For auoiding prolixitie (this volume growing great) we haue for most part contracted our Annotations into the margen, making very few others in this booke, which otherwise offered much more occasion, as wel for explicating hard places, as of other doctrinal and moral instructions. ^note Neither in dede can ordinarie Annotations wel suffice for vnderstanding of this, and other hard bookes. But rather large Comentaries are required, such as S. Gregorie, and other ancient Fathers: as also F. Iohn de Pineda, and others haue lately written. wherto we therfore remitte the lerned readers. And for the benefite of others of our nation, we shal here briefly recapitulate the summe, and principal pointes of this holie and admirable historie, consisting in a singular holie mans conflictes, and glorious victorie, against inuisible and visible aduersaries, both in prosperous and aduerse fortune. ^note

First this holie man Iob in al abundance of wealth and riches, blessed with manie children (ch. 1.) sitting in a princelie throne, and royal dignitie (ch. 29.) in the land of Hus, was not only assaulted with common tentations of the enuious enimie, as al are that liue piously in God, but so much the more, as he was more godlie, sincerer and perfecter then other men, yet he neuer set his hart vpon worldlie or temporal thinges, but with al due feare so serued God, and parted from euil, that Satan himself (the calumniator of mankind) could not charge him with anie sinne at al. ^note Though he would not for al that confesse him to be iust, or perfect: but for further trial of him, demanded and obtained licence of God to touch al his posssesions, and so bereued him of al his goodes, & children in one day. ^note And when he

perseuering constant in vertue, thanking God for al, not sinning in his lippes, neither speaking anie foolish thing against God, the diuel getting more ample permission to touch his bones and flesh (chap. 2) susudenly stroock him with most grieuous botch (or boyle) from the sole of the foote to the toppe of the head: who sitting on a dunghil, and scraping the corruption of his sores with a shel in extreme paine, his owne wife, by the diuels suggestion, reuiled him for his sinceritie, and prouoked him to blaspheme God: but he seuerely reprehended her follie, stil keeping necessarie patience.

Then came three special freindes, noble wisemen (or litle kinges) to visite, and comforte him, who in seuen dayes not speaking one word of consolation, nor entering into anie discourse with him, at last Iob himself (chap. 3.) broke this long silence (but not his patience) lamentably bewayling the extremitie of his paines, imputing al to the miseries of mans estate, corrupted by sinne, discoursed of certaine penal euiles, or malades ensuing therupon, wishing for his owne part (if it had so bene Gods pleasure, for he sincerly feared God) that either he had not bene borne, or bene shortly taken out of his world, cursing sinne and the proper effectes therof remaining in man, wishing also to haue wanted the ordinarie benefites of education in his infancie, and al his former prosperitie, so that he might haue escaped the calamities, wherwith he was now afflicted. ^{note note} Al which he vttering in way of contemning al worldlie thinges, and supposing his freindes there present, would haue so vnderstood him, and had compassion with him: they contrariwise (by art of the diuel, God so permitting) fel into indignation, & instead of comforting their most afflicted freind, sharply reprehended him, rashly iudged his conscience, and falsly condemned him, not only of impatient speach, as offensiue to God, and his Angels, and to al good men; but also of other enormious sinnes: as pride, tyrannie, presumption, hypochrisie, and blasphemie, because heretofore he semed to the world as iust and holie, and now (as they imagined) in his deserued punishment, charged God with iniustice. wherupon grew diuers long disputes betwen Iob and his three freindes; a fourth also intruding himselfe, when the others ceassed. ^note So that Iob indured nine conflictes, and in the tenth God iudged him the victour, which shal yet better appeare, if we repete the summe of their argumentes, & his answers, with Gods decision of the controuersie.

