as thou hast said, of all the honour and dignity, unto which he had advanced me, and that all the glory, wherewith as a King he had crwoned me, is suddenly taken away.  
10 He hath destroyed me on every side, and I am gone: and he hath removed mine hope like a three.  
As a man that will pull up a three by the roots, diggeth round about it till it be overthrown and fall down vpon the ground; so hath he dealt with me, so that now I am utterly undone, neither is there any more hope for me to recover,( as also I remember that thou didst say) then for a three that is once pulled up by the roots.  
11 He hath made his anger to kindle against me, and he hath counted me, as one of his enemies.  
12 His armies came together, and made their way against me, and camped about my tabernacle.  
11 being displeased with me, he hath poured out all his anger against me, neither hath he otherwise dealt with me, thē he useth to do with his greatest enemies. 13 His troops are joined in one to set vpon me, they haue set their way against me,& haue pitched their tents round about my habitation.  
13 He hath removed my brethren from me, and my kinsfolk are become strangers to me.  
14 My neighbours haue forsaken me, and my familiars haue forgotten me.  
15 They that dwell in mine house, and my maides take me for a stranger,( I say) I am a stranger in their eyes.  
16 J called my seruant, but he would not answer, I spake him faire with my mouth.  
17 My breath is strange unto my wife, though I beseech her for the childrens sake of mine own body.  
13 Yea, and as yet more harder& more grievous things haue followed, he not being ignorant thereof, but ordering and disposing all at his own pleasure. For my brethren haue put themselves out of my sight, and those, who were most known unto me, haue now estranged themselves from me. 14 My kinsmen haue forsaken me, my very familiar friends haue forgotten me. 15 Those of my household, yea, and my maides account me as a stranger, and look vpon me with no other countenance, then vpon a foreigner and unknown guest. 16 My seruants, though I cry to them, although I entreat them and speak them faire, yet they will not hear me, nor make answer unto me. 17 My very wife doth loathe my breath and cannot abide it, as being strange and unpleasant, yea, even when I beseech her by those common pleadges our children got between vs.  
18 The meaner sort despise me, and when J rise they speak against me.  
19 All the men of my secrets do abhor me, and they whom I loved are turned against me.  
18 Neither is my estate any whit better abroad, forasmuch as even those, who both for their yeares& calling, are most base and contemptible, do despise me, and when I rise up to them, they reproach and revile me with words. 19 All those, with whom before time I communicated my secrets as with my dearest friends, do now turn their face from me, neither do any deal more despitefullie with me, then those of whom I haue best deserved.  
20 My bones cleave to my skin and to my flesh, and J haue escaped with the skin of my teeth.  
To be short my skin, which is all the flesh that is left me, cleaveth unto 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 engraffed.  
21 Haue pity vpon me, haue pity vpon me, O ye my friends, because the hand of God hath touched me.  
22 Why do ye persecute me as God, and are not satisfied with my flesh?  
21 And this most miserable spectacle, ought it not, I pray you, rather move you to pity mine estate, though your harts were as hard as flint, then in this sort to taunt, and revile me? if then ye be my true friends, and unlike to those of whom I spake before, if perfect love& friendship hath brought you hither to me, take pity of me, again I say, take pity of me, whom ye behold thus grievously wounded by the hand of God. 22 For I beseech you, is not this hand of God heavy enough, but is it meet that ye also afflict me? And albeit, I had through mine own folly made you my deadly enemies, ought not this plague, which ye see with your own eyes in this my body, satisfy your hatred and malice?  
23 O that my words were now written, O, I say, that they were written even in a book:  
24 Were graven with an iron pen, either( in) led( or) in ston for ever.  
23 Neither surely do I here babble I can not tell what, but I would to god, I would to God, I say, that these my words received from my mouth were written, 24 or rather with an iron pen were engraven in led, or in ston to remain for ever.  
25 J also know, that my redeemer liveth, and that he shall at the last continue after the dust.  
26 And after my skin is eaten, that J shall nevertheless see God in my flesh.  
27 whom I shall behold for myself, and my eyes shall see him, and not an other( though) my reins are consumed within me.  
25 But, least happily ye imagine, forasmuch as I am out of all hope as touching this life, that therefore I despair, as the wicked use to do, or that ye alone know, what is to be hoped and looked for after this life; I tel you that I also know that he liveth for ever immortal, by whom I shal be redeemed from death, who as he was before this dust, as being the creator thereof, so shall he not be dissolved with it, but shall remain after it is destroyed and brought to nothing. 26 So that I, whom ye judge accursed, even I, I say, after my skin is consumed, and this not so much my body, as the image of my body, is dissolved, shall see God, having on this very same flesh. 27 whom I say, I, even myself, and with these mine eyes, and not being transformed into any thing else, shal behold: albeit, as now my state is, whatsoever is remaining of this life within me, is spent, even to my very bowels.  
28 surely ye should haue said, why do we persecute him? For the root of the matter shall be found in me.  
29 Take heed of the sword: For anger is among the iniquities of the sword, that ye may know that their shalbe a iudgement.  
28 surely equity itself and true friendship, ought rather to haue withheld you from reviling and reproaching me in this manner. For if ye will diligently and with iudgement weigh and consider the whole matter, ye shall find that I stand in a good quarrel and maintain a cause, which is just and which is strongly and deeply rooted. 29 Therefore I fear not that destruction, which as thou saidst, doth hang over the heads of them who despise God. look to yourselves rather, least God strike you with his sword. For this your spiteful dealing with me, is no less wickedness, then if ye should thrust me through with a sword: which I tel you to this end, that ye may think with yourselves, that he to whom I appeal, will be a just and righteous judge, before ye be constrained to feel it.    


¶ THE sum AND ORDER of the xx. Chapter.  
TSophar taking occasion by this speech of job, in which he should rather haue restend content( so hard a matter it is for men stif●●e conceited, to lay aside their opinions) urgeth and repeateth the same things again, to wit, partly the suddenness, and partly the greatness of Jobs miseries, which no man could doubt, but that they were laid vpon him by the hand of God: hereupon falsely gathering that God neither could nor yet used to deal so with any other, then with most vile and wicked wretches. But whereunto tends this? Forsooth to prove those things false, which Job had uttered concerning his own innocency: and that therefore he was either to bethink him of repentance, or else that once for all,& that out of hand, he should utterly be destroyed. But this is very true, that nothing can either more rightly or more grauelie be said concerning the just punishments, which even in this life God hath appointed for the wicked, and especially for hypocrites and dissemblers, who carry an outward show of godliness and virtue, being indeed nothing less, then that which they seem to be.   

❧ CHAPTER XX.  
Vers. 1. Then answered Tsophar the Naamathite and said,  
2 For that cause my thoughts call be back ( to speak)& hereupon ( is) my making hast:  
3 I hear the correction of my reproach: But my spirit shall make answer for me out of my understanding.  
1 THen Tsophar the Naamithite hearing these words, 2 I had thought, saith he, to haue let thee go,& not to haue talked or meddled any more in this matter, but that thy words do compel me to take an other course; wherefore readily thus I answer thee. 3 And as I haue heard thy sharp reprehensions and rebukes: so my knowledge will afford me, and put into my mind sufficient matter to make the answer, and to pay thee home like for like.  
4 Knowest thou not this,( which hath been) from the beginning, and ever since man was placed vpon the earth?  
5( namely) that the rejoicing of the wicked is but hard bie:& that the pleasure of the hypocrite for a moment:  
6 If his glory mount up to the heauens, and his head reach unto the clouds,  
7 After he hath thrown down himself, he shall perish for ever: and they that did see him, shall say, where is he?  
8 He shall flee away as a dream, and he shall not be found, and he shall pass 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, job, that thou shouldst be ignorant of this, which is proved by experience of al ages, since men began to inhabit the earth. 5 namely, that the pomp and triumps of the wicked cannot be fetched from the times of antiquity, and that the joys of hypocrites vanish away in a moment. 6 7 For howsoever they may seem to be lifted up into heaven, and with the crown of their head to touch the clouds: yet within a very short time being thrown down headlong, they shall perish for ever, 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 fly away no otherwise then a dream, so that they shal not any where be found; as who vanished away like a night vision. 9 finally, they who saw them to day, shall to morrow see them no where, neither yet shall the place where they lived any more aclowledge them.  
10 His sons shall pacify the poor, and his hands shall restore their robberies,( that is, those things which they haue taken away by violence.  
For whereas fathers are wont, as it were, to be born anew in their children, if it so fall out that this man leave any children behind him, their state and condition shalbe so miserable, that the poor, whom their father had oppressed, shal think and aclowledge themselves satisfied: and he pay dearly in the end, all that which before he had robbed and peeled, 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 pains and punishments which he hath procured& brought vpon himself, by the sins of his youth, shal eat up his bones to the marrow,& shall lye down with him in his grave.  
12 Because evil was sweet in his mouth, and he hide it under his tongue;  
13 And spared it, and would not forsake it, but kept it close within his mouth.  
14 His bread shall be changed in his bowels( and) the gull of asps( shall be) in his bowels.  
15 He shall devour substance, but he shall vomit it, and God shall pull it out of his belly.  
16 He shall suck the gal of Asps, the vipers tongue shal slay him.  
12 And truly in working mischief he no less pleaseth himself, then he who keepeth sweet meate in his mouth. 13, and holdeth it under his tongue, not with intent to spit it out, but more and more to taste it, being delighted with the pleasant realiz thereof. 14 But this his food being forthwith in his bowels clean changed, shall become altogether vnsauerie, as the gull of asps. 15 He shall never digest his goods, which he hath ill gotten and heaped up, but with extreme pain and torment he shall cast them up raw and undigested, God himself as it were pulling them violently out of his belly. 16. So the end shall prove, that he hath sucked the poison of asps,& that he shall die of the venomous foam, which proceedeth from the tongue of the viper.  
17 he shall not see the riuers of floods and streams of honey and butter.  
18 He shall repay his labour and shall not swallow( it)( he shall repay it, I say,) according to the substance of his change,( that is, as he hath dealt with others, so others again shall deal with him) neither shall he rejoice.  
17 His goods ill gotten shall haue no blessing; no store or plenty shall thereof ensue, whereas contrariwise God so blesseth holy& good men, that their houses flow, as it were, with streams of honey and butter. 18 but he shall be so far from this happiness, that he shall repay and make good the damages done to others, without having time and space granted him to swallow them, and the course of things being changed, as he hath dealt with others, so others again shall deal with him, and he shall not enjoy the things which he hath gathered.  
19 Because he hath undone( others) and forsaken the poor: hath taken houses by force, and hath not builded them.  
20 Because, J say, he hath not known rest in his belly, he shall not go away with that he desireth.  
21 neither( were there) any remnants of his meat; therefore shall he not hope for his good.  
22 When he shall be filled with abundance, he shall be brought into streites all the hands of the wicked shall assail him.  
23( When) he shall haue plenty to fill his belly, God shall sand vpon him the fierceness of his wrath, and shall rain vpon him, vpon his flesh.  
19 And who seeth not, how God herein declareth himself to be just: For seeing this man hath undone others and deprived them of all their goods: hath built himself no houses but seized and taken possession of houses built with other mens cost and charges: 20 moreover, forasmuch as his gluttonous paunch could never be satisfied, therefore shall he likewise go without that, which he wished and longed for: 21 And again, in that his ravenous greediness hath been without all measure, so that nothing is left him to devour, he shall not find any thing, whereby he may conceive hope of remedy, for this misery. 22 For after he hath scratched and scrapt together so much, as might satisfy the most greedy and covetous wretch, that liveth 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 jollity, and shall pamper his karkesse with all maner of delicate& dainty meats, even then shall God power out vpon him his most fearful wrath and vengeance, raining down from heaven vpon his body all kind of calamities.  
24 Escaping from the iron weapons( that is sword) the bow of steel shall strike him through.  
25 The shooter shall let the string go, and it shall shoot forth the arrow, it shal come forth of his body, and shine with his gull: fear shall come vpon him.  
24. If he shall scape the sword, yet the arrows of the steel bow shall pierce him through▪ 25. They shall not bee shot forth in vain, but going through his body they shal be died with his gore blood:& moreover his soul shall be wounded with very many terrors.  
26. All darkness shal be hide in his lurking places: the sire that is not blown shall devour him, and it shall go ill with them, who remain in his tabernacle.  
27 The heauens shall discover his iniquities:& the earth shall rise up against him.  
28 The increase of his house shall go away: they shall flow away in the day of his wrath.  
26 Where he thought he might most safely hid himself, there shall he find no surety, but all full of obscurity& darkness: A flamme of fire, breaking out of its own accord without any mans blowing, shall take him out of the way, and utterly destroy him: neither shall the estate of his household be any whit better. 27. For the heauens themselves shall lay open his wickedness; yea the very earth shall rise up against him. 28. His revenues and yearly profits shall bee scattered and dispersed here and there: finally like the running water shall such men pass away, so soon as Gods wrath is kindled against them.  
29. This is the portion of the wicked man from God, and the heritage of his words from God.  
And no other portion, then this, job, can the wicked look for at Gods hands, who is a most just judge and revenger: thus, I say, shall almighty God deal with them, and this shall they get by their answering and reasoning against him.    


¶ THE sum AND ORDER of the xxi. Chapter.  
job going about to show, that not onely Tsophars former speech, but also whatsoever else had before been spoken of his friends, concerning the unhappy end of the wicked, was not rightly understood of them, he useth a gentle preface to mollify his fomer roughness of speech, craving attention, in the 2. verse reasoning or drawing his argument from the cause of their coming to him: in the 3. verse from the duty of a good and upright man: in the 4. verse from the greatness and worthiness of the matter, whereof he was to speak: lastly, in the 5. verse from the circumstance of his own most wretched and lamentable estate. afterwards going out forward, he denieth that it always so fareth with the wicked, as those his friends so often beate vpon, as who contrariwise, do very often flourish all their life time, die with out grief or sorrow, and leave their offspring behind them, abounding in all manner of goods and blessings, pertaining to this life; although while they lived both their words and deeds did sufficiently witness their wickedness and impiety: And hereupon he truly gathereth, that neither prosperity is any certain token of godliness and sincerity; nor that any man ought to be judged and condemned for adversity which is befallen him, be it never so grievous and sudden: but for as much as neither prosperity happeneth to the bad, nor adversity to the good, against Gods will or knowledge, therefore that God in governing all human affairs, knoweth best, why he purposeth, and effecteth every thing, whereas Job himself or any other is not able to conceive the reason of Gods counsels: and so he concludeth, that it is all vain and frivolous, which he hath heard of them.   

❧ CHAPTER XXI.  
Vers. 1. But job answered, and said.  
2 hearken in hearing unto my words, and this shall be your consolations.  
1. 2. THen job answered in this wise, I pray you diligently and attentively hear me what I shall say, that it may indeed appear, that ye came not hither to vex and grieve me more and more, but to comfort and help me.  
3. Suffer me, and I shall speak, and after I haue spoken, then mock me.  
Quietly, I say, and with patience first hear me speak, and then if ye please and think it good, laugh me to scorn, and scoff at my speeches.  
4 What I?( that is, as touching myself) is my speech to men, and if( it bee so,) how should not my spirit bee troubled?  
now surely I haue no controversy particularly with you, neither do wee now strive about worldelie affairs, but at this time and in this place, I haue to deal with the conscience, and I haue not to do with men, but with Gods which being so, do ye marvell that I thus rather sob then speak, as it fareth with them whose spirit is troubled?  
5 look unto me and be abashed, and lay your hand vpon your mouth.  
finally having regard of me, whom ye see among all men to be the most miserable, rather with astonishment and silence, hearken what I shall say, then vnpatientlie hear me speaking in mine own defence.  
6 When J remember, J am astonished, and fear taketh hold on my flesh.  
7 wherefore do the wicked live, wax old; yea& grow in wealth.  
8 Their seed is established in their sight, and their generation standeth before their eyes.  
9 In their houses there is peace without fear, and the rod of God, is not vpon them.  
10 Their bullock gendereth and faileth not, their Cow calueth, and casteth not her calf.  
11 They sand forth their little ones like sheep, and their sons leap up and down.  
12 They lift up the voice like the tabres and harp, and rejoice in the sound of instruments of music.  
13 They spend their daies in good,( that is, in pleasure,) and in a moment go down to the grave.  
14 Although they haue said unto God, Depart from us, and we will none of the knowledge of thy ways.  
15 Who is the almighty that we should serve him? and what profit shall we haue if we pray unto him?  
6 Thou askedst of me, Tsophar, if I knew not these things, which continual experience in all ages teacheth. Verily I know them right well, and I can not choose but stand as one astonished, and tremble in every joint of my body, when I call them to mind: 7 For that which thou sayest concerning the short and momentany prosperity of the wicked in this life, and of their sudden downfall and destruction, is disproved and confuted by very many examples. And what shall I say to bee the cause, why they are suffered to live, why to lenghthen out their daies to the very uttermost course of nature, why to abound in all wealth and riches? 8 moreover, their children, howsoever thou dost affirm the contrary, remain in safety in the presence of their fathers, who behold them with their eyes, howe they grow up in strength and lustiness. 9 Their families are peaceable, and without all fear, neither doth God chastise them with his scourges. 10 By reason their bullocks happily engender, and their cowes never cast their calves, their cattle is wonderfully& mightily increased. 11 Their little ones being brought up at home by flocks, do cheerfully and merrily skip up& down. 12 And partly they sing and tune their voices like the timbrels& the harp, and partly they delight themselves with diuers instruments of music. 13 Finally, this life being thus passed over in pleasure, in delights, in mirth& pastime, never being tormented with any long diseases, as it were in a moment they go down unto the grave. 14 And yet notwithstanding they breaking forth into open contempt of Gods majesty, haue bid him to depart from them, to get him hence, and to bee packing, as if they had nothing to do with him: neither would they at any time suffer themselves to be taught and instructed by him. 15 And which is yet more outrageous, they haue not doubted to utter these blasphemous and fearful speeches, Who is the almighty, that we should yield and submit ourselves unto him? and what good or profit shall wee reap, by powring out our prayers before him?  
16 behold( notwithstanding) their good is not in their hand: let their counsel depart far from me.  
But behold, nothing of all this happeneth either against the will, or without the knowledge of God: forasmuch as their happiness standeth not in themselves, or in their own powers and therefore far be it from me to consent to their ungodliness. But yet neuertheleke, the foundation of your invectives against me, by this means falleth to the ground.  
17( But) when shall the lamp of the wicked be put out? and( when) shall the stormy shower come vpon them, and( when) will( God) give them their portion in his wrath?  
18 And( when) shall( the wicked) be as the stubble before the wind, and as chaff which the storm carrieth away.  
17 But as thou saidst, Bildad, the lamp of the wicked shal be put out. Thou also, Tsophar, saidst, that God raineth vpon them in his anger: and that this heritage is allotted them from above. nevertheless ye see, that it falleth not out thus with all, nor yet so suddenly to the most part of thē, as ye affirm. Therefore define unto me, if ye can, that I may know yet somewhat more certainly of the matter, within what space of time this light of the wicked shal be put out, or this stormy shower shall come vpon them, or God shall divide this portion among them in his wrath. 18 Finally tell me, when are these made as stubble before the wind,& as chaff scattered with the force of a tempest.  
19 God( ye will say) will lay up his violence for his children: he should reward him, and he should know( it.)  
20 His eyes should see his own destruction,& he should drink of the wrath of the almighty.  
21 For what affection shall he haue towards his house after him, when the number of his moneths is cut off?  
19 doubtless ye will take exception against these things, that God doth reserve 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 reason, as ye do, he ought rather himself to suffer and feel the smart or punishment of his own sins: 20 and to be an eye witness of his own destruction, to drink the cup of the wrath of almighty 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 governeth the highest things.  
But shall any, especially any of you, which labour to prove this, that the counsels of God are always manifest in this life, either by prosperity or else by adversity; shall any of you, I say, teach him, howe he is to rule and govern things here vpon earth beneath▪ seeing ye can not deny but that he is the onely governor and disposer of all things in heaven above?  
23 One shall die in the pride of his perfection, being in all ease and prosperity.  
24 His milk pailes run over with milk, and his bones are moistened with marrow.  
25 But another dieth in the bitterness of his soul, neither did he ever eat with pleasure.  
26( Notwithstanding) they shall lye both in the dust, and the worms shall cover them.  
23 Here behold, take unto thee two, that are both together either good and virtuous, or evil and wicked: with one of them through the whole course of his life all things haue gone well. 24 His kine haue given great store and abundance of milk, he hath wanted no manner of pleasure or delight, and at length he departed this life with great peace and cheerfulness. 25 But the other having never had any smack or taste of the pleasures& commodities of this life, dyed also full of sorrow and heaviness. 26 And yet for all their unlikeness and inequality in this life, one and the self same death hath taken them both away: they lie both of them in the grave, and are clothed with worms. Now let me know, what ye can say to this case, or what place is there left here to your carnal reasons.  
27 Behold, I know your thoughts, and what ye take hold 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 lo, I know full well what here cometh into your mindes, and what hold you will take against me to put me beside this my cause and defence. 28 For say ye, show us, if thou canst, what is become of those great and honourable mens houses, and where are those stately towers of the wicked, wherein heretofore they dwelled: as if forsooth the overthrow of their houses were the overthrow of mine opinion.  
29( But) haue ye not inquired of those who pass by the way,( that is, of waifairing men) neither can ye deny their signs.  
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 forth?  
29 But did ye never ask of them that are travellers, any thing concerning these matters? Did ye never hear them tell what monuments they haue met withall by the ways of the pomp and magnificence of these mighty men? 30 And who knoweth not that such men of all others are least subject to the misfortunes and outward calamities of this life? and that they are especially spared, when the testimonies of Gods wrath are rife, and almost every where to bee seen vpon the earth?  
31 Who shall declare his own way to his face,( that is, in his presence:) and who shall reward him for that he hath done?  
32 Therefore he shalbe brought to the grave: and men shall watch at( his) tomb.  
33 The steep places of the running streams shall be sweet to him, and he shall draw all men after him, and there( shall go) before him more then can be numbered.  
31 Neither is it any marvel that this so falleth out, for who dares reprove the wicked man to his face for his sins? who will take punishment on him for the injuries which he hath done,& for his oppressions? 32 Therefore so far is he from that end which you said should befall him, that on the contrary side, having peaceably departed this life, he is honourably carried to his grave, great lamentation is made at his burial, and men are set to watch his tomb. 33 And thus while he lived, he took delight and pleasure in his towers and castles, built vpon the craggy valleys of brooks and running streams: and being dead he is brought to the earth with great pomp& solemnity, having a great train both going before him, and following after him.  
34 Howe then do ye comfort me with vanity, seeing your answers( are) a straying from the truth, left( in the mindes of the hearers.)  
To what end therefore do ye propound these vain and frivolous things to me, in stead of comfort and consolation? whereas these your answers are naughe else but lies and a swerving from the truth, which they leave in the mindes of the hearers?    


THE THIRD ENcounter of Jobs friends. THE sum AND ORDER of the xxii. Chapter.  
job having been by his friends very grievously and unadvisedly accused, as though it must needs follow, because he was so greatly and so suddenly afflicted, that God therefore was highly displeased with him, as who is never angry with men, unless their sins provoke him thereunto neither being moved, doth any otherwise punish them, then according to the quality of their offences: Iobs friends, J say, after they had very fond accused him, they brought the whole controversy to this point; That we are to judge& esteem of Gods love or hatred toward any man, and consequently either of the innocent or wicked life of a man, thereafter as we see his estate in this present life to be flourishing& happy, or miserable& wretched:& that as the punishment of those who lightly offend, is neither grievous nor continual, but moderate: so they who commit heinous sins, are not lightly& for a while, but very severely& a long time punished; yea and unless they repent, utterly destroyed. We haue heard therefore, howe Iobs friends affirmed and held these things against him,& how he denied& disproved the same, sometime standing vpon the innocency of his former life, and appealing unto the tribunal seat of God himself against his accusers: sometime also showing in general by examples alleged, 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 wicked are always punished in this life for their transgressions. It was therefore great reason, that these Iobs friends should either take away this his exception( which they possibly could not do) or omitting that their general treatise, should betake themselves to the particular, and prove by manifest and certain testimonies those things whereof they had accused job, or at the least change their mindes& leave off to accuse him any longer. But Eliphaz, we see, encountering now the 3. time with job, doth quiter contrary, who having either through forgetfulness, or stubburnely passed over the question itself, and taking an occasion of that, that job neither in defending his innocency, when he was by their sharp invectives provoked thereunto: neither in bewailing his misery, when he was almost overwhelmed with the greatness of anguish both of body and mind, had always kept a just measure, doth first of all in the four former verses very bitterly, falsely, and without cause gather, that certain absurdities as it were necessary followad vpon his speeches. Furthermore, he doth not now in the verses 5.6.7.8.9.10.11. covertly, as he had done before, but openly accuse Job, as if he had been one, who had vncivillie, covetously, and cruelly abused both his authority and wealth: yea, and even to the 20. verse he so chargeth him with impiety, and doth in such bitter and taunting manner wrest and turn vpon Job himself all those things which he had in the 14.15.16. verses of the Chapter going before, very truly and religiously spoken against profane men, that now he seemeth( forsomuch as he neither by reasons nor testimonies doth avouch these his so bitter accusations) most manifestly to play the part of a spiteful and reproachful speaker, rather then of an accuser. Last of all, he beginneth, as if he had brought his matters to an excellent pass, to exhort job that he would aclowledge these things, and crave at Gods hands mercy for his heinous sins, putting him in hope that he should surely be restored unto his former estate: affirming moreover, that following this his counsel, he should not onely be received again into Gods favour, but God should also hear him, if he made intercession for other men. And truly it is a wonderful 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 happened. For both job himself against all expectation in this life, had an excellent end of all these calamities: and Eliphaz also with his fellowes were by Jobs intercession restored into Gods favour.   

