First, this holy man Job in all abundance of wealth and riches, blessed with many children (ch. 1.) sitting in a princely throne and royal dignity (ch. 29.) in the land of Hus, was not only assaulted with common tentations of the envious enemy, as all are that live piously in God, [2. Tim. 3.] but so much the more, as he was more godly, sincerer, and perfecter than other men: yet he never set his heart upon worldly or temporal things, but with all due fear so served God, and parted from evil, that Satan himself (the calumniator of mankind) could not charge him with any sin at all. Though he would not for all that confess him to be just or perfect: but for further trial of him, demanded and obtained licence of God to touch all his possessions, and so bereaved him of all his goods and children in one day. And when he persevering constant in virtue, thanking God for all, not sinning in his lips, neither speaking any foolish thing against God, the devil getting more ample permission to touch his bones and flesh (chap. 2.) suddenly struck him with a most grievous botch (or boil) from the sole of the foot to top of the head: who sitting on a dunghill, and scraping the corruption of his sores with a shell in extreme pain, his own wife, by the devil’s suggestion, reviled him for his sincerity, and provoked him to blaspheme God: but he severely reprehended her folly, still keeping necessary patience.

Then came three special friends, noble wise men (or little Kings) to visit, and comfort him, who in seven days not speaking one word of consolation, nor entering into any discourse with him, at last Job himself (chap. 3.) broke this long silence (but not his patience) lamentably bewailing the extremity of his pains, imputing all to the miseries of man’s estate, corrupted by sin, discoursed of certain penal evils, or maladies ensuing thereupon, wishing for his own part (if it had been God’s pleasure, for he sincerely feared God) that either he had not been born, or been shortly taken out of this world, cursing sin and the proper effects thereof remaining in man, wishing also to have wanted the ordinary benefits of education in his infancy, and all his former prosperity, so that he might have escaped the calamities, wherewith he was now afflicted. All of which he uttering in way of contemning all worldly things, and supposing his friends there present would have so understood him, and had compassion with him: they contrariwise (by art of the devil, God so permitting) fell into indignation, and in stead of comforting their most afflicted friend, sharply reprehended him, rashly judged his conscience, and falsely condemned him, not only of impatient speech, as offensive to God, and his Angels, and to all good men, but also of other enormous sins: as pride, tyranny, presumption, hypocrisy, and blasphemy, because heretofore he seemed to the world as just and holy, and now (as they imagined) in his deserved punishment, charged God with injustice. Whereupon grew divers long disputes between Job and his three friends, a fourth also intruding himself, when the others ceased. So that Job endured nine conflicts, and in the tenth God judged him the victor, which shall yet better appear, if we repeat the sum of their arguments, and his answers, with God’s decision of the controversy.

In the first conflict Eliphaz the chiefest of Job’s friends (in the 4^th and 6^th chapters) accused Job of great impatience, and insolency against God, also both him and his family of tyranny, like to a cruel lion, and lions’ whelps, alleging for proof the prosperity of good men, punishment of the wicked, and a particular vision. Adjured him therefore to acknowledge and repent the same. But Job (in other two chapters) avouched that indeed his afflictions were greater than his sins deserved, relying upon his innocency known to his own conscience. Described also the manifold calamities of man’s life, desired to die, and so to end his worldly miseries.

Then Baldad the second opposite friend (in the 8^th chap.) pretending to free God’s judgement from all show or resemblance of injustice, charged Job and his children with former wickedness, and him as injurious to God in his speeches, of which if he would repent, he should be healed, and prosper as before: Arguing in general, that God never afflicteth the innocent, nor assisteth the malignant. Insinuating thereby, that Job was an hypocrite. Whereto Job answered (ch. 9. & 10.) that indeed no man may compare, nor justify himself before God. Nevertheless it standeth well with God’s justice, power, and wisdom, that innocents be sometimes exercised with tribulations, more than their offences deserve.

Thirdly Sophar (the third disputer) assaulted Job (ch. 11.) imputing his speech and defence of himself to loquacity, and audacious temerity, in that he desired to know the causes of God’s providence, in so grievously afflicting him. Of which faults holy Job purged himself (in the three next chapters) still maintaining his innocency, according to his own conscience better known to himself than to them, desiring God to instruct him, if he had any unknown sins. Discoursed also much more profoundly of God’s power, wisdom, justice, and providence, as well in general, as towards himself in particular: and professed his faith, and great confidence of the Resurrection. Again Eliphaz (ch. 15.) more bitterly than before condemned Job of presumption, and blasphemy, discoursed of man’s corruptness and proneness to sin, describing the manners of hypocrites, and other impious men, with their miserable ends, and argued Job for such a one. Who (in the next two chapters) expostulated with these his friends, that they coming with pretence to comfort him, did so violently afflict him, by charging him with false and heinous crimes, his own conscience better knowing and testifying his former life, and state of his soul, than that their imaginations could alter his judgement. And so with contempt of this world, and desire of death and rest, appealed to God’s judgement against his three friends, touching the matter in controversy. In the mean time comforted himself with meditation of the next world.