In the first conflict Eliphaz the chiefest of Iobs freindes (in the. 4. and 5. chapters) accused Iob of great impatience, and insolencie against God, also both him and his familie of tyrannie, like to a cruel lion, and lions whelpes, alleaging for proofe the prosperitie of good men, punishment of the wicked, and a particular vision. ^note Adiured him therfore to acknowlege

and repent the same. But Iob (in other two chapters) auoched that in deede his afflictions were greater then his sinnes deserued, relying vpon his innocencie knowen to his owne conscience. ^note Described also the manifold calamities of mans life, desired to die, and so to e nd his worldlie miseries.

Then Baldad the second opposite freind (in the 8. chap.) pretending to free Gods iudgement from al shew or resemblance of iniustice, charged Iob and his children with former wickednes, and him as iniurious to God in his speaches, of which if he would repent, he should be healed, and prosper as before: Arguing in general, that God neuer afflicteth the innocent, nor assisteth the malignant. ^{note note} Insinuating therby, that Iob was an hypocrite. wherto Iob answered (chap. 9. & 10) that in dede no man may compare, nor iustifie himselse before God. Neuertheles it standeth wel with Gods iustice, powre, & wisdome, that innocentes be sometimes exercised with tribulations, more then their offences deserue.

Thirdly Sophar (the third disputer) assaulted Iob (ch. 11.) imputing his speach, and defence of himself to loquacitie, and audacious temeritie, in that he desired to know the causes of Gods prouidence, in so grieuously afflicting him. ^note Of which faultes holie Iob purged himself (in the three next chapters) stil maintayning his innocencie, according to his owne conscience better knowen to himself then to them, desiring God to instruct him, if he had anie vnknowen sinnes. Discoursed also much more profoundly of Gods powre, wisdome, iustice, and prouidence, as wel in general, as towards himself in particular: and professed his faith, and great confidence of the Resurrection. Againe Eliphaz (ch. 15.) more bitterly then before, condemned Iob of presumption, and blasphemie, discoursed of mans corruptnes and prones to sinne, describing the maners of hypochrites, and other impious men, with their miserable endes, and argued Iob for such a one. ^note VVho (in the next two chapters) expostulated with these his freinds, that they coming with pretence to comforth him, did so violently afflict him, by charging him with false and heynous crimes, his owne conscience better knowing, and testifying his former life, and state of his soule, then that their imaginations could alter his iudgement. And so with contempt of this world, & desire of death and rest, appealed to Gods iudgement against his three freindes, touching the matter in controuersie. In the meane time comforted himself with meditation of the next world.

Baldad likewise replied (ch. 18.) with hote contention, accusing Iob of insolent impatience, inculcating the greuous punishmentes both of him, and others for their impietie. ^note In answer wherto he lamented againe the want of expected comforth, especially by such freindes. Stil comforted himself with assured faith of the Resurrection.

Sophar also (ch. 20.) attempted againe to c&obar;uince Iob of impietie, and hypochrisie, by the miserable, and speedie fal of wicked men after prosperitie: for so he imagined Iob to be fallen into irrecouerable miserie. ^note But Iob shewed the contrarie, that some wicked men prosper long, yea al their life, and the same long, and then in a moment goe downe to hel, and so the argument of present affliction proued not their opinion against him.

Eliphaz disputed the third time (ch. 22.) contending that the causes of affliction, are not to be attributed to Gods secrete prouidence, but to assured sinnes of the wicked. ^note Vpon whom only he supposed, that afflictions fal: inferring that Iob was guiltie of enormious crimes, & grosse errors. Vrged him therfore to returne to God, that he might be restored to former prosperitie. Iob againe appealed to Gods sentence, not in his terrour, nor rigour of his iustice, but against his aduersaries in this quarel, describing Gods powre, and wisdome, by which he permitteth the innocent to be afflicted, & the wicked to prosper: no man knowing how soone, or how late, al shal receiue as they deserue.

