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 tongues from immoderate talking, and keep their work from wandering through unquietness: Whether the words be rendered thus Interrogatively or Affirmitively, as I see no reason but they may, the sense cometh all one; I thought not myself safe, or in a quiet Estate, and at rest: If I should have been swayed by my greatness to do, as I might have been tempted hereby: And therefore had I a vigilent eye over my ways, that I might not be thus transported. And yet wrath or terror came; for so 〈 in non-Latin alphabet 〉 signifieth. And as Gregory, so Isidor. and Beda expound all this Allegorically. But Chrisost. and some others adhering to the letter, yet excuse Job from sinning through impatience, in saying thus much. For Chrisost. saith, That Job did like a sick man: Who being under the Physicians hands, whom he knoweth to be careful of doing all things for the best, useth all the patience towards him that may be: But in the extremity of his pain, he layeth about him, and strikes at the standers by, and all things about him, but from the Physician, he yet holdeth his hands for the reverence which he beareth towards him, and the awe in which he standeth of him: So Job being in extrem pain and torment, and it yet continuing, in none of his speeches here, or which he uttereth afterwards, striketh at the Lord, but at other things only, wherewith he thought he might be more bold. I for my part am much affected with the Allegorical exposition hitherto brought, and by me contracted to more brevity, and yet made more perspicuous, because I cannot think, that a man out of impatience against the innocent creatures, should speak so discreetly, holding out to such alength; or were he never so much overgone with passion, that he should magnify the state of all the dead, having it by faith so rooted and grounded in him: That a difference is in death put betwixt men in respect of we • l and woe, resting and being tormented: And specially in blessing the condition of the greatest in this world, Kings and Princes, who for the most part are worst for Pride, Tyrany, Injustice, and licentious living. Therefore I cannot but think, that Job was even now full of the spirit, whereby he spake thus; yet as in a cloud, and obscurely, that we might study to find out his meaning, in opening which, the light given by acute Gregory, whose piercing wit I cannot but admire, doth not a little avail: And truly here are many passages, not only most true, but tending to our singular comfort and edification if they be well considered: For which I thought it good thus to set them forth.

Ambrose, who is also for the mystical sense, upon V. 8. That are ready to stir up Leviathan, saith, That this is spoken of Christ, who he saw was to encounter with the Devil, and to overcome him: For by Leviathan, the Devil is commonly by the Fathers understood, Job 40. And Christ is spoken of as ready to stir him up. They that follow the literal sense say, That Job herein calleth upon the wicked, that work by the Devil, to curse that night, or such as go a fishing, because a Whale is called Leviathan, but have no good success, and therefore curse such a night or day, as unlucky. From hence to V. 14. There is nothing difficult touching the literal sense: And upon this. Then should I have been at rest with Kings and Counselors of the Earth. It is said, the meaning is, I should not have been in worse case then others my fellow Kings and Princes, who being dead and laid in their Sepulchers feel no such pangs as I do. Then V. 17. There the wicked cease from tumult, that is, Either are made to be quiet, and cease from their wicked practices: Or the righteous are no more disquieted by them; whereas whilst they live here, they are always like the raging tumultuating, and can never cease raising up troubles against them.

The man whose way God hath hidden &c. That is, The way of going out of this life, which he desireth to do: But he findeth no means to get out; As one going upon the way, and coming at an hedge, through which he cannot break.

I sigh before I eat. That is, I am so full of sorrow, that even when I take my repast, I do it not without sighing and lamenting. The meaning of this is plain, The thing that I feared is come upon me. I lived not so in prosperity, but I expected this day then; for I knew the uncertainty, and mutability of these worldly things: And therefore this hath not come upon me, for my confidence in worldly things. And since I was afflicted in my Children, whom I lost, and my Servants and Cattle, I murmured not, nor complained against God, whereby I might provoke him, to lay this Judgment more upon me, I did silently and quietly bear all my losses, as it appeareth by that which he said before, and yet • o what another heavy Judgment hath befallen me, & I see no end of it. And hitherto according to the literal sense and morals made hereupon: Something also hath been touched upon, concerning the Allegorical from Job to Christ, which may well hold, if we make such an application in general, but not so particularly, as Gregory doth. Job was a figure of Christ, as was before said in his Name and Country, if we look at their signification: As also in his extrem poverty to which he was brought from great riches, although so just a man, that none was like him upon the Earth. He was also assaulted by the Devils temptations, being hungry and alone in the Wilderness, and that not once, but sundry times; as the Devil stired up Jobs Wife, and by her assaulted him being in pain, and alone, there being neither Children nor Servants about him, and then his friends by their invectives against him, laying to his charge hypocrisy, as the Pharisees likewise stirred up by the Devil, laid to his charge, that he was a deceiver and wrought by Belzebub. Again he was filled by his harsh usage and sufferings beginning to seize upon him, about the time of his great passion upon the Cross, with such anguish, that it drove him into an Agony, which made him sweat such a sweat, as never was heard of, even drops of blood; and after this, as despairing, to cry out, Eli, Eli, Lama sabactthany. When yet he neither sinned by the heat of impatience, or the chill coldness of pusillanimity, or fear, as Job cried out against the day of his Birth, and as impatient of living longer, not in a sinful way, but as under a show hereof, uttering mystical things for our instruction, as may appear from that which hath been said. How the allegory holdeth afterwards in the end, which the Lord made, shall be by his assistance shown toward the end of this Book.

CHAP IIII.

THen Eliphaz the Temanite answered and said. If we assay to commune with thee, wilt thou then be grieved? But who can withhold himself from speaking?

Here before I begin to speak upon the words of Eliphaz, something would be said upon the signification of his Name, and the names of his other two Friends, upon which Gregory thus: These three set forth Heretics, who begin to speak smoothly at the first, as if they meant no hurt to him, to whom they speak, but only good, to purchase his benevolous attention, but soon come to speak words which much hurt the hearer, and greatly trouble him, that we may beware of them, and not be drawn by [Note.] the enticing words of their eloquence. Eliphaz signifieth The contempt of God, Bildad oldness alone, Zophar the dissipator of speculation: And by these three Names are aptly set forth three evil qualities in Heretics, which were the grounds of all their wicked heresies: For first they are proud and despise the plain and simple Truth commonly taught according to the word of God, and so do in effect despise God. Secondly, they have only the old Man with his deceitful heart in them, and nothing of the new, guided by the Spirit of God. Thirdly, They disperse and scatter abroad their own speculations for truths, pretending sometime the light of Revelations to make them the more acceptable: according to all which Popish Heretics proceed. for they despising the single word of God, the Canonical Scriptures, as insufficient, adjoin hereunto, to ground their Errors upon, Apocriphals, Traditions of men, and many Inventions, for the better setting forth of the public Worship of God, which in the Ceremonies by them devised, would be naked and contemptible. Secondly, They are set a work thus to do by their own deceitful hearts carrying them on through the covetousness and pride that is in them. Thirdly, How many revelations have been by them pretended to confirm their imaginary purgatory, their superstition about the invocation of Saints departed, and the adoration of Images, and the single life of Priests? Neither do the Anabaptists differ much from them herein; for they pretend new lights and revelations, and are manifestly led by the old man, making them to despise God and his ways, going in crooked ways of their own, and not in the known ways of the Church of God.

Touching the speech of Eliphaz, Some, saith Ferus, think, that he spake but deceitfully, when he pretended his unwillingness to grieve Job by that which he should say, and his conscience enforcing him hereunto: But because it is not a friends part, when he heareth his friend in his misery breaking out into impatient speeches, as if God had dealt worse by him, then he deserved, [Note.] to hold his peace, but to tell him plainly of his fault, that he may repent, and use more patience: He rather thinketh, that Eliphaz spake in part as he ought to do, and as it is our part to do in the like case, that is, Not by the way of flattery to be silent, if we see cause of speaking by reproof to our dearest friends; only in judging and charging him for his sufferings, not to be the man that he took him to be, but hypocritical and wicked, what a show soever he made, this is sinful and uncharitable, yea although, the person afflicted uttereth words of impatience, through the infirmity of the flesh, in the extremity of his pain: But for reproving any sin in our friends, we have a Precept. Math. 18, And Solomon saith, That the wounds of a loving Friend are better then the kisses of an Enemy: Moreover, our zeal for God, and to vindicate his justice in all his doings, ought to be such, as not now to be silent, but to speak, least we be proved such as love men more then God. Thus Ferus and that rightly: But for so much as Job sinned not by impatience anymore now, then formerly, as hath been before shown; Eliphaz did him wrong in all that he said, yet not wittingly: For he loved him dearly, and came out of love to comfort him; but through ignorance, and I doubt not, but by the instigation of Satan, to vex Job yet more, for which as for men sinning out of ignorance, the Lord commanded, that Sacrifices should be offered both for him and the rest of his friends: To proceed in the words of Eliphaz, V. 3.

Behold, Thou hast instructed many, and strengthened the weak hands, &c. But now it is come upon thee, and thou faintest; it toucheth thee and thou art troubled.