CHAPTER XXII.  
1 ANd Eliphaz the Themanite answered, and said,  
2 May a man profit God? Nay, he that dealeth wisely profiteth himself.  
( 3 Is it) any pleasure to the almighty, if thou shalt be righteous? and( is it to him) gain if thou shalt make thy ways upright?  
1 But Eliphaz the Themanite being very angry to hear Iobs words, answered him in this manner. 2 What means this, job, saith he, that thou standest so much vpon thine own uprightness? Thou wouldest haue men think, that God is greatly beholding to thee for this thy integrity and iustice, so that he may seem to haue done thee wrong, in dealing thus hardly with thee. But thou art deceived, if thou suppose that God can reap any benefit or commodity at mans hands. Nay doubtless, but if any man do well and wisely, the good and profit redoundeth to himself. 3 Can the virtue and godliness of man do God any pleasure? will it bring him some delight, which before he wanted, or will any gain arise thereof to the almighty, who in himself and of himself is most happy and perfect?  
4 Is it for fear of thee that he accuseth thee? or goeth with thee into iudgement?  
But what? shall we think that he fearing least thou happily shouldst haue accused him, would prevent thee by first taking vpon him the person of plaintiff?  
5 is not thy wickedness great, and thine iniquities without end?  
6 For thou hast vnconscionablie taken a pledge of thy brethren, and hast caused them being stripped out of their clothing to go naked.  
7 To the weary thou hast not given so much as water: and hast withdrawn bread from the hungry.  
8 But the earth was the mighty mans: and the honourable parsonage sat( that is, bare rule) in it.  
9 The widows( notwithstanding) hast thou sent back empty, and the arms of the fatherless were broken.  
10 Therefore snares are round about thee, and fear amazed thee on a sudden.  
11 Or else thou seest not the darkness, and the abundance of waters hath covered thee.  
5 And what shall I need to use many words, when as the very matter itself, manifestly sheweth thy wickedness to haue been so great, as that thou didst never cease to sin. 6 For thou hast not been afraid to take a pledge, without any regard of one more then an other, even of thy poor and needy kinsfolk, and hast been so far from clothing thē being naked, that contrariwise, thou hast wrung from them that little apparel which they had left. 7 Such as are weary with travailing, thou hast not so much as refreshed with a cup of could water, and as for the hungry, thou hast not vouchsafed them so much as one mouthful of bread. 8 Neither yet hast thou here any thing that thou maiest pretend. For thy power was such, as that all men were subject thereunto, insomuch as, thou having stolen their harts and good will, through thy false shows of feigned uprightness, they honoured thee like a king sitting in his throne. 9 But how greatly thou didst abuse this authority, the widows spoiled of their goods, and the fatherless children with violence oppressed, do sufficiently testify. And this is the cause, job, that god hath so entangled and wrapped thee with snares on every side: hence proceedeth that so sudden change, which striketh and pierceth thee even to the very heart. 11. unless peradventure this darkness be so great, that it hath quiter taken away all the light of thy mind: and unless thou dost lye wholly overwhelmed with such grievous calamities, as it were with a mighty and violent overflowing of waters.  
12( Is) not God in the height of the heauens? And behold the height of the stars, how hye they are.  
13 And thou wilt say, what doth God know? will he judge through the darkness?  
14 The clouds are his den, and he doth not see: and he walketh in the circled of heaven.  
12 What? didst thou suppose that these things could always lye hidden, till at the length thou hadst a woeful experience, that there sitteth one in those high heauens, who from thence beholdeth all things? In those heauens, I say, whose top how high and lofty it is, the very stars, which we see▪ do sufficiently testify: yet doth he far in highnes exceed the height hereof. 13 Take heed therefore, least thou also, joining with those wicked and profane men, of whom thou spakest a little before, dost break into these words& say: What is this that ye call the knowledge of God? Is it possible that out from so high a place, and through the midst of such cloudy darkness, God should behold and discern these things? 14 Of this kind, are these most impudent speeches also: God lieth close hidden amongst the clouds, he seeth nothing: but he doth solace himself with walking within the compass of the heauens.  
15 dost thou not mark the way of the world, wherein wicked men haue walked?  
16 Who were cut down, and( whose) time was not come, and( whose) foundation( was made) an overflowing river:  
17 Who said unto God, Depart from us, and what had the almighty done unto them?  
18 Yes, he filled their houses with good things. Therefore let the counsel of them be far from me.  
19 The righteous saw( this) & reioyced: and the innocent laughed them to scorn.  
20 Because our substance was not destroyed: but the fire hath devoured 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 paths of wickedness. 16 surely thou shalt find that they were suddenly taken away by untimely death: yea and that al things wherein they put their confidence, glided and passed away like the water of a running stream. 17 These, I say, were those, who went so far in their madness, that they durst command God to depart from them. And what hurt, I pray you, had they received from the almighty God? 18 Nay, God stuffed their houses full even up to the top with al manner of good things. far be it therefore from me, that I should once harbour in my breast any one thought of these profane persons: which thing, thou job, hast also protested, but how rightly thou hast done it. I leave it to thine own iudgement. 19 And this truly is the end of such men; which when the righteous and upright men behold, they rejoice& clap their hands at these judgements of God, and do worthily insult over those most damnable wretches. 20. For they see both themselves and their substance to be in safety; but contrariwise, the other for just cause are utterly destroyed& consumed with that fire, which was sent down from heaven.  
21 Acquaint thyself therefore with him, and be at rest: thereby thou shalt haue good.  
22 receive the law out of his mouth, and lay up his words in thine heart.  
23 If thou return to the almighty, thou shalt be made new again: as be that shall remove peruersnes far from thy tabernacle.  
24 Cast thy gold on the ground and let the gold of Ophirbe unto thee as the pible stones in the brooks:  
25 And let the almighty be thy tower( let him I say) be unto thee as plenty of silver.  
21 All which things being so, hear I pray thee, job, that which I both persuaded thee unto before,& now beat vpon again. Whereas thou dost with such impatiency bear the judgements of God, and so greatly vex and torment thyself, seek to get into his favour again, and quiet thy mind; so shall thou reap much profit thereby. 22 But here thou must cause a wonderful alteration in thyself. For whereas thou hast heretofore followed thine own lusts and affections, thou must now ask counsel of him, and with all thy hart embrace the words, which proceed out of his mouth. 23 Which thing if thou shalt do, and shalt turn unto that most mighty, and gracious God, al these things, wherein thou hast sinned against him, shal be far removed from thy house,& be thou sure that he will set the up again in as good case, as ever thou wert before. 24 Therfore, whereas thou hast been wholly addicted to this worldly pelf, now throw thy gold on the ground, and make no more account even of fine gold most perfectly tried, then of those stones which we see lye in the bottom of brooks. 25 But let him be all thy refuge,& be unto thee in stead of all plenty& abundance of silver, who onely hath enough to suffice himself& all men.  
26 Then truly shalt thou delight in the almighty, and lift up thy face unto God.  
27 Thou shalt pray unto him, and he shall hear thee, and thou shalt pay thy vows.  
28 And( when) thou shalt decree any thing, it shalbe established unto thee: and vpon thy ways shall the light shine.  
26 Then shall the almighty convey into thine heart sound and perfect gladness, and this thy countenance, which is now altogether cast downward, thou shalt cheerefullie& without all fear lift up unto God himself, 27. Who will hear thee when thou makest thy prayer unto him: in consideration of which benefit, thou shalt willingly and joyfully perform those things which thou hadst vowed unto him. 28 That which thou requirest of him, yea, whatsoever thou entendest or goest about, shal be accomplished and established unto thee, through the direction of his light and brightness, which shall always guide and go before thee.  
29 When the wicked shal be kept under, then shall they say, I am exalted. For( God) doth save him who is cast down in his own eyes.  
30 He shall deliver the impure and( he) shall escape by the pureness of thine hands.  
29 finally, what time God shall cast down and grievously punish the wicked, then shalt thou on the contrary side, see thyself highly exalted, and with a grateful mind shalt aclowledge the same. For as he throweth the proud down to the ground, so likewise doth he most bountifully preserve those, who are lowly in their own eyes. 30 moreover, god doth so accept of him, who endeavouring to live uprightly, humbleth himself before him, that even through the prayers of that man, he will also pardon the wicked person. wherefore if thou wilt follow our counsel, thou shalt not onely save thyself, but thou shalt also obtain pardon for other men.    


¶ THE sum AND ORDER of the xxi. Chapter.  
virtue being commended doth increase, saith one: but I would rather fear, least happily it might be turned into arrogancy and pride, out of which snare of Satan very few haue safely escaped. But on the contrary side, the same is with the false accusations of slanderous and detracting tongues sharpened, as it were, with a whetstone, hereby gathering strength and courage, and making its power and efficacy to shine more and more, as appeareth by these last answers of Job: which doubtless, in such extreme misery is a thing most rare, and admirable. In this Chapter therefore job taking in hand to refute those things, which Eliphaz had uttered far wide from the true meaning of that question, which was then in controversy; in the second verse having shortly, and in a word expressed the greatness of his misery, in the ten next verses following, he doth again appeal unto the tribunal seat of God himself, against those false and unjust accusations of his friends: trusting both in Gods iustice and in the undoubted testimony of his own conscience. For as touching God, whose decrees and counsels always stand and agree with his eternal truth and iustice, howsoever man is not able to comprehend the reason and equity thereof, he witnesseth of himself, that he taketh in good part whatsoever it pleaseth God to lay vpon him, and that he will rest and stay himself in his heavenly will and pleasure, yea, though he proceed to deal with him as he had begun. And yet that he can not otherwise choose, but be very much troubled and disquieted in mind, by reason of this his unhappy estate; yea and that he doth especially marvel, how it cometh to pass, that amid so extreme and intolerable miseries, he is able to continue and protract his life. And here again this is greatly to bee marveled at, that that thing was extraordinarily granted unto Job, which, howsoever he did greatly affect and desire, yet durst neither hope nor ask for: namely, that he at the length should behold the lord, and that his accusers should be cast, and iudgement pass against their cause, before the tribunal seat of God, the creator of heaven and earth.   

CHAPTER XXIII.  
Vers. 1. But job answerrd and said,  
2 verily, even this day my words ( are) vexation: ( for) my plague is greater then my groaning.  
1.& 2. but job answering to these things, Thou art deceived Eliphaz, saith he, if thou thinkest that these words of thine can make me hold my peace: nay hereby thou rather dost enforce me to show how greatly my mind is troubled and distracted: as also to renew those my wonted complaints, which can not any way be answerable to the greatness and grievousness of my misery.  
3 Would to God I might know, and so find him: for I would go even unto his seat.  
4 I would lay open( my) cause before him,& fill my mouth with reprehensions.  
5 J would know what things he would answer me, nnd would understand what he would say unto me.  
6 Would he contend with me in mightiness of strength? No, but he would put( strength) in me.  
7 There, being righteous, I would reason with him, and I should for ever be delivered from him that iudgeth me.  
3 I perceive it liketh thee not, that I haue made my appeal to God himself against you, and I pray you, what should hinder me from so doing. yea I would to God, as the use is among mortal men, that I knew where and in what place he would be spoken withall. 4. For I would not stick to approach to his iudgment seat, there to pled my cause not against him( as being the supreme judge and not either plaintiue or defendant) but against your false and wrongful accusations, which undoubtedly I would disprove and confute by many forcible and strong arguments. 5 I would gladly hear what answer he would return me being thus instant vpon him against you, yea I would understand, what verdict he would give concerning my right and cause 6. For doubtless he would not use that his mighty and invincible force and power, wherein he excelleth al other, to oppress me, but rather to strengthen and uphold me. 7. And there at the length I should haue free liberty to maintain my right, being altogether guiltless and innocent before the most righteous judge, and these your peremptory judgements, which at your pleasure you give forth against me, being disannulled and made voided, I should at the length be freed from these your injurious and spiteful accusations.  
8 Behold I will go forward and he will not be there: and backward, yet shall I not perceive him( there.)  
9 If he abide at the left hand, I shal not see him: he will hid himself at the right hand and I shall not behold( him.)  
10 doubtless he knoweth my way, and if he will try me, J shall come forth like the gold.  
11 My foot hath followed his steps: 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 laid up his words more carefully, then those things which I needed.  
8 But I confess indeed, that there is an infinite difference between this iudgement seat, which I so greatly desire, and the courts of worldly and earthly iudges. For whether I go directly forward, or turn my footsteps backward, all cometh 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 seen of me: be it, that he standeth at the right hand, yet can I not fasten mine eyes vpon him; and it is all one to me, as if he should hid himself in some secret place. 10 But what then? shal I therefore let fall my suit, and leave off this mine appellation; In no wise will I so do. For there is no such necessity, that he should exhibit himself in any personal and visible presence, or that I should declare or lay open my case before him, to the end he may the better understand the rightnes of my cause: but he knoweth best how I haue walked; he is thoroughly acquainted with the whole course of my life, and I am fully assured, that he will not rashly and unadvisedly condemn me, as ye do, but after due examination and trial made, both of me and of my cause, my sentence definitive shall bee pronounced, in so much, that I shall depart from the bar, where he is supervisor and judge, more pure then the gold which hath been tried in the fire. 11. For I haue foot by foot trode in his steps. and that so carefully, that I haue not once turned out of the way, which he hath commanded. 12 To conclude, I haue taken so great delight in those ordinances, which our forefathers receiving from his mouth, haue delivered unto us, that laying them up in the treasure house of mine heart, I haue preferred them before whatsoever was requisite and necessary for the maintenance and preservation of this present life.  
13 And( if) he( be) in one( mind) who shall turn him? For he( what) his mind desireth, that doth he.  
14 doubtless he will perform my decree( that is, that which he hath decreed of me) and many such things are with him.  
13 And if so be that by his eternal and immutable decree, he mean still to proceed thus against me, who is he that can change his mind, and withdraw him from this his purpose and determination? For that which he is once resolved to do, that which he hath ordained and decreed, the same he doth without contradiction, and nothing can hinder him from bringing it to pass. 14 now surely let him accomplish whatsoever he hath decreed of me, I shall not be against it. For he is accustomend to do many such things, the certain reason whereof is onely known to himself, and altogether hidden from vs.  
15 Therefore at the sight of him J stand amazed, and when J consider this, I am afraid of him.  
16 And verily God hath melted mine heart, and the almighty hath strooke me with fear.  
17 Because J haue not been cut down before this present darkness, and( because) he hath hide the darkness from my face.  
15 And this is it, which doth trouble and amaze me greatly, so often as I look vpon him, and likewise consider with myself, both the greatness and also the long continuance of my miseries.  
16 For my hart faileth me, I am astonished and even at my wits end, being ignorant altogether, what issue those my troubles and afflictions should haue, and what time the almighty hath limited for the ending of all my miseries. 17 And hereat I marvell not a little, how it should come to pass, that in this most wretched and miserable estate, I should endure and protract my life thus long: and why in these so extreme torments of body and mind, he doth not suffer me to be covered with the shadow of death.    


¶ THE sum AND ORDER of the 24. Chapter.  
job in the former CHAPTER having refuted those things, which Eliphaz had spoken partly beside the purpose, and partly particularly against him, now cometh directly to the question, in the first verse avouching that to be true, which he had uttered before in the 21. Chapter: namely, that God, as well in defending the righteous from the injuries of the wicked, as also in punishing the sins of lewd and ungodly persons, dealeth not always openly, but sometimes useth a secret and altogether unsearchable 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 fear and serve the lord in truth and sincerity of heart, are not yet so much privy unto the lords counsels, as that they do know the day and time, which he hath set and appointed for their deliverance out of the tyranny and oppression of the wicked, in so much that if the opinion of Iobs friends should take place, God might seem either not to see, or seeing, not to regard this great disorder& confusion, if we barely look into the present state& condition of this life. In this Chapter therefore especially are handled these two points: the first concerning Gods not redeeming the righteous out of their troubles, is most excellently discoursed in the thirteen former verses. The other point touching Gods forbearing of the wicked, is no less gravely and effectually set forth in the twelve verses next and immediately following: and at length in the last verse he shutteth up the whole disputation. Now that is most true, which job doth maintain against his aduersaries, to wit, that wee ought not to judge either of Gods good will and favour towards any man, by his prosperity, nor of Gods hatred and displeasure towards him, by his adversity, partly God himself doth afterward declare, and partly the histories of all nations, and especially of the Church, doth sufficiently testify. And concerning this matter, the holy scripture doth almost every where determine, but in the psalm 73. and 29. Ierem. 15. Habac. 1. this argument is principally and purposely handled. Neither surely can it any way more certenlie and manifestly 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 us, it can not, I say, more manifestly be collected, then by this, that we see none so flourish& prosper in this life, as the wicked and ungodly, none to be all their life time so contemptible and miserable, as the best and the most virtuous men, so far as concerneth the outward blessings and commodities of this life.   

CHAPTER XXIIII.  
1 HOwe should not the times be hidden which the almighty hath appointed? seeing they that know him see not his dayes.  
But to let al these things pass, which do peculiarly touch myself, I will come to the matter which is in hand: where first I would gladly demand this one question of you, by what reason it can be denied, that the times& seasons, which the almighty, whose wisdom& power is infinite,& not to be resisted, hath appointed for al things, are by the will of god hidden from men: seeing even they who aclowledge& rightly worship the true God, can not behold the day of their deliverance from the tyranny and oppression of the wicked.  
2 They will pass over the land marks: they take flocks away by violence, and feed them.  
3 They led away the ass of the fatherless, and they take the goods of the widow for pledge.  
4 They make the poor to turn out of the way: the poor of the land hid themselves together.  
5 lo, they are wild asses in the wilderness: they go forth as it were to their business: early in the morning they seek their pray, the wilderness( is) bread to them.  
6 They reap his provision in the field, and the wicked gather the latter vintage.  
7 They make( the poor) to lodge naked without garment: and( they) haue no covering in the cold.  
8 Who being washed with the showers of the mountaines, and being without covering, embrace the rock.  
9 They take the fatherless from the breast, and take them from the poor for a pledge.  
10 They cause them to go naked without a garment: and to depart naked, who haue carried burdens.  
11( And) haue made oil between their walls,& trode their winepresses: and they suffer thirst.  
12 The men of the city do groan,& the souls of the slain cry out,& God doth not set down( that is, doth not observe or mark) their gross dealing,( that is, this which they do against all reason and equity.)  
13( Yet) these oppose themselves against the light, they know not the ways thereof, neither continue they in the paths thereof.  
2 For what is it that these men dare not do? For not regarding the land marks, which are set for the dividing of one mans ground from another, and in keeping whereof, no small part of the public peace and tranquillitie consisteth, they encroach vpon other mens grounds, and there feed herds of cattle and flocks of sheep, which they haue also violently and wrongfully taken from others. 3 Yea, they are so much delighted with tyranny and oppression, that they spare not the herds of the fatherless, but rob and spoil what it pleaseth them: by force they seize vpon the goods of the widow, as if by good right and title they took them for pledge of such debts as are due to them. 4 When these spoilers are abroad, they beset the ways, and no traveller, be he never so poor and needy, can pass freely by them; in so much that they are constrained to leave the broad beaten way,& every where to seek out bye ways and unknown passages to escape their hands. 5 For these are rather to be accounted wild and savage beasts, then men: not unlike to the wild asses, which keep in the wilderness, early in the morning they prepare and harness themselves and go forth unto the spoil, as if this were their trade and occupation, whereby they must needs get their living. fields and tillage they haue none, but the wilderness and desert places, in which they practise this their pillage, are to them in stead of great lands and possessions: out of which they gather no small revenues,& furnish themselves with all necessary provision for this life. 6 In the time of harvest they reap down other mens corn, and by force carry it away: and not being herewith contented, they rob other mens orchards and vineyards, beguiling the poor of the latter vintage. 7.& 8 Those that come in their hands, they despoil of their garments, and leave them naked in the open air without shelter, making them to lie all night in the cold without taking any sleep, and being washed with the moisture, that in the night season falleth from the mountaines, and being weak and feeble, they embrace the rocks, and die miserable. 9 lo, these are the outrages, which they commit abroad: now at home they show themselves no less savage and cruel. For if so be that they are to deal with poor men, they will not stick to take the young infant from the mothers dug, for a pledge of some small debt which is owing them. 10. and 11 And as for the hirelings, whom they haue set about their necessary business, to carry burdens, to make oil, to tread down the winepress, they are so far from paying them their wages, which is due to them for their labour, that they dismiss and sand them away both hungry and thirsty, without one morsel of bread or a cup of drink. 12 The miserable and languishing inhabitants within the city complain and groan under the burden of these injuries, and the blood of them that are slain, crieth to God for vengeance. now then, what are we to think of God, if we shall esteem of his judgements as ye would haue us, by that present estate, in which we see every man to be in this life: this I am sure of, that if any will entertain your opinion, he must of necessity confess, that God either seeth not, or seeing, regardeth not this disorder and confusion, and this contempt of laws both human and divine. 13 nevertheless, these ought to haue been defended from their tyranny, who not onely break the laws of nature, and extinguish the light of their own conscience, which reproveth these their doings, but also cast behind their backs those sacred rules and ordinances, which our ancestors receiving from God, haue left unto us, for the framing of our lives to an honest and virtuous conversation.  
14 The murtherers rise early, they slay the poor and needy: and in the night they( are) as thieves.  
15 But the eye of the adulterer waiteth for the darkness, and saith, none eye shall see me, and he hideth his face.  
16( Theeues) dig through houses in the dark, which they marked out in the day time: they know not the light.  
14 And this truly is the lot and portion of them, who in this life are thus oppressed. now let us come to the oppressors themselves. behold, some of them living by the spoil and slaughter of other men, rise out of their beds at the day break, and go forth, slaying those whom they meet withall, and such as are not able to make resistance: others there are, who make choice of the night for their violence and robberies. 15 In the number of these, are adulterers, who going about to defile the marriage bed, look for the twilight, and that they may not be descried, they go disguised and covered. 16 Others also in the night dig through houses, which they haue marked out for themselves, and surveyed in the day time. And all these flee the light, and are delighted with darkness.  
17 Therefore so soon as( it is) morning,( it is) to them the shadow of death: therefore( I say, so soon as) knowledge may be had( that is, men can know) and discern one another,( they are) in the terrors of the shadow 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 dryness and heat consume the snow waters:( so) the grave those, who sin.  
20 The womb forgetteth him, he is sweet unto the worm, he shal no more be remembered, but the wicked shal be broken like a three.  
21 He hath afflicted the barren, that she might not be fruitful: neither hath he done good unto the widow.  
22 And also he hath drawn the mighty by his strength, he hath risen up, and every man misdoubted his own life,( that is, when he did rise up, no man was assured of his own life.)  
17 And this truly is their order and manner of living. But here I haue heard some of you objecting against me, that howsoever these men do live, as they list, without lawe or reason, yet nevertheless they escape not scotfree and altogether unpunished. For the day light is a death to them: yea, so soon as by the benefit of the light, one man may discern another, they are no less afraid and amazed, then if they were already at deaths door. 18 And albeit they prosper& continue for a time, yet their estate is very tickle, and they are carried this way and that way with every small blast of wind, they waver and float up and down, as if they were swimming vpon the waters: and besides, a curse lieth both vpon themselves, and vpon all whatsoever they possess, till they depart this life, being altogether unlike to the vine, which by cutting and pruining sprowteth out, and becometh more profitable. 19 But it falleth out with them quiter contrary: For as through drought and heat the snow is straightway melted, and appeareth not any where: so these, that give themselves to work wickedness, the grave suddenly swalloweth them up, and taketh them from among the company of men. 20 And being once dead, neither their mothers, nor their wives do bewail and lament their deaths, but they become dainty and pleasant food for the worms: their name is blotted out of the remembrance of men, being like a three which is cut from the stock, and will never bud nor bring forth fruit. 21 And this truly is Gods just iudgement against them, who rewardeth them according to their deserts, and sheweth them the like favour, as they shewed to others: as who haue hardly and cruelly used their barren wives, vpon purpose to keep them from bearing children: and haue not had any care to relieve their mothers being poor and desolate widows: no marvel then, if the wife could not bewail so unkind an husband, nor the mother so unnatural a son. 22 moreover, these haue by force brought mighty men under their girdle, and compelled them to do them homage and service: in so much, that if they were displeased, no man could assure himself of his life.  
23( God) giveth them for their assurance, and( whereunto) they may lean: and his eyes( are) vpon his ways.  
24 They are exalted for a little, and they are not: but they are brought down even as others: they are stopped, but they are cut off as the top of an ear of corn.  
23 But to this objection of yours, I oppose that answer, which I haue used before, and which as yet ye haue not disproved, neither indeed can you: namely, that God nevertheless bestoweth plentifully vpon these lewd& wicked men, whatsoever belongeth to the maintenance& preservation of this life, so that they fear no danger, but live even as themselves list: as if Gods eyes were continually fixed vpon them, to see that they should want nothing, but that all things should fall out with them according to their heartes desire. 24 For although, as the life of man is indeed very short, they are exalted only for a time, and are by and by gone, yet death doth no otherwise overtake them and bring them down, then it doth any other: and howbeit that when they die, their mouths are also stopped, yet are they not cut down by any violent and untimely death, but in their old age, when as they are far strike in yeeres, even as the wheat, when the corn field is white to the harvest.  
25 But if not now( that is, go to) who will prove me a liar? and bring my words to nothing?  
now if there be any man of a contrary opinion in this point, go to, let him come forth and reprove me of falsshood, let him disprove this mine answer, and show that it is vain and to no purpose.    


THE sum AND ORDER of the XXV. Chapter.  
IN this Chapter is set down the third encounter of Bildad, in which he quiter digresseth from the question that is in hand, concerning the prosperous and happy estate of the wicked, together with the woeful and miserable condition of the righteous, and falleth into the description of the power and majesty of God, as if job, maintaining his innocency against the reproachful slanders of his accusers, had taken vpon him to charge God with injustice, for dealing thus hardly with him: which thing was very false, for so much as Job doth every where aclowledge himself a sinner, and speaketh most reverently of that incomprehensible majesty of God. nevertheless it can not be denied( which I haue very often repeated, and for which job is reproved afterward by Elihu, and in which respect also he himself doth crave pardon at Gods hands) that job being well nigh overthrowen partly with the odious and despiteful accusations which his friends laid against him, and partly with the greatness and extremity of his torments, went now and then too far in defending him self, and avouching his own integrity and uprightness. But howsoever Bildad doth amiss in wrongfully applying this his speech, yet he thinketh& speaketh very truly, very gravely, and very reverently of God: so that it may more truly be said of him, then of Menelaus, to whom Homer giveth this commendation, that his sayings they be but short and few, but yet very grave, pithy, and sweet.   

❧ CHAPTER XXV.  
Vers. 1. But Bildad the Shuite answered, and said.  
2 Dominion and reverence ( are) with him: he maketh peace in high places.  
1& 2 THen Bildad hearing these words, whie, job, saith he, against whom dost thou thus inveigh? against whom dost thou poure out these bitter and taunting speeches? verily against him, who alone is supreme Lord of al,& to whose incomprehensible majesty, all honour fear,& reverence is due: who sitteth aloft in the highest heauens, governing all things with continual peace and happiness.  
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, who enjoyeth& beholdeth the light of this life, unless it be by the benefit and means of that life, which proceedeth from him?  
4 How then shall a man be justified,( being compared) with God: and how can he be clean that is born of woman?  
How is it then, that thou darest so boldly and presumptuously to enter into his presence,& to pled thy cause before his iudgement seat, tell me if ever any man referring the censure, trial,& examination of his own righteousness to this judge, might rightly& truly be accounted just? and no marvel. For how is it possible, that man born of a sinful woman should be clean and pure?  
5 Behold( let us ascend) to the moon,& she shall give no light: and the stars are not pure in his sight.  
6 How much less man,( who is but a worme) and the son of man a sielie worm?  
5 Behold, if we shall compare the brightness of the heavenly regions, which give light to these inferior bodies, with the light of God the Creator of them, we must needs confess, that neither the moon, which first offereth her self most glorious to be seen among the rest, nor yet the stars in the firmament in comparison thereof, give any light, but are altogether dim and even mere darkness. 6 How much less can man in the iudgement of God, be accounted pure& clean, who is nothing else but a vile worm which is taken out of the earth, and lieth groveling vpon the earth, man, I say, that is born of man, and is nothing else but a sielie and contemptible worm?    