Moreouer Baldad disputed the third time, very briefly (ch. 25.) endeuouring to terrifie Iob from further answering, and especially from appealing to Gods iudgement. ^note But Iob very largely (in six ensuing chapters) discoursed diuinely of Gods souereigne Maieste, Powre, Wisdom, exact Iustice, and infinite Mercie. Also of wicked mens destruction; of his owne former prosperitie, and present calamitie, together with his good workes, and innocencie, which he stil anouched in respect of great iniquities.

After that Iob and his three freindes ceassed, nothing being agreed vpon in the point of controuersie, the diuel yet cea&esset;ed not, but sturred vp a yongman, called Eliu, proud and arrogant, but not vnlerned, who abruptly condemned them al; to witte, Iob of pertinacie, the others of insufficiencie. ^note And therfore tooke vpon him to conuince Iob, though the others could not. Very like to late-rising Protestantes, or Puritaines bragging that by new argumentes, and proofes neuer heard of, they wil ouerthrow the Papistes, or Catholique Romaine Church, and doctrin, which al former enimies, Iewes, Pagaines, Turkes, and Heretikes, nor Hel gates, could not ouercome. ^note This yong Eliu therfore, with his Priuate spirite, wiser in his owne conceipt then al that went before him, assaulted constant Iob (ch. 32. and fiue more ensuing) with manie wordes, and bragges, often chalenging & prouoking, but not extorting anie answer, from so graue a man to his friuolous and idle argumentes, largely discoursing of thinges either not denied, or so manifest false, that euerie meane seruant of God, could easely conuince them, and neuer approching to the maine controuersie, only railed against holie Iob, charging him more furiously then anie had donne before,

with impietie, impatience, ignorance, pride, blasphemie, and obstinacie, vices farre from Iobs sanctitie, dilating also of Gods iustice, mercie, wisdome, powre, and prouidence; and that no man ought to contend, nor expostulate with God, that afflictions must be borne patiently, and that God is iust, and maruelous in his workes, wherof no wiseman euer doubted; and so Iob conuinced him with silence. ^note

But God himself for decision of al (from ch. 38. to the end of the Booke) first by way of examining instructed Iob more particularly, reciting manie maruelous workes of nature, shewing therby his Diuine Maiestie, Powre, and wisdome, exercising Iob in more patience, and withal perfecting him in humilitie. ^note So that with al reuerent feare and subiection, he offered and submitted him selfe to Gods onlie good pleasure. Then finally God gaue sentence that Iob had defended the truth, & his three freindes had erred. VVhom after Sacrifice, and Iobs prayer for them, he pardoned; restored Iob to health, and to duble prosperitie, of al he had lost before, geuing him also long life, and a happie end. ^note

In this historie besides the literal sense, shewing that Iob was iust and sincere, and not for his sinnes (as his freindes falsly supposed) but for his more merite was most extremly afflicted, and afterwards restored to health and wealth: we haue also here in the Allegorical sense, an especial figure of Christ. who as he was absolutly most innocent, & most perfect: so was he without c&obar;parison most afflicted of al mankind. ^note Likewise Iobs restauration to better state then before, signified in the Anagogical sense, the Resurrection, and restaurati&obar; of better, & most glorious qualities in the blessed, with fulnes of daies, in eternal glorie. ^note Finally in the Moral sense (which S. Gregorie most especially prosecuteth) al Christians haue here a most notable example of al vertues, namely of patience, wherein Iob proceded by degrees to great perfection. ^note For he was first tried by the losse of al his goodes & children, and was proued to be very patient. ^note He was then most greuously tormented in bodie, & being left without comforth, albeit he lamentably bewayled so great extremitie, wishing such dayes had bene preuented: yet he neither spoke against God, nor good man, nor his owne soule, & according to truth auouched & defended his owne innocencie. And at last by Gods inspiration, and swete consolation, he reprehended himself, of former imperfections vttered in some wordes, and with ful resignation to Gods wil, susteyned al his losses and paynes, not only with contentment, but also with ioy.

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