Is not this thy fear, thy confidence, the uprightness of thy ways, thy hope? In reproving Job, He first beginneth with laying to his charge, his not following his own instructions, given to others in the time of their misery; in that he himself now was so faint-hearted, that he thought that the check, Physician heal thyself, might rightly be given unto him: And Turpe est Doctori cum culpa redarguit ipsum: It is a shame for him that reproveth, and teacheth others, to fault in the same thing himself. If Job had done so indeed, he might well have been blamed; or who soever doth so, as the Scribes and Pharisees, [Note.] that said and did not; for now thou art condemned out of thine own mouth. But if Job had been impatient in such extreme misery, whereas in his health and prosperity, he comforted others, and happily reproved them, for their impatient speeches; that which rightly could have been gathered herefrom, were nothing else, but that a man in health and prosperity knoweth not his own weakness, although he truly feareth God, til he is brought to the trial. For many think, as Peter, to be very courageous then: But coming to be tried, their strength to stand is nothing, as it [Note.] was with him; yea and it is not to be doubted, but that these men themselves, if they had been tried, as Job was, would have been much more impatient, then he seemed to be. They sinned therefore in this, that they dealt not with him, as considering themselves, and their own weakness; as is commanded: If any man be fallen by infirmity, restore such an one in the spirit of meekness, considering thyself, least thou also be tempted. For the next word V. 6. Is not this thy fear, thy confidence, &c. In saying thus, he doth as it were deride him, for the words last uttered by him, Chap. 3. 25. 28. Where he spake of his fear and confidence, and rest through hope, and quiet living, as if he had said, Art thou not ashamed to speak of these things and yet makest such impatient exclamations for being quiet, fearing God, and trusting in him, rather casting away his fear, living sinfully; so that thou mightest justly instead of being confident, despair now; and instead of being quiet, be full of trouble, as thou art. Herein then, Eliphaz sinned again by judging righteous Job to be a wicked man: And that this is his meaning, the next words, V. 7. do declare.

Who ever perished being innocent? And where were the righteous cut off? He committed then the great sin, of judging his Brother, of which it is said, Judge not, that ye be not judged. And how shalt, thou that judgest another, escape the judgment of God? For in regard of ones being smitten, to judge that he is wicked, and not innocent and righteous; is to condemn many righteous men: As Abel, who was cut off by Cain, Joseph, that was cast into a Dungeon, David, that was persecuted by Saul: And Abimelech slain, with eighty Priests more by Doeg in one day. Here before I proceed any further, in the speeches of these men, it is necessary, that I resolve a question, in what account they are to be had, whether as divine and true, and to be grounded upon, as other sayings in the holy Scripture, or human, as coming from wise men, who by their wit and study, had attained to the knowledge to speak thus: The reason of this question is, Because, in many things, they contrary Job, and are said by God himself not to have spoken so rightly as Job, and if not so rightly, then some things spoken by them were not true, and therefore not divine, nor spoken by the spirit, as it is said of all the canonical Scriptures, that they were. To this it is to be answered by distinguishing: Some of their speeches came from their own darkened understanding and blind reason: As namely these which are by Job contradicted, and wherein they apply things truly spoken in the Thesis against him from hence to convince him of wickedness and hypocrisy. Some of them again set forth things concerning God and divinity aright: Some Philosophy, both moral and natural, the former of which are to be thought to have come from God, who put those words into their mouths, as he did many divine and prophetical sayings, into the mouth of Balaam: And afterwards it is said of Caiaphas, that in saying, it is necessary That one man should die, and not all the Nation perish. That he spake not this of himself, but being high Priest, that year he prophesied. The speeches uttered by them against Job, by way of inference from the truths delivered by their mouths, came altogether from themselves, and the instigation of Satan, that Job might be the more grieved, and, if it were possible, provoked to speak rashly and impatiently, and so to sin, which was the thing, that Satan endeavored with all earnestness: For the approving of the truths of God which they uttered, to have come from the spirit of God make the citations of them by the Pen-men of the holy Scriptures, as V. 8. of this Chap. is cited, Prov. 22. 8, Hos. 10. 11. V. 18 2. Pet. 2. 4. And many sayings more throughout this book, as may be seen all along, by the quotations upon the Margin: For if they had not come from God, they should not have been alleged, as authoritative, or proving. Origen also to prove them to come from God, saith, That the sayings of Job's faithful friends should not certainly have been by Job committed to writing in his sacred book, unless they had come from the spirit of God, and were profitable for us to read. Yea Moses himself citeth some passages of theirs: As namely, that of dwelling without fear, chap. 22. 19. Levite 26. 5. and that of resting, and none terrifying, chap. 11. 19. and that of not accepting persons, Job 34. 19. Deut. 10. 17. whereby it also appeareth, that the book of Job was written first of all other books of Scripture, and it is more confirmed, that he lived about the time of Jacob, whose daughter Dinah, he is said before to have married. Now to return again to Eliphaz the Temanite: the country, of which he was, had the name from Teman, the sone of Esan, of whom Eliphaz came, and Jerome saith, that he was the King of the Temannites, in the land of the Gebalites, although in the Hebrew tongue all the south parts were called Teman. To proceed according to the words of this Eliphaz. V. 8. 9. are plain V. 10.

The roaring of the Lion, the voice of the fierce Lion, and the teeth of the young Lions are broken. For fierce Lion, the vulg. hath Lioness, and for young Lions, Lions whelps. But herein the sense is more respected, then the proper signification of the words: For the Lioness, when she hath whelps, is noted to be more fierce then the Lion, and what are young Lions, but Lions whelps? These words are by Eliphaz uttered further, to aggravate Jobs wickedness, for which he had said before, that although he pretended holiness, and had been hitherto blessed: Yet now a spirit from the Lord had blown upon him, V. 9. and that so powerfully, as that now he could play the Lion no more; either terrifying his Subjects, by his roaring, or tearing of them with his teeth, which were now hereby broken: So that he could neither act the roaring Lions part himself, nor his wife the part of the fierce Lioness, nor his children, who were as young Lions, tear cruelly with their teeth: For they were broken by the fall of the house upon them, as was before shown: And not ceasing here, he prosecuteth the same allegory of a Lion, further V. 11. Thus to the piercing of his heart, with bitter words he did insult over him.

Here Eliphaz to confirm his reproachful speeches against Job, findeth that he had a Revelation from God, as Ferus saith, so likewise Lyra, Isodor and Clarius. Some think that it was the Devil, who thus deluded him; he thinking that God had whispered these things unto him, whilst he was by night thinking upon Jobs case, and why, he being so just a man suffered such grievous things: then Satan, that he might with the more authority, as from God, confound Job, appeared thus unto him pretending to be a good spirit.

Lastly, Some others will have it a true revelation from God, because the things spoken are most true, but by Eliphaz ill applied against godly Job. So Gregory, Carthusianus, Burgensis contra Lyranum, and Calvin, who saith that Eliphaz was an excellent man, and that God vouchsafed sometime to speak unto him, as appeareth by that which he here uttereth. And to this do I assent, for such speeches could not come from the Devil or from an ordinary but a prime man and enabled by God to instruct others in his truth. But what is it that he saith? A thing was secretly brought to me, and mine ear received little thereof.

It may seem to be no secret, that God only is perfectly righteous, saith Calvin, and all men unrighteous in comparison of him, as here followeth, Vers. 17. But he calleth it a secret, because it is hidden from many proud men, who if they outstrip other men, who live most wickedly, think themselves most righteous persons, that God should do them wrong, if he should lay his judgments upon them: and he saith he heard a little of it, he taketh not upon him any perfection of knowledge, although he were an eminent [Note.] man for this, yet he heard and understood but a littlerto the reproof of those, that knowing but little of the word of God, yet take upon them to [Note.] have Knowledge, yea enough to teach others and think, that they have no need now to learn anymore, thus coming to despise all teaching. V. 14.

Fear came upon me, and Trembling, which made all my Bones to shake.

And this he saith was in the Uisions of the night, verse. 13. Such terror doth God strike into men in declaring his will unto them that it may be efficacions in them, as it is not, unless they feel the power of his Majesty that speaketh, as also was shown by giving the Law to the so great terror of Israel, and by the fear that came upon Moses himself, of whom it is said that he trembled and feared. And Daniel fell down as dead for fear; and Ezekiel and John who wrote the Revelation: and this is the course, that the Lord taketh under the Gospel for the converting of sinners, as we may see in Saul, he was smitten down to the ground and trembled, and then the Lord spake unto him by Ananias: and he cometh not nigh to any but to such as he makes to tremble at his word.

Then first beginneth grace to work, when a man is made to fear by God's voice from heaven hearing his word, as it is said, that Josia did, and his heart melted within him, V. 15. 16.

Then a spirit passed before my face, but I could not discern the form thereof, an Image was before mine eyes, there was silence and I heard a voice. The spirit here by some is thought to be an Angel, by others more probably a wind, as it befell Elijah, to whom after a strong wind came a soft and still voice, and in such a wind the spirit came upon the Apostles Act. 2. The likeness not to be discerned showeth, that it is not God's will, that he should by man be represented by an image, so that to do this is an abomination and instead of showing himself wise that doth so, a showing of himself a fool and in danger to be given over to a reprobate sense as the Apostle showeth. Whereas he saith, There was silence, this is spoken to show that he heard well so much as he here uttereth, that was then spoken in the silent night, there being no noise to hinder his hearing: And hereby we are taught in silence to hearken to the word of God, or else we are likely to carry but little [Note.] of it away; or to profit little thereby, as it commonly happeneth to most hearers, when they are at a Sermon the world maketh such a noise in their hearts, speaking to them of other things, profits, businesses, pleasures of the World, or the Devil by his suggestions, that they cannot hear to remember, insomuch as that being asked, what was treated upon, they are able to say just nothing.

Shall a mortal man be more just then God? shall he be more pure then his Maker?

