Commentary on the Old Testament Volume 2-4

CHAP. I

THere was a man in the Land of Uz, whose name was Job, and that man was perfect and upright, one that feared God and eschewed evil. Touching the name Uz, it signifieth Counsel, saith one, and Job greiving: It was by the consent of all, a Country bordering upon Idumea in part, and in part upon Jordan, and in part upon Arabia, and another part upon the Kingdom of Bashan; Job although a Gentile, and one that lived amongst naked Heathens, yet is commended by this, that he was perfect and upright before God. Whereupon Gregory saith, That to be righteous amongst the righteous is not so great a commendation, [Note.] although it be good everywhere: but to be righteous, and to live in the fear of God amongst the wicked, this showeth a most righteous and virtuous man indeed. So Lot amongst the Sodomites, Noah in the old world, and Jeremy amongst the Jews, the rose in the Canticles amongst thorns.

Again, in describing Job it is said, that he was perfect and upright, that is, of an upright heart and innocent life, he did not make a show of that outwardly, which he was not inwardly, and he feared God, which he proved by his eschewing of evil: And who so would be accepted for righteous, must be such a man as he was.

Here is shown with how great blessings God blessed this man Job, both of Children and Cattle, So that he was the greatest in all the East, and as some say, a King, which indeed is implied, in that he is said to be the greatest of all others, such as none but Kings are: and in some passages afterwards following, where he declareth in what Majesty he lived, and was by others observed some say that he was the first King of Idumea. First, the blessing of God upon him in giving him children is spoken of, because that in those days this was counted the greatest worldly blessing, and therefore is commonly spoken of in the Psalms, where God's blessings upon the righteous are enumerated in the first place. For his substance, although it be set forth, as standing only in Cattle, yet some think that he had great store of gold and silver also, but without ground. In Job thus wealthy, we see it true by experience, which God promiseth and speaketh of, that should be to the righteous, Godliness hath the promise of this life, and of that to come. But there is another end, as Ferus, noteth of commemorating these things in this place, his children are spoken of, which were many: Next after his eschewing of evil, to show, that he was not like the men of these times, who if they have many children, will take any evil course to get something for them, steal, lie, deceive or oppress, and they think it a plea sufficient against charity or doing good with their [Note.] goods, that they have many children to provide for. Job did not so, but still kept constant in the way of righteousness, and exercised much charity, as we may see Chap. 21. And his great riches are also spoken of, that his virtue might the more appear in that, having so great possessions he did not set his heart thereupon, as men that be rich commonly do, making Mammon their God. For that he did not, appeareth, because when he had lost all, he blessed God, saying, The Lord giveth, and the Lord taketh away, blessed be the Lord's name. Moreover the children of Job are not therefore mentioned, because it is a commendation to a man simply to have children; but having children, to bring them up in the nurture and fear of the Lord, as he is shown to have done, verse. 4. which next followeth.

And his sons went and feasted in their houses everyone his day, and sent and called for their three sisters, to eat and to drink with them.

And when the days of their feasting were gone about, Job sent, and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all; for Job said, It may be that my sons have sinned and cursed God in their hearts, thus did Job continually.

This feasting of his sons was, as is generally conceived, to show in what good love and amity they lived together, as brethren and sisters ought to do, a means to express and continue which, is sometimes to feast one another. This therefore makes further for the praise of Job, that he brought up his children so, as that they were knit together in mutual love, which how pleasing it is to God, appeareth by that of the Psalmist, O how happy and joyful a [Note.] thing it is for brethren to live together in unity. And therefore in their example unity and love is commended unto us, who are all brethren in Christ, and to use all means whereby it may be maintained, taking even times for this end, to feast one another, and not only such as can feast us again, but the very poorest that cannot, as our Lord hath commanded us to do. Whereas it is further said, that, when the days of their feasting were gone about, Job sent and sanctified them. Calvin rendereth it, He sent for them and sanctified them, but the word signifieth nothing, but He sent, and therefore Junius better, He sent and commanded them to sanctify themselves in way of preparation to the sacrifice next spoken of, as it was afterwards by the written law of God required, that men by washing after uncleanness any way contracted, should sanctify themselves before that they drew near to God. Ferus thinks that he sent some man unto them, who was able to instruct them herein, that he might see it done, haply having other public employment himself at that time. And why did he take this care of sanctifying them every day after their feasting? the reason is shown in the next words, It may be they have sinned and cursed God in their hearts. He knew that although inviting to their houses and feasting were lawful, yet it could hardly be without sin, especially in young persons, and in such as have not so good government of their tongues or appetites. For in feasting there is commonly excess of eating and drinking, even in those that are more temperate: and the heart being merry with wine and good cheer, the tongue is ready to run riot even to the blaspheming of God's most holy name; for when the Wine is in, the wit is out, and men are ready to speak they know not what. Calvin for these words, It may be they have cursed God, hath these, They have not blessed God: the word indeed is, 〈 in non-Latin alphabet 〉 signifying blessing or cursing; but if it be expounded by blessing, it must be read, They have blessed, because that here is no negative. Tho: Aquin. rendereth it by blessing, saying there, He meaneth, It may be they have sinned by being over merry, and in their hearts blessed or praised God, through whose beneficence they have had wherewithal to feed and drink so liberally, as Pirates and Thieves having gotten a good booty by robbery thank God for it. And this I take to be the best way of expounding it. Yet because it is most commonly expounded by cursing, if it be taken so, it may have this sense: It may be they have cursed God, although not with their tongues, for so it is not to be thought, that Jobs children being so well brought up, would do, but they might in their mirth not think so reverently of God in their hearts as they should, there might be now evil thoughts of him, although not uttered with their tongues: and for sinning in their hearts, Job would have them sanctified. A right Evangelical man, saith one hereupon, was Job, who knew that evil which is but in the heart to be sin, and sacrificed therefore: Ferus from Jobs sending to his sons to sanctify them, observeth, that he had a care of his children, not only in respect of their bodies, providing so well for them, that each one had his house and means to live well in this world, but also in respect of their souls, that if they had through infirmity sinned in anything, he would eftsoons have them sanctified, by confessing and humbling their souls, and expressing their penitency, and washing themselves by contrition of heart, by external washing of themselves and cloths by water. Whereby most Parents are reproved as very faulty, in that all their care for their children is in respect of the body, they having little or [Note.] none for the soul, and that they may from time to time be sanctified and cleansed from the sins, to which by the corruption of nature, or through infection by others, they are addicted. This man Job, who was but a Gentile, shall rise up in judgment against such Christians and condemn them.

Again, Job held and hand of power and rule over his children, being come to men's and women's estate, and having families of their own, to awe them in case of sinning, as all good parents also will endeavor to have by their grave [Note.] carriage of themselves towards them, and learning and disciplining them well when they are young. All Parents would have their children likewise to honor them as long as they live; but because they carry not themselves thus honourably towards them, neither lay a foundation of this when they are young, all their authority is by undutiful children shaken off, if they be once grown up men or women. But such children are by the example of Jobs children to be reproved, especially, that having such good Parents as he was, regard not their charges, to be sanctified, to live holily, and not as the profane sort, as there are too many that do. And Job rose up early in the morning, and offered burnt offerings: These were properly offerings for the expiation of sin, some young, fat, and perfect beast without blemish, being taken and killed, and then wholly burnt with fire to ashes to the Lord, upon which doing, the sinner standing and confessing his sins, obtained mercy and forgiveness. This office of sacrificing before the Law, long before which Job lived, pertained to every man, as we see in Cain and Abel, who both brought their offerings; but afterwards it seemeth to have been restrained to the first borne, for he was the Priest of the Family. After this, Israel being grown into a Nation, and brought out of Egypt, to avoid confusion in the service of God, the Tribe of Levi was sanctified and set apart to this Office for all the first-borne of Israel, and more particularly out of that Tribe, Aaron and his sons, as is plainly declared in the Law. Here Job, as piety bound him, and it was lawful for him to do, killed and offered seven whole burnt Offerings, or ten according to the number of his children, both sons and daughters, and this he is said to have done all the days, Hebr. that is, when one feasting day was ended, he rose up early the next morning and sacrificed, and this he did till the times and days of their feasting were over. Thus Jerome Epist. ad Enagrium, Olympiodorus in catena, Genebrard in Chronol. Some think that all his sacrificing was together upon the 8. day. And his diligence herein is to be noted, when he conceived that some sin had been by his children committed, he used no delay, but next morning betimes took a course for the expiation thereof: whence we should learn in general, if we have been overtaken [Note.] with sin by infirmity, not to lie therein, but speedily by repentance and faithful prayer (whereby we offer Christ as it were in sacrifice, that immaculate Lamb to the Father, when we pray in his name) to rise up again, and then we shall be pardoned. And in particular, because feasting can hardly be in all the company without sin, both to be very careful at such times, that we offend not: and after eating and drinking to pray to God to pardon our excess, being carried by our sinful appetite, and all our vain talk, yea our evil thoughts in the dissoluteness of our minds at such times.

Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.

Before I enter upon these words to open them, I think it not amiss to show, that Gregory, although he acknowledgeth this to be a true History, yet he saith it, all allegorical. Job is signifying mourning, setteth forth Christ, a man of sorrows, he dwelt in the land of Huz, signifying counsel, this setteth forth Christ's wisdom and counsel, for which he is by Isaiah called Counselor, He was perfect and upright, so was Christ indeed, without all sin, and feared God: So it is said of Christ, That the spirit of the fear of the Lord was upon him. He had 7. sons, Christ 12. Apostles, who were perfect through the Spirit, with which they were extraordinarily endued: for 7. is a number of perfection, and being divided into 3. and 4. the first number being multiplied by the second, or the second by the first make 12. And three daughters: So besides the Apostles, who were strong as sons, Christ hath some weaker children. who are as daughters, I mean the people who are not so intelligent, but yet they believe the blessed Trinity, God the Father, Son, and holy Ghost, by which they may be set forth by three. For his allegorical application of his 7000. sheep, to the sheep of Christ, as he calleth the faithful: however there may be some color for this, yet when he cometh to make allegories of the 3000. Camels, 500. yoke of Oxen, &c. he attempts so divers ways to make these out also, that I think nothing solid therein. But he hath his Morals also hereupon: Job dwelling in the Land of Uz, meaning in Counsel, is every faithful person, because such mourn in regard of sin and misery in this life, and taking counsel from the word of God, and thereby understanding what great happiness is to come, he sigheth after it. Whereas the wicked of the world either not knowing, or if they do know that happiness, yet contemning, or setting light by it, in comparison of the profits and pleasures of this world, mourn not for their sins, but laugh and are merry, wishing that they might live here always. And as Job, so every true faithful person is just in his doings, and right in his faith, fearing God, and eschewing all sin, because he knoweth that in fleeing sin the fear of God consisteth. He hath also 7. sons, that is, the spirit of God with his seven-fold gifts, Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, and the fear of the Lord: And three Daughters, Faith, Hope, and Charity, which as sisters must be joined to the other 7. or else we are not complete Christians. But having Wisdom, Knowledge, &c. together, with them we are. Moreover he hath 7000. sheep, which are clean Beasts, that chew the Cud, who is full of spiritual and holy meditations, doing also good to others, as sheep bear fleeces to clothe us withal. And he hath 3000. Camels, who humbleth himself through love to bear the burdens of others, although he be higher and stronger; because the Camel is a high and strong Beast, yet submitteth himself to carry heavy burdens for those that use them: and in the 300. it is again alluded to the Trinity, and faith in the Trinity. He hath 500. yoke or Oxen, that liveth and laboreth honestly in his calling, keeping good correspondency and agreement with his neighbors, wheresoever he becometh: And 500. She-Asses, that acknowledging his own ignorance, beareth with other men's follies, because the Ass is a simple creature, and made to bear heavy burdens. The seven sons feast everyone in his day, when the seven Graces or Gifts of the Spirit feast the mind, as it were, and make it to rejoice in Wisdom, whereby we do sapere or savor heavenly things; for when a man doth so, he hath great comfort, as in feeding liberally at a Feast: Then cometh the day or time of Understandings feasting, wherein a man having only some general perceivance of divine things before, understandeth, and seeth more particularly into the mysteries of the word, and hath great joy therein; then Counsel cometh and makes his Feast, when a man attaineth to that understanding and government, that he doth all things according to reason by good advice and counsel. Next cometh Fortitude, putting away the fear of men, and filling the mind with courage, because he well knoweth it to be the right for which he standeth, and whatsoever loss he suffereth, shall be abundantly recompensed by him: for whose sake, and hereof he hath great joy, as in being feasted. Then cometh Piety and makes his Feast, by filling the bowels of the heart with the works of mercy: and knowledge his feast, by silling the belly of the heart so, as that the famine of ignorance is overcome. Lastly, Fear makes his Feast, when by suppressing pride in regard of things well done in this present life, he refresheth the mind with the hope of a greater elevation to come in heaven, as with most delicious meat: whereas these seven sons feast one another, implying, these spiritual gifts doing the like, it is, when they meet altogether in the same person, as they do in everyone, that is spiritual. For wisdom to savor things spiritual without understanding, is but zeal without knowledge; and understanding without zeal prositeth not, no more doth Fortitude without Counsel, being but temerity: nor Counsel without Fortitude: Prety without Knowledge, is but blind devotion; and Knowledge without Piety bringeth but the greater condemnation, and Fear without Fortitude degenerateth into timerousnesse, making a man unfit for any courageous action. And the sons call for their 3. Sisters, Faith, Hope, and Charity, when these are joined unto them in all things, as without which they cannot be acceptable. For Jobs sending to sanctify his sons, and offering for them burnt offerings, this he doth, who because even the gifts of the spirit are imperfect in him, considereth of everyone of them; and for his imperfections humbleth himself in prayer, that wisdom may not elevate him, nor understanding cause him in his subtle disquisition of things to run into error, that counsel whilst it is multiplied confound him not; that Fortitude whilst it causeth confidence, precipitate not; that Knowledge puff not up, nor Piety maketh to decline into crooked ways of devotion, and that fear be not turned to desperation.

Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.

The virtues of Job being hitherto set forth, now it is shown how contrarily the good Angels of God and Satan, that is, the evil Angels were therefore affected towards him. The good Angels as rejoicing and glad for all those things come, and as it is most probably meant, relate them to the Lord to his praise: but Satan having great envy hereat, came to extenuate them, & to detract from him. Whereby we may see to our comfort, that the good Angels of God are about us rejoicing at our well doing. and are ready to relate [Note.] the same before the Lord: so that no good which we do shall be forgotten, but had in remembrance with him, and in his good time rewarded in heaven. And we may also see to stir us up to circumspection in all things, that we have also evil angels about us, who are diligent to espy our sins and errors and to accuse us therefore before the same highest Judge. Wherefore, as we would rather rejoice in God's holy Angels set to guard us, and not give Satan, who deadly hateth us, any advantage, let us flee all sin, and constantly go on in well doing, and then we shall reap in due time, and Satan shall be confounded, as he was when he entered the Lists against Job, for he was made the more famous, and Satan more odious. But here we must take heed that we conceive not God to be ignorant of things done here upon [Note.] earth, till that he hath intelligence hereof given him by his Angels; for he is omniscient, and we and our doings can nowhere be hidden from his sight, but he useth the Ministry of his Angels about us and our doings, to go out and return with joyful tidings of our well doing, to show his tender care over his faithful servants in condescending to our weakness, who cannot think ourselves so safe, as by having a Guard most strong and mighty set about us continually; or that our well doing so much regarded, as by having Spectators in all places set to take notice thereof, and to make mention thereof before the Lord.

Again, that which is here said is likewise spoken in condescending to our weakness, who give one another to understand things done by speaking, and coming into the presence of them to whom we speak: For God and his Angels, good or bad, are spirits, and therefore speak not one to another by an audible voice, as we that have bodies and Organs of speech do; but God's speaking to them is by making them to know his will, and their speaking to him, by tacit suggestions of their desires, good or evil. And it is to be noted here, that the Lord saith nothing to the good Angels, called his sons; but for the evil, he asketh him, Whence comest thou Satan? He asketh him not, because he knew not, but because that which he goeth about, and doth in every place is wicked; and he speaks of workers of Wickedness, as if he knew them not, only because he doth not approve, but hateth their doings. The goings out, and returnings of his sons he knoweth, and liketh well, and their doings; wherefore he asketh not them, but heareth them coming to him, and accepteth them. And although he speaketh to wicked spirits and men, as not knowing them or their ways, yet he doth, and the thoughts of their hearts also, and will bring them to Judgment. For Satan's answer,

From compassing the earth, and walking up and down in it.

