Job Expounded, Preface
❧ THE PREFACE OF MASTER BEZA BEfore his readings vponupon IOB begunne the 23. of Ianuarie. 1587.
SEeing the troubles of these times and the daungers wherein this common wealth now standeth, hauehave to our no small griefe, beene an occasion that the voice of other my fellow readers & deare companions in this schoole, may not be heard; I thought it my duetie, so much as lay in me, to supplie this wante, till it might please God of his goodnes to restore this place to the former quiet and florishing estate. I am therefore minded to expound the historie of Job, in which, as in other bookes of the holie Scripture, …re are many darke and hard places, insomuch that I must h…re of necessitie sometime sayle, as it were, amongst the rocks: and yet I hope I shal not make any shipwracke, trusting first in Gods gracious assistance, and then in your prayers, and moreover vsing the helpe of the most learned, both old and especiallie new writers, who hauehave beaten the way before me. Amongst whome I may reckon in the chiefest place those three Divines of most happie memorie, whom God hath raised vp in these latter daies, I meane John Oecolampadius, John Calvin, and lastlie John Mercer, whose learned Commentaries I hauehave caused to be published and set foorth in this Church, from whence I would wish you to take whatsoeuer belongeth to the Grammaticall sence and construction of the Hebrue text, But this Latine interpretation which he hath intermingled in that worke of his, I my selfe am purposed to follow & lay open, as being the best and most faithfullie handled. Yet in the meane time, I shall not hide, if, for the small iudgement which I hauehave, I shall thinke any thing may well be amended herein.
Nowe this booke among the Hebrues simply beareth the name and title of Job: concerning whome many doubts are commonly made, and those not impertinent or vnnecessary. And first of all it may be demaunded, whether there were ever any such Job indeede, as here is spoken of. For there are some of opinion that this whole argument and treatise is altogither imaginarie, devised onelyonly for the vse and instruction of the Church. But this is in no wise to be graunted & yealded vntounto, both because it greatlie derogateth from the authoritie and worthines of this booke, and also for that in the 14. of Ezechiel, vers. 14. & 20. the Lord speaketh of Iob, as of a moste holie man, and reckoneth him vp togither with Noah and Daniel. Likewise James, vndoubtedlie alleadging no fable or feygned person in the 5. Chapter and 11. verse, willeth vsus to looke vntounto him: also Chrysostome witnesseth that his sepulcher hath beene shewed in Arabia.
The next doubt is, who this Job was and of what stocke or kindred he came. For true it is that here he is said to be of the land of Huz: But by this name we finde that more then one among the Fathers were called. One we read of in the tenth of Genesis, verse 23. who was the third from Noah, and the sonne of Aram: of another in the 22. of Genesis, verse 21. the sonne of Nachor Abrahams brother by Milcha: a third wee read of in the 36. of Genesis, verse 28. who is reckoned amongst the posteritie of Esau, to whome I referre this Job, especiallie seeing that the lande of Huz in the 4. of Ieremies Lamentations, verse 21. is placed in Jdumea, next to Arabia felix, from whence it is said, that the Sabaeans came violentlie vponupon Jobes servants, and tooke away his oxen. Let vsus therefore take this Job for an Idumean, as also his friends were partlie Jdumeans, partly nere borderers to them.
And here againe how many descents and generations Job was from Esau, it is not certen. But to let passe their dreames and vaine coniectures, who suppose him to hauehave beene of later times, their opinion seemeth to me to be most probable and most agreeable to the course of the holie historie, who thinke that Iob liued, and that all these things happened about the time that the Israelites were freed from the bondage of Aegipt. Last of all it is a question, by whome this booke was written, but hereof Gregorie Bishop of Rome iudgeth very well and wisely, that it is to no purpose to search and enquire who is the writer of that booke, of which we acknowledge the holy Ghost to be author. Let vsus therefore herewith content our selues, that we know this booke to hauehave beene receiued for holy and Canonicall by the common consent of the Church from time to time, and also that James the Apostle hath by manifest authoritie confirmed the same. Now the matter it selfe giueth sufficient euidence, that these speaches were not taken and written from the mouthes of those who are here brought in talking and conferring togither; but it is more likelie that they were penned either by Job him selfe, beeing a very wise and eloquent man, or by his friends, who happilie laying their heads togither, by the direction of the holie Ghost wrote this historie, whether in prose, or (as Jerome thinketh) in Hexamiter verses, from the 3. Chapter to the 5. verse of the last Chapter: but in what measure and number he telleth not, neither can it easilie be shewed. Moreover I cannot vtterly reiect that which some men set downe for a truth, that this booke was written by Moses, while he aboad as a straunger among the Madianites.