¶ THE sum AND ORDER of the xxvi. Chapter.  
job being so often& so despitefullie provoked by his adversaries taunting and reviling speeches, of which they never could make an end, now letteth loose the rains to his just conceived grief, and both reproveth them more sharply, and more frelie defendeth his own cause, flatly denying that God dealt thus hardly with him, in regard of any of those gross and enormous sins, whereof he was accused. And here likewise he reasoneth concerning Gods power& wisdom, more grauelie and more excellently then they, so far is he from detracting or derogating any thing from the same. Notwithstanding, this he utterly gainesaieth, that the knowledge of Gods judgements can be had by the present estate of this life, whether prosperity or adversity.   

CHAPTER XXVI.  
Vers. 1. But job answered and said,  
2 whom hast thou helped? him that hath no power? whom hast thou defended? the arm ( which) hath no strength?  
3 whom hast thou counseled? him ( that hath) no wisdom? but that thou hast shewed him wisdom abundantly?  
4 unto whom hast thou shewed thy words, ( that is, to whom haue these thy words given instruction?) and whose spirit hath come out of thee?  
1& 2 THen job taking hold of these words which Bildad had spoken, Now Bildad( saith he) that I may answer the former part of thine exception, if so be the power of God be so great, and his majesty doth far exceed al mans capacity, how then falleth it out, that ye dare measure it by the present state of this life; or think, that the true use of Gods judgements is no other, but that whereof the cause is manifest, and which man is able to discern and judge of by reason? what is this I pray you? are not the judgements of God sufficiently strengthened, ratified, and confirmed of themselves, but that they stand in need of thine arguments? Is his arm weak and feeble, so that thou must needs afford him thy helping hand? 3 Is he to be ruled by thy counsel, as if he were not wise enough of himself? wilt thou teach him what he is to do? wilt thou set God to school,& must he come to thee to learn some secret wisdom, whereof before he was ignorant? 4 What is he, I say, to whom thou directest this thy speech, and whom thou labourest to bring into the right way? is it one that hath half lost his wits, who is beside himself, who knoweth nothing, so that thou must call him to his right mind, and teach him how he is to think of the majesty of God?  
5 The dead things are formed under the waters, and the inhabitants thereof:  
6 The grave is naked before him, neither is there any covering for destruction.  
7 He stretcheth out the North over the empty place, and hangeth the earth vpon nothing.  
8 He bindeth the waters in his clouds, and the cloud is not broken under them.  
9 He bindeth the face of his throne:& spreadeth his cloud vpon it.  
10 He hath set bounds to the face of the waters, till the light and darkness come to an end.  
11 The pillars of heaven tremble, and are amazed at his reproof.  
12 He cutteth the sea by his strength, and by his understanding he smiteth the swelling of the sea.  
13 With his spirit he garnisheth the heauens, and his hand hath formed the crooked serpent.  
5 surely herein thou art deceived. For contrariwise, to the end ye may see, how that I am not ignorant of the high and incomprehensible majesty of GOD, and that I speak of it with as great reverence and willingness of mind as ye do, I say that his providence watcheth over al things; It is he by whose power& virtue so many things, which were before altogether without life, are formed and fashioned beneath the waters, and the fishes which dwell and keep in the waters. 6 It is he, whose eyes pierce into the secret caues and hidden places within the bowels of the earth, there is no vail or covering so thick, that can hinder him from beholding the lowest& uttermost parts of the worlde, and whatsoever lieth hidden in the depth and bottom of the earth: all such things he seeth most clearly, albeit they are to us as things that are perished,& are not at all. 7 The heauens which we see, are moved about the North pole,& are by him spread and stretched forth, not over any solid matter, but as it were, over a voided and empty space. He hath hanged the earth in an even& equal balance, though there seem nothing in the world, fireship it is fastened. 8 He keepeth and retaineth the waters in the clouds, as it were, in vessels, so long as it seemeth good unto him, and that in such wise, as that with the might thereof, the clouds are not broken nor pressed down, which otherwise would ouerwhelme the earth. 9 He hardeneth and congealeth the outmost partes of his throne, which he hath placed on high, he hath overcast it with his clouds, as it were with a roof, and keepeth it from being dissolved. 10 He hath appointed the waters their bounds, which shall never be removed, so long as light and darkness, night and day, shall succeed one an other. 11 He maketh the very foundation of the heauens to quake, with the loud check of his thunderclaps, they tremble and are astonied with the sound thereof. 12 He cutteth and divideth the sea by his might,& with his flashes of lightning, he abateth the pride of the swelling waves. 13 And that I may knit up my speech with the most excellent work among all others, this is he, who hath adorned the heauens with such wonderful and unspeakable beauty: and those circles, which like winding serpents fetch a compass round about the heauens, are framed with his own hands.  
14 And these are the outwardmost parts of his ways: and how little haue we heard of him? but who is able to understand the thunder of his mighty power?  
And these are indeed certain testimonies of that his power, which he shewed in times past in the creation of the world, and which now daily he more and more declareth in the wise and orderly government thereof. And yet, this is but a very small portion of his works, which we haue hitherto heard of: As for those his notable and thundering exploits which shine over all the world, what man is able, I say, to utter and make report thereof, or once to conceive them in his mind?    


¶ THE sum AND ORDER of the Chapters 27, 28, 29, 30, 31.  
hitherto Job hath made answer to Eliphaz and Bildad. Tsophar yet remaining behind. But forasmuch as he held his peace( either for that he esteemed job as a desperate person, of whose amendment 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) job in the five Chapters next& immediately following, goeth forward in the apology or defence of himself: and first in this 27. Chapter, he sheweth, that whatsoever he had before spoken and disputed concerning the happy and prosperous estate of the wicked, was not so be taken, as if God did favour their proceedings, or as if none of them did taste of Gods fearful and just judgements in this life: Which thing was very far from his meaning. For on the contrary side, he doth confess and aclowledge, that God justly punisheth their wickedness by manifold and sundry plagues even in this life( according as he thinketh best:) which is a thing so clear and evident, that no doubt need be made thereof. nevertheless he flatly denieth, that this is always true, and therefore they might see how they learned but to a weak ground& foundation, whereas by this sudden and miserable fall they concluded against him. For, saith he, there is a certain hidden and secret wisdom of God, whereby he so governeth and ruleth all things, that man by no wit or industry can attain to the reason thereof: and which ought indeed rather highly to be reverenced, then curiously to be preached into, as namely, when he doth most grievously afflict the godly, of which number he professeth and proveth himself to bee one, and on the other side, in great patience and long suffering forbeareth the wicked. in brief therefore job in these five Chapters doth handle these three things,. in this 27. he doth entreat of the punishments which even in this life do overtake the wicked, how be it this happeneth not to all, nor yet at all times, but so often and to so many as it pleaseth God. in the 28 Chapter he reasoneth of the secret and hidden wisdom of God: which argument he handleth generally, that it may haue the greater force and efficacy to convince the gainsayers, in the 29.30.31. Chapters, he discourseth of the integrity of his former life, till such time as this so sudden and almost incredible calamity came vpon him. In which two things for as much as every where he keep not that measure which was meet, therefore he was worthily reproved, first by Eliphaz and that not altogether without bitterness, and then by God himself, but yet far more gravely aed with greater moderation; as afterwards wee shall hear.   

CHAPTER XXVII.  
Vers. 1. But job proceeded and continued in his parable, ( that is, in his serious and grave answer) and said.  
2 God liveth who hath taken away my iudgement, and the almighty who hath put my soul in bitterness.  
3 So long as my breath is in me, and the spirit of God in my nostrils,  
4 if my lips shall speak wickedness, and if my tongue shall utter deceit:  
5 God forbid, that I should justify you, so long as J haue any breath in my body: J will never take away mine innocency from myself.  
6 I haue taken hold of my righteousness, neither will I forsake it: my heart shall not reprove me in my daies.  
1. now when job perceived that his aduersaries held their peace, he more freely and boldly continued and held on his speech, which he had begun in so weighty a matter, as was the defence both of the truth,& of himself, and thus he spake 2 My friends, I hear what your opinion and iudgement is of me, and I confess that almighty God doth at this time so deal with me, oppressing this my languishing soul with such extreme misery, that he seemeth to haue debarred me from all right of defending and maintaining mine own innocency against you. 3. But the same God, in whose hands the life of all living creatures doth consist, and whose power how great it is, I find and feel in this my calamity, the same God I say be so merciful unto me, as neither his severity which he useth towards me, nor your slanderous speeches shall cause me utter, no not so much as half a word, which may savour either of open impiety or else of dissembled and counterfeit holiness, so long as my life shal endure,& this breath, which God hath put into my body, shall come forth at my nostrils: 4. far be it from me, I say, that so long as there is any breath left within me, I should bee found, in word or dead to haue been justly charged of you either with manifest ungodliness, or with a feigned show and colour of virtue: and that I should seem to cast away the testimony of my life lead in all innocency and uprightness. 5.& 6. For as I haue not lightly and onely for fashion sake embraced iustice, but haue seriously 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 overseen, as that my heart may at any time, so long as I continue in this life, reprove me for so foul& shameful an apostasy.  
7. Let mine enemy be as the wicked( is:) & mine adversary as( is) the unrighteous.  
Now then, haue I said, that God favoureth the wicked, or that he always suffereth them to escape unpunished? Nay I assure you, this was so far from my meaning, that contrariwise, if I were disposed to wish hurt and damage to mine enemies, I would nor desire any greater mischief should befall them, then that they might try God to bee such a one toward them, as he is to the froward and wicked.  
8. For what hope hath the hypocrite after he hath set his mind vpon covetousness, when God shall draw out his soul?  
9. Will God hear his cry, when trouble cometh vpon him?  
10. Will he set his delight on the almighty? will he call vpon God at all times.  
8. For howsoever a man, making a fair show of godliness doth by evil means treasure up riches, while God doth wink at it: yet what confidence can he haue, when God shal call forth his soul to appear before his tribunal seat, drawing it out of his body, as it were, a sword out of a sheathe? 9. will God give ear unto him, when he doth mainly cry out in these his troubles? 10 Is it possible that he should comfort himself with the remembrance of him, whom so often he hath provoked by his hypocritical dissembling? and will he day by day call vpon him?  
11 J will teach you the hand of God, and I will not conceal those things( which are) with the almighty.  
12 Behold all you haue seen: and why do you thus vanish in vanity?  
11 In a word, that you may perceive, that the administration of things, which is only in Gods hand, is not denied of me, I will lay open those works of God before you, in the performing whereof, wee may clearly see his infinite powre: and I will make it plain, that there are with God things far more secret& hidden. 12. And whereas you yourselves haue seen all things with your own eyes, as appeareth by your speeches, I marvell how it cometh to pass, that you bring against me so vain and trifling arguments.  
13 This is the portion of a wicked man with God,& the inheritance of ancients, which they shall receive of the almighty.  
14 if his children be many in number, they( shall be many in number) for the sword; and his offspring shall not be satisfied with bread.  
15 His remnant shall be butted in death, and his widows shall not weep.  
16 if he haue heaped up silver as the dust, and hath prepared raiment as the clay,  
17 He may prepare( it) but the just shall put it on: and the innocent shall divide( his) silver.  
18 He may build his house as the moth, and as a lodge( which) the watchman maketh.  
19 The rich man shall lye, and shal not be gathered: he hath opened his eyes and there was not any thing.  
20 Terrors shall take him as waters, a tempest shall come vpon him by night.  
21 The east wind shal take him away and he shall be gone:& with a whirlwind shall he be removed out of his place.  
22 And he shall run violently vpon him, neither shall he spare( him:)( but he himself) shal fly from the stroke.  
23( every man) will be glad to clap his hands over him,( that is, at his destruction) & will hiss at him out of his place.  
13 These things therefore are even such, as the lord hath allotted to the ungodly as their portion& inheritance, and this is all the gain and profit, which they shal reap at the hands of almighty God, whosoever haue abused their power to do begging and to oppress others. 14 Bee it that they haue left behind them a great number of children, yet shall it appear that they begat so many for the sword to devour them: or else so many shall die for want of food and bodily sustenance. 15 If it happen that any of them remain, having escaped the sword and famine, so that they die by no violent death, but are brought to the grave as other men, yet not one of their widovves shall bewaile her husband, but shall rather be glad, that shee is thus rid and delivered from him. 16. 17 Admit he hath heaped up riches as the dust that lieth in the streets, and hath provided himself great store of raiment and very many suits of apparel, in so much that he maketh no more account of his garments, then of the dirt or mire which is trodden under foot: I grant indeed he may get and provide these things, but he shall not enjoy them himself, but some other man for him of a more honest and upright conversation then he: his garments shal come into the just mans hands, who shal in like manner bee made master of all his treasure and substance. 18 He shall take great pains to erect faire and stately buildings, yet when he hath done all that he can, he shall build a house rather for a moth to dwell in, then a man, in which he shall wast and spend himself: his building shall be of as small continuance, as the cottage, which the vinekeepers set up to defend them from the parching heat of the sun; which lasteth onely for one summer. 19. And this man, who but even now for his great wealth and riches, was so highly esteemed, being on a sudden cast down, shall lye without help and no man shall take him up: he shall look about him on every side, but no succour at all shall he find. 20 He shall be wholly overwhelmed with the terrors of his guilty conscience, as it were with a sea of raging waters:& in the night season, when other creatures quietly take their rest, he shall be affrighted with horrible tempests. 21 For a swift and violent wind rising suddenly, shall carry him choir away: and being by and by gone out of sight, he shall never afterwards bee seen: and no marvel, seeing a mighty whirlwind hath swept him away.  
22 For God, the just revenger will come violently vpon him, and will not spare him at all: then he like a wretched caitiue shall in vain run from one place to another without resting, to avoid the heavy blows which God shall fasten vpon him. 23 And, which is yet a great deal more miserable, he being thus cast down from his former happy& flourishing estate, all men shall bee so far from taking pity of him, that on the contrary part they shall laugh and rejoice at his downfall, hissing and clapping their hands at him.   

CHAPTER XXVIII.  
Vers. 1. The silver surely hath its vain, and the gold its place ( from whence) it is gotten.  
2 Iron is taken out of the dust,& brass is melted out of the ston.  
1 And concerning things apparent and manifest, as also of the providence of God both in punishing the wicked, and protecting the godly, it may suffice to haue spoken thus much: Now let us come to those secret and hidden things which are far above the reach and capacity of man. There lye hide in the bottom of the earth mines of silver and gold, out of which they are digged, and afterward purified and made perfit. 2 Men haue devised a way to draw iron out of the dust, and melt brass out of the stony quaries.  
3 The end which is set for darkness, and the uttermost of all things is preached, the stones of darkness& of the shadow of death.  
4 The flood breaketh out against the inhabitant; and( the waters) forgotten of the foot, are quiter drawn forth, 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 cometh bread, and( that which is) under it, is turned as it were fire.  
6 The stones therof are a place of authors,& the dust of it is gold.  
7 The bird hath not there known any path, neither hath the eye of the vulture seen it.  
8 The sons of pride haue not walked in it: the lion hath not passed thereby.  
9 They lay hands vpon the rocks, and overthrow the mountaines by the roots.  
10 They cut out riuers in the rocks, and their eye seeth every precious thing.  
11 They bind the floods that they do not flow: and bring the things which are hidden into light.  
3 And surely I aclowledge, that the labour& industry of men is so great and wonderful in this behalf, that they do extreme violence to nature herself. For they haue gone beyond the bounds& limits which God hath set, I mean beyond those hidden& secret caues in the earth, and being nothing at al dismayed in respect of that great depth, they never leave of searching, till such time as they find those mineral stones, which lye hidden in the lowest& farthest parts of the earth,& as it were in the very bosom of death. 4 And if it so fall out, that with digging deep in the earth they meet with floods of waters, I do not mean such, as pass by the coasts of diuers regions& countries, but running quiter under the earth,& being to the feet of men altogether vnfrequented& unknown; yet can not this difficulty& hindrance discourage thē, or make them leave of this their enterprise taken in hand, but by the help of sundry engines, which they haue in a readiness 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 withstand so great a multitude of men labouring night& day without intermission, they are constrained to give back,& are clean taken out of the way. 5. 6. 7.& 8 And sometimes it so cometh to pass, that the uppermost part of some piece of ground being tilled& sown, bringeth forth great plenty of come for the nourishment of man,& yet the lower most& inward parts therof are turned as it were into fire, that is, they yield gold to be tried in the furnace, and diuers precious stones are there found. These places the fowls of the air haue not passed over, though they fly from the one side of the heaven to the other: neither hath the Eagle seen them, though she be very quick sighted. Neither haue the fierce whelps of wild and savage beasts trodden vpon them, nor the lions passed by them, though they walk through the most hidden and secret places. 9 What shall I say, that men do sometimes attempt, not to undermine any soft and brittle ground, but even the most hard and craggy rocks: and to make the huge mountaines even with the low valleys? 10 moreover, they enter into the channels of deep rivers, conveying away the water by diuers passages through the midst of the hewn rocks, to see what precious things do lie hidden therein. 11 To conclude, they stop the course and flowing of waters, so that the deep places are made dry, and whatsoever was covered with the same waters, is brought into light.  
12 But where is wisdom found? and where is the place of understanding?  
Therefore, howsoever these things are secret, and far removed from the sight of mortal men, yet they both search for them within the bowels of the earth, and do there also find them. But now, tell me if you can, whence may we fetch that heavenly wisdom, whereby the whole world is framed and governed, the reason whereof is known to God alone? In what place of the world will ye seek, or howe can ye possibly attain to the knowledge of that order and course, which God the Creator and disposer of all things, followeth in the unsearchable use and admirable effects of his wisdom?  
13 Man hath not known the price thereof: neither shall it be found in the land of the living.  
14 The depth saith, it is not in me: and the sea saith, it is not with me.  
15 The hidden gold shall not be given for it: neither shall silver be weighed for the price thereof.  
16 it shall not be valued with the gold of Ophir: with the precious Onyx, and the sapphire.  
17 The gold shall not be equal unto it, nor the adamant, neither shall the exchange be for plate of fine gold.  
18 No mention shalbe made either of coral, or of the Gabish: and wisdom is more precious then pearls.  
19 The Smaragd of Aethiopia shall not be equal unto it, neither shall it be valued with the wedge of pure gold.  
13 And surely the excellency and worthiness thereof is so great, that it passeth mans cunning to value it at so high a rate as it deserveth: neither can the true image thereof be found in any one man, among so many thousands, which live vpon the earth. 14 If you seek for it in the deep gulfs, they shall deny that it remaineth there: and the sea itself shall confess, that it is not contained within her precincts. 15 and 16 There is no sum of hidden gold, nor weight of silver, which is answerable to the price thereof. It is of more value then the gold of Ophir, then the precious Onyx and the sapphire. 17 What do I say gold? Neither the adamant, nor yet any vessel made of pure and beaten gold, is equal unto it. 18. and 19 The coral and the Gabish are not worthy once to be name in comparison of it, seeing that even the most costly pearls, the Aethyopian emerald, and the gold that hath seven times been purified in the fire, can no way be compared with this divine and inestimable treasure of wisdom.  
20 Whence then may this wisdom come: and where is the place for( that) understanding?  
21 For it is hid from the eyes of all the living, and is kept secret from the fowls of the heaven( that is, which fly in the air.)  
22 Destruction and death say, We haue heard the famed thereof with our cares,  
20 Be it therefore that men, who are so painful and diligent in seeking and searching after the things before rehearsed, be it, that they are desirous, and that they apply their whole study and labour to attain unto this wisdom: yet whence will they fetch her? or in what place and country will they come to the knowledge of her? 21 If they look for her beneath among men, no man that liveth hath ever seen her: if on hye, no bird never so much soaring aloft, and flying yards towards the heauens, could ever set eye vpon her. 22 Lastly, if we shall go down into the bowels of the earth, and there inquire for her, if we shall demand of death itself, whether it can tell us any tidings of her, it will not deny that the famed and bruit of wisdom which soundeth in all places, hath also pierced thither: but farther information can it not give vs.  
23 God understandeth the way thereof, and he knoweth the place thereof.  
24 For he beholdeth the ends of the earth,( and) he seeth under the whole heaven.  
25 To make the weight of the winds: and he hath weighed the waters in measure.  
26 Making a decree for the rain,& away for the lightnings of the thunders.  
27 even then did he see it, and told it, he prepared it, and also considered it.  
28 And unto man he said, behold, the fear of the lord is wisdom, and to depart from evil is understanding.  
23. And doubtless, which way soever men shall turn themselves, be they never so witty and laborious, they must needs confess this,( which if ye had thoroughly considered, ye would not so rashly and unadvisedly by the greatness of my misery, haue condemned the whole course of my life past) to wit, that God hath reserved unto himself the knowledge of that infinite wisdom, which he used in the creating and disposing of all things, and whereby he doth even now also so direct them to their proper and peculiar ends: as also he alone knoweth in what place it abideth, even with himself and in his own bosom. 24 For he is not like to men, who can hardly discern this or that particular thing: but sitting on high, he beholdeth the earth on every side, and seeth whatsoever is under the cope of heaven. 25 Neither did he begin to do and observe these things within any compass of time, but even then, when he laid the foundations of the world, he did withall appoint what weight the winds should haue, which with violent blasts pierce through the air: and even then also did he weigh the waters, as it were in a balance. 26 Hence he decreed, what store of rain shall fall vpon the earth, every shower hath its due measure, and all the drops thereof are numbered: he ordained also which way the flashes of lightning should go, and howe far they should pass. 27 Therefore this is he, who even then, when he created the world, and set all things in their due order, in regard of that his wisdom, did discern every particular thing, and afterwards taught men by those his works, as it were by certain interpreters; by those his works, I say, which he framed according as he had first most wisely decreed, and that with diligent consideration and advice, whereby he hath ordered and governed all things from the beginning. 28 To conclude, he giuing this charge and commandment to men, that they should in no wise be censors and iudges of that hidden and unsearchable wisdom, but onely beholders and worshippers of the same; Let this, saith he, be the wisdom which ye are to know, and wherein you shall exercise and occupy yourselves, to fear God your Lord and maker,& to flee from that which is evil.   

CHAPTER XXIX.  
1 job proceeded and continued in his parable,( that is, in those his grave speeches) and said.  
job having hitherto most gravely& wisely disputed concerning Gods wisdom in the government of this world, as well that, which is manifested unto us, as that which is hidden and which far surpasseth the capacity of man; and perceiving that none of his accusers did rise up and gainsay him, as before, added these things which follow to his former speech, therein propounding himself for an example both of that revealed& manifest wisdom of God in his prosperity, and also of the other more secret and altogether unknown, in this his adversity and affliction.  
2 Who will grant me( that I might be) as in the moneths of old, as in the dayes( in which) God had me in his keeping.  
3 When he made his lamp to shine vpon mine head, and by his light J walked in the darkness.  
4 When I was in the dayes of my youth, in the fellowship of God in my tabernacle.  
2 Whiles the almighty 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 evil. 3 When his light shined vpon me from above, when he shewed me the glory and brightness of his favourable countenance, so that I walked through the midst of darkness and feared nothing. 4 When as I was in the prime and flower of my youth, when God did so friendly and familiarly intermeddle with mine affairs. 5 When as, I say, both the almighty was present with me, not once departing, as it were, from my company: and also I had about me many godly children and dutiful seruants, who were a great ornament unto my house.  
6 When I washed my steps with butter, and the rock powred me out riuers of oil.  
7 When going thorough the city unto the gate, J prepared my seat in the street.  
8 The young men seeing me, hide themselves, and the aged arose and stood up.  
9 The princes stayed talk, and laid their hand on their mouth.  
10 The honourable men held their peace, and their tongue cleaved to the roof of their mouth.  
11 Then the ear heard me and blessed me, the eye saw me, and gave witness to me.  
6 For at home I had such store of cattle, that I could scarcely set my foot any where, but there seemed to be whole streams of butter both before and behind me: yea, and the very rocks seemed to power me out riuers of oil. 7 Neither was I less happy abroad. For so often as I went thorough the midst of the city to the gate, that is to say, to the place appointed for consultations and iudgement, I had a seat in the common place provided for me. 8 The young men, at the sight of my countenance being moved with a certain reverence, did withdraw themselves: the ancienter sort rose up, and stood vpon their feet by me where I sate. 9 The princes themselves breaking off their communication, put their hands to their mouth, and of their own accord kept silence. 10 And, not to make many words, in my presence they held their peace every one, and all was hush among them. 11 But so soon as I began to speak, then they all listened to me, and received my words as an oracle from heaven, pronouncing me thrice happy and blessed, neither was there any one which did behold me, but that he gave an honourable testimony of me.  
12 For I delivered the poor that cried, and the fatherless, and those who( had) no helper.  
13 The blessing of those that were ready to perish, came vpon me, and I caused the widows heart to rejoice.  
14 J put on iustice, and( it) covered me,( and) my iudgement,( that is, my life well ordered, was unto me) as a rob and a crown.  
15 I was the eyes( that is, in stead of eyes) to the blind, and J was the feet( that is, in stead of feet) to the lame.  
16 I was a father unto the needy: and the cause( which) I knew not, J diligently sought out.  
17 And I broke the jaws of the wicked, and I plucked the pray out of their teeth.  
12 Now therfore ye, who judge of a mans honest or vicious life, by the present prosperity which he enjoyeth, or the adversity, whereinto he is fallen, what would ye say, if so be ye should now once again see me restored to that my former estate? doubtless ye would no longer account me a wicked& ungodly person, but a just an upright man. And least happily ye may charge we with hypocrisy and dissimulation, I appeal to the public testimony of all men, concerning my life past; by which it shall appear, that I haue been in dead a defender and a deliverer of the afflicted, of the fatherless, and in a word, of all that were destitute of help and succour. 13 Hence it came to pass, that so many good and happy prayers of poor souls, who otherwise were like miserablie to perish, were poured out for my safety and welfare, forasmuch as my especial care always was this, that the mourning of the widow might be turned into ioy. 14 I gave myself wholly to the maintenance of iustice, and that procured me no small commendation: the love of equity and right, was unto me in stead of princely robes, and as a crown of gold vpon mine head 15 I was an eye unto the blind, and in stead of feet to the lame. 16& 17▪ I was a father unto the poor and needy, whose right, being before vnknowne to me, after I had diligently found out, I took vpon me the defence of their innocency, and so handled the matter, that the wicked not only went without their pray, but also suffered such punishment, as their wickedness and vilanie deserved.  
18 Therefore I said, J shall die in my nest: and I shall multiply my daies as the sand.  
19 For my roote was spread out by the waters, and the dew lodged vpon my boughs.  
20 My glory was renewed with me: and my bow was changed within mine hand.  
21 unto me( all men) gave ear, and waited, and held their tongue at my counsel.  
22 After my words they replied not, and my talk dropped vpon them.  
23 And they waited for me as for the rain, and they opened their mouth as for the latter rain.  
24 I laughed on them, and they believed it not, and they threw not down the light of my countenance.  
25 J appointed out their way, and did sit as chief, and dwelled as a king in the army, and like him that comforteth the mourners.  
18 I therefore taking this course, and building mine assurance vpon God, who had dealt thus mercifully with me,& compassed me on every side with his blessings, and on the other side, not at all considering this his secret and hidden wisdom, whereof the controversy is now between us, I thus persuaded myself, that I should die in my neast, that is, I should quietly depart this life amid my children& friends, and be brought honourably to the grave, having first multiplied my daies as the sand, which lieth vpon the seashore. 19 For downward, the roote of my good and upright conscience was spread out by the euerflowing waters of Gods bountifulness, with which it was daily watered: and upward the boughs growing out of this roote, to wit, my children, my seruants, my flocks of sheep, and in a word, my substance were washed with the celestial dew, which from heaven fell down vpon them, so that by this blessing of God, they were marueilouslie increased. 20 And as touching that honour and authority which I had gotten among them, it grew to be greater and greater: and every day I waxed stronger and mightier then other. 21 Neither surely did I thus judge without cause. For whensoever I spake, every one heard me with great attention: every one waited till I began to speak, every 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 gave ear and mind unto that which I uttered. 23 Now surely, when I was to open my mouth and to show forth my iudgement in any matter, they watched and observed when I would begin, with no less desire, then commonly the fruitful and long wished shower, is, as it were with a gaping and greedy mouth, looked for in time of extreme heat. 24 If it happened that for my pleasure, I uttered any thing merilie and somewhat more freely then I was accustomend, yet no man thereat took offence, neither needed I therefore once to change countenance. 25 If there were any weighty business in hand, 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 army: and look what counsel and aduise so ever I gave them, it was as acceptable unto them, as the speech of him that comforteth those, who are in any distress and misery.   