This speech of his is by the Apostle Peter made up thus: Your adversary the Devil goeth about like a roaring Lyon, seeking whom he may devour. By sons of God, Chrysostom will never have Angels of God understood, because it is said, Heb. 1. To which of the Angels said he at any time, thou art my son, &c. Some again on the contrary side say, that by the sons of God in the Old Testament, his Angels are meant in every place, expounding therefore that of the Sons of God seeing the Daughters of men that they were fair, of the Angels. But the reason of Chrysostom is too weak; for that place to the Hebrews proveth only, that Christ had more honor done him by God, then the Angels, no one of them being ever called his begotten son: and it was a manifest error in such as held the Angels to be meant by the Sons of God, Gen. 6. as I have there shown; men then are meant there, and Angels here. Thomas Aquinas, because it is said, the sons of God came and stood: but of Satan, only that he was amongst them, noteth, that Satan was there by compulsion, they voluntarily; but they say better, that gather Satan's impudency from hence, intruding himself amongst them in the prosecution of his malicious ends. Some note, that the Angels who stand for the faithful, are many, Satan but one, so that they have there more friends then enemies, and therefore shall speed well in the Court of Heaven, do the Devil what he can to the contrary.

And the Lord said unto him, hast thou considered my servant Job, &c.?

Then Satan answered, Doth Job fear God for naught? hast not thou made an hedge about him, and about his house, and about all that he hath?

But put forth thine hand, and he will curse thee to thy face.

There being all manner of good in Job, and nothing wanting to make him most glorious upon earth, but to put him into a combat with the mightiest Enemy that man hath, that is, the Devil, of whose power see Ephes. 6. 12. that getting the victory, he might shine in patience also, as he had done in other virtues, now the Lord takes order thus to magnify him also, and to make him a pattern to all other men.

God is brought in thus speaking to Satan, and Satan answering him, to show the great envy of Satan against the righteous, his indefatigable endeavors to destroy souls in all the earth, and what notice God takes of men's well doing in this world, against those, as Ferus saith, that hold that God careth not for human affairs, for he both doth, and will praise them that do well, and this is more then to have the praise of all the world; in regard of which the Apostle slighteth that as nothing worth, saying, Whose praise is not of men but of God. It is as if he had said, Thou Satan, I know that envy which is in thee against Job hath brought thee hither at this time amongst my sons, but to thy shame be it spoken, Job, a mortal man in the midst of the infirmities of flesh and blood is my faithful servant, & thou, a spirit created pure, and having no flesh and blood to tempt thee, hast played the Apostate: He is such an one as is not to be found again upon the earth for perfection, uprightness, the fear of God, and eschewing evil, thou a deciver, and liar, and enemy to all goodness, and a daily practicer of all manner of evil. And this could not but be a great vexation to the Devil to hear him, whom he so greatly envied, thus praised; But I say, God is brought in speaking thus, and then Satan, because this is not to be conceived to have been done according to the relation, but because men when they have to do one with another in conference about a third person, are wont by such speeches to declare their good will or enmity towards him: The love and good will of God towards righteous Job and all just men is thus declared, and Satan's envy and hatred, as by a Prosopopaea.

Here it appeareth that Satan, the Devil, the old Serpent, hath not his names without cause: for he hateth good men, as Satan signifieth, and is an adversary to them: He is a Detractor and Accuser, as Diabolus or Devil signifieth: Or a doer of all evil and mischief that he can, and by his subtlety like a Serpent, projecteth how he may bring his malicious ends about. If he can, he will make a man proud of his well doings: but if he cannot, he will extenuate all that he doth, as nothing worth, as being done only out of a mercenary mind, the good being followed only so far forth as he is dearly waged thereunto.

Satan speaketh thus, as intimating that he could do nothing against him without God's permission; for if he could, he would not have spared him [Note.] hitherto, bearing so deadly an hatred against him. But that he can do nothing against any creature of God without it, appeareth, in that the legion of Devils being cast out of the man possessed, asked leave to enter into the Herd of Swine, before they could enter into them; that if we fear God as Job did, we may not fear what Satan or any of his instruments can do unto us.

And the Lord said unto Satan, All that he hath is in thy power, only upon himself put not forth thine hand.

It may seem strange that the Lord by the instigation of Satan should commit all that Job had into his hands: can this be thought just towards one, that always so devoutly and faithfully served him? But the end of the Lord in his thus doing must be considered: It was not for any evil, but for the good of Job, that he left Jobs goods and children unto him as the sequel shown: For he did but bring him into the lists as his Champion to combat with Satan to foil and overcome him by his admirable patience and constancy in his service in the midst of all his sufferings to his greater praise, and Satan's greater confusion. And when he had gotten so famous a victory, he crowned him by doubling his blessings upon him, in children, worldly goods, and long life in peace and prosperity: And by his example he gave encouragement to all his faithful servants in all places to the worlds end with the like patience to bear their losses and crosses whatsoever they be, and of [Note.] how long a continuance soever, not fearing what the Devil or wicked men can do unto them.

And Satan went forth from the presence of the Lord. That is, having license given him, he immediately goeth about his malicious work of dispoiling Job of all that he had: And it is noted first at what time he did it.

There was a day, when his Sons and Daughters were eating and drinking Wine in their eldest Brothers house.

The subtle Serpent knowing, that when Men and Women make merry together, by eating and drinking liberally, it can hardly be without sin, as was before noted, took this opportunity to do Job all the mischief here related together, not only to provoke Job to impatience, but to discourage from such meetings of Brethren in love, and to destroy if he could, both the Bodies and Souls of his Children at once. And Gregory here further noteth; that their feasting in their eldest Brothers house at this time, when this Judgment fell upon them, showeth, in what danger men are, when he that is Watchman over others, is given to drinking of Wine, contrary to the Precept of the Apostle 1. Tim. 3. In the 14. 15. 16 17. 18. 19. verses, the mischiefs done by the Devil to Job are declared, and the news hereof was brought unto him.

First, The Oxen were plowing and the Asses feeding by them, and the Sabaeans fell upon them and took them away, &c. This Judgment is aggravated by this, that the Oxen were taken away, when they were plowing, the hope of a crop of Corn to come of plowing, and sowing of the Ground, being thus frustrated, besides the loss of so many Cattle.

Secondly, Whilst he was speaking, another came and said; The fire of God fell from Heaven and hath burnt up thy Sheep and thy Servants, &c. This was a more grievous Temptation then the first, which was but a loss by men: For still there is comfort to a faithful person, that God is not against him, but favoreth him, but when God shall seem to be against him also, what comfort can he then have? Then immediately comes news of another Judgment: The Chaldeans made out three Bands and fell upon the Camels and carried them away, &c. Nothing remaining of all his Substance before commemorated, but three thousand Camels, in regard of which he might have had some comfort, now they are taken away also and his Servants slain: And to make up the measure of his Sufferings to the full, another cometh: Immediatly after another came and said; Thy Sons and Daughters were eating and drinking in their eldest Brothers house, and behold there c • me a great wind from the Wilderness, and smote the four corners of the house, and it fell upon the young men and they are dead. For his Cattle being all lost, but his Children still remaining he might have had some comfort from them, but they being slain also, here was the greatest extremity of misery in this mortal life. And yet this was more aggravated by hearing it to have been done by God's Hand, for who but God can raise the winds, and cause great Tempests, or the Devil, the Prince of the Air by his permission? And this must needs afflict Jobs Soul, the more that this was done at such a time, as probably they were most secure, eating and drinking, being spoken of by our Lord, to show the great security of the wicked World at the day of Judgment, as of the Sodomites, when fire and brimstone came down from Heaven, and destroyed them. But what did Job, when he heard all this? He arose and rent his Mantle, and shaved his Head and fell down upon the Ground, and worshiped, and said; Naked came I out of my Mothers Womb, and naked shall I return; the Lord gave, and the Lord hath taken away, blessed be the name of the Lord.