Behold, he puts his trust in his servants, and his Angels be charged with folly. The Vulg. Shall he be justified in comparison of God? And this indeed is the meaning, although a man be never so just, yet in comparison of God's, his righteousness is nothing, and therefore God is to be acknowledged just and righteous in all his doings, when he proceedeth most severely against his most righteous servants. He hath no trust in his servants, Vulg. They that serve him, are not stable. That is, his good Angels that serve him, are not stable by their own strength, but by God's stablishing of them to stand, when others fell, and for many of the very Angels they fell indeed, and are charged with folly, that is, Sin to eternity. Calvin will have nothing spoken of the Angels, that fell here, but only of them that stood; because the word folly, is not significant enough, to set forth their horrible sinning, but because he maketh two sorts of them, the one of such as serve him still, the other of these, that long ago were charged; I conceive it to be plain, that the evil Angels are meant by Angels, and as thus meant, Saint Peter seemeth to speak from hence, saying, God spared not the Angels that sinned. For what was his not sparing of them, but charging them with sin, which is folly, as i • is he • e called; with Calvin standeth Vatablus and Cajetan; But Olympiodorus Ch •• sostome, and Athanasius, and generally all ancient writers, both Latin and Greek, hold that the Angels which fell, are meant. How much less in them that dwell in houses of clay, Whose foundation is in the dust, wh • a • e crushed before the moth? For out of the dust was man made; and his body, the house of his soul, is but of red earth or clay, for which the Apostle calleth them, earthly Tabernacles, which seemeth to be taken from hence and to a garment eaten by moths: that is, Man for his frailty, compared by David, which he took also from this place. And Hosea saith, in the name of the Lord, I will be a moth to the house of Judah, and Ephraim. Whereby is intimated his being consumed, till that he be brought to dust for his sins, and the frailty of dealing with man by destroying him, as having much less strength, when he sinneth to subsist.

They are destroyed from morning to evening: they perish forever, without any regarding it. Here he further showeth the misery of men that justify themselves, as not worthy to be so ill dealt withal, in regard of the righteousness, which they conceive to be in themselves; God's judgments seizing upon them, they are made known to be vile, how excellent soever they seemed formerly to have been. For the moral observations of Gregory, first, from Eliphaz his Exordium, wherein he praiseth Job for teaching others, what an excellent man Job was, that he who was set to detract from him, yet gave him this high commendation, that being of so great dignity, implying much employment, yet he took time to instruct and teach others; and the commendations of adversaries are most sure proofs, because by the power of the truth forced from their mouths: And this doth greatly commend a man of wisdom indeed, that notwithstanding, all worldly incumbrances, he is intent to teaching and instructing of the ignorant, and confirming in faith and obedience to God, and patience. Secondly, From these words, Where is thy fear, thy fortitude, thy patience, the perfection of thy ways? That he was endued with four cardinal virtues, which in whom soever they are, makes him excellent indeed; fortitude founded upon the fear of God, being without it but rashness; and patience with hope added to fortitude, without which it cannot be durable; with all these uprightness concurring; the glory of God being in sincerity sought in all these, and not a man's own vain glory. Thirdly, That Heretics speak some things truly, that they may be the better believed in that, which they say erroneously.

Fourthly, From these words, They that plow iniquity, and sow wickedness, reap the same, &c. that God sometimes suffereth wicked men long, before that he proceedeth in Judgment against them: for plowing and sowing, and after that reaping, implieth a long time as is betwixt sowing seed and the harvest, wherein it is reaped; but in the end a wind shall come to scatter them, as the Psalmist saith, as the dust which the wind bloweth away. Sometimes God punisheth sooner in the acting of Wickedness, that he may not seem not to regard the evil doings of men; and sometimes he forbeareth to punish till sin is come to be full ripe, as in the Amorites, or till the day of Judgment, that we might certainly expect that time, and be confirmed in our patient bearing the wrongs done to us by the wicked, being assured that they shall be reckoned with for all, and be judged accordingly. Fifthly, By the roaring of the Lyon, the austerity of the man being understood, by the Lyoness, the garrulity of the wise, and by the teeth of Lions whelps, the edacity of Jobs Children, because they feasted one another so much, and by the Leopard, as he hath it, for the old Lyon, which is spotted, and variously coloured, that Heretics exult great, if they can find such vices mingled with virtues in the Orthodox, as tending much to their disgrace and giving them advantage, as they do indeed, that we may take heed of such mixtures of Alms-deeds with vain-glory, of zeal with merciless rigor, or of covetousness with pious performances and temperance. Sixthly, upon these words, It was said to me in secret, that Heretics to purchase the more credit to their erroueous teaching, find revelations which they have had secretly, whereof none else, but he alone that teacheth, is a witness: and hereby they challenge unto themselves no ordinary, but extraordinary knowledge, exceeding that, which is in other men: and they also seek secret places, wherein they may vent their errors, there being none present, as in the public place, whereby they may be confuted, and thus many simple souls are perverted by them, so that there are these three fignes of an Heretical Teacher.

First, That he pretendeth revelations.

Secondly, He challengeth to himself more knowledge then in other men.

Thirdly, He lurketh in secret places, in private houses, in corners, as the Prophet saith, that thy teachers shall not be. 7. Upon the same words, A word came to me in secret, what is this word, saith he? but that of which it is said, In the beginning was the word & that word was God, and took flesh. And this word cometh in the night, when there is no noise, but all things are quiet, to show, that he must cease from worldly things that would receive this word into his Heart: and he saith, that he heard a little thereof, to intimate the defectiveness of our knowledge in this great mystery of Christ's incarnation: and by the fear coming upon him is set forth, as I touched before, how the word first works in the heart towards conversion: and the same word was an Image, yet not distinctly to be discerned, because the Son is the Image of the Father, but till the spirit cometh, of which he speaketh next, not so well to be discerned, by which spirit is meant the Holy Ghost coming down at the feast of Pentecost, compared to a gentle air, because bringing great tranquility into the minds of those that receive him. 8. Upon these words, His Angels he charged with folly. These Angels may be also expounded of his Ministers according to Revel. 1. and Mal. 2. 7. even these are not without sin, as James saith, In many things we sin all, and Paul, Not as though I were perfect: and they dwell in clay houses that are weak in respect of grace: and are founded upon the dust, that is, have hearts dustied with evil cogitations, from which they can never in this life be clean swept: and what is the moth, but that which is bred in the garment, and then corrupteth it, the sin bred in the flesh, whereby destruction cometh. Dangerous then is the case of the fleshly, and unregenerate, that is, they, in whom sin increaseth daily instead of being mortified: For of such it is added further, They are destroyed from morning to evening, they perish forever without any regarding it. They are said to be destroyed from morning to evening, When by the daily increasing of their sins they lay a foundation of everlasting destruction, Heaping up (as it were) wrath against the day of wrath. And none of them is said to regard it: That is, in great security they go on thus to do, till the foresaid inevitable destruction cometh upon them, to declare which further, it is added, verse. 21. They die without wisdom, being without all providence, as fools, till their fatal blow cometh, so that they may enjoy the present pleasure, or profit of sin, not regarding what sufferings attend them afterwards.

Lastly, For these words, Doth not their excellency which is in them go away? He following the Vulg. But they which shall remain shall be taken out of them, Expounds them thus; When they are thus destroyed, the Elect who are as the left and neglected ones of them, shall be taken out from amongst them, and carried up to remain ever with the Lord. For these are, as the rejected servant of the Amalekite, upon whom David lighted in his way, who was weak and almost dead, but by • im refreshed, he went with David as a guide, who came upon the • host of the Amalekites, and slew and spoiled them. So the elect of God are dealt with here as most despicable, but Christ takes and saveth them, and useth them as Guides, by setting them up for Preachers and Leaders, as it were in their Sermons, denouncing this judgment to come amongst them, after which he followeth, and adjudgeth them all to destruction. Thus he, and the Heb. will bear this reading, the word being 〈 in non-Latin alphabet 〉 signifying first to remain, and then to excel: whereas it may seem to make against this, that these words are inserted amongst the other, as tending all to set forth one matter: He answereth, it is not unusual in holy Scripture in speaking of one thing, suddenly to interpose some-what touching another, and then to return again to speak more of that which went before; to prove which, he instanceth in 1 Tim. 5. 22, 23, 24. Thomas Aquinas followeth him, but Lyra understandeth it as meant, that none of them shall finally escape: But as some here are destroyed, so all the rest at the last day shall be. Calvin and some others will have the excellency of the same men meant, which at the last vanisheth all: And that of being destroyed from morning to evening of this life, waxing shorter every day till we die.

CHAP. V.

CAll now, if there be any that will answer thee, and to which of the Saints wilt thou turn?

Here the Jesuit thinks is a manifest proof, that it is no new thing to call upon the Saints departed, but was done even in Jobs time: But this ground is altogether sandy. For the word rendered Saints here, signifieth either Angels, as Augustine hath it, or holy persons living still in this world, as the Jesuit himself acknowledgeth. Moreover, Gregory acknowledgeth none other to be called upon here meant, but God, and the Saints are mentioned to him in derision, as if it were a ridiculons thing to cal to them departed out of this life, who cannot hear us: For Abraham, saith the Prophet, knoweth us not, and Isaac is ignorant of us. But to whom should a Roman Catholic rather hearken, then to one, and that the famous of their own Bishops? The meaning of this bitter scoff is, that if he believed him not, that he had such a revelation as he said, and he would not consent to that which he had spoken as true, but would still persist in his exclamations, as if he had been by God wronged; that he should pray to God, and see if he could prevail an answer from him to convince Eliphaz of falsehood, or to justify himself so terribly punished, and so impatient under his punishment. And if he should think that any of God's Angels, or servants upon earth, being called to take his part, would do it, this were absurd for him to try, for surely none would stand for him; or if he should think of any Saint in Heaven to call to him, this were ridiculous.

For wrath killeth the foolish man, and envy slayeth the silly one.

I have seen the foolish taking root, and suddenly I cursed his habitation.

This saying, howsoever mis-applied against holy Job, containeth a truth in it: For wrath through impatience and envy at the better estate, wherein others are, is a great sin, and destroyeth the image of God in a man, who speaketh and doth all things without passion, and therefore wisely and righteously, which he cannot, do that through passion, is blinded in his mind by unadvised anger. Thus also Solomon in his Proverbs condemneth him for a fool that is soon angry, or continueth herein, of which see more upon that Book. Touching Envy, he in whom this vice is, envieth another, because he thinks him better then he, as Cain envied Abel, and Josephs brethren, him, and Saul, David; and thus he condemneth himself as little in virtue, and unworthy to be spared. Now to be preserved from this dangerous evil, [Note.] to which we are provoked by the love of worldly things, (For everyone would have the best of these: and because he cannot, but seeth another have better then he, envy is stirred up in him.) We must labor to have our hearts taken up with heavenly things, wherein there will be no streightning to any man, but everyone shall hereof have his fill, one as well as another; the more come to partake hereof, they being the more enlarged, that everyone may have enough; for the love of heavenly things will take us off from the love of earthly, and not loving them, although we want, we shall not envy those that have, because we have far better, able to suffice any soul, in comparison of which these are but as dross and dung.