❧ CHAPTER XXX.  
Vers. 1. But now they that are younger then J, mock me, whose fathers J would not haue vouchsafed to haue set with the dogges of my flocks.  
2 And whereunto should the strengeh of their hands haue served me? old age was lost vpon them.  
1 such a one was I within these few daies. But( good God) how are all things changed with me, and what a great and sudden alteration hath followed? for lo, I am become a laughing stock to those, who in yeares come very far behind me, and whose fathers I would not haue once vouchsafed to haue in the same estimation, that I had my dogges, which were set to keep the flocks. 2 For, to say the truth, the strength of those young striplings could not haue stood me in any stead at all: and as for the old age of their fathers, it was such, that having spent the greatest and best parte of their life, partly in idleness, and partly in diuers wicked and lewd pranks, they might worthily seem to haue lived in vain all that while.  
3 in poverty and famine being solitary, fleeing into the wilderness into darkness, desolation, and destruction,  
4 Pulling up mallows by the bushes, and( whose) meat( was) roots and juniper:  
5 Chased from among men,( and) against whom, men cried out as( against) theeues.  
6 Therefore they dwelled in the cleftes of riuers,( and in) caues of the earth and of the rocks,  
7 Who roared among the bushes, and gathered themselves under the thorns.  
8 The children of fool●, and the children without name, more vile then the earth itself.  
9 Now am I their song, and J am made their talk.  
10 They abhor me, they flee from me, and they spare not to spit in my face.  
3& 4 Men, I say, so odious and detestable, that even in extreme penury and famine no man could away with them: in so much that fleeing from the company and fellowship of men, being constrained to withdraw themselves into unpleasant& solitary places, they prolonged their life in great misery, feeding vpon bitter and vnsauerie meats, as mallows, roots, and berries pulled from the juniper three. 5 Men banished, and through the outcries of the people, driven forth of the city for theeues and robbers. 6 To whom scarselie the clefts, by which the streams of waters do flow, the caues of the earth, and the hollow rocks, could afford any abiding place. 7 Wandering among the shrubs, and meeting together among the thorns. 8 Men of no discretion or foresight, vnthriftie persons and good for nothing: men of no name or estimation, men more abject and contemptible, then the very ground vpon which they do tread. 9 These are they, who do now make songs and sonnets of me, I am all their talk, neither haue they any thing else whereof to chat and babble, but only of me. 10 They abhor me and fly from my presence, as one that is polluted, yea, they are not afraid in contempt and despite, to spit in my face.  
11 Because that( God) hath loosed my cord, and afflicted me,( they) also haue loosed the bridle before my face.  
12 The wanton youth rise up at my right hand: they push my feet, and upon me tread the paths of their unhappiness.  
13 They haue destroyed my paths: they help 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 under the ruins thereof they press vpon me.  
11 And how cometh this to pass? surely because it hath pleased God, as it were, to loose the bands of mine authority, by which they were fast tied and kept within compass of their duty, therefore being now touched with no reverence at all towards my person, they run riot, and are carried against me without all reason. 12 This likewise is the cause, that young men, abusing the prime and flower of their age to pride and wantonness, are not ashamed in my presence, and even at my right hand, to rise up against me, to push my feet; in a word, to make me, as it were, a path, in which they may practise that their malapert boldness in doing mischief. 13 Thus the whole state of my life is changed and turned upside down, thus one mischief and calamity cometh in the neck of another, and( alas) there is not one, who will take vpon him to defend me sielie wretch, from their outrage and injury. 14 For all without exception, so soon as the wall, within which I was safely enclosed, began to fall, as if now there had been a great breach and entrance laid open for them, rushed violently vpon me, and shrouding themselves under 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 may bee, are turned vpon me,( and) haue as a wind born down mine honour, and my health is passed away as a cloud.  
16 Now therefore my soul is powred out vpon me: the daies of affliction haue taken hold on me.  
17 God pierceth my bones in the night, my pulses take no rest.  
18 By reason of the great force thereof my garment is changed,( that is, hath changed colour, and) he compasseth me about as the coller of my coat.  
19 He hath cast me into the mire, and J am become like dust and ashes.  
20 I cried unto thee, and thou didst not hear me: I stood by,( that is, I presented myself before thee) and thou regardedst me not.  
21 Thou art become cruel to me,& according to the strength of thine hands art thou angry with me.  
22 Thou takest me up with the wind, whereupon thou makest me to ride, and thou dissoluest the frame of my body.  
15 And these grievances which I haue hitherto spoken of, are without me. Now touching those griefs and vexations which are within me, whatsoever there is in the world by which the mind of the most constant and resolute man may be terrified and dismayed, al that, or if so bee any greater thing can possibly be imagined, hath come vpon me, and as a whirlwind hath with such violence thrown to the ground all mine honour, whereby I was so beneficial and profitable unto others, that on a sudden all hope of health and recovery is taken from me; neither can I be persuaded that I shall ever escape out of this misery. 16 My mind therfore hath now been destitute of all lively courage, ever since I was fallen into these miserable daies. 16 For I am so far from taking any rest at all in the night season, what time all creatures are wont to bee at quiet; that contrariwise, even then the very marrowe of my bones rageth through intolerable pain, wherevvithall it is continually pierced, and as for my pulses, they woonderfullie pant and beate without any intermission. 18 Yea, so vehement is this evil, which is come vpon me from above, that the filth, which runneth out of my sores, hath quiter changed the colour of my garments: neither doth the coller of my coat in more straite manner pinch my neck, then doth the hand of God gripe and gird me round about in every parte of my body. 19 In a worde, I lye wallovving and tumbling in this most loathsome dirt: and being covered all over with the scales and scrapings, that fall from my scabs, I am become more like unto the unprofitable dust and ashes, then unto a man. 20 And that which grieveth me most, I haue cried aloude unto thee, O God, and yet thou hast not given ear unto me; neither hast thou regarded me, when I presented myself before thy tribunal seat. 21 And albeit thou art by nature in mercy infinite: yet to me thou arte become cruel and unmerciful: yea, and thou dost practise all thy might vpon me. 22 Thou hast laid me open to bee, as it were, tossed too& fro with the winds; and whatsoever did remain sound in this my sillie body, that also hast thou in such sort dissolved& 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 living.  
24 But he shall not sand his hand into the grave, though in his broosings they cry.  
23 For I see and perceive well enough, that I am called out of this life, to go unto that house, which is ordained for the gathering together of al mortal men. 24 Notwithstanding this one thing doth not a little comfort me, that although the afflicted cry never so much in vain while they are in misery: yet after they are become a senseless carcase and are once laid into the grave, God shall not stretch forth his hand to touch them any more.  
25 unless I haue wept for the hard day,( that is, haue bewailed with tears those that were in misery)( and) unless my soul was heavy over the needy.  
26 When I looked for good, then evil came: I waited for light, darkness came.  
25 And what place, I pray you my friends, is there here left, wherein your excellent wisdom may be seen. For let me never find mercy at the hands of God, whom I call to witness, and to bee my judge in this matter, if I haue not with tears lamented the estate of those, whom I saw afflicted: as also if I haue not been inwardly moved with compassion towards the poor, who lived in want. 26. But when I looked to haue all things at will, then strait way al things fell out quiter contrary; and as I haue stood waiting for the light, darkness presently came vpon me.  
27. My bowels are hot, neither are they at quiet, the daies of affliction haue taken hold of me,  
28. I walk being black with out the sun; J stand in the assembly of men and do cry out.  
29. I am become a brother to the dragons, and companion to the Ostriches young ones.  
30 My skin is made black vpon me; and my bone is withered by reason of dryness.  
31 My singing was( turned) into mourning, and my harp into the voice of them that weep.  
27. My bowels being enflamed, do make a great noise: this most bitter time stolen vpon me suddenly, before I had once so much as thought of it. 28.& 29. My skin is become black, and yet not through the heat of the sun: yea, and of such force is this my affliction, that it driveth me, even openly in the great meetings and assemblies of people, to give forth these most rude& confused cries, as if I were the brother of dragons, who run hissing up and down the deserts in most doleful manner, or companion to the young whining and grunting Ostriches. 30 The skin of my whole body is made black through sorrow and mourning: and my iawes are dried and pined away for want of moisture. 31 And so is my song changed into tears, and my rejoicing into most bitter lamentations.    


¶ THE sum AND ORDER of the 31. Chapter.  
job in this Chapter is driven in most ample sort to defend and particularly to approve his integrity, by making a catalogue, as it were, and bedrole of all his life past, being thereunto enforced, as it should seem, by those false accusations and crimes, which Eliphaz had( before from the beginning of the 22. Chap. to the 11. vers.) in particular manner objected against him. And first of all, even to the 35. verse, he useth a most substantial denial, and that in very excellent good order, beginning in the four first verses with whoredom and uncleanness of the body. Next in the 5. and 6. verses he entreateth of deceits and covin in bargaining: in the 7. and 8. verses of Theft: in the 9.10.11.& 12. of adultery: in the 13, 14.& 15. verses, of the abusing of the authority of a master: in the 16.& 17. and so forth to the 28. vers. of the contempt of the poor, and especially of widows and fatherless children: in the 29.& 30. of desire to reuenge injuries received: in the 32. of hospitality: in the 33. of cloaking and covering iniquity. But afterward to the 39. verse he appealeth unto God as witness and judge, and so shutteth up the whole defence of his innocency, inserting here and there most fearful imprecations& cursings unto himself, if he shall be found a liar. And that job was not one that used leasings, God himself doth testify in the beginning of this history, as also we shall hear in the end hereof. The chiefest profit therefore that wee are to gather out of this place, is not to know that job was injured and wronged; to which evil none are more subject then those who follow Iobs example: but by this example every one in particular, and those especially, who haue wherewithal they may in great abundance show their virtuous dispositions, are taught how to judge of the duties of a holy and honest conversation both at home and abroad. For I may truly say and affirm this, Christian reader, that there are more substantial and certain precepts concerning a godly and most just life, comprised in this one Chapter, then are in all the books of Philosophers or Historiographers else where to be found.   

CHAPTER XXXI.  
Vers. 1. I haue made a covenant with mine eyes: and what had I beholded in a maid?  
2 For what portion is there of God from above, and what inheritance of the almighty from on high?  
3 Is not destruction ( prepared) for the wicked? and extraordinary affliction for the workers of iniquity?  
4 Doth not he behold my ways, and hath he not numbered all my steps?  
1. but these things( I know well enough ye will say) belong nothing unto job, whom thou, Eliphaz, hast dared to rebuk and taunt, as if he were one, who had already been manifestly convinced of notorious wickedness. But I, as ere while I protested, will not for al this as yet leave off to defend mine innocency. First therefore I protest, I haue so ordered my life, as that I haue as it were, made a bargain and covenant with mine eyes, that neither they shall entice me to any filthiness, neither that I shall abuse them in beholding any such thing. far bee it therefore from me, that I should in any impure manner cast mine eyes vpon any maiden. For howe should I dare do this thing, seeing I am not ignorant, howsoever I may easily avoid the hand of man, what reward such sin and wickedness is wont to haue of God, who dwelleth in the heauens: and what vengeance the almighty, beholding and judging all things from on high, doth repay into their bosoms, who are guilty of this heinous offence? 3 For it is certain that he hath prepared a scourge and most horrible and grievous punishments, which cannot possibly be avoided, for those who nourish and cherish their abominable iniquity? 4. And doth not he, I pray you, thoroughly know me, who, which way soever I walk, doth number and tell even every one of my steps almost, which I do make.  
5 If I haue walked in falsehood and my foot hath moved itself to deceit:  
6 Let him weigh me in the just balances, and let God know my uprightness.  
If in buying and selling I haue behaved myself deceitfullie, and of set purpose haue gone about to beguile other men; let God examine all these things straightly, and weigh them in an even balance, and then let him be judge whether I haue carried myself uprightly or no.  
7 if my foot hath turned from the way, and my heart hath walked after mine eyes, and a blot hath cleaved unto my hands:  
8 Let me sow, and let another eat: and let my plants be rooted out.  
If I haue swerved from that, which I ought to haue followed, and haue not preferred just& righteous dealing before greedy desire: in a word, if I haue touched any thing which might defile my hands, then let God, who is a just judge, cause that which I sow to be eaten up of strangers: yea, and let all things whatsoever I haue, that do spring and shoot out young branches, be destroyed and pulled up by the roots.  
9 If mine heart hath been deceived by a woman, and if I haue laid wait at the door of my friend:  
10 Let my wife grind unto another man, and let other men bow down themselves vpon her.  
11 For it is an heinous offence, and a wickedness 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 even to a consuming, and haue rooted out all mine increase.  
9. and 10 If being enticed and alured by the faire beauty of my neighbours wife, I haue waited before his gates, for a fit opportunity to obtain my desire of her: then let my wife, according as I haue justly deserved, be subject unto the lust of another man. 11. and 12 For this is a very notorious crime, and most worthy to be openly condemned by the judge: which, albeit no magistrate should punish, yet would the same, like a fire, utterly consume both me myself and all that I haue.  
12 if 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 up? and what should J haue answered him, visiting( that is, inquiring into this matter.)  
15 Did not he who made me in the womb, make him? and hath not he fashioned us in one womb?  
13 If abusing the authority, which as a master I haue over my menseruants and maidseruants, I did at any time make light account of them, when they either vpon just cause or otherwise, made their complaints unto me; then I would I might myself be so dealt withall from heaven. 14 and 15 For albeit there is a difference to be made between the master and his servant: yet forsomuch as both I& he haue one and the same maker, of whom we were either of us framed and fashioned in the womb, after one manner, albeit not in the womb of one and the same woman; if I had committed any such thing, what answer should I be able to make unto God sitting in iudgement, and taking knowledge of that fact?  
16 If J haue( any thing) restrained the poor of their wish, and haue caused the eyes of widows to fail:  
17 If I haue eaten my morsel alone, neither the fatherless haue eaten thereof:  
18 verily from my youth they haue grown up with me, as with a father: and these even from my womb I haue guided.  
19 If I haue seen any perish without clothing, and the poor had no covering:  
20 If his loins haue not blessed me, and he hath been warm with the fleece of my sheep:  
21 If seeing my help in the gate, I haue lifted up mine hand against the fatherless:  
22 Let my shoulder blade fall from my shoulder, and mine arm( being pulled) from itts joint, be broken.  
23 Nay, destruction from him( was) trembling unto me: and( because) I could not( escape) from his highnesse.  
16 If I haue disappointed the needy of their desire, and haue suffered the poor widows to look for somewhat at my hands, even till their eyes ached: 17 If, according to the manner of covetous and churlish persons, I eat my meate alone, and give no parte thereof unto the hungry orphan: 18 unless contrariwise, I haue even of a child taken into my company, and so nearly joined unto me the fatherless, that we grew up together in my fathers house: and as concerning poor widows, unless I haue from my childhood cherished them; yea, and taking them by the hand, guided and conducted them home: 19 If I haue lighted vpon any one, who was like to perish for want of clothing, and did not cover him with apparel: 20 Nay, unless the poor haue prayed for me, when as their very loins which were clothed warm with the fleece of my sheep, did testify, and as it were speak what I had done for them: 21 If vpon pride& confidence of my authority, as also because there were always some ready, who would not stick to defend me in a false cause, I haue lifted up mine hand against the weak, 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 arm of mine being torn and rent from the joint, be broken all to pieces. 23 Nay, I haue always trembled to think 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 possibly be delivered from that highest majesty of almighty God.  
24 If I haue made gold my hope: and haue said unto gold( thou art) my trust:  
25 If I reioyced when my wealth was increased: and when my hand had gotten much.  
24 Let God testify and judge, if I haue placed my hope in gold: if, I say, I haue so far accounted of gold, 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 wholly bend their mindes to heap up riches, leaped for ioy to see my substance increased, and haue thought them to haue been gotten, both by mine own industry, and for mine own self alone.  
26 If I did behold the light when it shined, and the moon walking bright:  
27 And my heart privily withdrew itself, and my hand hath kissed my mouth,  
28 This also had been an iniquity belonging to iudges( that is, worthy to be put to the iudges, and by them to be punished) because I had denied God( who is) above.  
26. and 27 Let me be accursed, if beholding the glittering face of the Sun, or looking vpon the moon shining in her brightness, I haue, being deceived, so much as privily in my heart, much less openly, consented unto idolaters, and after the manner of their superstitious custom, by moving and putting my hand to my mouth, yielded any worship unto those bodies. 28 For this is a most heinous sin, as by which I had flatly denied that God, who is above the sun and the very stars themselves, and therefore deserved most horrible and fearful punishments.  
29 If I reioyced at the fall of mine enemy, and leaped for joy when calamity caught hold of him.  
30( Nay) I haue not so much as given the palate of my mouth to sin, and to pray for a curse unto his soul.  
31 unless the men of my tabernacle did say, Who shall give us of his flesh? we should not be satisfied.  
29 Yea, and I pray God I die, if ever I took it as an occasion to be merry, when I saw the destruction of them that hated me, no, though their miseries were never so great. 30 Nay, I never so much as once opened my mouth, with intent to abuse the same, by uttering most bitter imprecations and cursings against them. 31 And yet I protest, that I wanted not setters on, even among my own household servants, who still persuaded me to requited those injuries which I received, with most bitter reuenge: nay, their mindes were so incensed, that they cried out, that they should never be satisfied on them, no not though they had eaten them up quick.  
32 The stranger did not lodge abroad in the night: I set open my gate in the high way.  
And I was so far from liking and commending those those enraged stomachs of my seruants, that I would not suffer strangers to lodge in the night season abroad in the fields, and it was my will, that that part of my house, which bounded vpon the high way side, should always lie open to harbour passengers.  
33 If as man( that it, as any man is wont to do) J haue hide my transgressions, that I might conceal mine iniquity in my bosom.  
Why then job( will ye say) didst thou never offend? truly God forbid I should deny, that I haue sinned, which thing I haue also before protested very often, albeit I am not any such manner of man, as ye by your accusations would make me seem to be. But so often as I haue offended, I call GOD to record, whether I haue, according to the common custom of most men, dissembled and cloaked mine iniquities, or even against mine own conscience, haue concealed and kept them close in my heart.  
34 certainly, J might haue daunted a great multitude, but the most contemptible of the families did fear me: and J held my peace, neither did I go out of the door.  
And yet truly such was my power and authority, that I could with ease haue conquered and brought under my obeisance, howe many soever they were that had set themselves against me: notwithstanding, if any man, albeit he had been but one of the basest sort of the people, began to strive& lift up his heel against me, I made such a conscience to make trial of my force against them, that I did never so much as once stir my foot out of the doors for the matter.  
35 Who will give me one that may hear me? behold, my sign, The almighty( who) shall answer for me▪ and the title, which the man of strife( that is, my adversary) hath written.  
36 unless J shall carry the same vpon my shoulders& bind it as crown unto 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 truly, that ye will give no credite unto these things which I haue spoken. But I would to God, that I had here present some indifferent man, who would with equity hear and decide my cause. For behold, this is the onely mark, whereby I desire to haue mine innocency known: to wit, almighty God, who, I know, will by his answer allow of those things, which I ere while uttered: as also the very bill itself of complaints, which my adversary hath framed and laid in against me. 36 Nay, let me be accounted as one that is already convinced and found guilty, if, rather then my cause shall go vntryed, I do not vpon mine own shoulders carry that scroll of accusations devised against me, yea, and bind the same like a crown about my head for all men to behold. 37 moreover, that my adversary may know, howe far I am from hiding my head in this matter: even I myself in mine own person, am ready to render an account before that iudgement seat, of all the whole course of my life passed. Neither will I stay, till I am cited thither by mine adversary: nay, I will myself appeal unto that judge, who hath power and authority over all men.  
38 But if my land cry against me, and the furrows thereof weep,  
39 if I haue eaten the fruit thereof without money, and haue caused the soul of the masters thereof to breath out:  
40 Let the thistle grow in stead of wheat, and the cockle in stead of barley.  
Finally, that I may comprise all things in few words, If I shall be found so to haue abused my lands and possessions, that albeit men keep silence, yet the very earth may frame an accusation against me, and the furrows of my fields complain of my dealing: 39 If living vpon the fruits of them, I haue either cozened the labourers of their hire, or violently oppressed and utterly famished to death the husbandmen that tilled the same; 40 Then let it bring forth for me thistles in stead of wheat, and cockle in stead of barley.    