A singular example of patience, and constancy in serving God, worthy the imitation of all the Faithful: In rending his Garments, shaving his Head, and falling down to the Ground, he did according to the common manner of men, in times of great calamity: For piety expelleth not nature so, but that the Godly as well as others are affected at losses and great sufferings, but herein [Note.] was the difference, Job worshiped and praised God still, as not being discouraged, or made to despair, for all this of God's favor. For in saying, first, that he worshiped God; then that he blessed his name, he in the last words expresseth, what he meant by the former, he blasphemed not, being by his sufferings enraged against God, after the manner of wicked men, who have nothing in them, but nature, but contrariwise he blesseth and praiseth him, as acknowledging, that he was able and would make all things to work together for the best unto him, as it is promised to all that love God, and are his elect, which he also intimateth by saying, As it pleaseth the Lord so come things to pass. And in his blessing of God, what saith he? Naked came I: as if he had said, it was God's goodness toward me, that I had any Possessions and Children, for I came naked into the World having nothing, and when I depart again out of this life, I shall carry away nothing, but then at the least I must be stripped of all again, I do not therefore count these worldly things mine own, but the Lord's; for whom it is free as to give so to take according to his own good pleasure: No reason therefore why, as if he had wronged me herein, that I should for this loss go from his worship and service, [Note.] nay I will not, but serve him still with my prayers and praises: And so should we that believe in God also, not being disheartened for any evils in this life befalling us. And in saying, The Lord giveth, and the Lord taketh, not the Lord giveth, and men, or the Devil take away, although he was not ignorant, that even the Devil was an agent herein, to cast down fire, and to stir up so strong a tempest: He herein teacheth us in our sufferings in any kind, not to look at the Instruments, or secondary causes, but up to God: For he only is able to smite us, and without his permission they can do nothing against us; Thus also David said touching Shimei railing upon him and cursing him. He cursed, because God bad him curse.

In all this Job sinned not, nor charged God foolishly.

Job that was praised before his sufferings, now is praised again for his persevering in the fear of God, keeping him from sinning under so great, and grievous sufferings: and truly it showeth a man excelling all other famous men of the World, being under so strong temptations, not to sin by impatience of mind, or by uttering foolish and rash speeches against God: And as this tendeth to his exceeding great praise, so it reproveth us, that when we suffer but a little, can have no patience, but murmur and fret and vex hereat without all reason. For the last words, He charged not God foolishly, Calvin noteth, that Heb. it is, Put not upon God any unreasonable thing, the word 〈 in non-Latin alphabet 〉 signifieth properly insulsum, unsavory, the meaning is, although he had [Note.] done so by him, as could not have been expected, yet he acknowledged that God saw good cause, why he thus suffered him to be tempted, and herein he rested: And the like consideration ought we to have in all our sufferings, and then doubtless we shall likewise have the praise of true patience. For this is not to bear evil only, as some are thought for this to be patient, but to look up to God, that afflicteth us, and because we believe he doth it, and he knoweth good reason why, to submit to his Will, and Wisdom, blessing him therefore as being fully assured that it is best for us to be thus dealt withal, although we see not how for the present, for afterwards we shall. For Jobs rending of his Garments and polling his head, I have further shown that in those hot Countries, wherein they were more ceremonious then we are in this cold, they had this custom, amongst others, to rend their Garments and cut off their Haire, or to tear it off for sorrow, and therefore herein Job did after his country manner, to show what grief pierced his heart, that his refraining of himself from going further in his passion, and even then breaking out into the praises of God, who smote him, might be the more admirable. For as Calvin also saith, for a stock or a stone to suffer anything patiently is no praise, so for a Stoic or stock-line or mad man that feeleth not, neither is sensible of misery: but for a man that is pierced in his heart with extreme grief, yet to moderate himself, and to celebrate God's gests and praises, this is a thing commendable indeed.

Gregory upon all this, from Satan's coming and standing before the Lord amongst his Sons, Moralizeth thus: The Sons of God stand before him, when the Faithful have good and Heavenly meditations in their mind, for thus they set themselves as it were before God: And Satan thrusts himself in amongst them, when he suggesteth evil thoughts into their Minds, but it is shown that God finds these out for them, and makes them known unto them, because they not discerning Satan to be there, the Lord by asking him; Whence comest Thou, discovereth him, when he drew this answer from him. I came from compassing the Earth and walking to and fro in it.

For what is here set forth by the Earth But the Earthly, or natural part of man? wherein he is not said to flee, but to walk to and fro, Intimating his abode here, seeking to take advantage by the flesh to tempt us to things against which the Spirit moveth us: Then the Lord to show his special providence over the Faithful, asketh him saying, Hast thou considered my Servant Job?

Seest thou how little thou profitest by thy evil Suggestions with my faithful Servants, that are not like others, who are altogether carnal and earthly, but walk uprightly before me, when thou hast assaulted them to the uttermost by thy Temptations; then Satan replieth. Doth Job fear God for naught, hast not Thou hedged him about, &c.? That is, this were somewhat indeed if he stood by his own strength, but thou strengthnest him to stand, and yet upbraidest me by him, that do what I can, such a man still continueth in his uprightness. But touch all that he hath, let me alone by my Temptations to bring him low, that he may see, that he hath of himself no good in him, but is full of sin and evil. Then the Lord, to make the grace in the Faithful to shine more, permitteth him thus to do. And now all that he hath is smitten, only he cannot by all this touch him, that is, his heart, for this God keepeth so, as that howsoever he be tempted, yet life is herein preserved: Whereby he is borne up, when he is most filled with fear and despair in respect of his infirmities, and the worthlessness which he seeth in himself, as the Apostle, who saith, In me, that is in my flesh, there is no good, And miserable man that I am, who shall deliver me from the Body of this death? yet by and by to show that life was upheld in him, he addeth, Thanks be to God through our Lord Jesus Christ in my mind I learn the Law of God although in my Members the Law of sin.

For their eating and drinking wine in their eldest Brothers house, this setteth forth the comfort that is in such as are endued with Virtue through Faith, which is, as it were, the eldest of all graces, and hereby only we can have true Joy, but without it, not: For without Faith it is impossible to please God. Jobs renting his Garments and shaving his Head setteth forth the sad condition, wherein the Faithful sometime are through temptations, but or so much as they were born naked, & void of all good: And that they know is the gift of God, in hope that it will please him to give, and increase again, that which of his own good will he hath so freely given. They fall to blessing and praising of him, not doubting but to be restored.

CHAP. II.

IN this Chapter another time standing of the Sons of God before him, and Satan's being amongst them to move the Lord to permit him to smite Job in his person, is set forth. For the three former verses, they are the same with Chap, 1. 6. 7. 8. And therefore need no Exposition, Vers. 4. Skin for Skin and all that a man hath will he give for his life.

But put forth thine hand now, and touch his Bone and his flesh, and he will curse thee to thy face.

And the Lord said unto Satan, behold he is in thine hand, but save his life.

This is the reply of Satan to the Lord commending Job again, as before, and adding, Although thou movest me against him, to destroy him without cause. What meaneth the Lord to say thus, is not he the just Judge of all the world, and will he then destroy any man's possessions, and take them away without cause?

To this Ferus answereth well, these words without cause, or in vain, may be understood two ways.

First, When anything is done, but the end of doing it is not attained, so the Devil moved God against Job, and his Motion being granted, yet he attained not his end, to make Job through impatience to blaspheme. But yet on God's part, this destruction came not upon Job without cause, for his end was attained, to make the patience of Job, and his Faith to shine the more, and so to make him the more illustrious, and by his example, suffering so patiently such grievous things to stir others of his Faithful servants up to patience, and to make them confident and courageous against the devil in all his assaults and to confound him.

Secondly, When anything is done in Judgment against a man he not deserving it: and thus Job was afflicted without cause; for although all men be sinners, and so God may justly lay his Judgments upon them, yet the Faithful are by Faith justified from all their sins, and therefore there is nothing in them for which they can now be judged: But for the Trial of their Faith and Patience, and consequently for their greater future good, and glorification, it is not strange for the righteous Judge of all to suffer Satan to winnow them. For the momentary afflictions of this life do work unto us a surpassing weight of Glory that shall be revealed.

To this effect Ferus, a Friar; To be noted the rather because the present Friars and Priests do teach to the contrary, that the Faithful have sufferings laid upon them to satisfy the Justice of God in respect of temporal punishments due for their sins, as Christ hath satisfied for the Eternal, and if this were so, how can it be said, that Job suffered without cause? Now to proceed to V. 4.

Skin for skin, and all that a man hath, he will give for his life.