I have seen the wicked taking root. That is, seeming as a deep rooted tree, to stand firmly, because in great prosperity. And I suddenly cursed his habitation: That is, I did ominously speak or think, that such a man's house would come to ruin: For the word is not 〈 in non-Latin alphabet 〉 which is used elsewhere to set forth cursing, but 〈 in non-Latin alphabet 〉 to divine ominously. And so it is also said by David, I have seen the wicked flourishing as a green bay tree, and by and by his place was nowhere to be seen. Thus also Gregory, who morally by him deeply rooted, understandeth the earthly, according to that of our Lord, That which is of the earth is earthly. Because trees are rooted in the earth, and the [Note.] foolish Worldling by having his mind set upon things here below, is said to be thus rooted; but his Excellency, as he rendereth it, and the word also may signify accursed, to what estate soever he attaineth in this world, it shall be turned into a cursed condition, and so shall suddenly vanish, when he cometh to be judged, as if it had never been. And mystically by the foolish, he understandeth the Jews that were so malicious and envious against Christ; They, how deeply soever rooted in the land of Canaan, by their continuance there, and by promises made to their Fore-fathers; yet for their malicious persecuting of Christ to the death, were by God's curse expelled, and all their glory in having God for their Father and Protector, is turned into dishonor, shame, and contempt.

His children also are far from safety, they are crushed in the gate, and there is none to deliver them. This was manifestly spoken by him of Job's children, who were crushed by the house falling upon them: Whereas it is said, In the gate, hereby Judgment, whereby it fell thus out unto them, is denoted, because the gate of a City of old was the place of Judgment: And hereby it is shown, that at the last day, when the Lord shall sit upon his Judgment-seat, all the wicked, and their children like unto them in condition, shall be crushed, that is, destroyed, sentence being denounced then against them, as Mat. 25. Go ye cursed into hell fire, prepared for the Devil and his Angels; For such only are counted the children of the wicked. If any seeing their fathers wickedness, turn there-from, the Lord hath promised that they shall not die, but live. The gate also, which is a place to go out at, may set forth Death, by which, as by a gate or door, men go out of this life; And herein all the wicked are crushed, that escaped all their life time before, it being to them [Note.] the gate leading to Hell, but to the Elect, to Heaven, all whose sufferings are now at an end, and their joys begin, which never shall have end, as it was with Lazarus, of whom, and Dives being dead, it is said, Now he is comforted, and thou art tormented.

Whose harvest the hungry shall eat, and taketh it out of the thorns, and the robber swalloweth up their substance. Vulg. And the armed shall snatch it away, and the thirsty shall drink up his riches. But there is no reason, if the sense of the word be respected, to render it The armed, in the Nominative case, for it is 〈 in non-Latin alphabet 〉 properly signifying out of thorns, or arms sharp as thorns, whereby it is defended; and so the meaning is, the harvest of the wicked, that is, their abundance, although never so strongly guarded by men and arms, whereby it is hedged about as with thick growing thorns, that a man would think it impossible for any to come at it: Yet hungry and poor men, by God's just judgment, shall break through, and make a prey hereof: And of hedging Job about, Satan spake before in this sense, Chap. 14. And for the next words, the word rendered robbers, by Vulg. thirsty, as 〈 in non-Latin alphabet 〉 which if it be derived from 〈 in non-Latin alphabet 〉 signifieth thirsty, if from 〈 in non-Latin alphabet 〉 signifying hair, Thieves, and Robbers: Because the Arabians and Sabaeans, who were Robbers, living in Desarts, went naked, and wore their hair long, to cover their bodies: and this is rather to be followed, although because such thirst after gain, and the goods of other men, not going out in Bands so much to fight to get victory, as to take preys▪ that other rendering may seem tolerable, especially, because hungering was spoken of before: And here coming to speak of the same goods, which go there under the similitude of an harvest, to be taken and eaten, here they are propounded as drink to be swallowed or drunk, thirsting hereafter most aptly agreeth. And in all this he aimed at Job to grieve him the more, by setting him forth as the wicked man, who was thus dealt withal, his Cattle being strongly guarded by his servants; yet the Sabaeans coming out in bands, slew his servants, and took them away. Whence we may truly note in general, although he in applying it to Job sinned greatly, that no safe keeping of wicked men's goods will avail, if they be [Note.] put in iron chests strongly locked, and strong places, and guarded also by men and arms, will keep them from Robbers, when God beginneth to animadvert against, and to punish them for their unjust scraping of them together. As Croesus could not have his goods defended, when Cyrus came, nor the Tyrians theirs against Nebuchadnezzar, or Alexander, or the Babylonians theirs against the Medes and Persians. From hence Gregory raiseth this Moral; The hungry taking away, and eating the rich man's Harvest, as out of thorns, that is, with much difficulty: And the thirsty drinking up their riches, set forth such as are more dull of understanding, in comparison of others, that are more ripe witted, and quick of apprehension: For these having abundance of knowledge, to which they easily attain, have, as it were, an harvest to be reaped to feed and enrich their souls much; but because they have no hearts affected with the things that they know; the dull of understanding, hungering and thirsting after this Harvest, and treasure of wisdom, in time attain unto it, and there these witty ones have it taken away, as it were from them, being in the midst of their knowledge, left poor and destitute of all true wisdom and understanding, and so becoming miserable, as the Angel of the Church of Laodicea, saying that he was rich, and needed nothing, is pronounced to be poor, miserable, blind, and naked.

Although affliction cometh not out of the dust, nor trouble springeth out of the ground: Yet man is born to trouble, as the sparks fly upward. The vulg. Nothing is done upon earth without cause, neither doth grief rise out of the ground. But herein the sense is more respected then the words, which are Hebr. as in N. T. For this is the meaning, Afflictions and Sufferings come not to men without cause, they spring not up out of the dust or earth, as herbs, and thorns, and nettles, naturally, there is a further cause hereof to be looked at in the man himself that suffereth, namely, his own sins, which be the seeds from which miseries spring. Chrysostom and Olympiodorus turn the sense another way, thus: The earth is not sensible of pain, and therefore it is not incident unto it: But man is, yea every man, and therefore it is by him patiently to be borne, and not to be counted a just cause of murmuring and complaining, for he is born to trouble as the sparks fly upward. It is a thing by all men to be expected, and therefore Job should have patiently born it, saying with another, I think nothing incident to man, strange to me. But the meaning before given and followed by others is best, and hereunto agree these words very well, thus: Man being a sinner, is borne and brought forth into this world to suffer trouble and misery, his corruption by nature carrieth him hereunto, as the sparks are naturally carried upward: The Vulg. hath it, Labor is for man: Man is born for labor, and birds for flying. Heb. 〈 in non-Latin alphabet 〉 the children of a burning coal, or of an arrow, which because it hath feathers, Jerome rendereth by feathered or winged Fowls. For the word, flee upward, it is Heb. Shall be lifted up in fleeing. And they who render it by Birds, give this sense, as Birds which naturally have wings are for fleeing, this is that which God hath appointed them to, to flee about, and so to get their living: So man coming into the world with hands, and having, when he is grown up, understanding accordingly, is taught hereby, that God would have him to labor for his living, and not to seek to gather wealth by oppression and wrong: And if he doth not, but being a Prince, playeth the Tyrant or Lyon, as was before said, tearing from his Subjects, then he hereby layeth a foundation of affliction and sorrow to himself, which cometh not out of the dust, as was said before, that is, through no fault of his; but here is the evident reason of his being brought to such misery, his oppressions. And this we may rest in, as fully satisfying, being also the same in effect, which I said before: Or if it liketh thee not so well to render it Birds, take it for Arrows, as the word also signifieth, or for sparks of fire, which have nothing else to do but to flee aloft: But because labor for living is here compared with fleeing, and the Birds of the Air only flee about thus, not sparks or arrows, I still hold as before, that there is none Exposition to that made by Birds. And being thus understood, it agreeth best with his other vexing speeches before going, and specially that, Chap. 4. 10. But howsoever in his sense erroneously applied, yet continuing in its truth, which all Oppressors [Note.] had need to think upon; as they would not have affliction and sorrow in the end, the fruit of their covetous accumulating earthly treasures. Gregory hereupon saith, Affliction cometh not from the dust, nor trouble from the earth: When it is dry, and so becometh barren, or over wet, or the fruit thereof blasted or mildewed, or Vermin be bred that eat up all; but men's sins are the cause of these judgments from the earth: And man is born to labor, and birds to fleeing upward, that is, man, who hath nothing in him but nature, hath toil and travel in getting and keeping the goods of this world; but they that are as birds by an heavenly conversation, flee aloft, and are not so intent to this labor, but even neglect them in comparison: Yea, and the afflictions which they suffer, they turn into an occasion of being the more heavenly minded: and so being mounted up above this world, they are not moved at the evils hereof, but joyfully suffer all things.