Moreouer this whole discourse standeth of enterchaungeable speaches to and fro, the beginning and ende of the booke onelyonly excepted: and if it were not that it is shut vp with a ioyfull and wished ende, it might rightly both for the matter, (then which nothing can be thought or imagined more graue and weightie) and also for the exceeding worthinesse of the persons, that here talke and reason together, be called a Tragedie; not as a feigned or deuised poeme, but as a thing done indeede, and afterward most faithfully, most grauely, and in a worde, most divinely written: wherewith euen in the iudgement of man, no writing of any Poet, either in respect of matter or words, may rightly be compared.
The Actors or speakers herein, are God him selfe, Satan, Iob, Iobs wife and his fower friends: to wit, Eliphaz, Bildad, Tsophar, and Ely: whose conference, as also this whole booke may, in my iudgement, not vnfitly be deuided into these partes.
From the beginning of the booke to the ende of the 9. verse of the seconde Chapter is conteined as it were a Prologue or Proeme, in which are inserted two dialogues betweene God and Satan, whereupon ariseth the occasion of this Tragedie: which may stande for the first Scene of the first Acte.
From the tenth verse of the said Chapter, beginneth the second Scene of the first Acte, which is a Dialogue betweene Iob and his wife. The remnant of that Chapter is the Proeme and entrance into the second Acte: then immediatly followeth the first Scene of the second Acte, and the busiest part of the Tragedie in the whole third Chapter, where Iob alone grieuously complaineth of his miserie.
Hence springeth that conference & disputation betwene Iob and his friends; the first speakers are Eliphaz and Job, from the beginning of the fourth Chapter to the end of the seuenth, which is the second Scene of the second Acte. From the eight Chapter to the ende of the tenth, the speakers are Bildad and Iob, which make the third Scene of the seconde Acte. In the eleventh Chapter and so forwarde to the ende of the fourteenth, the speakers are Tsophar and Iob, and this is the fourth Scene.
After this followeth the thirde Acte; in the first Scene whereof, Elephas debateth the matter with Iob: and it endeth in the last verse of the 17. Chapter.
In the second Scene, Bildad reasoneth against Iob, Chapters 18. and 19,
In the thirde, Tsophar speaketh and Job maketh answere, Chap. 20. & 21.
In the fourth, Elephaz nowe againe the third time encountereth with Iob, from the 22. Chap. to the ende of the 24.
In the fifth, Bildad setteth a fresh vponupon Iob, Chapter 25. and Job replieth in the Chapters 26.27.28.29.30.31.
In the fourth Acte Elihu is brought in, who sharply reprooueth both Iob and his friendes, from the 32. Chapter to the ende of the 37.
The fift Acte is as it were the conclusion of all the rest: in which God him selfe breaketh off the whole disputation, so blaming Iob, that neuerthelesse he giueth iudgement on his side. As for his friendes, he rebuketh them very sharpely, for taking vponupon them the defence of an euill cause: and all this is done from the 38. Chapter to the 9. verse of the 42. Chap.
In the verses following to the ende of the booke, is conteined a short narration of the ioyfull issue of all these troubles; which is as it were the Epilogue or shutting vp of the whole Tragedie.