It is as if he had said, thou hast hitherto touched him no further then he may well patiently bear: there be more men then he, that suffering the loss of all their worldly Goods, have been very patient men in danger of drowning at sea, cast their Goods forth to lighten the ship, and save their lives, and being in their Enemies hands, will give all their substance for a Ransom, that their lives may be spared: neither are Children so dear unto them, but, their own lives are dearer; according to the saying, Proximus quisque sibi, everyone is nearest to himself, and the skin and flesh of another, whether child or servant is not so much to him, but if his own skin and Body be untouched he may bear it: But herein the Devil shown his malice and subtlety, for Job did not only bear all his losses patiently, as others, even natural men, have sometimes done, but also praised God therefore, as never any man before him did, so that herein Job was singular, as also the Apostles afterwards, who praised God, that they were counted worthy to suffer for the name of Christ. The word rendered life here is 〈 in non-Latin alphabet 〉 the Soul, but his life is herby meant, when the Lord permitted Satan to smite Job, in his Body; saying, but save his life.

A thing well to be noted, that although God sometime giveth Satan power over the Goods and Bodies of his Children, their skin and bones, as is here said, yet that which is the principal thing, the life and Soul, he reserveth [Note.] to his own protection, not permitting him to have any power over this; that no righteous man be discouraged, when he readeth of Jobs being given into Satan's hands, for it is but to suffer in things lesser and transitory, but still to without danger of suffering the loss of the Soul which is eternal,

And Satan knowing, that God would not suffer him herein to touch Job, dareth not to move him any further then about his Bones and his skin. But [Note.] it is to be noted, that he was so malicious, that he is not satisfied with so great a blow given to Job in his Substance and Children, but he desireth to have him tormented to the uttermost, and that he is most subtle to accomplish this, that we may in nothing think ever to be beneficed by him, how well soever he seemeth to deal with us; sometime helping men to Moneys, sometime to recover things lost, and sometime to health in most dangerous sicknesses. And that not being ignorant of his subtiltyes, we may do all diligence to learn out of the word to be Wise, that he may not circumvent us as the Serpent did Eve to our everlasting ruin.

So Satan went forth from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his Crown.

And he took him a Potsheard to serape himself withal, and he sat down among the Ashes.

He is said to go out from the presence of the Lord, that goeth about any malicious practices, as Cain is spoken of likewise: the Angels are said to ascend to God, and to descend, and to stand before him, but nowhere to go out from his presence, for this is to go out full of Wrath, Malice, and Indignation, and the Good Angels never do; but both evil spirits and men do. And this is in this sense rightly spoken of them, because they have not God in their ways; and wish themselves out of his presence the more licentiously to commit evil. Now that it is here meant thus, appeareth because he went and most cruelly smote Job with a sore disease, no part of his Body being spared, but both sore, and mattery, and so loathsome to behold, and full of extreme pain; for the matterynesse of his sores, is implied, in that it is said he scraped them with a Potsheard, by which circumstance also his misery is the more agravated, he hath no ointments nor baths to lenifie his sorenesse, neither lay he upon a soft Bed, but upon the Ground in ashes, heavy and sorrowful: for so men in sorrow strew ashes upon themselves, or dust of the Earth. That this suffering of Job and the greatness of it may be the better conceived, some compare it with that of Lazarus, touching which Chrisost. reckoneth up nine particulars aggravating it.

First, His extreme poverty.

Secondly, His Sores, of which he was full.

Thirdly, He was destitute of all human help.

Fourthly, He lay upon the Ground.

Fifthly, He was sick and very weak.

Sixthly, He saw the plenty wherein Dives lived; for although he minded him not, yet it could not but grieve him the more, when he compared together his Welfare and Pleasure, and his own sufferings.

Seventhly, He was unparrallel'd, no man being in that misery in this World, that he was in.

Eighthly, He was for this evil thought of, a varlet and wicked man, and unworthy of any mercy.

Ninthly, Which yet I cannot think, he knew not of the resurrection: So Job was most poor, full of soars, no man did help him, but he scraped himself, he also lay upon the Ground, and could not but be very weak, not being able to eat anything in 7. days, three men of great wealth and Dignity were in his eye, censuring him as an Hypocrite, and for Parallel he had none, but he believed the resurrection, and herein his misery was yet greater then that of Lazarus; because he had been so opulent, and mighty, and blessed with Children, but now had lost all: his sufferings were also greater then those of the wicked Egyptians, whose not only boils, but all their ten plagues one runneth through, and showeth that Jobs were yet greater.

Then said Job's wise unto him, Dost thou still retain Integrity? Curse God, and die.

Who Job's Wife was, some take upon them to determine, as Philo Iudeus the Cald. Paraphr. and Genebrard in Chronol. and some Jews go further, saying, that Job had a most fair Daughter by his Wife Dinah whom Potipher married, and that of her came Asenaz whom Joseph married. But all these are but conjectures, and there is no certainty in them: It may seem strang, that when all his Children perished, that his Wife was preserved still alive: Touching this, diverse conjecture diversely. Some that God would have her spared, that being brought to so great poverty, she might beg for him: Some that she was spared, because she was one with him, from touching whose life Satan was restrained: but the most common received opinion was, that Satan spared her, that by her he might be yet further tempted to curse God. So Tertullian, Cyprian, August. Chrisost. Stephanus, Prosper, Gandentius: And this seemeth most probable, because his words so fitly agree, with those of Satan before used, He will curse thee to thy face.

For the temptation of the Wife is of greatest force, as that old Serpent found once by experience. When by his instigation Eve tempted Adam to eat of the forbidden Fruit: Therefore Chrysost. calleth her the aptest and strongest Instrument, wherewith the Devil could fight against Job, and Nazianzen the hope of calamity. And of Wives in general, Seneca saith, that they are kept by the council of Megaera and the furies for the extreme misery of Kings, and some to disgrace such women: the more say, that the same word which set forth Adams Wife without an aspiration signifieth a woman, but with an aspiration, a Serpent, which yet holdeth not, unless it be meant 〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 for the word signifying a Beast or a Serpent is 〈 in non-Latin alphabet 〉 But to let such speculations pass, and to come to her speech. Only we may first take notice: That Chrysost. saith, some think, that the Devil in the shape of Jobs Wife spake thus unto him, and not she: And if not yet he thinketh, that the Devil spake by her, for he stirred her up: As he did sometime by the Serpent to Eve, for he saith, that she was by a diabolical fury stirred up, and as a strong Engine used to a Wal of Adomant, which Job was. For the words of Job's Wife, Curse God and die. It is thought that she used many more words, as that he saw now by experience, that he had no privilege by his so constant serving of God, but that it besell him as to the most wicked, therefore she persuaded him now seeing there was no hope, that he should live long in such extremity of pain, to blaspheme and curse God by uttering all the virulent words that he could against him in way of revenge for dealing thus cruelly with him. Some seeing there cometh no more good of serving God, give this thy piety over, and fall to another course of life more licentious, happily if thou dost so it will be better for thee, for it cannot be worse with thee, then now it is; Some, provoke God by blaspheming him, to kill thee out of Hand, that thou mayst instantly be rid of thy pain. Lastly, Some blaspheme God, that by the Law passing upon thee for it, thy life may be taken away, which now is irksome to thee: but this last way I cannot think it to be meant, because that although amongst the Jews, it was death to blaspheme or curse God, yet who knoweth that it was so amongst the Gentiles, who were idolaters. Yea they commonly blaspheme the true God, as Pharaoh, Sennacherib and Benhad ad King of Syria. Neither is the second opinion more probable; for change the course of a man's life, one may do, and yet not blaspheme or curse God. Therefore the first and third are to be preferred, betwixt which, there is little difference, where as some will not have the words expounded curse; but Bless God, it is to be noted that although the word 〈 in non-Latin alphabet 〉 signifieth to bless, as well as to curse: yet it is the same that was used before by the Devil saying, He will curse thee to thy face: And therefore she seemeth in using Satan's wrod to speak from his mouth, and not in a contrary sense. Yet Cajetan rendering it by blessing saith; it is ironically spoken, as if she had said, surely thou doest very worthily, to hold on in blessing God in the midst of all thy Sufferings, even go on still so to do until the death: But thou shalt but show thyself a fool in so doing, blessing, and being rewarded with a tormenting death.

Calvin also seemeth to be for this, concluding, that which way soever it be taken, all comes to one issue, she sought to drive him to despair and to utter, instead of blessing God, any words of impatience and discontent at God's doings in way of revenge before he died. And this is implied in his answer. Thou speakest as one of the foolish women.