THE sum AND ORDER of the xxxii. Chapter.  
WE haue heard in the beginning of this story, first, with what exceeding great constancy, and invincible courage of mind, job did bear out, and withstand the temptations and forcible assaults of Satan, from the 13. vers. of the 1. Chap. to the 11. vers. of the second Chapter. But from that place even to this 32. Chapter, having been wonderfully vexed by the most inconsiderate, bitter, and reproachful taunts of them, who came to comfort him, as also by the raging pains in his whole body, increasing vpon him daily more& more, in most pitiful& grievous manner; he was driven to do that, which they are wont to do, who in a doubtful danger turning themselves only to the left side, do leave their other side naked and open to the enemy. For being wholly bent to defend himself against those slanders of his aduersaries, neither marking what Satan chiefly went about, to wit, that at the length he should rise up against God himself, he very inconsiderately, as it were, before the tribunal seat of GOD, did through many words blemish that constancy of his, yea, and he had almost by breaking forth into accusations against GOD himself, yielded up the victory unto Satan. But God being moved with compassion towards this his seruant,( who although he suffer his children sometimes to be pressed out of measure, as the Apostle speaketh of himself: yet he never so casteth them down, but that in good time again he raiseth them up) first stirred up Elihu, as well to rebuk the unwise dealing of Iobs friends, as also to blame job, not in respect of his life past, as they had very vniustlie done, but by little and little to bring him as one going astray, and who, unless he sought an other refuge then his own innocency, and also put on that spirit of meekness, which willingly suffereth itself to be taught and instructed, was ready forthwith to break forth into open impiety, by little and little, J say, to bring him into the way, till such time as God himself coming between, should decide and take up this whole controversy. And albeit we must needs confess, that Job gave no small occasion of reprehension, but deserved very greatly and sharply to be rebuked, in respect of many things, which were by him very rashly and unadvisedly uttered: yet certain it is, that Elihu doth for the most parte interpret Iobs words far otherwise, then was Iobs meaning: and moreover that even in finding fault with those things, which were justly to be found fault withall, he kept not always that moderation, which was meet: which is incident to godly men, and especially such, as are of a more earnest nature and disposition: so hard a thing is it, even when we do well, not to offend on the one side or on the other. But if wee consider how far job, being thereto driven through the importunity of his accusers, and his most intolerable calamity, did range out of the right way: and how we are all given, even to the uttermost, to defend and maintain our credit and estimation, especially when we are therein touched by those men, who ought least of all others to haue done the same: we shall confess, that it was very requisite and necessary for job, rather to be censured in such sharp manner as he was, then after any milder sort: to the end he might the better aclowledge and humble himself before God, as always he had done, till through the slanderous speeches of his friends, he was drawn into these altercations. Notwithstanding he was not so far out of the way, but that he came into the same again, as appeareth especially out of the 9. Chapter, where he acknowledgeth almost in the very same words those things, which both Elihu, as also God himself after Elihu, do often repeat and beat into his mind. Elihu therefore( a man of an ancient house, whom the learned interpreters suppose to haue descended from Na●hor Abrahams brother, Genes. Cap. 22.21.) having heard the former disputations, now when either parties kept silence, began to speak, continuing his speech throughout the six Chapters immediately following, somewhat blaming Iobs accusers, but more peculiarlie and more especially finding fault with Job himself. And first as touching job, he setteth down the ground of his accusation, in the first and second verses of this Chapter, to wit, that he not content to deny himself to be such a one, as his three friends falsely charged him to be, to the end they might thereby conclude, that he was thus plagued for his wickedness, not content, I say, to deny this, went so far, that he spared not to say, that God was not able to find any cause in him, why to lay vpon him so great affliction: and therefore that GOD could not seem herein to deal justly with him, unless we look unto the cause of all causes, which the mind of man is not able to attain unto, that is to say, unto the will of God, which goeth before all secondary causes, as though forsooth, if God would deal according to the rigour of his iustice, he should not find even in the most holy and righteous men that are, sufficient cause, not only in this life, to lay all manner of punishments vpon them, but also to condemn them to utter destruction. But as touching Iobs accusers, he doth in few words, but yet very wisely rebuk them, from the third verse forward to the end of the Chapter, for that letting pass that which was in job worthy of blame and reprehension, they made no end of charging him with such crimes, whereof they were not able to make any proof at all. And first he inserteth a long preface, wherein he excuseth himself, for that he, being in yeeres inferior unto 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, ( concerning that) that he was just in his own eyes.  
2 And the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram, was kindled against Job: his wrath, J say, was kindled against job, because he justified himself more then God.  
3 Also his anger was kindled against his three friends, because they had not found an answer, and ( yet) had condemned job.  
4 But Elihu waited till job had done speaking: because they were more ancient in daies then he.  
1 AND so far truly did those three cease to make answer unto job, who still continued most confidently to defend his innocency, against their false accusations. 2 Which thing, when Elihu( a man of noble parentage, namely, the son of Barachel of the stock of Ram, which fetch their discent from the family of the Buzites) who was one of them that stood by, perceived, he was wonderfully incensed against job, not so much for that, that job would not yield to those accusations which were laid against him, but because he, being altogether bent to defend his own innocency, had spake many things of himself unadvisedly: sometime comparing the integrity of his life passed, with so great and so sudden calamity: sometime again very carelessly and without all fear, offering to appear personally before the iudgement seat of the almighty: so that he altogether seemed to be more careful to defend his own integrity, then to aclowledge and set forth the righteousness of God. 3 Neither yet did he agree unto those three, who had accused job, nay, herein he found very great fault with their doeings, and sharply reproved them, for that they having nothing at all to convince job of, after he had once denied their accusation, did notwithstanding go forward to account him still for a condemned person. 4 And albeit that he had been grievously offended at that which he had heard, notwithstanding he durst not be so bold as to interrupt either job himself, or his accusers in their speech, but gave them leave to speak their fill, because he was in yeeres the youngest man.  
5 So when Elihu saw that there was none answer in the mouth of those three men, his wrath was kindled.  
6 And beginning to speak, Elihu( I say) the son of Barachel, the Buzite, said; I am young in yeares, and you very old: therefore I refrained to speak, and was afraid to show unto you mine opinion.  
7 I said the daies shall speak, and the multitude of yeeres shall reveal wisdom.  
8 surely there is a spirit in men, but the inspiration of the almighty maketh them wise.  
9 Great men are not wise, neither do the aged understand iudgement.  
10 Therefore I haue said, hear me, I will also show mine opinion.  
5& 6 And when Elihu the Busite, the son of Barachel, perceived that job had brought those three men to that point, that they were not able to answer him one word, he took the matter very heinouslie, and at length broke forth into these speeches. It is not seemelie, I confess, that I being a young man, should in the presence of you, who are very ancient, stand forth and take vpon me to speak; but ye haue even driven me thereunto, after I had a long time constrained myself to keep silence. 7 For I was in hope truly, that ye would haue brought forth some thing worthy of these your yeares, and that I should haue received from your mouth wisdom, which you had learned of old age itself. 8 But, as the very matter itself teacheth, there is, doubtless, in man that power and ability to reason too and fro, which unless it be directed by the spirit of God, can not taste of true wisdom in dead. 9 For it can not be, that authority, of its own nature, should make a man wise, or that old age should always bring with it ripeness of iudgement. 10 wherefore, seeing that I am enforced to set down, what my opinion is concerning this whole matter, I would haue every one of you with diligence and attentiuenesse to harken unto me.  
11 Behold, I haue waited vpon your words, and haue given good ear, that I might know your meaning, whiles you were devising speeches,( that is, while ye were considering with yourselves how ye might fitly answer job.)  
12 finally, I haue considered you, and behold, there is none that reproveth Job, that answereth his words.  
11 surely ye cannot rightly any charge me with misbehaviour, for dealing with you in this sort, forasmuch as I never went about to interrupt you in your talk: Nay, I did not only listen to your words, but I also most diligently considered what they might import, still looking when some thing should come into your mind, forthwith Iobs words might soundly haue been answeared. 12 But when I had weighed all things which ye brought, I found nothing to be spoken of you, which might seem justly to convince job.  
13 Neither truly say ye, wee haue found wisdom: God casteth him down, not man.  
14 For( he truly) hath not directed his speech against me:( yet) will I answeare him, albeit not by yowr words.  
13 Neither truly is there any cause, why you should contrariwise think, that ye haue found out the very truth of the matter, and the only thing which of itself alone may manifestly prove job to be guilty, because forsooth, seeing this his so great and sudden affliction, came not through the working and the malice of man, but was, without question, sent down from heaven, it seemeth that even God himself being judge, he is condemned of these crimes, which ye charge him withal. 14. For he was able in most ample maner, as ye heard, to refel and overthrow these your accusations: yet notwithstanding I haue somewhat to say unto him, but I mean so to answer him, as that I will not follow your steps.  
15 They were afraid, they answered no more, they left of their talk.  
16 For I waited, but they speak not but stand still, neither do they answer any more:  
17 Therefore will J also utter my part: I also will show my opinion.  
18 For I am full of speech: the spirit of my belly compelleth me.  
19 Behold my belly breaketh, as it were wine not opened, and like unto new bottells.  
20 I will therefore speak, and J shall be enlarged, I will open my lips and will answer.  
21( But) J pray you let me not accept the countenance of any man,( that is, God forbid, that for any mans sake, I should use dissimulation) and before man use surnames,( that is, words of flattery.)  
22 For I know not how to give a surname( that is, to flatter)( for) presently my maker would burn me.  
15. 16.& 17. Neither is there any one of all this company, which standeth here, that can justly reprove me, for that I also, so far as I am able, do set down and declare what I think 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 having a long respite granted unto them to frame their answer, are altogether become dumb. 18.& 19. But I haue here so many things to speak, that though I would never so fain contain myself, this spirit of mine will not suffer me: this spirit, I say, within me, which swelling out like unto a wine vessel even full of new wine, will shortly break, unless it haue a vent. Therefore will I speak, that I may take breath, and that I may at length freely poure out that, which I haue so long time conceived in my breast. 21. But I desire you not to bee offended, if without that regard had of any man, which might prejudice the truth, I shall in most free manner speak my mind; yea, and I pray you, think not much of it, if I shall let pleasing and flattering proemes go, and use none of them. 22 For I am altogether ignorant of this cunning kind of flattering: yea, if I should endeavour to practise the same, there is prepared ready for me by my maker a most severe and sharp vengeance.    


¶ THE sum AND ORDER of the 33. Chapter.  
WEe haue said that Elihu misconstrued many things, which job spake, and that he did though not undeservedly, yet very bitterly reprove the same, which I will make plain after this sort. First, to pass over his preface contained in the first seven verses of this Chapter, wherein no bitterness is wanting, let us consider of those things which are by him reproved in the ninth verse following, and in the former parte of the tenth verse. For wee shall not find that job any where spake in such manner. But Elihu doth thus gather because job had oftentimes made protestation of his own innocency before the iudgement seat of God, even in these words: If I prepare me to iudgement, I shal be justified: and again, Let me speak, and answer thou me: how many are mine iniquities and sins? show me my rebellion. Chapter 13. verse 18.22. and 23. Which speeches of job, doubtless, are not so to be taken, as if in the sight and iudgement of God, he esteemed himself to be free from sin, but wee must remember that they were by him uttered onely in way of answer unto the false accusations of his friends, who spared not, without all reason to revile him as a most wicked and ungodly liver. For that his meaning was far from that forthwith Elihu chargeth him, it is evident both in other places, and especially by the words which he useth in the ninth Chapter and in the second verse. How shall a man justify himself with God? if he will stand in contention with him, he can not anwer him one for a thousand. and in the 14. Chapter, vers. 4. Who can draw cleannesse out of vncleannes? and yet more plainly in the 9. Chapter vers. 20.21. If I shall justify myself, my mouth shall condemn me. Am I perfect? I should not know my soul. Therfore it is not to be doubted, but that Elihu doth misconstrue Iobs words, and otherwise take them, then could stand with his meaning. Now as touching the other parte of the tenth verse, together with the eleventh, true it is that Job, through a certain immoderate vehemency, useth the very same words in the 13. Chapter, vers. 14.15.& 27. which thing, for as much as it proceeded not of pride, and much less of any wicked and rebellious disposition, but of a most grievous sense and feeling of intolerable grief, he was rather to be comforted and exhorted unto patience, then thus sharply to be checked, taunted, and rebuked in his so great extremity. For it is one thing to exceed measure in so just a cause of lamentation; an other, presumptuously to stand in contention with God, which was always far from Iobs purpose. Now that which he speaketh in the 12. verse, God is greater then man:& in the 13. God speaketh not all his words; there is no reason at all; why he should apply it unto job, forasmuch as no man hath reasoned more wisely concerning the unsearchable wisdom of God in many of his works, then job hath done almost in every place of this book. Now as touching those things which follow to the end of the Chapter, concerning the two ways which God useth to school his children, the one more mild, to keep them from falling into sin, the other more rigorous, when they haue committed wickedness, to bring them to repentance and amendment of their life; although this be true which he speaketh, yet is it nothing to the purpose. For to say the truth, job,( howbeit it behoved him to make use and profit of this his affliction,) was not for either of these causes given up into the hands of Satan, but that in him being thus tried, God might triumph over his enemy and leave a most singular example unto all posterity, both of his own goodness confirming his children, and also of the patience and constancy of those, who truly and sincerely worship God. Therefore to conclude, although Elihu did very well in taking Jobs parte against those his three friends, as also he doth not without good cause, require a greater moderation in Iobs speeches, notwithstanding he left yet unto job many good and lawful excuses, which he peradventure would not long haue concealed, unless God, who doth also himself reprove Job, but yet with great equity and mildness, unless God, J say, both in word and deed, had ended this whole controversy. But I will afterward when better occasion serveth, show the reason, both why job answered nothing to this so large and plentiful discourse, which Elihu maketh, and also, why God, sharply rebuking the other three, blamed Elihu nothing at all.   

CHAPTER XXXIII.  
Vers. 1. And also, job, I pray thee hear my talk, and hearken unto all my words,  
2 Behold now, J will open my mouth, my tongue shall speak in my mouth.  
3 My words shall bee the rightnes of my heart, and my lips shall speak pure iudgement.  
4 The spirit of God hath made me, and the breath of the almighty hath put life into me.  
5 If thou canst give me answer set down in order ( thy reasons) before me, stand up.  
6 lo, ( I am here) before thy face, in Gods steede: I am formed of the clay, even J also.  
7 Behold, my terror shall not astonish thee, and my hand shall not be heavy vpon thee.  
1. AND that which I haue to say, job, is not onely to reprove thy accusers, according as they haue deserved; but the chiefest drift of my speech is against thee. I pray thee therefore quietly to hear, and with all attentiuenesse to mark those things that I shall speak. 2 For they are no trifling matters, which I mean to utter, but such as I haue long before thought on, and throughly considered of, according unto wisdom and understanding. 3 finally, I will without all prejudice and dissimulation, most sincerely show forth my whole meaning. 4 And I confess, that I am no better then a man, whom God hath made, living and breathing after the same manner that other men do. 5 Neither do I intend, because I see thee cast down and afflicted, therefore to triumph over thee in words, or to ouerpresse thee with authority: but if there bee any thing, whereat thou wilt take exception, it shall bee free for thee, without all fear and regard, to turn the same back again vpon me whatsoever it bee, or in what manner or order thou thinkest best. 6. and 7. For whereas, when thou didst appeal unto the tribunal seat of God, I heard thee with great fervency( as good reason thou shouldst) desire of him, that he would not terrify thee with the brightness of his majesty; behold, he hath granted thy request. For I am come hither in steede and in the name of God himself; even I, a man like unto thyself, fashioned and made of day: so that now thou canst not complain that thou art astonied at my terrible countenance, neither that thou art not able to abide any assault of mine.  
8 Surely thou hast spoken in mine ears, and I haue heard the voice of thy words.  
9 J am pure, and without sin: J am clean and there is no iniquity in me.  
10 lo he hath found destructions against me, and he counteth me for an enemy.  
11 he putteth my feet in the stocks, he observeth all my paths.  
12 Behold, in this thou art not found just, I answer thee. For God is greater then man.  
13 Why hast thou strived against him? for he doth not speak out all his words.  
8 This therefore which thou spakest in my hearing, when I thoroughly marked and understood every word which fell out of thy mouth, thou shalt not deny. 9. I heard thee, I say, when thou saidst: I am pure and without fault, I am clean and there is no wickedness in me. 10 And yet, behold, he seeketh occasions, whereby he may destroy me, and he pursueth me as if I were an enemy. 11 Yea, and he keepeth me fast bound in fetters, which are most strait and sure, as though he were afraid, least I should escape away from him: and he doth so narrowly watch me which way so ever I go, that I can not so much as wag out any whither, but he is presently at my heels. 12 truly, job, when thou spakest these words, I must needs say, that thou wert not found to be upright and just. For dost thou not know what great difference there is between GOD and men? 13 What presumption then is this, I pray, that thou shouldst dare to contend and reason with God, before whom thou oughtest rather with all quietness and willingness to cast down and humble thyself? For it is not his use, neither is he bound to give an account of all his doings.  
14 But God speaketh once, and the second time to him, that seeth him not.  
15 In a dream( and) in night visions, when sound sleep cometh vpon men, as they slumber in their beds.  
16 Then God openeth the ear of men, and sealeth their chastisement,  
17 That he might turn man( from) his enterprise, and remove the pride of man,  
18( Who) might keep his soul from the grave, and his life that it fall not on the sword.  
14 Neither yet can men complain that he gave them no warning, who contrariwise, not once or twice, but many times and sundry ways is wont to call them back, to the beholding again of his majesty, who had turned away themselves from him. 15. and 16 Sometime he calleth them( which thou Eliphaz madest mention of in the beginning of thy speech) by dreams and visions of the night, what time men are overtaken with a most deep and sound sleep, pulling them as it were by the ears, and leaving even in their mindes an impression of those great punishments which hang over their heads, to the end he might warn and teach them, to lay aside those things which they were intended to do, as also that he might forbid them to continue in their wicked enterprises: by which means, at length they should know howe to avoid present destruction, whether of the sword, or any bodily disease whatsoever.  
19( Some man) also is corrected vpon his bed, and the multitude of his bones with grievous pain.  
20 And his life abhorreth bread, and his soul meats to be desired.  
21 His flesh faileth that it can not be seen, and his bones are bruised( and) are not seen.  
22 His soul draweth nigh unto the pit, and his life unto deadly evils.  
19. and 20 But sometimes, when man will not take heed by these warnings: yet God goeth on the second time to speak unto him, as he lieth on his bed, tormented with some grievous sickness, piercing even to the very bones within( whereof thou thyself hast experience at this present) in so much that having no appetite at all unto his meate, he utterly refuseth to take the same, be it never so dainty. 21. and 22 moreover, all his limbs being brought low, and made lean by reason of the disease, stand staring out in such sort, that, excepting his bones, there is no one thing to be seen in him, that representeth the shape of a man: so that now he is rather like to them, that lie in the grave, then to any of the living: neither doth he stand in need of any remedy or help of any thing more, then of those who should carry his carcase unto the grave.  
23 But if there be an angel with him,( that is, a messenger sent from heaven) an interpreter one of a thousand, who may declare unto him his righteousness,( that is, what he in duty ought to do.)  
24 Then( God) will haue mercy vpon him, and will say, deliver him, that he go not down into the pit: I haue found a reconciliation.  
25 His flesh shall wax tender by reason of youth, he shall return to the dayes of his youth.  
26( For) he shall pray unto God, who will be appeased with him, and he will grant unto him to see his countenance with ioy, and will render unto man his righteousness.  
27 But he shall look vpon men, and shall say: I haue sinned and perverted righteousness, neither did( that) profit me.  
28 He hath redeemed my soul, that it should not descend into the pit, and my life hath seen light.  
23 But if any man of God sent from heaven, shal be present at hand with him, being in this so grievous a plight, to be as it were a peace maker between God and him( such as ye shall scarce find one amongst a thousand) who may call him back, and conduct him into the right ways of God:( and it is thy parte, job, to consider with thyself, whether God doth now at this present, vouchsafe thee the like benefit or no) 24 then howe desperate and unlikely soever the salvation of that man seemed to be, God showing mercy on him, will command that peacemaker to declare his pardon unto him, whereby he is set free from going down into the grave: which freedom is purchased onely by that price and ransom, which God himself hath procured for him. 25 Immediately after God hath thus spoken, even the very rotten flesh of that miserable creature, shall appear tender and smooth, like unto the flesh of a young child, so that a man would think him to be restored again, unto the fresh flower of his youth. 26 For according as he hath prayed unto God, to whom he is now reconciled, so shall he obtain this benefit and favour of him: to wit, that having received again the righteousness, which he had before lost, he may with ioy& cheerfulness behold the countenance of God, whereat before he so much trembled. 27 moreover, turning himself to other men, and publicly yielding thankes unto God, as it becometh a man who is mindful of a benefit, he shall say: behold, I had sinned, and left the right way, whereby it came to pass, that I fell into so great misery. 28 But he hath delivered me, even he, I say, hath saved me from being thrust down into the pit, through whose favour and goodness I now behold this light.  
29 lo, all these things doth God twice and thrice with a man.  
30 That he may turn away his soul from the pit, and that he may be illuminate in the light of the living.  
31 mark well, O Job, hear me: keep silence and I will speak.  
32 If there be words,( that is, if thou hast any thing to say) answer me, speak: for I desire to justify thee.  
33 But if there be none, do thou hear me: hold thy peace, and I will teach thee wisdom.  
29. and 30. And thus truly is God wont, according to his singular bounty, to deal with men, and that not once, but often: as namely, to redeem and keep them from present destruction, as also to grant unto thē the fruition of this life, yea and to remain a most long and prosperous time among the living. 31 But see, job, that thou with al patience hear, and with all diligence also consider and mark these things: keep silence, I say, and give me leave to speak. 32 And when I haue left speaking, if there be any thing whereof thou wilt make exception, answer boldly,& speak without fear. For I desire nothing more, then that thou shouldst be found just, so far am I from flattering thy aduersaries. 33 But if thou hast nothing to except, then hear me quietly: neither shall it repent thee thus with silence to give ear unto me, when as I shall make thee understand, what is to be thought of this matter according unto wisdom.    


THE sum AND ORDER of the xxxiiii. Chapter.  
ELihu goeth on still, though not after the same manner that his friends before had done, yet with more bitterness to accuse job to be such a one, as had opposed himself against God. And surely we must needs confess( which thing he himself being reproved by God doth also aclowledge) that job, being by his friends so injuriously dealt withall, and so often disquieted, did amid his complaints let slip very many lavish and unconsiderate speeches, as is to be seen almost throughout the 10. Chapter: yea, he was so earnest in disprooving those accusations which his friends had laid to his charge, that he seemed neither wholly nor patiently to rest on the will and pleasure of God. But it is very manifest and plain, that it never so much as once came into his mind, either to say that himself was without sin, or that God was unjust, as may appear by very many places, where he defendeth himself. nevertheless Elihu in the three first verses useth a very grave preface, and very odiously taking up a certain 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 forth all those that were present, to give sentence with him against job. Afterward in the 5.6.& 9 vers. he setteth down the chief points of his accusation, intermingling some few things in the 7.& 8. vers. to aggravate Iobs foolishness. Then in the 10. verse and so forward unto the 31. he taketh upon him to confute job as touching the same points, still reasoning very wisely of Gods perpetual and inviolable iustice, albeit this treatise was not greatly necessary, forasmuch as job had never denied or any way impeached the iustice of God, but had always spoken thereof reverently,& also had in the 12. Chap. disputed, concerning the sovereign and absolute power of God, almost in the very same words which Elihu useth from the 13. vers. to the 31. And here again he perverteth and misconstreth Iobs words. For when he avoucheth his own righteousness, his meaning is not to gainsay that which he had before both in diuers other places, and especially in the 9. Chapter, verse 20. spoken in express words: but he standeth in defence of his innocency against his adversaries, who never ceased to revile him as a most wicked hypocrite. And therefore it behoved him to confute this slanderous accusation. For God himself witnesseth far otherwise of him, before in the 1. Chapter, verse 8. and Chapter 2. verse 2. Thus Paul cleareth himself unto the Corinthians, in his first Epistle, Chapter 4. verse 4. I know nothing, saith he, by myself, and he addeth moreover, as touching Gods tribunal seat, yet am I not thereby justified. now for that saying, He hath removed from me my iudgement: job had before in the seven and twentieth Chapter, verse 2. uttered the very same words, whereby he meant nothing less, then to charge God with unjust dealing. For they haue not relation to God, but rather to the greatness of that misery and affliction which he then suffered, being so extreme and vntollerable, that men looking barely into that state, wherein he was, must needs think that such misfortune could not befall any, except he were a most wicked and ungodly person. And that this was Jobs meaning, it may evidently appear by the whole course of his speech. Neither did job add that clause ( without transgression) in the 6. Chap. vers. 14. which Elihu spitefullie thrusteth in, vers. 6. finally, whereas he findeth fault with job in the 9. vers. as if he had said, that it profiteth a man nothing if he haue walked with God, therein he doth him great wrong: howbeit the Prophet confesseth that he rashly uttered the like words, Psal. 73.13. For it was very much different from this, which job had most truly spoken, Chap. 9.22. confuting the slanderous speeches of his adversaries, to wit, that God destroyeth both the righteous and the wicked, which is nothing else, but that the miseries and afflictions of this life, be they never so great, are laid as well vpon the godly as vpon the wicked, and therefore that we ought not to judge of any mans good or evil disposition, and of his honest or dishonest behaviour by his happy or wretched estate in this life: which to be most true, both this very example of Job, and also daily experience most plainly proveth, forasmuch as the estate of the Church in this world is such, that it is always subject to all manner of afflictions. To conclude, Elihu in the 31. and 32. vers. giveth job very good and wise counsel, as that he would learn to humble himself before God, rather then thus to vaunt of his own righteousness, and so presumptuously to debate the matter before Gods tribunal seat. But afterward he shutteth up his speech with no less bitterness, then he used in the beginning, accusing job, as if he went about to commence an action of injury against God himself.   