I would seek unto God, and to God would I commit my cause: Which doth great things, and unsearchable, &c. Olympiod. thinketh this to be spoken by way of ostentation; as if he had said, I for my part will bless God, for that I am not such an one as have laid a foundation to myself of sorrow and misery by oppressions, and so am preserved therefrom; but this is both contrary to the words, I would seek, not I would praise, and savors not of the spirit whereby Elihu spake, out of presumption, as the Pharisees prayer, Luc. 18. Wherefore others better either take the meaning to be: If I were in thy case, I would not speak, as one that found myself grieved out of a conceit, that God had dealt more hardly with me then I have deserved; Or else do thou (O Job) what thou wilt, cry out still if thou wilt against the day wherein thou wert born. But if I were in thy case, I would humble myself to God, that he would pardon my sins, & take his plagues away from me, for he is not inexorable, but most merciful, and able to do wonderfully for thy restitution, both to health, wealth, and children again: And this is his meanng, the words following, verse. 10, 11. do declare. He giveth rain, &c. to set up on high those that be low, that they who mourn may be exalted to safety.

For the phrase of making it to rain upon the good and the bad, is used by our Lord to show prosperity and increase by God's blessing in the • e outward things. Gregory upon these words, Who doth great things and unsearchable, marvelous things, saith, that many things which God daily doth marvelously, no man admireth, but the like being done rarely, are by all men admired, as the raising of a man from the dead is wondered at by a • l; but the birth and coming of a man into the world, which is a greater wonder, no man admireth: and I call it greater, because the making of that which was not, is a greater work then the repairing again of that which was: Water tu • ned by Christ into Wine all admired, but that out of the moisture of the earth drawn through the Vine grapes, and Wine should come, no man admireth, and yet it is as wonderful a work as the other: And the loaves multiplied by Christ for the feeding of so many were admired; but the like being daily done by the corns sown into the ground, of one many coming, is not admired. The commonness of things take away our admiration, or counting them wonderful. Many more wonderful works of God also there are, for which they are said to be innumerable. His works are also said to be unsearchable, because man cannot sin out the reason of them, to believe even the most wonderful of them past or to come we are bound: But to inquire into the reason is not safe, but prejudicial to our faith, as the creating of all things of nothing, and the raising of the dead again at the last day, this we are to believe and admire: But for the reason hereof we ought no further to inquire; but this should be a reason sufficient for us, because he made all men at the first, when they were not before, therefore such as have been, he can doubtless make again out of the same matter. For his making it to rain, verse. 11. this he expoundeth of his doctrine, which is elsewhere said to come down as rain: And the next words, verse. 12. To lift up on high those that be low. Of the Apostles, and as abjects in this world, but shall be at the Resurrection lifted up on high by being set upon 12. Thrones, to judge the twelve Tribes of Israel. They also, and the like unto them were the mourners, which shall be comforted.

He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong.

This saying is alleged, 1 Cor. 3. 19. and thereby appeareth to have come from the spirit of God, and not much unlike unto it is Isa. 44. 25. and therefore see the Exposition there, only we may take notice of some examples brought by Gregory for the illustration hereof. Joseph's brethren were so wise, that they thought to frustrate his dreams, but their counsels took no effect. And Saul thought to circumvent David by giving him his daughter to wife, but all in vain. Yea, Jonah hmiselfe, when he thought to deal wisely in disobeying God, was taken and cast into the Sea.

They meet with darkness in the day time, and grope at noon day as in the night.

This is by Gregory expounded as prophetical, touching the Jews, who having Christ amongst them shining clearly as the day light, by teaching and miracles, yet had their understandings so darkened, that they saw him not to be the Messiah, but groped after him, when they said, How long dost thou keep us in doubt, if thou beest the Christ, tell us. And in this sense Jeremiah saith, The sun went down to them, when it was yet day. And Isaiah in their person, We have stumbled at noon day as in the dark.

But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.

So the poor hath hope, and iniquity stoppeth her mouth. Who is the poor man here first spoken of? but Christ, of whom it is said, that he made himself poor to make us rich. He was saved from the sword of the wicked Jews, when as although he was crucified, yet he rose again the third day: and the same that is called the sword, is also called the mouth, because the mouths of the wicked Jews crying out, crucify, crucify him, were as swords drawn forth against him. And therefore it is said, The sons of men, their tongues are arrows, and their mouth as a sharp sword. And there is a generatlon whose teeth are as spears and knives. The poor that have hope now, are the Disciples of Christ, who when they saw him risen again, were filled with comfort, but the mouths of the wicked Jews were not yet stopped, for they still cried out against him; but they shall be stopped, When at the last day they shall see him whom they have pierced come in Judgment to their inevitable destruction: And so shall all their mouths be, who having received the knowledge of his truth, yet sin willingly, and so crucify him over again, piercing him as it were with their oaths and imprecations, corrupt communications, and other wickednesses of their tongues, or lives. Morally also by those [Note.] that meet with darkness in the day, understand the wicked envious men who envy the righteous, and seek some occasion of detracting from them: But going about this, a black darkness overspreadeth them, so that they can find nothing against him, yet they grope for something whereof to accuse them. As the Sodomites coming about the house of just Lot were smitten with blindness, and groaped about to find the door, but could not enter or find it: So they seeking some door at which they may enter an accusation against the righteous, can find none, as men in the dark: For God saveth the poor from their sword and their mouth, that is, so that they cannot prevail to make them sin, whereby to have any advantage against them, either by violence or fraud, seeking by flattering speeches or promises to pervert them, or to bring them out of the right way. And these poor ones be the humble whom God teacheth, and to whom he giveth grace, that they can have none advantage against them, but are in these their wicked enterprises finally confounded, and shall have their mouths stopped, when their judgment shall be denounced, and they have no time anymore to speak against them as now commonly they do, or seek to do.

Behold, happy is the man whom the Lord correcteth, therefore despise not thou the chastening of the Almighty. See the same, Prov. 3. 12. with a reason,

For he maketh soar, and bindeth up, he woundeth, and his hands make whole. Of this see Hos. 6. 1. Deut. 32. 39.

He shall deliver thee in six troubles, yea in seven there shall none come near thee. By six saith Gregory, understand all the troubles of this life, set forth by this number, because the world was made in six days, and this world is full of trouble, therefore we must expect trouble after trouble here to the end of this mortal life: but God will deliver his servants out of them all. Yea, and when the seventh cometh at the end of this world, the day of judgment, which shall be the most terrible time of all others to all the wicked, that shall not touch thee; but then shall the day of thy rest begin, which never shall have an end. Some not observing the distinction here made of six, from the seventh, but putting them together, say, innumerable troubles are hereby meant, to which even the best are subject in this life, but they shall be delivered out of them all; the number of seven being put for very many, but when seven are not named together, but six and then the seventh, we must not confound what God hath distinguished; as neither Hos. 1. where it is said, for three transgressions and for four, but by three, some lesser sins and fewer are to be understood, by four more and greater sins, being now grown to the full: Therefore Gregory herein is to be hearkened to, and whereas some think, that the evils hereafter named, V. 20. 21. 22. may be taken for the seven here spoken of, if V. 24. be added, six being in the 20. 21 22. and one in that, Gregory without observing this number, saith, That having spoken of his not being touched with the seven, meaning, that instead of being touched, now for a reward of his patient bearing of the troubles of this life, he shall come to perpetual rest; he setteth forth the troubles of this life, against all which he shall be safe, by the graces wherewith he shall be endued.

In famine he shall redeem thee from death, and in war from the power of the Sword. That is, If there be a famine of the word, of which Amos speaketh, and hereupon the flesh getteth strength, fighteth against the spirit; such, grace shall be given to such as seek to God, as was before said: That they shall be free from all danger coming hereby, when as the wicked shall be overcome, and incur the danger of death, V. 21. Thou shalt be hidden from the scourge of the tongue, neither shalt thou be afraid of destruction when it cometh. This is spoken to show, That whereas some being preserved from the temptations of the flesh, even when Vision faileth through persecution, yet being assaulted, either with the flatteries of the tongue, or violence offered unto them, are not able to stand; yet the faithful Servants of God that seek to him shall, and neither flatteries, nor threatenings shall prevail against them, for they knowing, that they shall be variously assaulted, have the food of the word in them against this famine: The grace of continency against the fightings of the flesh, patience against the sword of the tongue, and the love of heavenly things, taking up the heart against sufferings, in our Goods or Bodies. V. 22. At destruction and famine thou shalt laugh. That is, At the last day, when judgment as destruction and famine shall seize upon the wicked; which is so said of them, because they shall not see Christ anymore, who is the bread of life, and therefore being shut out from him, what can come to him but famine and torment; the Servants of God shall be the joy of their hearts; live and be with him forever. And thou shalt not fear the beast of the field, that is, The temptations of the Devil, who is called a Beast, because he tempted Eve by the Serpent, the subtlest of all beasts: But him the righteous shall not fear at the day of death, when chiefly he seeketh whom he may devour as a roaring Lion, the wicked; with whom he hath prevailed by his allurements in their life, may well fear him in their death; as ready to make a prey of their Souls: But to the righteous, it shall be as the Prophet Isaiah saith, An evil Beast shall not pass through thee. They that have feared God in their life time, shall not in their death fear the Devil; but such as casting away his fear, have been drawn by the flesh or the Devil to sin, now shall fear the death, to which he shall take them away forever.