Where by this one, Ferus understandeth Eve tempting Adam, and bringing him and his Posterity to misery, as if he had said, this did Eve once most foolishly, by the instigation of the subtle Serpent, move her Husband to sin, how is it then, that thou considerest not that the Devil now attempeth the like by thee against me?

Shall we receive good things at the hands of God, and not receive Evil? If this be come upon me by God's providence, as we are not to doubt, but it is, let us remember how much good we have received from him in the former part of our life; We had great store of Substance, upon which we lived plentifully from day today; we had Children also to our greater comfort, and Servants to wait upon us, and lived in the best manner: if therefore now the wheel be turned, and we be made as low, as we were then high, let us weigh the one against the other, and not deal by God, as if he had never dealt favourably with us; Like Persons ungrateful to their Benefactors, who if they go not on continually to do them good, will declaim against them, as much as ever they have extolled them. Again when I had the Goods of this World, we could not, unless we were fools but acknowledge them to be momentary, and not such as could last always with us: And as it is in respect of Goods, so in respect of bodily health; for, it is common to all men, sometime to enjoy health, and then come grievous sicknesses and diseases to many. And as the one sort is momentary, so is the other, wherefore it were great folly as not to rejoice in the one, so not to be patient in the other, but to think always in this transitory life to continue in one estate: Moreover it is a point of wisdom rather in this afflicted estate, to seek to the Lord, the great Moderator of all things, according to whose will they come to pass, to be again propitious and favorable to us, as he out of his goodness is inclinable, then to break out through impatience to the uttering of any words, whereby he may be further provoked. For if I having so duly served him and lived always in his fear, suffer yet these grievous things at this time, by men or Devils, who have wrought me this mischief by his permission, how can I but expect greater sufferings, if by cursing God, as thou wouldest have me, I provoke him to wrath against me? If such things be done to the green Tree, what shall be done to the dry? If to a man persisting in his integrity, being full of the Sapp and moisture of grace, much more in the case of having this grace dried up, and becoming as wast wood, which is fit for nothing [Note.] but the fire: shall I be in danger of being made fuel, for the fire of Hel for evermore? Most worthy considerations to be had in the minds of us all in the time of misery; that for no sufferings we break out through impatience to the dishonoring of God, that smites us by what Instruments soever, but rather the more we are afflicted, we be the more devoted to his service, turning and seeking to him, as the Prophet exhorteth, and then we may be in good hope of an happy issue out of all our trouble, as Job had, and is promised, Let us turn to the Lord, for he hath smitten us, and he will heal us.

Now when Jobs three Friends heard of all this evil that was come upon him, They came everyone from his own place: Eliphaz the Temanite, Bildad the Shuhite, and Zepher the Naamathite, for they had made an agreement together, to come to mourn with him, and to comfort him.

Having shown, how he was tempted by his Wife; now the coming of his three Friends unto him, beginneth to be related, and afterward what they said further to vex him, and to try his patience, by laying hypocrisy to his charge, They shown themselves indeed at the first to be friends in that they were moved with compassion, at the hearing of his misery, and took their journey with an unanimous consent unto him to comfort him. For they are true Fr • ends that show themselves friendly in adversity, they that are friendly and come in prosperity, but not in adversity; are but trencher friends, who seek to the rich for their own good, not for his: when he hath not wherewith they may be anymore benefited, they will no more come at him; according to the saying: Whilst thou art in prosperity, thou shalt have many Friends, &c. And this is the friendlinesse of most Christians, to our shame be it spoken, when there was such friendship even amongst Heathens, as shown it self in adversity and poverty: But some make a question, whether they were true friends or no; because, when they had been a while with him, they fell so foul upon him; but they are called his friends, because they seemed such, as Herod is said to have been sorry, when the Head of John Baptist was asked by the Daughter of Herodias, because he seemed so; Olympiodorus, yet better saith, that they were true friends and kinsmen, being all of the posterity of Esau, as he was, and that coming with a good intention to comfort him, by the Devils temptation, they were carried a contrary way to speak against him: For their hearing of Jobs disease, Origen thinketh, that the Devil might declare it to them, to move them to go for his own ends, before touched upon; some that the good Angels made it known unto them, that they might go to comfort him, being wise and religious men also, as their speeches after following show: For it is not likely, but that Job was choice in making friendship with men, as David professeth, that his delight was in the excellent: And Abraham is said to have had his three Friends that went to war with him against the enemies of Lot, Aner, Eshcol, and Mamre; It may be both; that the Devil, and good Angels also, for diverse respects, brought the news of this unto them: but without any such means, by common same, or report, which fleeth apace abroad; especially touching the ruin of great men, they might easily come to hear of it, hebeing known to be their friend: As Abraham was seen told of Lots captivity that he might be an help to him. And indeed for true Friends to bear a part with a man in misery is no little lightning of the burden, under which he groaneth, as when more shoulders bearing up the same weight, make it the lighter: For the time of the coming of these men nothing is said; but it is set down next in order, after his wives speaking as before: It is most probable, that so soon as they heard certainly of his miserable case, they appointed a time to go unto him together, but being, as it is conceived, Princes also sometime, must come between for their affairs at home, so that many days of Jobs fore disease were past before they came unto him.

And when they lifted up their eyes afar off and knew him not, they lifted up their voice and wept: And they rent everyone his Mantle, and sprinkled dust upon their heads towards heaven. And they set down with him upon the ground seven days and seven nights, and none spake a word unto him, &c.

All this shown the greatness of these grief, and consequently the greatness of his misery affecting them so much, that by simpathyzing with him, they were so taken, that they never spake or took any sustenance in so long a time; but sat mourning upon the ground, to see their friend to be so greatly changed in his outward frame, that for the boils upon him, they could not know him to be the man. Here was that of the Apostle fulfilled, Weep with them that weep: And this is indeed to comfort our friends and neighbors in misery, to bear a part of their sorrow with them. But as Calvin noteth, they failed, in that through astonishment they continued silent so long a time, and spake nothing to comfort him: And it seemeth by their speeches afterwards, that when they saw him in this case, they changed their opinion of him, thinking him, for all his show of godliness to be a wicked man, and a castaway: So that all that time most probably, they meditated how to speak unto him; to the same effect, we ought contrariwise, when we come to visit and comfort the sick and afflicted, not only to be affected with sorrow, but also to study to [Note.] speak something whereby they may be comforted the better to bear their miseries; or to bring them into such a condition by repentance and godly sorrow wrought in them, that they may be capable of true comfort, if their life hath been such, that there is need thereof.

Morally, Gregory noteth hence: That as Satan put a space betwixt his first and second smiting of Job; so he dealeth with the faithful in regard of temptation: We must not think, when we have been tempted, and have once overcome, that henceforth we shall be assaulted no more: But after one, we must prepare for more encounters. He smiteth with boils from the sole of the foot, to the crown, when from lesser temptations, he ascendeth and proceedeth to greater, to the corrupting of the Soul, so far forth as that it mattereth, by some corruption made to break, the life yet being saved, by the abiding of grace still in the heart: Whereby a man scrapeth these sores, as it were with a potsherd, by strictly looking into his sins, and severely judging himself therefore, rigorously afflicting his Soul with sorrow and contrition: Then he also lieth upon the ground in ashes, when he thinketh vilely of himself: As Abraham speaking to the Lord said, I am dust and ashes, for so much more should we do, even when God graceth us most, as he did him, by vouchsafing to talk with him, and to make him of his counsel: whereas some through the least measure of grace, are contrariwise puffed up, and have high thoughts of themselves; whereas Job was further tempted by his wife, this showeth the temptation of fleshly cogitations also added to these of Satan, which yet he manfully resisteth: whereas wicked men having them, are taken with them, and overcome. Lastly, as Job was all these ways tempted, and yet here was not an end, but his friends came under a color to vex him yet more; So some vices seeming to be virtues, do more endanger the faithful, if they take not heed thereof: as anger and revenge coming under the color of justice, remissnesse under the color of mercifulness, and the fear of men under the color of humility, making a man to yield obedience, and to submit unto them against God's precepts. These three specially, as Jobs three friends, are apt to deceive us: but there be more also, as Elihu came also afterwards, of which we must likewise take heed; as hypocritical outward performances of good duties pretending to be piety. But these masked vices coming to the faithful in misery and sorrow, knew him not, that is, came without effect in him, yet they will comply with him, by rending their garments, by weeping, By sitting upon the ground, and putting dust upon their Heads: For Piety is set forth by weeping, Discretion by rending the garment, the affection of works by dust upon their heads, and Humility by sitting upon the Ground.