CHAPTER XXXIIII  
1 moreover, Elihu continuing to speak, said,  
2 hear my words, ye wise men, and harken unto me, ye that haue knowledge.  
3 For the ear trieth words, and the palate by eating tasteth.  
1 moreover, Elihu going on still both in his anger and speech, began to speak to thē that stood about him, in this manner. 2 I beseech you all that are here present, especially those that are men of wisdom& understanding, that as ye haue heard job speaking unto me, so ye will also diligenrly listen and mark what I shall answer to him again. 3 For our ears are not given unto us to this end, that we should only hear the sound of words spoken, but that we should by them, be able also to judge of the matter, which those words contain: neither doth the mouth only receive meats, but it doth also by eating those meats, discern what taste they haue.  
4 Let us make choice of iudgement among us, and let us see among ourselves what( is) good.  
It was Iobs wish, that he might haue some man, with whom he might try the matter in iudgement. go to then, let us take his offer, and, having debated the matter to and fro according to equity& iustice, let us prove and see what right itself will afford.  
5 surely Job hath said, J am righteous, and God hath removed my iudgement.  
6 Should I lye in my right? my arrow is most grievous, without transgression.  
5 And for the state or principal point of this controversy, it consisteth in those things which job spake, to wit, That he was just, and that God took from him his right: 6 That he would manifestly,& without any pretence or colour, approve& make good his right: That a grievous& intolerable calamity, like an arrow hath pierced& strooken him through without any desert of his.  
7 Will any man, like job, drink mockage like water:  
8 And will join company with the workers of wickedness,( that is, with every naughty fellow) & will walk with wicked men?  
9 For he hath said, A man profiteth nothing, whom it pleaseth( to walk) with God.  
7 And is there any man, I pray you, to be found like unto job, who of his own accord, offering himself to be made a laughing stock, and by word, doth with as great facility& readiness, swallow up mens scoffs and taunts, as if he were drinking could water? 8 Yea, and having fellowship with the most lewd and naughty persons, is ready to join hand in hand with them? 9 For, I pray you, what kind of speech is that, which he uttered: That it availeth a man nothing at al, if he follow GOD, as his captain and guide?  
10 Therefore hear me ye men of wisdom. far be it that wickedness should be in the strong God, and iniquity in the almighty.  
But ye, who are men of discretion and wisdom, harken unto me, while I affirm the contrary. For far be it from us to think, that God, who is in deed almighty, and in whom nothing is wanting, doth abuse that his might and power to commit any thing, which is either unjust or dishonest.  
11 For he rendereth unto man his work, and causeth every man to find according to his way.  
For on the contrary side, he rewardeth and giveth unto every man, according as he hath behaved himself: and so disposeth of mens endeavours, that look how they sow, so they shalbe sure to reap.  
12 finally that strong God doth nothing doubtless unjustly; that almighty, J say, doth never pervert iudgement.  
And, that I may comprise all things in a word, I affirm and avouch this for a most certain and undoubted truth, that there is no weakness nor imperfection to be found in him, who in the highest degree, is every way without all exception most mighty and perfect; and therefore that it can not possibly be, that he should do any thing vniustlie, much less, pervert the right of the innocent.  
13 Who ruleth over him in earth? and who hath framed the whole world?  
Therefore, O job, what art thou, that thou shouldst so often dare, as it were, to commence an action against God,& to require a reason of him touching those things, which thou dost suffer? For whom hath he appointed on earth to be his counsellor? if he will not use any mans counsel, much less will he be governed and ruled by any. Nay rather, doth not he alone dispose and set the whole world in that order, which seemeth good unto him, as also governeth the same being so ordered, as himself liketh best?  
14 If( God) should apply his heart unto him, he should gather his spirit and his breath unto himself:  
15 All flesh should die together, and man should turn again into earth.  
14 Nay, mark, I pray thee, how greatly thou art here deceived. For if God should do according to that, which thou requirest of him, the estate and condition of man, should be so far from being made any better; that contrariwise, if God would look thoroughly into them, and judge of them according as he found them affencted, they must needs perish every one, and be together turned again into earth, their spirit being forthwith gathered again unto him, who was the giver thereof.  
16 But if( thou hast) any understanding, hear this and harken unto the voice of my words.  
17 Doth he, who hateth iudgement, govern?& wilt thou condemn him, who is altogether mighty in iustice?  
16 But if there be any wit or right understanding left in thee, harken and give ear unto those things, which thou shalt hear me speak. 17 Tell me, I pray thee, dost thou think him worthy of the name of a ruler or judge, who detesteth iustice, by which all lawful authority is maintained? And what wickedness, yea, what madness is it, that thou shouldst dare to charge him with any unjust or wrongful dealing, who only is most just and most mighty?  
18 Shall it be unlawful) to say unto the king, O thou wicked; or to the nobles, O ye ungodly?  
19( And shall it be lawful to say this unto him) who respecteth not the countenance of princes, and( with whom) the rich is not admitted before the poor, because al are the work of his hands?  
18 Is it unlawful to term a king by the name of a wicked man, and reproachfully to call them ungodly men, upon whose beneficence all other depend? 19 And shall it be lawful, think you, to use these terms towards him, with whom that exceeding great, and ever bright shining majesty cannot abide this thing, which is too commonly used amongst men, to wit, that greater regard should be had of the mighty and rich, then of the poor and needy? For he hath such pre-eminence over us all, as no tongue is able to express the same, which he holdeth not by any doubtful or unknown right and title, but by such, as we all without any exception are bound to aclowledge, because that from him and by him, we al haue our being,& are that, which we are.  
20 They die in a moment,& at midnight the people are removed& shal pass away:& the mighty is taken away,(& that) not with hand.  
21 For his eyes are vpon the ways of every man, and he seeth all his steps.  
22( There is) no darkness, neither( is there) shadow of death,( that is, any such misty darkness) that they who are wholly given to wickedness may lurk there.  
20 Hence is it, that we see such wonderful, sudden, and general alterations and changes of al things, not only in one man, or in one mans family, but even throughout al the whole world: wherein we may behold sometime one people, sometime another, even in a moment to fall to decay,&, being driven out of their country, utterly to perish: yea, and the mightiest princes, without any human violence offered unto them, to be cut off and to come to nought. 21 Neither do these things fall out by chance, or without any cause& reason: but forasmuch as one man knoweth not another, nor any man well knoweth himself, God, on the contrary side, following, as it were, all men hard at their heels, doth with his eyes narrowly observe and mark, what way every one walketh in. 22 And albeit they leave no lurking corner unsought, wherein they may hid their heads: yet is there no such darkness, no not the darkness of death itself, which can hinder him from espying out those, who are given to walk wickedly.  
23 Neither doth he lay vpon a man more( that is, lay a greater burden, then is meet, upon any man) that he should enter into iudgement with God( that is, that he should commence an action against God.)  
For he doth never chastise or punish any man so far above measure, that he may justly complain, that God hath done him any wrong.  
24 He breaketh the mighty ones without inquisition, and appointeth others for them.  
25 Therefore he maketh the works of them to be known, and he turneth the night, and they are destroyed.  
26 For wicked men( that is, as wicked men deserve) he bruseth them in the place of the beholders.  
27 Because they haue so gone back from him, neither haue marked any ways,  
28 That they brought the cry of the poor unto him( namely, to God) and that he heard the cry of the afflicted.  
24 And this is the cause, why he doth, when there is no cause thereof known to man, put down the mighty potentates,& place others in their rooms. 25 But when the punishments, which he layeth vpon them, are apparent, by reason that the night, under which they lurked, is turned into day,& they themselves suddenly destroyed, then doth god plainly show what all the whole course of their life hath been. 26 For he striketh them, according as they through their wickednesses haue deserved, yea,& that not privily, but openly in the sight of all men, making them a spectacle to the whole world: 27 because they so shamefully turned back& revolted from him, neither did seek to know any thing less, then his commandments: 28 by which their iniquities, they brought this on their heads, that the cries of the poor and miserable, whom they had oppressed, reached even up to God, where they were sure to be heard.  
29( If) he giveth quietness, who will trouble? if he hid his countenance, who shal behold him, whether vpon a nation, or a man only?( that is, whether ye speak of some whole nation, or of some one man)  
30 That hypocrites may not reign, and by reason of the grievances of the people.  
29 But al peace and quietness cometh from God, which if it please him to give unto any man, what is he, that can disturb the same? But if God shal turn 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 deal, to the end that those kings, who under that glorious& princely title, do play the tyrants, should no longer enjoy their soueraignitie, and the poor people by them most shamefully grieved and oppressed, should not utterly be destroyed.  
31 Therefore we ought( thus) to speak unto God: J suffer patiently, I will not break a sunder:  
32 Teach me beside( that, which) I see: if I haue done any unjust thing. J will not add( to it.)  
33 Shal he after thy will recompense that? for thou hast refused him. Thou truly hast chosen, but J haue not( chosen.) But what thou knowest, speak.  
34 Men of understanding shal agree unto me, and whosoever is wise shal hear me( saying,)  
35 job doth not speak according to knowledge, and his words are not with understanding.  
31 Thou shouldst not therefore in this manner haue strived with God, but rather, whilst he was striking thee, thou shouldst haue answered him, with such like words: Thou truly dost beate me, and I do take thy blows patiently: neither do I struggle, as though I would by main force break in sunder these bonds, commonwealth thou hast bound me fast. 32 And whereas those things, which I haue hitherto learned concerning thy judgements, are not sufficient for me; teach me I pray thee, those things also, which are more expedient and necessary for me to know. But if this my calamity bee come vpon me by reason of my sin, I will hereafter take heed, that I again heap not one sin vpon an other. 33 And is it meet, think you, howsoever it come to pass,& whatsoever it be, that caused thee to fall into this miserable estate, that God should follow thy mind, and do as thou wouldest haue him to do? Thou canst not deny, job, 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 didst rather appoint and teach him how he ought to deal with thee, then rest and stay thyself vpon his appointment. God forbid, that after thy example, I should ever commit any such thing. But if thou hast any thing now to answer unto these things which I haue spoken, go to, speak on a Gods name. 34& 35. Surely I am out of all doubt, that whosoever is wise in dead, will approve and like of that which I said when I reproved job for speaking foolishly and without understanding.  
36. O my father, Job shall even for ever be tried for( these his) answers( which are common) amongst wicked men.  
37. For he addeth impiety unto his sin, and clappeth his hands amongst us, and multiplieth his words against God  
36 Neither would I haue thee to think, job, that I speak these things either through hatred of thy person or to the end to add affliction unto thy miserable and afflicted estate; nay I rather, being a young man, do esteem and account of thee, as of my father. But this, my father job, know for a certainty, that thou art so far from receiving any comfort at all at Gods hands, by these thy answeres, which indeed would better beseem wicked and profane men, then such a one as thou art; that contrariwise, he will not cease daily more and more to bring thee under and try thee, to the end thou maiest better learn how to grow him, and thine own self. 37 For if thou goest on forwarde, as thou hast begun, thou shalt be found guilty of a most heinous crime, not for that thou wert simply negligent in doing thy duty, but because thou didst use thy tongue too lauishlie in speaking such things, as tended to the great dishonour of God.    


¶ THE sum AND ORDER of the 35. Chapter.  
ELihu had before blamed job, for that he seemed to complain of God, as dealing unjustly with him. But now he layeth an other thing to his charge, for which he taketh him up very roundly in the second and third verses: namely, because he in denying that the uprightness of his life, had been any readmit more available to him, then if he had lived wickedlie: and also going about hereby to prove and confirm the same, for that many being wrongfully oppressed, and flying unto God for succour, nevertheless were not heard. Chap. 9, vers. 22. and 10. vers. 15. and 30. vers. 20. in so doing J say, did nothing else but make himself as being without all right and reason afflicted, more just then God, who thus unjustly afflicted him, and who moreover would not hear the cries and complaints of them, that were in tribulation and misery. And although we must needs confess that job, as a man not onely overcharged with the greatness of his torments, but also of his accusers, as it were powring oil into the fire, very much vexed and disquieted, uttered many things, amidst his lamentations, whiles he laboured earnestly to confute his friends false and slanderous accusations: for which he might worthily bee reproved: yet it never came in his mind to charge God with injustice, much less to give forth in words, that he was more just then God: which double blasphemy most horrible to hear if it had been wrong from him, doubtless Satan and not job should haue carried away the victory in this conflict. Neither surely could this rightly be gathered out of Iobs words, how hardly soever they were spoken, if a man do not stand vpon the strict form of words, but favourably weigh the intent and meaning of the speaker: forasmuch as job reasoneth not of those things which happen after death, but onely of the prosperous or unhappy estate of this life, denying and that rightly, that we are hereby to judge of the love or hatred of God, or of any mans honest or dishonest life: neither yet did he stand in defence of his own righteousness against God, but onely appealed to God, as a most wise and a just judge, against those false accusations which were laid against him. Elihu therefore reproved job with greater austerity then became him; neither truly doth he soundly and substantiallie enough confute those things, which he falsely gathereth out of his speech. For bee it that job complained of God as being unjust: whether generally, for that without any respect or difference he striketh as well the godly as the wicked, or particularly as touching himself: for that the integrity of his life past had nothing at all profited him: yet was this answer of Elihu sufficient, to say, that God is not a debtor to men bee they never so godly& virtuous, as if he had received any benefit at their hands? Now doubtless 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 crown them with his favourable blessings, and on the contrary side to hate and punish those that are evil, though he neither receive profit by the one nor damage by the other: from which principle not being rightly understood all this controversy between job and his accusers took its beginning. So then Elihu in the 5. 6.& 7. verses, either answereth not to the purpose, or else changing the state of the question, layeth an other thing to Iobs charge, to wit, that he in such sort complained how hardly he was dealt withall, and how there was no regard at all had of him, as if for some benefit he had made God greatly beholding to him: such as at this day is that absurd doctrine which the Romish sophisters haue set abroach concerning merit of congruity, and merit of condignity. Last of all whereas afterward in the 9.10.11.12.13. verses, making answer to that other part of Iobs complaint, namely, that God heareth not always such as are distressed and in misery when they cry unto him for help and succour, he avoucheth the whole cause thereof to bee in the prayers of them that cry, as not being made with such faith and devotion as they ought; he doth not altogether remove this difficulty and doubt. For it is manifest by infinite examples both of former ages, and also of these times, that the prayers of holy men, such as iurne unto God with an unfeigned heart, are not always heard, either because they know not what they ask; as we may see in the 20. Chapter of matthew. verse 22. and Luke 9.55. or because God hath otherwise decreed with himself, 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 very wise and true in the fourteenth verse, the other in the 15. and 16. verses over hard and rigorous, and contrary to the purpose and counsel of God in that point, who suffered job, not for his punishment( howsoever there was not wanting in him, as neither in the best man that liveth, which he might if it had so pleased him, haue punished with eternal destruction) but for his trial and good, thus to be handled of Satan.   

CHAPTER XXXV.  
Vers. 1. Elihu moreover answered and said.  
2 dost thou account this for right, ( that is, to be well and rightly spoken) my iustice is in comparison of God ( that is, greater then the iustice of God.)  
3 For thou hast said, ( that is, thou hast asked the question) wherein ( it) doth profit thee ( saying) what fruit do I reap ( thereby) more then by my sin?  
1.& 2. BIldad spake moreover and said: That I may let pass other things, wilt thou also defend that thou hast done well in uttering such speeches, which cannot be true, but it must of necessity follow that thou thyself art just, and that God is unjust? 3 When as, forsooth, thou didst complain that this thy iustice, whereof thou so much vauntest thyself, hath not been any thing available to thee using these or the like words, Wherein is my condition any better, then if I had lived wickedly?  
4 I will answer thee thy talk, and thy companions with thee.  
And as for me, I want not good and substantial reasons to confute both thee speaking in this manner, and also thy friends, who in this point haue fitly to the purpose answered nothing at all.  
5 look unto the heaven, and behold the clouds, how much higher( they are) then thou.  
6 If thou hast sinned, what shalt thou do against him?& if thy wicked deeds haue been many, what shalt thou do to him?  
7 if thou be righteous, what hast thou given unto him, and what hath he received at thine hand?  
8 Thy wickedness may hurt a man as thyself,( that is, him that is a man as thou thyself art) and thy righteousness( may profit) the son of man,( that is, a man.)  
5 Whence proceedeth this boldness, so presumtuouslie to call God as it were to reckoning touching expenses and receyts. I pray thee, look up unto the heauens, how much higher they are then thou, that thou maiest know, what great distance there is between him and thee, who is by infinite degrees higher then all the heauens. 6 Whether thou hast sinned, thou hast not done any thing, whereby any hurt or damage may redound unto him; and howsoever thou heapest sin vpon sin, he shall not be one iotte the worse: 7 Or whether thou hast lived uprightly, thou hast not given any thing to him, neither hath he taken any benefit at thy hands, for which he is beholding to thee. 8 For thy wickedness can not hurt God at all, but onely him, who is a man as thou thyself art: and contrariwise one mans virtue and integrity may profit an other man.  
9 The mighty cause them that are opprssed to cry by reason of the greatness( of their oppression) and to cry out because of the arm( that is, the violence) of the almighty.  
10 But none saith, Where is God my maker, who giveth songs in the night:  
11 Who teacheth us more then the beasts of the earth, and giveth us more understanding then the fowls of the heaven.  
9 now as touching the other part of thy complaint, out of which again it must necessary be gathered, that God dealeth injuriously with just and upright men, in that he doth not so much as hear them, when as, being oppressed by those, who are mightier then themselves, they call and cry unto him, so far is he from helping and defending them of his own accord. I confess indeed, that the number of them is not small, who,( through the violence of such, as abusing the power and riches which God hath given them, are delighted with nothing more, then with wrong and oppression) suffer so great and so manifold injuries, that they are compelled to cry, yea, and to cry out aloude for help and succour. 10 But if any of them be not heard, they are not to blame God but themselves,( and see whether thou mayest not rightly be accounted of this number.) For true it is, that they cry with open mouth, but they do it being constrained by the burden and greatness of their grief, and not in any reverend regard of the majesty of God: neither do they quietly yield and submit themselves to their maker: and yet notwithstanding it is he alone that in extreme darkness and misery giveth cause of rejoicing to them, who religiously call vpon him, and with a godly and faithful mind fly unto him for succour. 11 Neither hath he created and endued us onely with that nature, which may teach us to be touched with a sense and feeling of those things which are hurtful:( for this is common to us with the beasts of the field, and with the fowls of the air) but he hath moreover adorned our mindes both with understanding, whereby we may know God, as also to fear and honour him: and also with reason, to discern and foresee the causes of things, to find out fit remedies for all grievances, and wisely to use them for our own benefit and commodity.  
12 Then they cry, but he heareth them not( crying out) for the pride of the wicked.  
13 Surely God will not hear falsehood, neither will the almighty look unto that( that is, he will not regard and favour that.)  
12 This then is the cause, why they suffering wrongs at the hands of wicked and ungodly men, are not heard, howe loud soever they cry: because they neither cry unto him, whom onely in such straightes they ought to call vpon, nor yet in such manner as they ought,& as it becometh them. 13 But howsoever these men, not crying with a true and sincere affection, are therefore not heard: yet shall God never be found to haue favoured those oppressors, or any way to haue liked and allowed of their oppression, as the end doth always prove.  
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 do not see him. I grant. For doubtless the eye of man can not behold him, neither do these things forthwith appear, which God hath prepared for the wicked, and which he will at the length, when he seeth his time, most justly bring vpon them: yet can it not be denied, but that all right& iudgement is in Gods hands, from whom it never 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 now that his anger hath visited thee but a little, neither hath he made any great inquisition.  
16 But job unwisely openeth his mouth,& multiplieth words without knowledge.  
15 But letting pass these manifold brabblings, of this one thing assure thyself, that this punishment, which God in his displeasure hath laid vpon thee, is very small, and almost nothing in comparison of that, which he might justly haue awarded against thee, but that he would not make any narrow inquisition into thy doings: whereby it evidently appeareth, job, that thou hast uttered many things very unadvisedly, and the more words that thou hast used, the less hast thou performed the duty of a discreet and wise man, of a man, I say, of knowledge and understanding.    


THE sum AND ORDER of the xxxvi. Chapter.  
ELihu continuing on his speech, and again using a grave preface, in the first three verses setteth forth Gods iustice, first of all as touching godly and upright men, partly in defending them against the injuries of the wicked, and powring out his blessings vpon them, vers. 5.6.7. partly also, if happily they haue gone awry, in recalling them by his fatherly chastisements and corrections, into the right way, except herein they be a let and hindrance to themselves: then secondly, he sheweth Gods iustice in destroying the wicked, which do not suffer themselves to be made better by his corrections, and this he doth unto the end of the 15. verse. which things indeed are very truly and wisely discussed: howbeit Job was not now to learn them, neither had he needed to haue been put in mind thereof, unless the greatness of his grief had carried him some times, as it were, beyond himself. For he hath no less gravely handled these points, yea, he hath more fully and substantiallie reasoned of Gods iustice and providence, as in diuers other places, so especially in the 27. Chapter. Neither doubtless is there any man, unless he be a plain Epicure, which will not confess the same, which Elihu goeth about here to persuade job. Therefore the question was not properly touching this matter, which none would haue denied, but whether all affliction which happeneth to man, and especially being so grievous and so sudden as this was, doth at all times proceed from Gods wrath and displeasure conceived against him, by this means either to bring the godly to repentance, when through their infirmity they are fallen, or utterly to destroy the wicked. And this doth Elihu also avouch, and he doubteth not to account job in the number of the wicked and blasphemours, with whom God is displeased. But herein he differeth from Iobs former accusers, because they falsely surmised that God was thus angry 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. nevertheless, we haue before shewed that those sayings of job were otherwise to be understood, or at the least to be qualified and taken in the better parte: which thing God truly appearing and speaking out of the storm, according to his exceeding bounty and moderation, did himself afterwards perform. which unless it had come to pass, Job happily by this reproof of Elihu, would haue become far more unpatient then he was before, and at length haue run headlong into the same downfall, from which nevertheless Elihu sought by all means to deliver him. Therefore needs must we confess, that Satan had none,( no, not Elihu truly being excepted) who did more help forward his purpose, in bringing job to despair and open blasphemy, then those, who least of all intended any such matter, but rather the quiter contrary: such is the craft and subtlety of this our enemy. Those things which follow in Elihu his speech, do declare howe wonderfully God always provideth for his children: so that this treatise, from the twentieth verse to the end of the 37. Chapter, is as it were, a gentle lenitive of that sharp rebuk, which otherwise was likely to drive Job beside all patience. moreover it serveth very fitly against those immoderate complaints of job, which caused him to utter many rash and unadvised speeches, in so much that job could not choose but aclowledge, that he had already gone too far in seeking out the reason, why God should in this sort deal with him: whereas he ought, as he had begun, rather to haue restend contented with that, which Gods will and pleasure was to work vpon him, then thus narrowly to haue preached out the secrets of Gods wisdom, which is always accompanied with his iustice, and which he himself had before confessed, throughout the eight and twenty Chapter, to be far above the reach and capacity of man. now this I dare say, that there is not extant any poem either of the Greekes or latins, which may be compared with this stately eloquence in describing those natural effects, which are caused in the air, and for the same cause are of the Philosophers called meteors, or aërie impressions, as namely, clouds, rain, hail, snow, thunder, lightning, and such like, whereof Elihu discourseth very grauelie and learnedly, as you shall hear in this and in the next Chapter.   

CHAPTER XXXVI.  
1 but Elihu proceeded and said.  
2 Stay for me a little, and J will show thee, that I haue yet to speak on Gods behalf.  
3( But) I will fetch my knowledge afar off, and will attribute righteousness unto my maker.  
4 For surely my words are no untruth, thou hast with thee one, that is sincerely affencted.  
1. and 2 now when job seemed to put forth himself to make answer to those things, which Elihu had hitherto spoken, Elihu nevertheless holding on his talk, I pray thee, saith he, forbear and suffer me a while, for I haue yet many things to speak in the defence of Gods iustice. 3 My argument shall be drawn from those things which are not near at hand, but far fetched, and by great distance removed from us, by which the praise of iustice which is due to God our maker, may be ascribed and given unto him. 4 And hereof I would haue thee be assured, that I will not utter any thing, but that which is most certainly& undoubtedly true,& that here he is in thy presence, who as he thinketh not that which he thinketh without good reason, so will he in like manner lay open his whole mind unto thee faithfully& sincerely, without al feigning or dissimulation.  
5 Behold, God( is) mighty, and yet being mighty and valiant of courage, he doth not despise( men.)  
6 He giveth not life to the wicked, but he giveth 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 ever, and they are exalted.  
5 And not to use many circumstances, lo, this in brief is that which I would haue thee understand. True it is that God is a most mighty God, but yet he is no less gentle and gracious, then strong and courageous, forasmuch as he doth not despise men. 6 He is also most just, in that he favoureth not the enterprises of the wicked, but doth right and iustice to such as are afflicted. 7 His eyes do always watch over the righteous, he exalteth them,& setteth them with kings in the throne of majesty, neither doth he cast them down& take this honour from them, unless by some great and urgent cause he be moved thereunto.  
8 But if they be bound in fetters, and taken in the cords of( some) affliction,  
9 Then doth he tell them of their doings,& that their transgressions are waxed strong.  
10 And he openeth their ear to discipline, and saith( unto them) that they return from iniquity.  
11 If they do hear and obey him, they shall end their dayes in good,( that is, in prosperity) and their yeeres in pleasure.  
12 But if they will not obey, they shall pass by the sword, and shall die without knowledge.  
8 But if it so happen, that affliction lay hold on the righteous, wandring, as they are men, out of the right way,& that they are therewithal hampered, as it were, with a pair of fetters: 9 yet notwithstanding God is so far from rejecting them for this cause, that contrariwise he doth even then open the eyes of their mind, to the end they may most earnestly consider with themselves, what they haue committed, as also learn howe far they haue gone astray. 10 even then, I say, he pulleth them by the ear, and warneth them to amend their life, and speedily to turn back from their iniquities. 11 Who if they show themselves obedient unto God, and listen to his warnings, they shall pass the rest of their life in abundance of all good things, and shall end their dayes with joy. 12 But if they show themselves stubborn and disobedient, they are straightway delivered up to the sword to be slain, and because they refused to know GOD, speaking unto them, therefore shall a miserable destruction come vpon them.  
13 The impure in heart heap up wrath, neither do they cry( to God) when he bindeth them.  
14 Their soul shall perish among the boyes, their life( I say) among the buggers.  
15( But) he delivereth the needy in his poverty, and openeth their ear to trouble.  
13 But as touching those, who not of human frailty do offend, but are with a mischievous mind, and with most impure affections of the heart, carried unto all kind of wickedness: by how much the more such men defile and disteine themselves with sin, by so much the more do they cause the heavy wrath of God to fall vpon them, so that they shal not so much as haue the grace to call and fly unto 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 being spent in all filthiness and uncleanness, was subject to that most abominable lust, which is not to be name. 15 But contrariwise, God doth deliver the needy even in their distress, forasmuch as in the very time of their trouble, he doth by nipping and twitching them, as it were, by the ear, put them in mind of their duty.  
16 And certenlie he had removed 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 been) full of fat( that is, full of delicates.)  
17 But( thou) art full of the iudgement of the wicked,&( therefore) iustice and iudgement do continue.  
18 surely( it is) wrath:( take heed) least with stroke it take thee away: neither shall the greatness 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 truly, job, it is out of al question, that if thou hadst gone this way to work, God would haue pulled thee out of the jaws of these streights, and long ago haue lead thee forth into a most level and plain ground: yea, he would haue restored thee again to all thy wealth, making thy life to abound in all good delights and pleasures. 17 But thou hast taken a quiter contrary course, thou hast so behaved thyself in reasoning with God, that it is too manifest, how guilty and worthy thou art of that iudgement, which God is wont to lay upon heinous offenders. And hereof it cometh to pass, as thou thyself seest, that that iudgement which he most justly hath given vpon thee, doth still stand and remain immovable. 18 Certenlie the wrath of God, doth in this thy calamity most manifestly show itself. Beware least he double his strookes, and beat the to pieces for thy disobedience and stubbornness: neither let any ransom for thy delivery, be it never so great, put thee tn any comfort or hope of escaping. 19 For will he, think you, make any account at all, or once so much as look at the greatness of thy wealth? No verily, there is no place here left, no not for the finest gold that can be gotten, neither is any power or strength, how mighty soever it be, able to stay and appease his anger.  
20 Neither let it disquiet thee in the night, how people are destroyed out of their place.  
I heard thee, job, reason very grauelie concerning the unsearchable wisdom of God, in the government of the whole world, and especially in all those things which happen unto mankind. Which if it be so, why hast thou not rather without any more ado, restend thyself vpon Gods providence and hidden wisdom, then thus with a troubled and disquieted mind lamented thine own case, and deprived thyself of sleep 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 even whole countries, people, and nations, in so much that, whereas even now they seemed to be in happy and flourishing estate, by and by they are cut down, and come to nothing.  
21 Beware that thou turn not thyself unto vanity: for thou hast chosen this rather then affliction.  
Beware, I say, that thou do not wilfully cast thyself into this vain and troublesone cogitation, wherein, I know not vpon what froward and sinister iudgement, thou hast rather chosen to torment thyself, then to continue constant& patient, as thou hadst begun, in bearing this thy calamity& affliction.  
22 Behold God in his strength is above all: is there any teacher like to him?  
For lo, God in strength far surmounteth all things whatsoever: and in knowledge, who may be compared with him?  
23 Who hath appointed to him his way? and who shall say unto him,( This or that) hast thou done wickedly?  
Who, I pray thee, hath given him in charge to do this or that? and who is he, that will stand up and accuse him of any one thing, which he hath done amiss?  
24 Remember that thou magnify his works, which men behold:  
25 And which all men see,( which) men( I say) behold a far off.  
24 Now then, to what purpose dost thou thus torment and spend thyself in searching out the secrets of the almighty? far better were it for thee, to consider the visible works of God, how excellent, how wonderful, how profitable they are, that therein thou maiest aclowledge and set forth the great power and goodness of the Creator. 25 Forasmuch as these lye open to every mans view: we can no sooner open our eyes, but we must needs behold them, neither are they hidden from men, though otherwise, they be very far distant from them.  
26 Behold God( is) great, neither do we know him: neither can the number of his yeares be preached out.  
Now having, according to that small ability which is in us, attained to the knowledge of those things, which he hath either spoken or done, behold we must, even every one of us confess, that his power and greatness is infinite, and that in respect thereof, he cannot be contained within the narrow compass of mans understanding: and forasmuch as he is eternal, it is not possible by any arithmetic to count the number of his yeeres.  
27 For he extenuateth the drops of water, which poureth forth rain according to the vapour thereof,  
28 Which the clouds do drop, and sand down abundantly vpon men.  
27 For he it is( that I may begin with those things which fall out daily,) who by little and little divideth the drops of water, so that the rain being thus dissolved, poureth down vpon the earth according to the proportion and greatness of the vapour, whereof is it made. 28 The clouds sand it forth by drops& it faleth together from them in great abundance vpon men.  
29 moreover can( any man) know the spreadings of the clouds: and the noise of his tabernacle.  
30 Behold, he spreadeth his light vpon them,( that is, vpon his clouds) and covereth the roots of the sea.  
31 For hereby he( both) taketh vengeance of the people,& also giveth food abundantly.  
32 in the palms of his hands he hideth light, and giveth it a commandment, as touching that which it meeteth with all.  
33 The tumult thereof sheweth this: emulation( and) anger against that which riseth upward.  
29 moreover is there any one, who knoweth the lightnings, which are cast abroad hither and thither out of the clouds: or those sounding and rattling thunders, which come forth of his tabernacle? 30 For, lo, he shineth vpon the clouds above, with his light and brightness, and with the same clouds he ouershadoweth and covereth the outmost parts of the sea beneath. 31 And these are the things, by which God justly plagueth and punisheth some people, and blesseth others by giuing them the fruits of the earth in great abundance, for their bodily sustenance. 32 he also holdeth within the palms of his hands, as it were, the rains, by which he ruleth that glistering lightning, and giveth charge, where and how it shall encounter with another cloud, which cometh violently against it. 33 Of this thing may be a sufficient witness, the great noise and rattling which is forthwith heard, while, as it were, with a certain emulation and anger, the one cloud striveth against the other for the mastery, that which is tower, seeking to ascend and go vpwarde, and that which is higher, hindering the passage and repulsing the same with great force and violence.    