Thou shalt be in league with the stones of the field, and the beasts of the field shall be at peace with thee. So almost a like passage, Hos. 2. 18. the meaning is, saith Gregory, The faithful, who are by Peter set forth, by the name of living stones, shall be joined in league unto thee; in associating thyself with whom thou shalt have much delight, and the beasts of the field are either Devils, as was before said, or fleshly lusts, which coming upon us, as raging beasts: For the more the faithful are assaulted by either, the more do they seek to God; and so they are not able to hurt them as enemies, but to benefit them by occasioning a firm peace betwixt God and them, who loveth and beareth greatest favor to them that seek most unto him in time of trouble; when he is ready to hear, and we forget him, to be torn in pieces, there being none to deliver them: Hitherto Gregory is moralizing, but according to the literal sense, here are the greatest judgments, that befall men in this life, reckoned up, famine and the sword; and destruction making desolate, such as that which cometh by the sword and the famine, through pestilence, which commonly followeth after, and by evil beasts, as the Lions, that destroyed the Assyrians; from all these he saith, That the man, who seeketh to God, shall be preserved; the like unto which, David hath, Psalm 91. And for these words; Thou shalt be in league with the stones of the field. As I am not satisfied with the moral sense given, so it is most difficult to determine, what is meant hereby: Some understand, strong men, whose strength is as that of stones; contrary to which Job saith, afterwards of himself; My strength is not as the strength of stones; and if it be taken thus, the meaning is: That instead of strong enemies, he should have strong and firm friends, to stand continually to him, some understand, stones set for boundaries of Lands, land-marks, to be in league with which is, hold a man's land, without being encroached upon by enemies; some understand patience making a man to stand firmly in adversity, howsoever shot at. Some, thou shalt be so safe in thy going, as that, though thou goest amongst the stones of the field, thou shalt not stumble nor be hurt hereby, as if they had made a league with thee, not to hurt thee, as often times they did some others, in those rocky countries: And this I prefer, for it is in regard of hurt by stones or by beasts, that he saith thus: And it is promised, where preservation of the faithful, from pestilence and war is spoken off; That the Angels shall bear thee in their hands, least thou dash thy foot against a stone, and Lapides, stones, have their name, Laedendo pedes, hurting the feet: That of Thomas Aquinas, which is so applauded by some, then falls to the ground, that the very stony ground should be fruitful to him, which used to be barren to others; yet there is one exposition more, which I will bring, that may not seem unfit; and that is, That the stones shall not cry out against thee, as it is said, they shall against him, that buildeth a City by blood, The stones of the wall shall cry out against him. For even the Earth and stones of the earth, have a voice to cry out against, and to complain against oppressors; as also we may see against Cain, that the earth that received his Brothers blood at his hands, did: But if thou beest no Oppressor, but art just in all thy dealings, thou shalt be as it were in league with the stones in this regard, nothing shall rise up, to accuse thee, but rather speak for thee; Thou shalt know, that thy Tabernacle shall be in peace, and thou shalt visit thy Habitation, and shalt not sin. The vulg. Thou shalt visit thy species, thy kind, another man Like unto thee, as Gregory expoundeth it: and this reading also the Hebrew will bear, for what is another man's body, but such an habitation as thine is, weak and infirm as an earthen vessel, and may be called thine, because his flesh is thine own flesh, as the Prophet Isaiah speaketh, Break thy bread to the hungry, and bring the poor wandering into thy house, and despise not thine own flesh. Or bring the poor cast out, into thine house. Not such as voluntarily prefer a vagabonds life, go about the country begging, who by giving harbor to them, are too much encouraged to go on in this idle course of life, to the filling of the Land with confusion; whereas such should rather be chastised, and sent back to their own habitation, as is by good law provided: But what is it that he saith, Thou shalt see thy Tabernacle in peace? it is, Thou shalt have peace in this life, if abhorring from rapine and wrong, thou dost that which is just and right in all things, whilst thou so journest in the body, as in a Tabernacle, as the Apostle calleth it, the peace of good conscience towards God and men. And if thou adjoynest hereunto, visiting the poor and weak, called thy habitation, for the reason aforesaid, giving relief to the one, and supporting and helping up the other, as it is required, Gal. 6. 1. thou shalt not fin, and so not be prejudiced for want of doing this also, in respect of everlasting peace in Heaven. And because nothing is of more force, then this consideration, that such are as ourselves, to move to mercy, he saith, Thou shalt visit thy kind, as the Apostle doth, Considering thyself, least thou also be tempted. And our Lord, as ye would that men should do unto you, so do ye to them; wherein the same Apostle was a notable example, who saith, That he became as weak to the weak, and all things to all men, that he might win some, considering himself in them, and how he would have been condescended to in the like case. Thou shalt know also, that thy seed shall be great, and thy offspring as the grass of the Earth. To say nothing of Gregory's morals here, as being too far fetched, in saying; Thou shalt know, he meaneth, thou shalt see by experience the increase of thy posterity, which shall be a goodly offspring, as the green grass growing out of the earth, putteth a beauty hereupon: so thou shalt have children again fair and comely, and they shall be great, and mighty upon earth, as also the Psalmist speaketh, of the seed of the righteous. And thou shalt come to thy grave in a full age, as a shock of Corn cometh in his season. Wherein he spake rightly, as the sequel at the end of this book showeth, for Job had again both sons and daughters, and wherewithal to make them great, for his estate was doubled; and his daughters were most beautiful women, and he lived after the turning of his captivity 140 years, and having given Inheritances to his daughters amongst their brethren, he died full of days.

CHAP. VI.

THen Job answered and said, O! that my greifes were thoroughly weighed and my calamity laid in the balances together. Having heard his friend Eliphaz charging him for his seeming impatient under his sufferings, to be a wicked man, and one, who though he had formerly seemed most righteous, yet appeared to God to be an hypocrite, doing otherewise then he made profession, or else God would not have dealt so severely by him, as he did; having I say heard all this to his greater vexation, Job now answereth, as if he had said, I confess indeed that I have shown much impatience in the speeches, that I have uttered, if they be looked at, as they sound, which I ought not to have done. But O! that ye could see how I am afflicted, even much more then appeareth outwardly to the eye in my soul and inward parts, because that here I feel nothing to make me look up to God as a merciful Father unto me, but a severe Judge against me; so that I feel in my soul as it were, the terrors of Hel upon earth: And these being thus weighed, would seem heavier then the sands of the sea shore, and therefore importable by any creature, so that I want words to express my miseries, which he meaneth by saying, My words are swallowed up. For that he meaneth, his inward sufferings, besides his outward, the next words do declare, V. 4. The arrows of the Almighty are within me, the poison thereof drinketh up my spirit, the terrors thereof set themselves in array against me. That is, I feel the effects of God's wrath in my heart, as arrows pei • cing and galling it, yea poisoned arrows, which are most mortal: And are shot by most cruel enemies, desiring that none who are thus wounded, should escape, [Note.] but die a tormenting death, and whilst it is thus with me, I am beset as it were, with an army; from which there is none escaping, but I must needs perish forever: Whence note, How great the severity of God's wrath is, and shall be towards the wicked: for if Job so just a man be thus dealt [Note.] with, and being under it but for a time, judgeth the burden thereof intolerable, what shall become of the wicked who shall bear the burden of his most heavy wrath forever and ever: And therefore let us all repent and serve the Lord with reverence, that we may never feel the weight of this burden: And because Job was for a time in this desperate estate, but [Note.] at length delivered and comforted, let no faithful fervant of God, if he be under such temptations, utterly despair, but looking to his example, certainly expect by faith a joyful issue; the rather now, because Job, who is propounded to us for a pattern, had: There was no example before this, from whence he could take the like comfort; but we have both this and Christ's, and diverse more, whereby we may be comforted: But because [Note.] there is so great danger of falling into desperation, under such grievous temptations, let us pray to God, as Christ hath taught us, saying, Lead us not into temptation, but deliver us from evil. And let it terrify us from every gross sin, as that of Cain and Judas; and the like; being assured that if Job were so pressed down by despair, who lived in no such sin, but most righteously in all things: We shall fall into a desperate most doleful condition in the end, and never be delivered, but perish everlastingly; as the wicked men before named did: Pray we then with David both, Keep me Lord from presumptuons sinning; and again if we have so sinned: Purge me from this heinous and bloody fact; And enter not into Judgment with me. And correct me, but not in thy fury. Which who is able to bear? The allegorical exposition made hereupon by Gregory, that by the balance Christ is to be understood, and that weighing the sins of all men, in whose person he speaketh, in this balance, is, by his suffering death • for them, whereby their weightiness appeared; this I say seemeth not to me so solid, and therefore I pass it over: For that which he objecteth against those that will not receive a mystical sense here, if these things be not mystically to be understood, what sense shall we give of these words, V. 7. The things which my soul refused to touch, are my sorrowful meat. If his friends galling speeches shall be thought to be meant hereby, we must condemn him for a very proud man in his prosperity; therefore no literal sense will hold good, but we must seek out a mystical, which is, That the Apostles, who before the coming of Christ, and by his death bringing salvation to the Gentiles, would have nothing to do with them, nor before they were better instructed in the person of Peter; yet after this should make them as it were, their mear, filling them by preaching repentance unto them, and eating them by baptizing them, and giving the Communion to them, believing in Christ, being incorporated into the same body with them, as the meat is, when it is eaten and digested into our bodies: But this expounded, saith he, it agreeth very well, and aptly followeth that of meat to be eaten without salt, and the white of an egg having no taste in it; for so the Gentiles before grace coming into their hearts, set forth by salt, were as meat without a taste, and not to be eaten; but now well tasted meat, and it is called sorrowful meat, because the Jews being rejected, when they were called, made the Apostles sorrowful, as Paul showeth, whom we may hear speaking for them all, I have continual heaviness for the Jews. And by the Ass an unclean beast, he meaneth the Gentiles, and by the Ox, a clean beast, the Jews: But Ferus hath an exposition, making the sense good, without any allegory thus. O, that my grief were thoroughly weighed, and my cal amity laid in the balances. In saying which, he doth not as it may seem by the Vulg. lat. O, that my sins were laid in the balance. Complain as if his sufferings were greater then his sins; for the most righteous man cannot say so, because the least sins that he comitteth, are greater then the greatest sufferings that God layeth upon him in this world; for which David in the name of the faithful acknowledgeth: That God rewardeth us not according to our sins, but even in judging us here, showeth us mercy. His meaning therefore is, I may seem to you, yea I perceive by the greatness of my sufferings, that thou Eliphaz gatherest, that I am no ordinary, but a greater sinner, then thou art, and that I have hidden my wickedness under the vayl of hypocrisy: But O! That thou couldest see into my heart, and there thou shouldest find, that I have served God in sincerity, and therefore, although I acknowledge myself to be a sinner, yet thou wouldest not measure my sins by my calamities, but wouldest think upon some other course, whereas by doing otherwise, thou puttest not my sins and my miseries into an equal balance, judging of them by the heavy weight of my sufferings, whereas thou wouldest if thou knewest me thoroughly, judge so hardly of my case: Whence note, that they put the calamities of godly [Note.] men into an unequal balance, that judged them to have sinned so foully, as they may seem by the greatness hereof to have done, that we may beware of this rash judging, that we be not Judged. For these words, Doth the wild Ass bray when he hath grass? or loweth the Ox over his fodder? His meaning in thus saying, is, ye know that if an Ass brayeth or an Ox loweth, they want somewhat, and are ready to look what it may be, to supply them herewith, but to me, although ye come in the name of friends, ye are not so loving, ye search not into the cause of my complaints; but presently hearing me cry out for anguish of spirit ye condemn me for a wicked man.