CHAP III.

AND Job opened his mouth and cursed his day, saying, Let the day perish wherein I was born, and the night wherein it was said, There is a man child conceived.

After so long silence, Job finding no ease of his inrolerable pangs, changeth his tune, and showeth no further patience by blessing God; but much weakness being overcome by passion, and cursing the day of his Birth. Yet some Expositors think, that this is not to be expounded literally, but altogether allegorically. Or that Job spake thus, not as in his own but the person of a wicked man. And to prove this, they reason from the commendation given him before, and in the end, he being justified by God, to have spoken more rightly, then any of the other men, who came to visit him. But as Ferus saith, Job is not said, as before, not to have sinned in thus saying; neither can he be excused from impatience showing herein. Rather it is to be held, that the Lord, who before stood by him, now for a time left him, to try what is in man, even the best man living, if he be not strengthened by God continually. The like we may see in David, sometime being most courageous, and sometime full of fear; courageous against Goliath, fearful when Saul pursued him: So Jeremiah and Peter; yea the Son of man, Christ himself cried out as forsaken of God, when he shown not himself in mercy to him hanging upon the Cross, but as a severe Judge against him standing in our stead, and made him sin for us, although this fear and passionateness in him was no sin, for he knew none: These words then came from Job as effects of his extreme pangs and Sufferings, whereby he was carried to speak thus unadvisedly, as the most righteous may be, as not being for a time, through the sense of pain themselves. But these passionate speeches God imputed not to him for sin, and therefore he afterwards justified him in all that he said; Yet not to animate us in our greatest sufferings to do the like, but to show us our weakness, that we may strive daily to be more and more strengthened to all patience, and long suffering, and when through weakness we fail, be comforted and seek help of God to come out of most impetuous temptations: We may think, as Peter, [Note.] before we be tempted, that we have strength enough to stand; but as it was with him in the time of temptation, so we may fear it may be with us: As a man in health thinketh, when he seeth another in sickness impatient, he would not be so in the like case: But coming also to be tried, he can as ill bear it, as that other man.

Gregory will by no means have it taken as literally spoken, because it is not probable, that having stood so firmly hitherto, both when his Children and Servants and all his Substance was lost: Yea and his Body also sore smitten, being provoked by his Wife hereunto, he could not yet be moved to any impatience or cursing, and is it then probable, that now nothing provoking him, yea having his friends about him, bearing, by their sorrow, part of his burden with him, that he would break out into impatience and cursing, as not being able to bear his misery any longer? Moreover, let his words be taken literally, and what sense is in them?

Let the day be cursed, wherein I was born: And let it be dark, because that day was long ago past, and can never be again: And whereas he wisheth, that he had died so soon as he was born, for this savoreth not, as coming from one that knew he was born in sin: And therefore if he died before he was born again of water and of the spirit, he could not be saved, and that this could not be without circumcision then, or baptism now: Therefore upon these reasons, we are driven to seek out the meaning of his words, as not being of literal, but altogether of an allegorical understanding: Now to curse cometh sometime from God, who curseth in his justice; As he did the Serpent, and the Earth for man's sake, when he had sinned; sometime from holy men, as they are moved by way of prophesy, by the spirit of God: As Elisha cursed the Children of Bethel that mocked him, and Noah Canaan the Son of Ham; And sometime from envy and wrath in man, and this cursing only is evil, and by the Apostle forbidden, saying, Bless my Brethren and curse not.

Job then might curse here, and yet not sin, but speak by the spirit of God, and not of impatience. But what shall we understand then by the day, which he curseth, verily by this Day, we may understand, the whole time of this mortal life: Which he by thus saying, and Let it be turned into darkness, foretelleth, that it shall have an end, and then there shall be no light here anymore: All the Heavenly Lights failing, and the Heavens themselves, and so all shall be darkness, as it was said in the beginning, that darkness was upon the face of the Earth. He meaneth not then the day of his Nativity in particular only: But the time, wherein both he and all others are born in sin and misery into this World; for which he saith not, the day of my Creation, for Man was made righteous, but of my Birth, of which it is said: I was Conceived in sin, and born in iniquity. And Man that is born of a Woman is full of misery &c. And he saith. Let that day perish, that is be no more; For perishing is two ways: either by being in an evil case, or when a lightsome day is darkened, or ceasing to be, and in this latter sense it is spoken, for when light vanisheth, and perpetual darkness cometh instead thereof, the day ceaseth to be anymore, and so time, according to which the Angel swore, That time should be no more. He also by the Day here understandeth, the Devil with his flattering Temptations, whereby he pretendeth light and comfort: As when he persuaded Eve to eat of the forbidden Fruit, Ye shall be as God's, said he: But through harkening to him they were made most miserable, Job then prayeth that the Devil may perish, and that the day and light by promising which, that is the good and comfort, with which he beareth silly men in hand, if they yield to his Temptations, may be turned into darkness unto them, that is, appear to tend to discomfort and misery, and that this will be the issue of them, that they may not be seduced hereby.

Let not God regard it from above, neither let the light shine upon it.

That is, Forasmuch as the evil angels were altogether spirits, and so had nothing infirm in them, whereby they might be tempted to sin, but were light as the day, yet proved rebellious against their Creator, let not them be repaired or restored again by any mercy from God shown unto them; although through his pity to man sinning, being clad with flesh, that is, infirmity, he be by Christ restored. For this is by the Psalmist pointed out, saying, he Had mercy upon him, for he knew that he was flesh, and sinned by infirmity.

Let a cloud dwell upon it, &c.

That is, Let the Devil lie in darkness, chained and tormented forever, wherein he prophesieth of the state wherein he shall be after the day of judgment, although he be not yet confined to that place of torment, yet then he shall.

As for that night let darkness seize upon it, let it not be joined to the days of the year, nor come into the number of months.

This is a further amplification of the same day before spoken of, sometime called day in regard of that it had been, and sometime for that it should be, as also the Devil at the time before spoken of to be made darkness forever, and not in appearance an Angel of light anymore.

Let that night be solitary, let no joyful voice come therein.

That is, Let the Devil lie solitarily in that darkness, and none of God's elect people come there, as he desireth, if he could possibly deceive them.

Let them curse it, that curse the day, who are ready to raise up their mourning.

The vulg. which Gregory followeth, Who are ready to raise up Leviathan. Thus also Hebr. Let the holy Angels declare to all the world the cursed condition of those that fell, even they that are ready to raise up their additament, as the word Leviathan signifieth, that is, men who fell by the Devils deceit: but the elect of them, to whom Angels minister, shall be raised up again by grace, and be added or joined to the Angels in heaven, whose number was diminished by the fall of millions, but by men elected shall be made up again.

Let the stars of the twilight thereof be dark, let it look for light, but have none, neither let it see the dawning of the day.

By the twilight understand Hypocrites, who give some little light by the good works that they do. But for so much as their intention is not good, for They do all to be seen of men; the very stars of this their twilight are made dark, when they are detected by some foul sin that they fall into, which darkeneth their star-light, as it were, whereby they seemed before to shine as stars in the midst of a crooked and perverse generation. Let it look for light, but find none: That is, for Christ, who is the true light, but not find him to have any true comfort by him: Nor let it see the dawning of the day: That is, have my true saving knowledge, which is the beginning of these lights showing it self to the heart, according to that of the Apostle: Till the day dawn, and the day-star arise in your hearts.

Because it shut not up the doors of my mothers womb, nor did sorrow from mine eyes.

What mothers womb is here meant, it being understood, as before, of all mankind since the fall of Adam? Paradise may be meant by this mothers womb, because man was there, as in the womb without all sorrow, till that being tempted and sinning, he was put forth, and filled with sorrow and misery, sins procuring the opening of the way, and thrust him out thence, being called the not shutting of the doors.

Why died I not from the womb, and give up the ghost when I came out of the belly?

That is, O that I had then apprehended the death and destruction to follow upon my sinning, whilst I was in tempting! For then should I never have come out of that belly wherein I was so quiet and free from all sense of misery, as followeth, Vers. 13. So that the words of verse. 12. Why did not the knees prevent, and why did the breasts give me suck, are a continued complaint of that which he and we all did in Adam, consenting, and being delighted with the temptation, as the Infant with the Mothers milk, yea and with the sin, which we excused, and sought to hide. And the rest which man should have had, which he meant, in heaven; For mankind being multiplied in Paradise, if he had not sinned, should never have died, but have been translated from thence to heaven, there to rest forever. And he saith,

With Kings and Connsellors of the earth, which built desolate places for themselves.