¶ THE sum AND ORDER of the xxxvii. Chapter.  
THe former part of this Chapter unto the 14. verse, wholly agreeth with the end of the Chapter going before. afterward Elihu by little and little draweth to a most wise conclusion, bringing job to this point, that as the wisdom of God, in these daily and ordinary works of nature, doth far exceed the reach and capacity of man, so he should much more, consider the same in this grievous calamity which was befallen him. And forasmuch as he could not come to the knowledge of any other secondary and middle causes, he should rather adore and reverence the secret counsel and purpose of God herein, then labour in vain, and without any profit at al, to torment himself in searching out that which is not possible for any man to understand. Which argument, God himself doth at large most truly and deuinelie prosecute, in the four Chapters following.   

CHAPTER XXXVII.  
Vers. 1. Therefore at this my heart is astonied,& leapeth out of his place.  
2 hearken unto the rattling of his voice, and the noise that goeth out of his month.  
3 He directeth it under the whole heaven, and his light ( is) upon the uttermost parts of the earth.  
4 After it, a voice roareth, he thundereth with the voice of his highnes, neither doth he defer them, when his voice is heard.  
1 VErily I cannot so much as once think of these things, but that my heart panteth within me, as if it would presently leap out of my body. 2 Hereof all you shall bear me witness, who give good heed to the sound of gods thundering, and to the roaring, as it were, of his mouth, which maketh so horrible a noise,& is heard far& near. 3& 4 That roaring, I say, which resoundeth and ringeth in the air all abroad, according as it is directed to this or that place under the heauens: and the lightning, the brightness whereof reacheth unto the farthest part of the earth, and which is no sooner seen, but that straightway followeth that roaring voice: which rattling noise of the thunder is doubtless, an argument of the great power and majesty of god: neither doth the thunderclap come long after the lightning, when it is in such place where it may be heard, but he maketh the one to bee, as it were, the forerunner of the other.  
5 God thundereth heinously 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 very wonderful: but he doth other things also no less marvelous then this, yea such, as our slender understanding is not able to conceive.  
6 For he saith to the snow, Be thou vpon the earth, and to the shower of rain, and to the stormy shower of his power.  
7 With the hand of every man he shutteth up( that is, he maketh all men to shut up their doors, and to keep within their houses without coming abroad) that they may aclowledge all their workmen.  
8 And the wild beasts enter into their dens and remain in their caues.  
6 For he it is, who no sooner speaketh the word, but the snow cometh down like flocks of wool and covereth the earth, as also at his commandement the rain either droppeth out of the clouds in small quantity, and is called a shower: or falleth with greater violence and more abundance, which we call a storm. 7. When the country man hath espied it, he resorteth homeward as fast as he can, he carefully shutteth up his doors, and counteth the number of his workmen at leisure. 8 The wild beasts betake them to their dens, and abide within their caues and lurking places.  
9 The whirlewinde cometh out of the inward parts,( that is, from the South) and the cold from the North wind.  
10 By the blast of God,( that is, by his own blast, or by that which he raiseth and ruleth,) he giveth ye and the breadth of the water( is) in a narrow room.  
9 At his commandment sometimes the South wind gathereth clouds, whereof ariseth a tempest: sometimes the North wind scattereth and disperseth them, and so maketh cold. 10 At his beck a blast cometh forth, which causeth frost, and the waters howsoever before they flowed and run out in breadth, are drawn up into a narrowe compass, and are hard compact together.  
11 moreover he wearieth the clouds with watering, and scattereth the clouds of his light.  
12 And they by his cunning are turned about by a circuit,( that is, in a round compass or circled) that they may do what soever he commandeth them vpon the face of the earth.  
13 Whether for a scourge, or for his land, or for his bountifulness, he maketh it to be found.  
11 moreover he sometimes emptieth the full clouds and maketh them barren, by watering the earth with the showers that fall from them: at other times again he doth quiter contrary, dispersing the clouds, which were ready to sand forth lightning and tempest. 12 Neither are these clouds carried up and down in the air by any wandring and unconstant motion, but they are, as it were by certain engines of almighty God, turned about at his own pleasure, when and where he thinketh good to use them, to do whatsoever he commandeth to bee done vpon the face of the earth. 13 Whether by this means he hath purposed justly to punish men for their wickedness, or to make the earth fruitful, where he will show his favour and loving kindness: or else hath caused them to appear for thee good and benefit of his children.  
14 hearken unto this, O job, stand, and consider the wonders of the mighty one.  
Now surely, job, if thou bee wise, withdraw thy mind from all other cogitations, which haue carried thee out of the right way I know not whether, and give ear to that which I speak, neither do thou thus torment and grieve thyself, but with a quiet and settled mind consider with me those wonderful works of the almighty: by which thou shalt learn, howe to behave thyself in this thy misery, bee it never so grievous and seem it never so intolerable.  
15 dost thou know in what place to d●spose them, and to make the light of his cloud to shine?  
16 dost thou know the just weight of the clouds, the wonders of him that is persit in knowledge?  
17 And how thy garments are warm, when he maketh the earth quiet from the South.  
18 Hast thou stretched out the heauens with him:( and) that firm( body) like to a melted glass.  
15 This calamity, whereunto thou art fallen,& wherwith thou findest thyself so much grieved, because thou canst not find out the true cause thereof, is as it were an obscure and dark cloud ouershadowing the light of the sun, which began to shine bright vpon thee: why dost thou not here make use of that, which thou seest daily with thine eyes? For art thou the man, that knowest in what places and in what order every cloud is to be set? Canst thou scatter the clouds commonwealth God doth ouershadow the earth? Canst thou cause the sun to shine, or make faire weather when it pleaseth thee? 16 dost thou grow in what sprite and measure the clouds hang in the air? and is thy mind able to conceive, what miracles God there worketh, God, I say, who most perfitly knoweth all things? 17 And that I may come yet a little nearer unto thyself, canst thou tell me whence cometh so sudden a change, that so soon as the South north-wind ceaseth to raise up tempests vpon the earth, there followeth by and by such calm and hote whither, that thou canst not abide the heat of thy garments? 18 finally, werte thou present with God, when he spread the heauens like a curtain, being compact of a firm and sound matter, no less clear then the crystal, or as a smooth and polished glass of pure and shining steel?  
19 Tell us what we shall say unto him: we will not address ourselves to speak because of darkness.  
20 Shall it not be  told him, if I speak? if any man shall speak he shall be swallowed up.  
If thou still continue obstinate, and think that God is to bee spoken unto, concerning these matters: go too, teach us what words wee shall use when wee come before him, that herein wee do not rashly and unadvisedly take any thing in hand. For truly if the case were our own, we in no wise durst attempt to put forth any such speech, no not in secret when we are alone by ourselves, and when we lye hidden as it were in darkness, so that none can behold us, much less before his tribunal seat. 20 For what can I speak so secretly, but that he will come to the knowledge thereof? and who shall open his mouth to reason with him, but that he shall be swallowed up in destruction?  
21 And now that shining light which is in the sky, is not seen, but the wind passeth and cleanseth it.  
22 From the North shall come gold. In God there is light, which is greatly to be feared.  
21 And surely job, thy state and condition at this present, is not much unlike. For the heauens do not now shine vpon thee, but rather on every side are overcast with mist and darkness. nevertheless, there is a wind, with the blast whereof the clouds vanish away, and the sun shineth again in his strength. 22 To thee, I say, a light shal arise more bright then any gold, the North wind, which causeth faire weather, shall blow vpon thee. But always remember this, that the light of God which shineth in all his works is rather with trembling to bee reverenced, then with curiosity to be preached into.  
23 The almighty! we can not find him out; he is great in power and iudgement, and abundance of iustice: neither doth he oppress any.  
24 And therefore he is to be feared of men:( but) he seeth not all wise in heart.  
23 And that I may shut up al in few words, the almighty is not within the reach and compass of mans understanding, being no less perfit in iustice and equity, then mighty in power: which power he never abuseth to violence and oppression: and therefore of duty men ought to fear and reverence his majesty: but he findeth not all wise, whom he beholdeth here vpon earth    


¶ THE sum AND ORDER of the 5. last Chapters of this book.  
HItherto wee haue heard Elihu, though somewhat too severe, yet a necessary censor, sent before by the providence of God, to call Job, who was very much grown out of patience through the unjust and slanderous accusations of his friends, by his grave and wise reasons, from the defence of his own uprightness to more moderation in this behalf. Him doth almighty God immediately follow appearing of a sudden beyond all their exspectations, who prosecuteth the same argument, which was begun by Elihu, but so, that it doth most clearly appear, what infinite difference there is between the speeches of holy men directed by the spirit of God, and the speech of God himself, whether you respect the matter or the words. And first of all wee are not to imagine of God in this place, as brought in some poetical tragedy appearing, as it were, out of an engine devised for that purpose. For the whole naration testifieth, that this is a true story of things done indeed, and afterward faithfully recorded& set down in writing by some holy man being inspired of the holy ghost, whom some of the Iewes affirm to haue been no other, then Moses himself. And to speak truth this history cannot be referred more fitly and rightly to any other time, then to that, wherein the Idumaeans flourished, the Israelites living in thraldom under the Egyptians. But wee know, that Moses lived forty yeares among the Madianites, where he might easily come to the knowledge of these things, as being not done far from thence,& it may seem not unlikely, that as he wrote his first book called Genesis by inspiration from God, so likewise this excellent history. Nay it is manifest, that in those times, God used many ways extraordinarily to appear unto 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 whole book, but that the true knowledge and worship of God did even then flourish among the Jdumaeans. And here he is said to haue spoken out of the storm( for I had rather interpret it so then a whirlwind) to testify thereby his heavenly majesty, as in the 1. of Sam. Chapter 12. verse 17. whether it were suddenly raised, while Ellhu was yet speaking,( for hereunto some refer that which Elihu saith in the former Chapter, verse 2. harken diligently unto the sound of his voice, and to the noise that goeth out of his mouth) or else followed strait superintendency so soon as Elihu had made an end of his speech, no man thinking of any such matter. Whereby job had that granted to him, which amid his former discourses he had so often and so earnestly wished and yet durst never hope, that it would so come to pass, namely, that he might freely plead his own cause in Gods presence before his tribunal seat. But in this place there are many things diligently to bee observed, for as much as hence wee must gather the special fruit of this story. And first of all, we may here behold howe wonderful is the providence of almighty GOD, both in revealing his own glory, by so much the more clearly, by howe much the more Satan, and all Satans adherents either witting or unwittingly endeavour to obscure it: as also in excercising, but not forsaking, his children according to his will, which howe so ever it is often unknown, yet can it never bee unjust: and that which is more, in most mightily delivering them, when their case seemeth to be desperate and past all hope of recovery. And farther, I pray you, what equity and moderation doth God use in these his reprehensions. For whereas not one of them but had offended in the former disputation: job by standing too much vpon the defence of his own righteousness, even in the sight and presence of GOD: his friends, in blaming Iobs former life without any just cause, and in that they deemed amiss of the way and means, howe to discern the hatred or love of God towards men, which God himself doth in express words declare in the two and fortieth Chapter, verse seventh; whereas, I say, they had all of them offended, howe mildly, howe gently, and with what fatherly affection doth he rebuk Job: his friends he taketh up somewhat more roundly, but he receiveth them all again into his favour? But peradventure you will say, that he let Elihu go without reproving him at all, who nevertheless had misconstrued diuers of Iobs speeches, and took them in a far other sense, then Jobs meaning was, treading also, as it were, in the same steps, in so much that he may seem to haue altogether allowed of his accusation. To this I answer, he was foresent of God, who setting before Iobs eyes that great and incomprehensible majesty of God, might thereby assuage his intemperate mood, which without some sharp remedy would not haue relented. Notwithstanding, this I say, that Elihu his speech was so far forth approved of God, as he had justly found fault with job& his friends,& had rightly and truly reasoned against them, as touching the majesty of God, but the manner of his accusation and reproof was not allowed. For whereas Elihu had accused Job, not onely for being bold to enter into discourse of Gods government, but even as guilty of blasphemy and impiety, and on the other side had so coldly and sparing reproved his friends: yea, and had in some sort seemed to agree with them, that job was thus punished, for that God was angry and highly displeased with him: God contrariwise doth reprehend job rather with grave then bitter words, and as one, who had rather spoken vnadvisedy then wickedly: but he findeth greater fault with his friends, not onely as judging fooolishly, but also perversely of the judgements of God: and for that, as touching job,( whom he absolveth, being by them wrongfully condemned) they had spoken so confidently against the truth, and falsely charged him with those crimes which he had never committed: neither is he reconciled unto them but by Jobs means, making intercession for them. But why is nothing at all said against Elihu? forsooth, both because he had not offended in the chief and main point of all, as concerning Gods iustice, which he most rightly and religiously maintaineth, as also least any new contention might grow, for making a final end whereof, he himself had vouchsafed to appear. Furthermore in this history, and especially in the conclusion thereof, as in a glass more clear then crystal, are set out to our view, first in God, that singular love wherewith he embraceth mankind, and his unspeakable mercy towards them that repent: then in job and his friends, the infirmities even of the best and wisest men, and that terrible conflict which they haue continually within them, as knowledge joined with ignorance, wisdom with folly, patience with impatiency, hope with despair. courage with cowardliness, humility with pride, aptness and willingness to be taught with ostinacie and rebellion: yet almighty God doth at no time forsake these his champions, but in the end doth most bountifully crown his own gifts in them. Last of all, God himself doth in these four Chapters lay open the knowledge of true natural philosophy, together with the chief and principal end thereof, to wit, that in these visible creatures we may behold the invisible things of God, so that in this onely respect, if there were nothing else, this book is to be esteemed as an incomparable treasure, and daily to be red and meditated of vs. Now as touching these two beasts, 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 needeth to doubt, but that he meaneth this beast and none other: and the hebrews do not unfitly teach, that it is termed by the plural number, as if you would say ( beasts) because, being indeed but one, it may for the huge bigness thereof stand for many. Neither do J doubt, but that in the 40. chapter, verse 12. by the word Zanav, which is commonly taken for a tail, so called, bccause it is a parte sticking out at the back, is signified not the tail of the elephant, but his large snowte, which beareth the resemblance of another tail, which truly as being proper to the elephant, and as having in this beast a most marvelous and necessary use, might not in any wise be pntermitted in this description. now that by the Leviathan is not meant that fish which we call a whirlpool, nor yet any other whale fish, but the Crocodile, that huge and terrible monster of Nilus,( that I may let pass the other partes of his description, and especially his back beset as it were with little hillockes, being so hard that nothing is able to pierce them, and also the hard plates of his belly) it is hereby manifest, that among the whalefishes there is not one that beareth scales, nor yet any that hath neck, and onely two, namely, the whirlpool and that which is called Orca, are armed with teeth. Neither doth that any whit derogate from the truth of this my opinion, that in the 2. verse of the 40. Chapter, mention is made of a tongue, which the Crocodiles want. For it is not said, that the Leviathan hath a tongue, but it is there denied, that he can be taken as the fishes, which with the hook are caught and pulled up by the tongue or jaws. And doubtless to the Idumaeans and people of the countries adjoining, being very far distant from the deep sea, but near unto egypt, the kingdom whereof at that time flourished, the Elephants and Crocodiles were as well known, as these vaste monsters of the Ocean were unknown unto them. which peradventure could hardly haue swomme in the Arabian gulf.   

CHAP. XXXVIII.  
1 But the Lord answered job out of the storm, and said,  
AFter all this, the eternal God, who never forsaketh his children being in danger, thinking that now he had long enough suffered his champion job, to wrestle with Satan and Satans ministers: and also foreseing, that if job and Iobs three friends should take vpon them to make answer to Elihu, there would grow a new contention: finally being willing, for the good and benefit of his Church in all ages, to decide this weighty controversy himself with his own mouth: caused a great storm suddenly to arise as a witness of his divine majesty, and out of the same, first of all he spake unto job, as touching that wherein he had offended, gravely and earnestly, but yet with a fatherly affection rebuking him after this manner.  
2 Who is this that darkeneth( my) counsels without knowledge?( that is, with his ignorance.)  
But what manner of man is this, who by howe much the more he searcheth in vain into the depth of my counsels, never making an end either of his complaints and lamentation, or of maintaining his own righteousness, by so much the more entangleth both himself and others, with words full of folly and ignorance?  
3 gird up thy loins like a man, I pray thee: J will demand of thee, and declare to me( such things as I shall ask thee.)  
go to therefore, forsomuch as thou wilt needs dispute with me, show thyself a man, and seeing thou wilt take this course, gird up thy loins and come forth, furnished with the best arguments that thou canst bring, and because thou hast left the choice free to me, my part shall be to demand, and thou prepare thyself to answer.  
4 Where wert thou when I established the earth? tell me( this) if so be thou dost understand( it.)  
5 Who limited the measures thereof, if thou know it? or who stretched out the measuring line over it?  
6 Whereupon are the foundations thereof set? or who laid the corner ston thereof?  
4 Where wert thou then, when I vnderlaide the earth as a sure and immooveable foundation to the world? tell me this, if thou canst. 5 And also howe I measured out the same, if so be thou know this likewise? and whether I used thy help and industry, or any others in applying the measuring rule unto it? 6 Vpon what props did I set such an infinite weight, and by whose aid did I lay the corner ston, for the upholding of so great a building? he that made the frame of the world, is not he able, job, to sustain thee? He that created the word, and fashioned thee without thine own help, doth not he know howe to govern thee aright, except herein he use thy advice and counsel?  
7 Where wert thou) when the stars of the morning merrily sung together, and all the sons of God reioyced?  
But if thou hadst rather hear of those things which are above, I pray thee, where wert thou then, when those heavenly torches first began to shine, and joyfully to dance, as it were in number and measure, one after another, and when for this work these blessed spirits with one accord sang praises unto me?  
8 Who is he, that hath shut up the sea with doors, when it came forth, being drawn out of the womb?  
9 Who made the clouds, the covering thereof? and the dark mist, the swaddling bands thereof?  
10 Yea, I haue limited my decree vpon it, and for it haue set bars and doors.  
11 And I haue said, Hitherto shalt thou come, and the swelling of thy waves shall stay  
8 But go forward: let us now also come to the great sea: and here I will haue thee to consider, who it was, that with certain doors or gates did keep in and shut up the same, breaking forth, as it were, out of the womb, wherein it was first conceived and bred? 9 Who holdeth up and fasteneth in the air those clouds which do cover it all over? who rolleth up the same in those thick and mystie vapours, as it were in swathing bands? 10 Is it not I, who by an everlasting decree, which never shall be repealed, haue set down and appointed bounds and limits, which, notwithstanding the great rage& fury thereof, it shal never pass? 11 For I haue said, even to this place shalt thou come: beyond which he shal not pass, but shal end his course, howe violently and loftily soever his waves are lifted up.  
12 Hast thou commanded the day light since thy dayes,( and) hast thou shewed unto the morning his place?  
13 That it might take hold of the wings of the earth, and that the wicked might be shaken out of it?  
14 And( that) it might be changed as the day of the potters and as it were garments stand about it.  
15 And from the wicked their light might be withholden, and the high arm be broken.  
12 And that I may yet again carry thee aloft, hast thou, since the time that thou wert born, established laws for the light, when it ought to arise, and hast thou given a sign unto the morning, where she shall first appear? 13 That she forthwith cast her beams, as it were so many fingers, vpon the uttermost borders of the earth, and that the wicked at the sight of her are scattered, and dare not once show their faces vpon the earth? 14 That at her coming forth, the earth is changed, receiving new forms without number of things visible, even as the day is diversly fashioned by the hands of the potter, with the which forms it is clothed, as it were with a garment of sundry and changeable colours? 15 Finally, that by the benefit of the light the wicked are taken short, so that their proud enterprises come to nought, their courage is daunted, their oppression ceaseth, and themselves fall into destruction? do all these things, I say, come to pass by thy means?  
16 Hast thou entred into the bottoms of the sea, and hast thou walked in the secret partes of the gulf?  
17 do the gates of death lye open unto thee, hast thou seen, I say, the gates of the shadow of death?  
What? hast thou entred into the lowermost goulfes of the sea, and hast thou been within the bowels of the same? 17 Hast thou preached the depth thereof, which I may well term the palace of death, and hast thou seen those shadows, which are as black with darkness as death itself?  
18 Hast thou perceived the breadth of the earth? tell us whether thou knowest it all.  
19 Which is the way where light dwelleth? and where is the place of darkness?  
20 That thou shouldst receive both the one and the other in the bounds thereof, and that thou hast known the way of the house thereof.  
22( These things forsooth) thou knowest, because thou wast then born, and the number of thy daies is great.  
18 Hast thou diligently viewed the distance of the earth, as it lieth in breadth, and darest thou affirm that every part and parcel thereof, is known unto thee? 19 Knowest thou the mansion of the light,& the station allotted to the darkness? 20 So that, thou canst find them both in their own regions, where they abide, and bring them forth by paths, which are not known to thee? 21 Forsooth, job, thou knowest these things, for so much as thou wert then born, when I made them, and appointed what order and course they should keep; and now also art very far grown in yeeres.  
22 Hast thou entred into the store houses of snow,& hast thou seen the treasures of hail?  
23 Which J haue hide, for the time of affliction, and for the day of war and battle?  
24( dost thou know) what way the fire breaketh forth, scattering the east wind vpon the earth?  
25 Who deriveth the furrows of waters for inundations, and the way for the lightning and the thunder?  
26 That it may rain vpon the earth, where there is not any man and vpon the desert, where is no man?  
27 To satisfy the wast and desolate place,& to make the coming forth of herbs to bud?  
28 Hath the rain a father? or who begetteth the drops of dew?  
29 Out of whose womb cometh the ye? and who breedeth the frost of the heaven?  
30 The waters are hide as a ston, and the face of the depth is frozen.  
22& 23 But forasmuch, as thy understanding cannot so easily reach unto these higher, and these lowermost partes of the world, peradventure thou art better acquainted with those things, which are done nearer in the air, as also which every man may behold here vpon the earth. Thou hast often seen it snow and hail, and thou mightest likewise perceive the matter of both. But tell me, I pray thee, knowest thou what storehouses of snow and hail I haue made me, from whence I may fetch them, how often,& in what quantity and measure I think good, whensoever I am determined, either to punish the sins of mortal men, or to make war with any stubborn or rebellious people? 24 dost thou know, who openeth the way for the shining& brandishing lightnings, so that, forthwith the air is filled with the sound of horrible tempests, such as are commonly raised by the eastern wind? 25.26& 27 Who divideth the deluge of waters, as it were, draining them, into certain furrows, which would otherwise violently fall down from heaven all at once, and maketh a passage for the thunder and lightning, through the midst of the clouds: to the end both that these tempests may be driven into desert and vnhabited places, and also that those regions, which otherwise would remain dry and barren, being sufficiently watered with the showers of heaven, may begin to bring forth plants and herbs of all sorts. 28 And tell me, is the rain begotten, or the drops of dew, are they engendered, 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 ice, like an infant conceived in the womb? who begetteth the frost, which being congealed, falleth from above? the water is made hard as a ston, and seemeth not to be water: the face of the waters, be they never so deep, is congealed and frozen.  
31 Wilt thou bind the delights of Chimah, or loose the bindings of Chesil?  
32 Wilt thou bring forth Mazzaroth in their time,& conduct Has with his sons?  
33 dost thou know the laws of the heauens, or dost thou order the government thereof in the earth?  
34 Wilt thou lift up thy voice to the clouds, and abundance of water shall cover thee?  
35 Wilt thou sand forth the lightnings, and they shall say unto thee, lo here we are?  
31 And whereas the stars do rule the interchaungeable course of the four seasons of the year, which I haue so ordained, that nevertheless they do not always keep the same temperature of heat and could, art thou he, or rather, is it not I alone, that am able to restrain the pleasantness of the spring, and to assuage the sharpness of the winter? 32 At thy commandment, will the summer come forth in its due time, and will the autumn with his children, that is to say, with the yeerelie fruits, which are then to be gathered and laid up, run his race? 33 Is the administration and government of the celestial bodies, committed to thy charge, together with their constant motions, which keep a marvelous and unspeakable order, which was appointed them from the beginning? hast thou allotted them their several effects in the earth, as it were, to rule the partes thereof, with their virtue and influence? 34 Canst thou no sooner speak the word, but the clouds will poure forth water abundantly vpon thine head? 35 Art thou he, that causest the lightnings with violence to break through the clouds, and when thou callest for it, will it make answer unto thee, and say, lo, I am here present at hand?  
36 Who hath put wisdom in the heart, and who hath given understanding to the mind?  
37 Who doth wisely number the clouds, and who setteth in order the waterpots of heaven?  
38 When the dust is gathered into hardness, and the clots are compacted together.  
36 Furthermore, who is it, that hath endued man with wisdom, wit, and knowledge, I say, not to work these things, or to govern them,( for that is altogether unpossible) but howsoever to understand them, and to apply them to his own use and commodity? For doubtless, he can not haue this from himself, forasmuch as he took not the beginning of his nature and being, from himself, but from an other. 37& 38. And that I may in few words comprise such things as are daily wrought, as it were, in the shop or workehouse of the air, who is he, I pray thee, that telleth the number of the clouds, which are in the heauens, where, with marvelous and unspeakable wisdom, they are set in order to give rain; so that the small dust being first moistened, and so by little and little cleaving together, the clots, which before gaped by reason of dryness, are closed up, and fast joined one with another.   