Can that which is unsavory, be eaten without salt? Or is there any taste in the white of an egg?

The things which my Soul refused to touch, are now my sorrowful meat. That is, i • a man cannot eat stinking meat, as that is, which is not salted, or the white of an egg without it, in which for the freshness there is no taste; How do ye think, that I wanting inward consolation, how that I am thus outwardly pressed with misery should bear it, especially, yea instead of comforting me, upon discerning my case aright, laying more load upon me by your most uncharitable censures: But now it is my meat which I would not touch, that is, now ye feed me with such meat, such sorrowcausing fruit cometh from your mouth, as is most distasteful unto me, and hereby my trouble is yet more increased, for honey of which I have most [Note.] need, ye giving me gall and poison, which not only I, but all men so much abhor from, that they will not touch it with their hands; and herein he goeth on in his similitude, from an Ox; whom when his Master feedeth with good fodder, when he heareth him low, Eliphaz by his tart invective against him fed him with most distasteful and pernicious food. A warning to all men, when they see a good man in distress, of whom by his works they can judge none otherwise, to take heed how they judge and censure him, for in so doing, they give him poison, as it were for meat, breeding of dangerous distempers in him prejudicial to the life of soul, although no such effect was hereby wrought in patient Job, yet such sin in an high degree against love.

That it would please God to destroy me, that he would loose his hand and cut me off. Here Ferus layeth some impatience upon Job, in that after the manner of other men in despair, that God would now never be reconciled unto him again, or take off his judgments, he prayeth that he would not lingeringly destroy him, but soon dispatch him and rid him out of this mortal life, and so of all his miseries at once: And God left Job thus to speak, that we might know how little our strength is, when we are pressed with miseries and feel no comfort, and therefore not judge others, who seem to be more [Note.] impatient then we think; that we, if we were in the like case, would be; For even holy Job now seeketh, as despairing to be cut off. Gregory better, Job prayeth thus to God, fearing least if he should be spared, and live still and enjoy prosperity again, he should by the temptation hereof be brought into worse case for his soul, then now by all his afflictions he was: He doth therefore as a patient to the Surgeon, having his soars launched, but not all the corrupt matter yet come out, bidding him, cut me deeper, leave no corruption behind, although goeth away withal: And that this is his meaning, the next words show. Then should I yet have comfort, I would harden myself in sorrow, let him not spare, for I have not concealed the words of the holy one. Gregory: Neither will I contradict the words of the holy. And because he saith, Let him loose his hand and cut me off. For hereby he intimateth, that he was still held in life by God's hand having fast hold, as it were upon him, that he could not by all his sufferings, be deprived of his bodily life, and by this hand he had been upheld in so prosperous an estate formerly, but now he desireth that it might be loosed, and he might be let fall into the grave, rather then to be restored into the dangerous estate of prosperity anymore: For what comfort is there to a man, that dieth in despair? Or is this the voice of one despairing, that saith, He concealed not God's word ctc? that is, Behaved not himself so, as if casting God's words behind his back, he made no use of them, to live and speak according to the same; as the man, that had one Talent, and hid it in a napkin, made no use of it: For which it was both taken from him, and he was cast into utter darkness; For the rendering of the words by Contradicted, I see no reason for that 〈 in non-Latin alphabet 〉 signifying nothing but to conceal, or to hide, yet there is the same sense, because to hear God's words, and to do contrary, is to contradict them; for there is a denying of God and his word in our deeds, although in our speeches we confess and deny him not. But Job meaneth not, that he did not speak or do, as if no such words had come to his ears only, but that he brought them forth for the instruction and edification of others; as Eliphaz before testified of him, and it appeareth both in the first and second chapters: for what were the words which he there in his greatest sufferings brought forth? but the words of the most holy God to his great praise, when he smarted fore. Is my strength as the strength of stones, or my flesh as brass? Having spoken of his strength, V. 11. What is my strength that I should hope? Now he compareth it with that of stones and of brass, upon which if heavy burdens be laid, they can bear them; but man's weakness is such, that he being loaden with a load, like the sands of the Sea shore, as he said before, that he cannot, but must be crushed hereby in pieces and die: and therefore having such load laid upon him, what hope could he have of living any longer here? and therefore he desireth, that he may not be spared, but be soon dispatched out of this life, but for the reason before spoken of: Here Gregory giveth no other sense, but this allegorical. My strength is not as the strength of those men, that be stupid as stones feeling nothing; or of those that under afflictions are sonorous as [Note.] brass, the one sort not being brought by any sufferings to speak by confessing their sins, but their hearts are so hardened, that they lie and say nothing this way, howsoever they hardly cry out of their pain; others sound out loud cries unto God for mercy and pardon, and profess themselves very sorrowful for their sins, and make serious promises of amending their lives; but being delivered, they appear to have been but as sounding brass: Of which the Apostle speaketh, saying, I were as a sounding brass or a tinkling Cymball. As the Prophet doth of the other, where he saith. I will take away their heart of stone and give them a heart of flesh. And this sense he approveth by the words following. Is not my help in me, is wisdom driven quite from me? Vulg. My help is not me. Lo here saith Gregory, he spake not before that he was not hard hearted, as some others who be like stones, or a man that made a sound of words only, as a man of brass; as ascribing anything to himself, for this had been pride and vainglory, and so enough to make him to be left of God and so to have his grace turned into sin; but he acknowledgeth that he was therein holpen by God, and had it not of himself, as we must all acknowledge, if we see any difference betwixt ourselves and others, we must think upon that of the Apostle. Who made thee to differ? And of the Psalmist saying. Our help cometh from the Lord. And this reading is favored by the Hebrew, which is word for word. And if no help in me, which may be thus supplied, and if it be thus as I have said, V. 12. there is no help in me, whereby I am made not to be such, then the help whereby cometh from God, and so the wisdom required in those that shall be saved, is not gone away from me: But the words being also rendered, Help is not in me, agree well to the literal exposition first made, if I be weak, and have not so great strength, I confess, that I have no help in myself to stand under this heavy weight, neither am I wise enough to know how to stand, being shaken with so terrible temptations, yet the allegory of Gregory is of good use for instruction, which made me not to pass it over in silence.

To him that is afflicted pity should be shown from his friend, but he forsaketh the fear of the Almighty. Now Job cometh to complain of Eliphaz, who did not by him like a friend and therefore not as one that feared almighty God, for such are not ready to censure their Brethren in misery as wicked; in whom they saw no such thing before, but all signs of piety, as could not but be seen in Job; for in this case it is the part of a true friend, and one that feareth God, to judge the best, that such a man is not made a spectacle of misery, because he is a greater sinner, but either to try his patience, or [Note.] that others might see in him, the uncertainty of worldly things, even in the best, when they abound with them, and therefore make no other account of them whether they be riches, or health, or comelyness; and not to think themselves happy in having these, or glory in them, but account this only their happiness, that they know God to serve and obey him, because he hath far greater riches in store for those, that do so, according to that Come and follow me and thou shalt have riches in Heaven. He that doth otherwise feareth not God, and his wrath, that shall be upon him, when he shall judge all those, that uncharitably judge others. Gregory saith, That he is the friend here spoken of who feareth not God, that acknowledgeth not any benefit, to be an afflicted one, and therefore despiseth the afflicted, and he calleth the same sort of men, Brethren like brooks that pass away. V. 15. Because brooks are made of waters, running down hills into valeys, where the heat of the Sun coming, they are soon dried up; so they that despise the afflicted, are but false Brethren; who for a time are as a brook running full by prosperity, but by the heat of God's judgments this their prosperity is made to vanish all away, and they are in misery forever.

Which are blackish by reason of the Ice, &c. Vulg. They that fear the hoary frost, the snow shall fall upon them, Heb. The obscured from the frost or ice, upon them the snow shall fall. The meaning being, that hide themselves for fear of sufferings upon earth, upon them judgments shall come from above, that shall be worse for them by far, because the froast is upon the earth by the coldness of the air here below, and snow falleth from above, and herein he goeth on in the allegory of Brookes, that run away; they that are such, with whom all friendship is gone, when they see their Brethren in misery, they seeking as it were through a worldly fear to obscure themselves, judging such sufferings to be arguments of God's wrath against the wicked, they do but hide themselves from lesser evils, and the greater shall fall upon them, they fear sufferings by men below; but judgments shall come upon them from God above, and this is the same in effect with that, which followeth V. 17. 18. Of their dissolving when they wax hot, and vanishing out of their place, whereby it is meant, that as the snow aforesaid, these men that are so wedded to worldly things by the foresaid heat of God's wrath, shall utterly perish.