Hereby meaning God's faithful Ministers, who rule amongst his people, and give them counsel in their teaching what to do to be saved: For they go immediately after death into the place of blessedness, and their good hearers together with them, recovering that state by Christ, which we lost by the first man's sinning, although we must now go through death hereunto; but if we had not fallen, without dying.

That is, when others have their minds full of tumults, and worldly troubles, these putting all such things from their minds, make them places, as it were to be in alone with God, setting their minds only upon heavenly things: For thus they are, although in the frequency of men, yet as men dwelling alone here in deserts. Thus David desiring one thing of God, viz. To dwell in his house: and Mary choosing that one thing which was necessary, made themselves desolate places.

Or with Princes that had gold, who filled their houses with silver.

Who are Princes, but the successors of the first Preachers, the Apostles, that were as Kings, the Rectours of Churches, of whom the Psalmist speaketh. Instead of fathers thou shalt have children, which thou mayest make Princes in all lands. These have gold, when they have spiritual wisdom and faith; for so it is said, I counsel thee to buy of me gold tried in the fire, and faith more precious then gold. And the silver wherewith they fill their houses are divine Sermons and Orations; of which their hearts are full, and then they are uttered by them; for of the words of God it is said, They are like to pure silver tried seven times in the fire.

As an hidden untimely birth, as Infants that never saw light.

That is, As those holy men before the Law, that being led only by the light of nature, whereof some indeed have their names and famous acts recorded, as Abel, Enoch, Abraham, Noah, Isaac, Jacob; but most lie hidden, and no remembrance of them is come to us, but as abortives, they are without names, yet at rest with God, in whom they believed and with whom they walk continually: And as Infants dying before they see the light, were all such both before the Law, and under the Law, who lived not till the coming of Christ in the flesh, yet believed in him, of whom it is said, Many Kings and Prophets desired to see my day, and saw it not.

There the wicked cease from troubling, and there the weary be at rest.

That is, the wicked Gentiles, who, before the coming of the Gospel amongst them were distracted by being carried after divers vanities; but being hereby converted, they also finally come to have rest here, and the weary through the heavy burden of their sins, as our Lord hath said, Come to me all ye that travel and are heavy laden, and ye shall find rest unto your souls.

There the prisoners rest together, they hear not the voice of the oppressor.

The prisoners or bound ones, are those that feel themselves bound with the bonds of natural corruption, from which they cannot during this life get loose, but hereby they are terrified, as they that live under a Tyrant, who daily oppresseth them. In this case Paul was, who was so fettered by his natural corruption, that he was as a poor Captive lead away, and cast into prison hereby, and this he calleth his flesh. And David complaineth of his sins, taking so fast hold upon him, that he could not look up. But being once in this place, all such shall be then at rest, and be troubled with no oppressors anymore to fill their hearts with sorrow, according to which it is said, They shall sorrow no more, but have all tears wiped from their eyes. Of our being subject to vanity, and bound as it were; he by the Apostle Paul speaketh, saying, The creature is subject to vanity, but shall be brought into the glorious liberty of the sons of God, and set at liberty. And in another place of himself he saith, Desiring to be dissolved, and to be with Christ. That is, be loosed: And what doth this imply, that he counted himself bound here? And who is the Oppressor or Exactor here spoken of, but the Devil, who ceaseth not by his temptations to exact upon the faithful? but there shall be no Devil anymore thus to molest us, and even whilst we live here, he heareth not his voice, that resisteth his temptations.

The small and great are there, and the servant is free from his master. That is, all who have any true grace, although but little in comparison of that, which is in others, everyone yet being here placed higher or lower, as he hath abounded more, or hath had a lesser measure of grace and virtue. And the Servant is free from his Master, because he that once had been a Servant of sin, as he is called, that committeth sin, but whilst he lived, turned therefrom, is now free from all danger of being brought into this servitude any more, sin being now plucked up by the roots: As the Ivy growing in a stone wall when it is broken down, as it could never be before, but remaining still as a root of bitterness troubled even the best, and as tinder apt to take the fire of temptation, to inflame with sinful lusts.

Wherefore is life given to him that is in misery, and life to the bitter in Soul?

That is, Why doth the World smile upon the Faithful to tempt him by the flatteries thereof in profits and preferments to sin, or frown upon him by adversityes and miseries, to discourage and dishearten him to endanger his Soul, by impatience and discontent? For in regard of these dangers, to which in this life he is continually subject, it is irksome to him to live here, and he desireth rather to be dissolved and to be with Christ.

Who long for death, but it cometh not, and dig for it more then for hid Treasures.

They are said here to long for death, that desire totally to be mortified to sin and to the world, taking no pleasure in the honors, and preferments hereof, yet cannot, but will he nil he, honors and public employments are put upon him, and hereby he is hindered in the work of mortification. But he is said to dig for it, as for his treasures, that is seeing a treasure in heaven ready to be bestowed upon him, that laboreth in this work, he doth, as he that digging for a treasure hid in the ground, when he findeth that he is near unto it, work the more earnestly in digging till he hath gotten it into his possession.

Why is light given to a man, whose way is hid, and whom God hath hedged in?

The Vulgar hath compassed about with darkness Hebr. either hedged in Thorns, or covered or blindfolded, it is 〈 in non-Latin alphabet 〉 signifying either, but because hiding his way, was before spoken of, by another word, this of hedging, is rather to be preferred. By a man, whose way is hidden, understand him that laboreth in the work of mortification, before spoken of, and yet neither knoweth certainly, that what he doth is approved of before the strict Judge of the whole world, nor whether the end of the way wherein he goeth, shall be everlasting blessedness For as Solomon saith, There is a Way that is right in a man's own eyes, but the end thereof is death.

But this is not true touching all men, for he that believeth, and in uprightness of heart laboreth, to do all good, and to eschew all evil, is sure that his way pleaseth the Lord: If it be said, but he may not persevere, and then he shall not be saved. Sol: He that hath begun this good Work will perfect it in the day of the Lord Jesus. But many there are that have light or comfort here in regard of the good end to which they shall come; yet being upon deceitful grounds, that end of their way to which they shall come indeed, is hidden from them, and yet they are hedged as with thorns, that is, suffer by sharp and pricking Judgments, as they that suffer by the burning of their bodies, but have not love.

For my sighings come before I eat, and my roarings are poured out like the waters,

That is, before feeding upon the contemplation of the happiness to come, I sigh and mourn after it, according to which the Apostle saith, We sigh after the dissolution of this earthly tabernacle, &c. For he that is not thus affected towards the happiness to come, and with the present sins and miseries, cannot thus eat and be comforted. And to show this grief is no small grief in the truly faithful, it is added, My roarings are poured out like water. Extremity of grief causing tears to break forth for sins past, being thus denoted, for which a simile is taken from waters.

The thing that I greatly feared is come upon me.

The vulg. The fear, that I feared happened to me, That is, not knowing when God chastiseth in love, and when in Justice, by way of taking revenge. This made me greatly afraid, least my sufferings should be the effects of wrath and not of love as David saith, Who knoweth the Power of thy wrath which is so spoken, because our minds are not able to conceive rightly hereof, but sometimes that seemeth to be grace to us, which is wrath, and that to be wrath which is grace, and that God approacheth unto us, when he leaveth us, and that he leaveth us, when he approacheth in love to us.

I was not in safety, I had not rest, neither was I quiet, yet trouble came.

The vulg. Have I not dissembled? have I not been silent? have I not been at rest, and Indignation came upon me?

According to which Gregory, whom I have hitherto followed in all this Allegorical Exposition, saith, the meaning is, being placed in this Dignity, so that I might think, speak, and do what I would; for thus it is with men, exalted above others: they have high thoughts of themselves, which yet they hide from others, and are licentious in their talk, and doings, being never troubled at it, but think they may speak and do what they lust: But Job disclaimeth this, touching himself; calling the first, a dissembling, and the two next being silent, and at rest, whereby he meant, that he dissembled the great Dignity, of which he was, thinking low of himself, notwithstanding the same; and instead of licentious speaking, he was silent, not uttering any such words, and rested from practicing evil, after the manner of other wicked Princes. And so do all the godly in honor, they repress their heart, from considering their own glory, they restrain their