CHAPTER XXXIX.  
Vers. 1. dost thou hunt the pray for the old lion, and fill the appetite of the lions whelps?  
2 When they couch in their places and remain in the covert, to lye in wait.  
1& 2 but go too, let us come to the beasts of the field, and fowls of the air, that herein wee may know likewise what thou art able to do. dost thou teach the old lions to hunt their pray, and dost thou fill the ravenous appetite of the hungry young lions, which couch down their heads within their dens, and lurk in secret places to lye in wait? or rather is it not I, who feed them by my wisdom, which is far above the reach of thy understanding?  
3 Who prepareth meat for the ravens, when their young ones cry unto God: and they wander, neither haue any meat?  
The ravens also may teach thee this, whose young ones, being without meat, and croaking for hunger, I myself do feed, and not any other, hearing them no otherwise complain, then if they cried unto me.  
4 Knowest thou the time when the goates which keep in the rocks, bring forth young? or hast thou marked, when the hinds do calf?  
5 dost thou number the moneths, in which they fulfil( their conception) and knowest thou the time when they do bring forth?  
6 They bow themselves, they cast forth their young and send out their sorrows.  
7 Their young are strong, they grow abroad, they go forth,& return not unto them.  
4 It may be, that thou takest care for the wild goates abiding in the rocks, how they shall bring forth young, and teachest the hinds how to calf. 5 I beleeue, thou hast appointed how many moneths they shall go great with young, and at what instant they shall bring forth. 6 Nay, it is my providence, which watcheth over them, so that, when their time is come, they of their own accord bow themselves,& bring forth without the help of any midwife, and presently all their sorrow leaveth them. 7 nevertheless, the young hinds forthwith suck their dames, being strong and lusty, till at the length, they forsake their dames, and never return to see them again.  
8 Who hath set the wild ass at liberty, and who hath loosed the bonds of the wild ass.  
9 Whose house I haue appointed the wilderness to be,& the salt earth his dwellings?  
10 He derideth the noise of cities, and he heareth not the cries of the driver.  
11 The seeking out of the hills( is) his pasture, and he searcheth after every green thing.  
8& 9 Who hath taken the wild ass, and bound him with cords, so that being made tame, he might afterward loose his bands and suffer him to go at liberty, to whom I haue allotted his dwelling in the desert places, which are salt by reason of dryness? 10 Therefore he hath nothing to do with the noise of cities: he will not be brought to carry burdens, like other tame beasts; he regardeth not the stroke and cries of the carter, or any other cruel driuers. 11 The unknown places of the mountaines are his stable and pastures, where he looketh after every green plant, and eateth it up.  
12 Will the unicorn serve thee? will he tarry by thy crib?  
13 Wilt thou bind the unicorn with his band to( make) the furrowe? will he harrowe the valleys after thee?  
14 Wilt thou trust unto him, because his strength is great? and wilt thou committe thy labour unto him?  
15 Wilt thou beleeue him, that he will restore thee thy seed, and gather it unto thy barn?  
12 moreover canst thou bring the unicorn under thy subiection, and will he tarry by thy crib? 13 Wilt thou bind him as thou dost thine Oxen with his bands to draw the plowe, before thee, or wilt thou make him followe thee with the harrowe? 14 Wilt thou trust unto his help, because his strength is great, as if the hope of thy labour did depend vpon him? 15. Wilt thou look, I say, to haue the harvest brought in by his labour, and that he will gather it unto the mow?  
16( Hast thou given) the pleasant wings unto the peacocks? the wing and feather of the Ostrich( is it from thee.)  
17 And that she leaveth her eggs vpon the ground, and cherisheth them vpon the dust?  
18 And forgetteth that the foot will tread vpon them, and the beast of the field will break them?  
19 She dealeth hardly with her young ones not hers: her labour( is) in vain without fear.  
20 Because God hath deprived her of wisdom, and hath given her no part of understanding.  
21 In the time( when) shee mounteth on high, shee mocketh the horse and his rider.  
16 Hast thou clothed the peacock with such gallant feathers? hast thou given such wings and feathers unto the Ostrich? 17.& 18. Which bird, albeit in greatness she pass others, yet leaveth she her eggs vpon the ground to be cherished and kept warm of the dust, wherein they lye, being nothing at all mindful that they may be trodden under foot, and broken by the wild beasts which pass up and down from one place to an other: 19 so unkind is shee to her young ones, and yet not hers, as which shee hath in vain conceived and brought, whiles shee is not touched with any care or regard of them. 20.& 21. For thus it hath pleased God, even myself, to create her, foolish and without understanding, which is given to other brute beasts: yet is shee of so great swiftness, that after shee hath once spread her wings abroad, no horse nor horseman is able to overtake her, running with her feet vpon the ground, but withal being violently carried forwarde with the moving of her winges.  
22 Hast thou given the horse strength? hast thou clothed his neck with neying?  
23 Canst thou make him afraid( that is, make him fly away being afraid) as the grasshopper? the strength of his nostrils is terror.  
24( His feet) dig the furrow, and he rejoiceth in his strength, he goeth forth to meet the armed man.  
25 He mocketh at fear, neither is he daunted, neither turneth back at the sight of the sword.  
26 The quiver soundeth vpon him, and the iron of the javelin and spear.  
27 With lifting up himself, and moving he swalloweth the earth, neither careth he for the sound of the trumpet.  
28 he saieth unto the trumpet, Ha, Ha: and he smelleth the battle a far off, the noise of the captaines, and of the alarum.  
22 The strength of the horse cometh it from thee, or his terrible neying which soundeth from within his neck? 23. Canst thou with a little noise make him afraid, and cause him to fly from thee like a grasshopper? nay, he bretheth forth nothing else out of his nostrils, but mere terrors. 24. Seest thou how he striketh the earth with his feet? how he pleaseth himself in his strength? how he meeteth cheerfully with harnessed men? 25 how he counteth that a sport and play, whereof others are afraid? how nothing is able to daunt his courage? how he goeth not back at the fight of the sword. 26 howe he is nothing terrified with the rattling of the quiver, nor yet with the banner and spear which his rider carrieth? 27 how he raiseth up himself, and runneth hither and thither with such exceeding great rage and fierceness, as if he would assail the earth and even swallovve it up: neither is any whit troubled at the shrill sound of the trumpet? 28 Nay, so soon as he heareth it, rejoiceth with a cheerful voice, as it were smelling the battle a far off with his nostrils, together with the callings of the Captaines and noise of the soldiers?  
29 Doth the hawk by thy wisdom recover her feathers, and spread out her wings toward the South?  
30 Will the eagle at thy mouth,( that is, speech) mount aloft, and what? will she make her nest on high?  
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 far off.  
33 And her young ones swallow down blood, and where the carcase is, there is shee.  
29 Is it thy teaching, that the hawk casting her old feathers and new coming in their steede, spreadeth out her wings toward the South, that they may be cherished and made ripe with the heat of the sun? 30 doth the eagle at thy commandment mount aloft? and dost thou teach her to build her nest in the high places? 31 To dwell in the steep rocks, and to make her abode in the very tops of the rocks: 32 thence to spy out her pray a far off with her quick eyes: 33 there to satisfy her ravenous young ones with blood, and wheresoever the carcase lieth, to fly thither in all hast?  
34 moreover the lord called unto job and said,  
35 Can a man contending with the almighty, teach him? he that disputeth with God, let him answer to this.  
34 The lord by these words as it were feeling Iobs mind, and then giuing him some respite to gather his spirites together, hearest thou these things, job, saith he? 35 and dost thou think that any man reasoning and debating the matter with God, is able to teach him? now therefore come on, if thou art still disposed to jangle and to stand in contention with thy maker, let me hear what thou canst answer to these things, which I haue already spoken.  
36 But job answered the Lord, and said,  
37 Behold, I am vile, what shall I answer thee. I do lay mine hand vpon my mouth.  
38 Once haue I spoken: I will answer no more: yea, twice ( haue I spoken) I will proceed no farther.  
36. 37. 38. Hereat job showing himself to be one, that feared God, and who hated not to be reformed, lo saith he, I confess myself guilty and I aclowledge mine offence before thee. Doth it become me sillie and miserable man, to make answer against thee, the glorious creator of heaven and earth? Nay, I will now and for ever hereafter hold my peace. My sin already is too too great, that I haue once, and the second time spoken so presumptuoushe. God forbid, I should proceed any farther.   

CHAPTER XL.  
Vers: 1. again the Lord answered Job out of the storm,& said.  
2 gird up now thy loins like a man, I will demand of thee, and tell me ( such things as I shall ask of thee.)  
1. 2. AFter this the lord, meaning to come nearer to the matter, which chiefly was in controversy: namely, to prove and confirm by most fit examples, that his sovereign power, being no less just then it is great and infinite, whereby he worketh and rightly governeth all things, and in which all men ought simply and without exception to rest; now the second time speaketh unto job out of the storm, saying, That thou maiest yet, job, be better persuaded hereof, and that no scruple or doubt may stick in thy conscience, as if I went about by violence and tyranny to oppress thee; that which I said before to thee, I say again, if thou think that thou canst allege any thing against me, or that thou art able to stand in contention with me, come on, prepare thyself in the best wise, and answer to those things, which thou shalt hear me speak.  
3 Wilt thou also disannul my iudgement, and make me guilty, that thyself maiest be acquitted?  
4( Is) thy arm like the( arm) of God, and dost thou thunder with a voice, like him?  
5 deck thyself with magnificense and highnesse, and put on majesty and honour.  
6 show forth the fury of thine anger, and behold any man that is proud, and abase him.  
7 Behold? I say) the man that is proud, and bring him low, and destroy the wicked under themselves,( that is, in their place.  
9 And J also will confess that thy right hand doth save thee.  
3 Consider with thyself, job, to what end thou hast powred forth these complaints against thy birth day, and how far thou hast proceeded in defence of thine own righteousness, when thou didst reason, as thou thyself thoughtest, very profoundlie, concerning my patient forbearing of the wicked, and exercising the righteous with such grievous and continual afflictions. For I haue set before thine eyes and that not in a few examples, how marvelous and unsearchable my wisdom and power hath been both in creating and ordering all things both in heaven above and in earth beneath: and wilt thou not aclowledge that the same things do also take place in thyself? what then? art thou able not onely to contain that way and order, which I followe in governing all things and to dispose thereof as thou thinkest good, but also to disprove it, as swaruing from right and iustice, whereby thou maiest be found just, and I judged unjust? 4 But go too, let us come to the matter which is in hand. Suppose that the government of this world were given over into thine hand, hast thou that might& power to rule, to sustain,& to uphold all things, which is only proper to myself? Canst thou sand out that so dreadful voice of thundering either to terrify or to destroy the wicked, which trouble and disquiet the world? 6 Purchase all the worship and high authority that thou canst,& come forth accompanied with all honour and majesty. 7. 8. 9. moreover look with a stern countenance, such a one as casteth forth flames of wrath and displeasure round about. now on the other side, let the proud and presumptuous sort stand before thee, who swarme almost in every place, if so be thou canst abide their looks, if so bee thou canst tame them, if thou canst cast these lofty fellows down to the ground: finally if thou canst so vanquish and get the mastery over them, that they shall never afterwards dare to show their faces, nor yet once appear, then I will yield that the victory is thine and then will I also openly acknowledge that there is in thee sufficient power and ability to govern thyself, and to rid thyself out of all dangers, in so much that thou needest not at all to depend vpon any other.  
10 Behold now Behemoth, whom J made with thee: he eateth grass as an ox.  
11 behold now his strength( is) in his loins: and his force in the wrinkles of his belly.  
12 He moveth not his prominent parte( which is) as the Cedar: the sinews of the terribleness thereof are wrapped together.  
13 His bones are brazen beams: his bones( I say) as a lump of iron.  
14 This beast is the chief of the ways( that is, of the works) of God: he that hath made him, maketh his sword also to be near him.  
15 But the mountaines bring him forth grass, and there do all the wild beasts play.  
16 He lieth under the shadow of trees, in the covert of the reede and fens.  
17 The great trees cover him( to be) a shade unto him, the willows of the stream compass him about.  
18 He diminisheth the river, and hasteth not: he trusteth that he can draw up jordan into his mouth.  
19 Who will take him, being before him, or with snares bore him through the nostrils.  
10 But that thou mayest learn hereafter to measure thyself by the length of thine own foot, to keep thyself within thy bounds, behold, I set before thee that huge beast, which being one, may stand for many, and is, as thou also art, my workmanship: I mean the Elephant, whose bigness in comparison of thee, thou seest what it is:& yet he eateth hay like the ox, neither doth he proudly abuse that his mightiness of lims. 11 Neither is there any cause, why a man should think that he hath not strength proportionable to the greatness of his body. For that his might is exceeding great, the breadth& vastnes of his sides together with his belly full of ridges and wrinkles doth sufficiently testify. 12 What sayest thou to this moreover, that with great swiftness he turneth about hither and thither that prominent part which men call his snowte: being wholly compact of sinews, wrapped, and as it were, twisted together, able to terrify any man, seem he never so stout and courageous. 13 As for his bones, especially those two hollow ones, which stand out of his mouth, thou wouldest say, they were two pipes of steel: and that the rest were so many massy pieces of iron. 14 In a word, among all other beasts of the field, I would that this should be, as it were, a most singular testimony of my omnipotent and incomprehensible power: and as I haue made him, so haue I furnished him with sufficient armor for the defence of himself. 15 Yet is he content with his fodder, which the mountaines do yield him, he is gentle and hurteth no man, neither do other beasts avoid his presence and company, but rather desire it. 16 He abideth under the shadow of great trees, and lieth hide among the reedes, 17.& 18 Where being covered with the shade of boughs, and remaining among the willows of the river, if happily thirst come vpon him, he forthwith entereth into the channel, breaking the course thereof with his great and vaste body, insomuch that the stream being driven into sundry parts, runneth thinner: and he drinketh so great a draft, that he seemeth as if he would swallow up the whole river of jordan, 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 sleights bored through the nostrils and caught with a snare, is there any man that can lead him away?   

CHAPTER XLI.  
1 CAnst thou draw out Leviathan with an hook, and with a line, which thou shalt cast down vpon his tongue?  
2 Wilt thou thrust a bulrush through his nostrils, or pierce thorough his jaws with a thorn?  
3 Will he make many prayers unto thee? will he speak thee faire?  
4 Will he make a covenant with thee, that thou shouldst take him for thy seruant for ever?  
5 Wilt thou play with him as with a bird, and wilt thou bind him for thy maides?  
6 Shall the companions banquet with him? and shall they divide him among the marchants?  
7 Wilt thou fill his skin with hooks, or his head with the fishers bow net?  
8 Lay thine hand vpon him: thou wilt never after remember the battle.  
9 behold his hope( namely, that layeth his hands vpon him) is frustrate,( yea) shall he not be overcome with the very sight of him?  
1 And to the end thou mayst yet better perceive, how much thou hast forgotten thyself in taking vpon thee thus presumptuously to reason with me, behold, I set before thee another kind of vaste& horrible monster, namely, the crocodile. Canst thou hope( unless happily thou art not in thy right wits) to draw him up like a fish with an hook,& with a line cast down vpon his tongue? 2 And having caught him by the nose or jaws with a hook, canst thou hang him vpon a twig or bulrush, and so carry him away with thee? 3.& 4 When thou seekest to catch him, will he prostrate himself before thee& fall down at thy feet, as they, who are conquered in war use to do, desiring thee with faire words and great entreaty to spare his life?& making this covenant& agreement with thee, that he will continually be thy servant and bondslave? 5 Or wilt thou give him to thy daughters to play withall, as fathers are accustomend, when they are disposed to play with their children, to give them little birds tied by the feet? 6 Will the company of fishermen make good cheer together, because they haue taken him,& bargain with the marchants for dividing of him? 7 When thou goest about to take him, wilt thou strike at him with hooks one after another, or wilt thou get his head within a fishing net? 8.& 9 But if so be any choose rather to lay hands vpon him, he shalbe frustrate of his purpose,& shal pay dearly for his boldness, he may well account it the last attempt that ever he shall take in hand: yea, who rather will not be overcome with his very looks?  
10( There is) not( any so) fierce, that he dare stir him up,& who is he then, that will present himself before me?  
11 Who hath prevented me, and J will restore?( That which is) under the whole heaven is mine.  
12 I will keep secret his members, and the state of his strength,& grace( that is, the wonderful manner) of his making.  
10 now seeing none is so hardy, that dares rouse up this monster being at rest, who would not wonder at that mans boldness& presumption, who is not afraid to set himself openly against me? 11 If any man hath bestowed any benefit vpon me first, go to, let him come forth& show himself, lo here I am ready to aclowledge myself beholding to him. Nay surely, but al is mine,& cometh from me whatsoever is under the cope of heaven. But forasmuch as I haue proceeded thus far, I think good to show the parts, together with the whole state and composition of this vaste creature, in which, as in a most principal piece of my workmanship, thou mayst behold howe great and howe glorious a God I am.  
13 Who will discover the face of his garment? who will come to him with a double bridle?  
14 Who shall open the doors of his face? the compass of his teeth( is) terror.  
13 Who,( as men use to do, when horses are to be saddled) will take off his cloth, and set the saddle vpon his back? who will come to him with a double bit? 14 Who will open the gates of his jaws, to put the bridle into his mouth? his teeth on all sides are nothing else, but mere terrors.  
15 His highest part( that is, his back) is the strength of many shields: every one of them is shut up within a narrow room.  
16 One is set to another, and the wind cometh not between them.  
17 One is joined to another, they cleave together and are not sundered.  
15. 16. 17 He is armed with strong shields, rising and standing out vpon the ridge of his back: being so nearly joined& knit together, that the wind can not haue any passage between them: and they cleave so fast and are in that order, as it were, linked one to another, that no force is able to make a separation and division between them.  
18 With his neesings fire is kindled, and his eyes are the eye liddes of the morning.  
19 Out of his mouth go lamps, and sparkles of fire leap out.  
20 Out of his nostrils cometh forth smoke, as out of a boiling pot and cauldron.  
21 His breath maketh the coals burn, and a flamme goeth forth of his mouth.  
18 When he ratleth in his throat like to one that sneeseth, there appeareth a flamme of fire: which way soever he turneth his eyes, there cometh a light from them, like the golden beams of the morning. 19 You will say, that torches with sparkles of fire breaking forth on all sides, proceed out of his mouth. 20 His nostrils cast forth a thick smoke, like to a seething pot or cauldron. 21 he breatheth out burning coals, he spiteth out of his mouth flashes of fire.  
22 In his neck remaineth strength, sorrow rejoiceth before him.  
23 The parcels of his flesh are united together: all his members are well knit, and are not removed.  
22 His neck is so hard and strong, that all force and power seemeth therein to consist:& that which is dangerous unto others, and bringeth them into selfishness& sorrow, to wit, the tempestuous rage of the swelling waters, the same is pleasant and delightsome unto him. 23 His joints are not loose& partend asunder, but compact& well knit together, so that one can not possibly be divided& pulled from another.  
24 His heart is strong as a ston, and as hard as the nether millstone.  
25 The mighty are afraid of his rising up: at his breakings they purge themselves.  
26 If a man assail him with a sword, it will not stand, nor the dart, nor the spear.  
27 He esteemeth iron as straw: brass, as rotten wood.  
28 The arrow doth not make him flee, the stones of the sling are turned into stubble unto him.  
29 The engines of war are no better with him then stubble, and he laugheth at the shaking of the spear.  
24 Neither is his heart any thing inferior to the might of his body, as strong as any rock, as hard to abide all brunts as the nether millstone. 15 Therefore when he raiseth& lifteth up himself, not the stoutest& most courageous, but he feareth, and he that but seeth with what violence he rusheth & breaketh the waves, is ready to bewray himself. 26 And if happily any man strike him with a sword, the sword recoyleth, being beaten back with the hardness of his body,& so doth any weapon whatsoever, which a man throweth at him. 27 For he maketh no more account of iron, then of chaff,& a sword of steel is all one to him, as a piece of rotten wood. 28 The arrow doth not drive him away, the stones of the slingers are as stubble before him. 29 He is no more afraid of warlike engines, then if a man should cast straws at him,& as for the shaking of the spear, he counteth it a ridiculous thing, and nothing at all to be regarded.  
30 under him are sharp flintes, and he layeth sharp things under him in the mire.  
31 He maketh the depth to boil 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 think the gulf as an hore head.  
33 There is no likeness( that is, not any thing like) to him, he is made without fear,( that is, so that he dreadeth nothing.  
34 He despiseth all high things, he is a king over all that are lofty.  
30. He careth not for the sharpness of the flints& rocks, but layeth him down to rest vpon them in the mire. 31 Lying thus vpon the moist ground under the water, when he stirreth himself in the bottom, the water boileth 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 over the sea, the water shineth after him, and resembleth the white hairs of an hoary head. 33 To conclude, there is no beast vpon the earth to be compared with him, nor so made, not to fear any thing: 34 Despising all other creatures in comparison of himself, and who may rightly be called the King, among all that are proud and mighty.   

CHAPTER XLII.  
1 THen job answered the Lord, and said.  
2 J know that thou canst do all things, and that counsel is not hindered from thee,( that is, that thou decreest nothing which thou art not able to accomplish and bring to pass.)  
3 Who is this, that darkeneth( my) counsel without knowledge?( that is, by his ignorance) Therfore( truly) haue I spoken, but( such things as) J understood not:( These things are) too wonderful for me, and J haue not known them.  
4 hear, I beseech thee, and I will speak, J will demand of thee, and declare thou unto me.  
5 I had heard of thee, by the hearing of the ear: but now mine eye seeth thee.  
6 Therefore I abhor( those my former doeings,) & repent in dust and ashes.  
1& 2 Then job, being overcome with the great majesty of God, rather thundering forth out of the storm, then speaking after the manner of men, and not being able to hold his peace any longer: I aclowledge, saith he, that there is nothing which thou art not able to do, and as thy counsels are wise and just, so also, that thou wantest not power, to accomplish and bring to pass, whatsoever thou hast decreed. 3 truly thou hadst good cause, O Lord, to rebuk my foolishness, by asking the question, what manner of man he might be, who by so much the more observed thy counsels, by how much the more deeply he preached into them. Therefore, I confess, that I haue uttered such things, as I did not understand, being altogether unknown, far above the reach of my slender capacity. 4 Shall I say, that this hath happened to me through mine own fault, and deserving, that thou shouldst use these words to me, hear J pray thee, and I will speak? For surely it belongeth unto thee to command, and not to entreat that thou mayst be heard. It is thy part, I say, to command what thou wilt haue done, and mine to give ear to that which thou commandest. And again, I was very much ashamed of myself, when as thou saidst, I will ask of thee, and do thou teach me, For I, O Lord, am to ask and to learn, and not thou. 5 On the other side, how great a benefit is this which thou dost now bestow vpon me, in that thou hast vouchsafed me, thy presence and speech in this storm, whereas before, I onely knew thee by hearsay: namely, by those things which I haue heard our Fathers tell, concerning thy power, thy wisdom, and thine excellent works. 6 Therefore I do not only recant and call back, whatsoever I haue before time, either thought or spoken unadvisedly, but I do even abhor myself in that respect. lo, I aclowledge mine offence before thee,& I am heartily sorry for the same, This dust& ashes shal be a witness of my repentance.  
7 And it came to pass after the Lord had spoken these words unto job, the Lord said unto Eliphaz the Themanite. My wrath is kindled against thee,& thy companions, because ye haue not spoken of me the thing that is right, like my seruant job.  
8 Therefore take unto you now seven bullocks and seven rams, and go to my seruant job,& offer up for yourselves a burnt offering. And my seruant job shall pray for you. For his face will J accept, least J work, foolishness with you,( that is, least I so behave myself towards you, as your foolishness doth deserve) because you haue not spoken of me the thing, which is right, like my seruant job.  
9 So Eliphaz the Themanite, aed Bildad the Suhite, and Tsophar the Naamathite went, and did according as the Lord had said unto them, and he accepted the face of job.  
7 These speeches having thus passed between the Lord and job, the Lord being much more displeased with those his three friends, forasmuch as they neither had spoken and judged aright concerning his providence, by which he governeth all things, neither yet concerning the certain tokens of his love and hatred, and moreover also had falsely accused Iobs former life, as guilty of great wickedness and hypocrisy, thereby almost driving him into desperation: turning his speech unto Eliphaz the Themanite, verily I( saith he) am highly offended with thee and with thy two companions, because ye haue not spoken so rightly of me as it became you, and as my seruant job hath done, whom you haue assailed without all right and reason. 8. go ye therfore, and taking seven young heifers and so many rams, deliver them to my seruant job, that he may offer them up to me for you in a burnt sacrifice. For he shall pray for you, so far shall he bee from recompensing evil for evil. And as for me I will be reconciled to you for his sake and at his entreaty, that you may not receive the reward of your foolishness which ye haue deserved, having not spoken rightly of me, as my seruant job hath done. 9 So those three, namely Eliphaz the Themanite, Bildad the Shuite, and Tsophar the Naamathite, were obedient to the commandment of the Lord, giuing forth a most singular example of a modest& humble mind, which is always ready and willing to be reformed. Neither surely had they sinned of wickedness or malice, but of ignorance& vnaduisednes. And job on the other side( as it becometh virtuous& godly men to do) straightway forgetting al injuries, discharged that duty, which God had enjoined him:& his prayers for his three friends were acceptable to God.  
10 And the Lord turned the captivity of Job into the contrary, when he prayed for his friends: and he gave job twice so much as he had before.  
moreover, this entreaty, which job made for those his friends, who had dealt so hardly& injuriously with him, God took in so good parte, as that forthwith he turned all his miseries and afflictions, wherewith Satan had fast tied him as a captive with chains and fetters, he turned them I say, into a state and condition clean contrary to that, wherein he had been thus grievously tried; and for those things which job had before time in his possession, he now bestowed vpon him double so much as he had taken from him.  
11 For there came unto him all his brethren,& all his sisters,& as many as had been of his acquaintance before, and did eat bread with him in his house: and had compassion of him and comforted him for all the evil, that the Lord had brought vpon him, and every man gave some one of his cattle,& every one an ear-ring of gold.  
12 moreover the Lord blessed the last( state) of job more then his former. For he had 14 thousand sheep,& 6 thousand camels,& a thousand yoke of Oxen, and a thousand shee Asses.  
11 For God changing their mindes, all the men and women that were of his kindred,& al that before time had been familiarly acquainted with him, came unto him of their own accord,& did eat meat with him in his own house, protesting that they took that his misfortune very heavily, and they comforted him in the best manner that they could; yea, every one of them gave him either a sheep, or an ox, or a camel, and also an ear ring of gold: partly as a pledge of their goodwill and friendship renewed towards him, and partly in considration& recompense of that loss, which he had before by the will and foreappointment of God, sustained. 12 moreover, God marvelously blessed him with increase, and made this his latter condition much better then his former, in somuch, that he did now possess fourteen thousand sheep, six thousand camels, a thousand yoke of oxen, and a thousand shee asses.  
13 He had also seven sons 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 land were no women found so faire as the daughters of job,& their father gave thē inheritance among their brethren.  
13 Likewise he gave him so many children as he had before, to wit, 7. sons, and 3. daughters of rare excellency, as their names may witness. 14. 15 For he called the first Iehimimab, as it were, the brightness of the day: the second Casia, that is, the most precious spice, or cinnamon: the third, Kerenhappuch, which is as much to say as the horn or strength of the white Alabaster: neither were there any women throughout all that country, in beauty& comeliness to be compared with Iobs daughters: whom their father loved so dearly, that together with his sons,( 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, job lived an hundreth and forty yeeres, and saw his sons, and his sons sons, even to four generations:  
17 And job dyed, being old and full of dayes.  
16 Finally, that God might heap all manner of blessings vpon this his victorious champion, he lived after this conflict& trial a hundreth& forty yeres,& that in continual health& prosperity, in somuch that he saw his childrens children unto the fourth generation: 17 And at the length being very old& full of yeres, ended his life.    
FINIS.