The troops of Tema looked, the companies of Sheba waited for them. Vulg. Consider the paths of Teman, the journeys of Saba and wait a little. Which is by Gregory expounded by the south, as Teman signifieth, and a net as Saba thus; consider the ways of them that are in prosperity, upon whom none but the warm and favorable South-wind bloweth: and if ye expect a while, ye shall find them entangled and taken in a net, that is, ensnared by their wicked deeds, which by their prosperous going on, they have been made bold to commit. And what shall be the issue hereof? verily nothing but confusion and shame in the end, as verse. 20. Ferus expoundeth the whole passage thus: Ye (O my friends haply fear, that if ye should show yourselves friendly to me, it would prove some cost unto you to relieve me in my want, and therefore to award the detriment that thus might come unto you, ye take occasion from my sufferings to censure me as a most wicked man, and unworthy to have anything done for me; but know, that in being moved by this fear, ye do but put yourselves upon a greater danger, viz. of God's judgments from above, against which no unmerciful person shall be able to stand, Who seeth his brother in want, and relieveth him not. Or according to another rendering more agreeable to the Hebrew, whereby they are compared to the ice covered with snow, such men are as ice covered with snow, for the present hard and firm, so that a man may go upon it; but the heat of the Sun coming, all this firmness goeth away and cometh to nothing: so the unmerciful rich man seemeth to have a firm and durable estate, to which he may trust, but his wealth melteth, and then he that trusted to it, sinketh, and is drowned. For the next words, verse. 19. he saith, according to the Heb. it is, They looked on the troops of Tema, and the comings out of Seba, that is, the doings of the Chaldeans and Sabaeans against Job, in taking away his Cattle, and slaying his servants, as a judgment of God coming upon me for my wickedness, thinking them rather to be justified then me; but this he showeth, Vers. 20. should be to their confusion. So they that are lead by the present condition wherein they see the wicked and the righteous, these prosperous and merry, them crying and lamenting, judge them therefore worst, and [Note.] these better, shall in the end go to confusion, as the Egyptians in Pharaoh's Army, pursuing the Israelites, crying and sorrowing, were drowned in the red Sea, and they passed through upon dry land: And the old world of wicked unbelievers looking upon their own prosperity, when Noah entered into the Ark, and at his foolish fearfulnes in their judgment, condemned him as ridiculous and contemptible, and those that believing God, went in with him, but these were saved, and they all drowned. If the N. Tr. be followed, The troops of Tema looked, I know not how a good sense may be given of these words, but being rendered, They looked, meaning these his censorious friends the sense given is very good; for the Chaldeans, that before were said to make out 3. Bands, dwelt south, as Tema signifieth.

For now ye are nothing, ye see my casting down, and are afraid. Heb. Now ye are not. These words co-hering so with the former, as that they cannot well be expounded apart, give me occasion to look back again to them, ver. 19. 20. which some expound, as if the allegory from a brook begun, verse. 15. were still proceeded in, and not any new matter were laid to their charge, as if they justified the Chaldees, and Sabaeans, and condemned him, but would have them to consider how it was with those people's travelling upon the way, when they came at places where brooks used to run, hoping to find water, they found none, the sandy dryness of the ground being such, that all the rain that fell was seen drunk up and consumed, this they seeing, were confounded. And likewise ye, when I hoped that upon your coming to me, being my friends, that I should have comfort from you, instead whereof ye were ashamed to own me anymore as a friend, for which in this Vers. 21. he addeth, Now ye are not. That is, the men which I expected ye would be unto me; but seeing me thus impoverish'd, ye feared that your coming might turn to some prejudice unto you, I taking this opportunity to ask something for the supply of my wants; to prevent which, ye have behaved yourselves so strangely towards me in your detracting and reproachful words against me. And this sense is confirmed, verse. 22. Did I say bring unto me, or give a reward of your substance, or deliver me from the enemies hand, or redeem me from the hand of the mighty. He neither in this his great poverty begged for sustenance, or that they would take upon them the charge of setting forth men to help him to his goods taken away again.

Teach me, and I will hold my peace, &c. That is, whereas ye object wickedness to me, be plain with me, and tell me, if ye know any evil by me in word or deed, tell me what it is, help my ignorance herein, who know nothing by myself for which ye speak so bitterly against me.

How forcible are right words, but what doth your arguing reprove? Ye imagine to reprove words, the speeches of one that is desperate, which are as wind. Vulg. Why have ye detracted from the words of truth, when as there is none of you that can reprove me? And the word 〈 in non-Latin alphabet 〉 signifieth either to strengthen, or to speak evil, and the next words are, Heb. Which of you in reproving, can reprove me? And thus the meaning is plain, instead of making me by your speeches to see any sin, for which the Lord should be so severe against me, ye have done nothing but corrupted the truth, and the words by me spoken according to the same: If it be otherwise, speak any o • you, and prove that I have not spoken rightly. Vers. 26. Ye frame speeches only to reprove, and bring forth words against the wind. Heb. And against the wind words of despair: For it is, 〈 in non-Latin alphabet 〉 coming of 〈 in non-Latin alphabet 〉 to despair. Job thereforefore meaneth not, that he had spoken desperately, but reproveth the desperate speaking of Elihu, devising words against that which he had said to no purpose in truth, and therefore he herein reproveth him, and vilifyeth his sayings, as if they were but disputings against the wind, a beating of the empty air.

Ye over-whelm the fatherless, and dig a pit for your friend. He setteth forth himself by the name of the fatherless, because he was now as the fatherless, without any to protect him; and they combine together so to lade him with calumnies, as that they did hereby, as it were, undermine him, that he might fall into despair, and perish. Vers. 28, 29, 30. He exhorteth them to be more considerate in their speeches, and to lay nothing to his charge, but what they were able to make good, promising, that he for his part would speak no lie, but the truth in all things, and he dissuadeth them from going on in the way of contention, which hindereth from seeing into the truth.

CHAP. VII.

IS there not an appointed time to man upon earth, are not his days as the days of an hireling?

Having by the words before going prepared his friends to attend patiently, and to judge righteously of his words, now he approveth that which he had said before, Chap. 3. touching his desire to die, and not to have his miserable life still prolonged. And to this he compareth himself, and man, leading his life in misery here, to an hireling, whose labor is great and soar, and there-he desireth the coming on of the night, as also doth every poor servant, that he may rest his weary body, and the hireling have his wages paid him. So it must not be thought unreasonable and wicked for a man living in misery, to come to the night of death, being to such, if he feareth God, as Job did, far more comfortable then life, for the happy remuneration which he shall then have in the kingdom of heaven, although not out of merit but mercy, verse. 3. In way of declaring his own miseries, he saith, I am made to possess months of vanity, and wearisome nights are appointed unto me. As if he had said, I am in worse case then the poorest hireling; for when he after the toil and pains of the day, goeth to rest at night, he sleepeth quietly, but my nights are no better to me then my days, they are wearisome and tiring also.

My flesh is clothed with worms and clods of dust, my skin broken and become loathsome: Which he speaketh for the filthy and sore disease that was upon him: For the words of verse. 1. Is there not an appointed time to man? The Vulg. hath it, The life of man is a warfare upon earth. Heb. Is there not a warfare to man? or an appointed time? For 〈 in non-Latin alphabet 〉 signifieth both, but it is most commonly expounded by warfare, and take it to be a description of man's life in general, which is set forth by three comparisons.

1. To a Soldier, who is in continual danger.

2. To an Hireling, that laboreth and toyleth in all weathers. 3. To a servant, a slave, whose life is most miserable of all others, and therefore as good [Note.] Soldiers let us fight manfully against all our spiritual enemies, the World, the Flesh, & the Devil, and let us labor faithfully in our places and callings, whilst life and strength lasteth, and not stand idle; and let us with all diligence serve the Lord, because although servants, by so doing we are made his free-men: and as valiant Soldiers, when we have overcome, we shall be crowned, and as faithful laborers in God's vineyard, at the end of the day of this life we shall have our hire, as those laborers in the Vineyard, and as good servants be bidden to enter into our Masters joy, and in the midst of the greatest heat of all • adversities, we patiently bearing the burdens laid upon us shall be under the shadow of the Almighty, and have refreshing hereby. Thus for the general; but howsoever this be true touching all men, yet more in Job, who is to be thought more particularly thus to lament his own most afflicted condition: for he, as a Soldier, did bear the piercing of God's arrows, as he spake before, and as an hireling or servant, had a greater weight laid upon him then he was able to bear, a weight heavier then the sands of the Sea shore. And to him in particular agree the complaints following, verse. 3, 4, 5. And whereas he speaks of man in the third person, this is not unusual in holy Scripture, when one speaketh of himself, as 2 Cor. 12. And Job beginneth his Book in like manner, Chap. 1. As for verse. 3, 4, 5. Ferus applieth them also to man in general, thus: He passeth months in vanity, because oft times he laboreth, and his labor taketh not effect: And he saith at night, when will it be morning, because he is uncertain, when he goeth to bed, whether he shall live to the morning, or in the morning, whether he shall live till night, upon such uncertainties he goeth. And well may every man say, that he is clothed with dustand worms, &c. For so shall it be with him, when death cometh, if he escapeth coming into the like condition before. And whereas verse. 6. it is said, My days are swifter then a Weavers shuttle, my life is spent without hope. This was true, as he conceived in him, there was no hope, but that he must die of this grievous disease, and that soon; and it is true of every mortal man, he is but of short continuance in this life, but his glass runneth out a pace every day. Vers. 7. Having made his apology in respect of that, which he was judged to have spoken rashly, Chap. 3. Now he maketh his complaint and prayer to God, from whom he acknowledged all his misery to come.

O remember that my life is wind: mine eye shall no more see good. From hence to the 11. verse. he in effect prayeth to God for mercy to be shown unto him, to bring him again out of the misery wherein he was, moving for this in consideration, that if he were once gone out of this world, the time would be too late to do anything for him in this world anymore, since, that after death he should be but like a cloud dissolved, which now is nothing, and as the wind past and gone; for so it is with him that is departed hence, he shall here be seen no more: As also David saith, Psa. 39. That we may not think it strange, that so righteous a man as Job should speak thus despairingly, as if he thought that all happiness was at an end, when his mortal life was ended.