Baldad likewise replied (ch. 18.) with hot contention, accusing Job of insolent impatience, inculcating the grievous punishments both of him, and others for their impiety. In answer whereto he lamented again the want of expected comfort, especially by such friends. Still comforted himself with assured faith of the Resurrection.

Sophar also (ch. 20.) attempted again to convince Job of impiety and hypocrisy, by the miserable and speedy fall of wicked men after prosperity: for so he imagined Job to be fallen into irrecoverable misery. But Job showed the contrary, that some wicked men prosper long, yea all their life, and the same long, and then in a moment go down to hell, and so the argument of present affliction proved not their opinion against him.

Eliphaz disputed the third time (ch. 22.) contending that the causes of affliction are not to be attributed to God’s secret providence, but to assured sins of the wicked. Upon whom only he supposed, that afflictions fall: inferring that Job was guilty of enormous crimes, and gross errors. Urged him therefore to return to God, that he might be restored to former prosperity. Job again appealed to God’s sentence, not in his terror, nor rigour of his justice, but against his adversaries in this quarrel, describing God’s power, and wisdom, by which he permitteth the innocent to be afflicted, and the wicked to prosper: no man knowing how soon or how late all shall receive as they deserve.

Moreover Baldad disputed the third time, very briefly (ch. 25.) endeavouring to terrify Job from further answering, and especially from appealing to God’s judgement. But Job very largely (in six ensuing chapters) discoursed divinely of God’s sovereign Majesty, Power, Wisdom, exact Justice, and infinite Mercy. Also of wicked men’s destruction, of his own former prosperity, and present calamity, together with his good works, and innocency, which he still avouched in respect of great iniquities.

After that Job and his three friends ceased, nothing being agreed upon in the point of controversy, the devil yet ceased not, but stirred up a young man, called Eliu, proud and arrogant, but not unlearned, who abruptly condemned them all, to wit, Job of pertinacy, the others of insufficiency. And therefore took upon him to convince Job, though the others could not. Very like to late-rising Protestants or Puritans, bragging that by new arguments, and proofs never heard of, they will overthrow the Papists, or Catholic Roman Church, and doctrine, which all former enemies, Jews, Pagans, Turks, and Heretics, nor Hellgates, could not overcome. This young Eliu therefore, with his Private spirit, wiser in his own conceit than all that went before him, assaulted constant Job (ch. 32. and five more ensuing) with many words, and brags, often challenging and provoking, but not extorting any answer from so grave a man to his frivolous and idle arguments, largely discoursing of things either not denied, or so manifest false, that every mean servant of God, could easily convince them, and never approaching to the main controversy, only railed against holy Job, charging him more furiously than any had done before, with impiety, impatience, ignorance, pride, blasphemy, and obstinacy, vices far from Job’s sanctity, dilating also of God’s justice, mercy, wisdom, power, and providence, and that no man ought to contend, nor expostulate with God, that afflictions must be borne patiently, and that God is just, and marvelous in his works: whereof no wiseman ever doubted, and so Job convinced him with silence.

But God himself for decision of all (from ch. 38. to the end of the Book) first by way of examining instructed Job more particularly, reciting many marvelous works of nature, showing thereby his Divine Majesty, Power, and Wisdom, exercising Job in more patience, and withal perfecting him in humility. So that with all reverent fear and subjection, he offered and submitted himself to God’s only good pleasure. Then finally God gave sentence that Job had defended the truth, and his three friends had erred. Whom after Sacrifice, and Job’s prayer for them, he pardoned, restored Job to health, and to double prosperity, of all he had lost before, giving him also long life, and a happy end.

In this history besides the literal sense, showing that Job was just and sincere, and not for his sins (as his friends falsely supposed) but for his more merit was most extremely afflicted, and afterwards restored to health and wealth: we have also here in the Allegorical sense, an especial figure of Christ. Who as he was absolutely most innocent, and most perfect: so was he without comparison most afflicted of all mankind. Likewise Job’s restoration to better state than before, signified in the Anagogical sense, the Resurrection, and restoration of better, and most glorious qualities in the blessed, with fullness of days, in eternal glory. Finally in the Moral sense (which S. Gregory most especially prosecuteth) all Christians have here a most notable example of all virtues, namely in patience, wherein Job proceeded by degrees to great perfection. For he was first tried by the loss of all his goods and children, and was proved to be very patient. He was then most grievously tormented in body, and being left without comfort, albeit he lamentably bewailed so great extremity, wishing such days had been prevented: yet he neither spoke against God, nor good man, nor his own soul, and according to truth avouched and defended his own innocency. And at last by God’s inspiration, and sweet consolation, he reprehended himself of former imperfections uttered in some words, and with full resignation to God’s will, sustained all his losses and pains, not only with contentment, but also with joy.