But that which principally is here to be sought for, is this, namely, what is the scope and drift of this treatise. Some are of opinion that the chiefe end hereof is to proove and maintaine Gods prouidence: neither doe I denie but that this matter is here very plentifully & excellently handled of most wise men, and determined by Gods owne voyce. But forasmuch as the argument of Gods prouidence is more large, and extendeth it selfe farther, I rather allowe their iudgement, who thinke that the iustice of God and mans righteousnesse are the chiefe things debated and reasoned vponupon in this booke; and that not in generall, but in some certaine respect and particular consideration. And first as touching God; whether it may stand with his iustice, that those men, who are of an honest and vpright conversation, should suffer so great affliction, or, to speake in fewe wordes, whether it be not against Gods iustice, that in this life it should goe well with the wicked and ill with the godly: on the other side, touching men, the question is made, whether we may iudge them the better or more righteous because of their prosperitie wherein they liue, or the worse and more wicked for the adversitie which they suffer. Both which questions, although in the processe of this disputation they are indefinitely and in generall discoursed vponupon; notwithstanding they are here for the most part brought to a particularitie, and restrained to the person of Iob, and his present estate. For Iobs friendes could not discerne howe this extreme and vnlooked for miserie, whereinto Iob was fallen, might agree with Gods iustice, and that holinesse of life and innocencie, that seemed to be in Iob: and therefore they exhort him to acknowledge his hypocrisie, and to craue merciemercy at the hands of God. On the otherside Iob (his conscience bearing him witnesse of the integritie and vprightnes of his heart, is not resolued concerning the first point, namely, howe it might come to passe that he being indeede a sinner (for that he denyeth not, but confesseth that he was borne in sinne) but who neuerthelesse had from his heart, to the best of his power, behaued himselfe rightly both toward God and men; should so on a sudden be cast downe, and be ouercharged with so sore a tempest of aduersitie. For the second part of their accusation, whereas, in that he is so grievously afflicted, they hereupon goe about to inferre that he is an hypocrite and a most wicked person; he most earnestly standeth against them in the defence of his innocencie, and complaineth of the great iniurie they doe him, who pretending that they came to comfort him, added one affliction to another, as though it were not more then ynough which he alreadie suffered. Here then we may see that Iobs friendes were in a double errour, being deceiued both in the generall grounde, and in the particular conclusion. First, they erred in the generall ground, thinking it not agreeable to Gods iustice in such manner to lay his heauie hand vponupon the godly, and suddenly to bring vponupon them so grievous tribulation: or, which is all one, that such troubles befall men for their sinnes, & so consequently that none can indeede be a good man, who suddenly is ouertaken with affliction. They erred also in the particular conclusion, because they vntruely applyed both the one and the other to the person of Iob: and yet in the meane time they reason many things very excellently and truely concerning Gods providence and iustice, though the conclusion be false, which they would gather and inferre thereupon. Nowe Iob, albeit concerning this matter he thinke and iudge more rightly then they: neverthelesse being ouercharged both with the greatnesse of his griefe and the despitefull dealing of his friendes, he is nowe and then carryed too farre in approoving his owne innocencie both in the sight of God, as also vntounto his friendes: and being moreouer partly through the arguments alleadged by his friendes, fallen into the vnsearcheable deapth of Gods iudgements, he cannot so well acquite him selfe, but that he must needes in some sort bewray mans frailtie and corruption. And yet (the hande of God still vpholding him) he neuer breaketh out into any blasphemous thoughtes or speaches; but contrariwise, as becommeth a stout champion of God, he getteth the vpper hand and victoriously triumpheth ouer Satan.
Nowe this question is very weightie and of great importance, long agoe handled and debated euen in the very first ages, as here it most evidently appeareth: and albeit this controuersie hath bene throughly discussed and decided by the mouth of God him selfe: yet this could not so much prevaile, but that David, Psal. 73. and Ieremie in the 15. chapter of his Prophesie, and Habacuk in his first chapter, being very much troubled about this point, seemed to make a new doubt therof. Neither had the auncient Epicures in time past any more principall foundation to leane vntounto: and the wicked euen at this day doe hereupon build their manifest atheisme and impietie. Verily al this doubt proceeded from that infectious poyson of Satan, which he hid vnderunder the glorious name of the knowledge of good and euill, at such time as he beguiled our first parents. For whence is it that such pestilent cogitations creepe into our minds, but that, beeing as it were vtterlie void of reason, wee thinke that onelyonly to be right and good, the cause and reason whereof we our selues doe conceiue & like of, and goe about to square the infinite wisdome and iustice of God to the most crooked rule of our owne weake and slender capacitie? Such also at this day are the clamours of them, who crie out that we make God the authour of sinne, when we say that nothing is done rashly, nothing beside his will and foreknowledge, but that whatsoeuer is thought, spoken or done, commeth to passe, God having wisely and iustly decreed the same, whether he doe vse good or euill instruments. In like manner their blasphemies, who take away Gods eternall decree of reprobation, who accuse vsus for bringing in a Stoicall necessitie: finally who will not heare the Apostle beating downe these Gyants, as it were with this thunderbolt, O man who art thou that pleadest against God? Rom. 9. verse 20. Hereby may be gathered, howe profitable doctrine is cōteined in this book, in the discussing of so graue and weightie an argument; that we neither followe the example of Iobs three friendes, measuring Gods wisdom and righteousnesse by our owne simple vnderstanding, nor yet plunge our selues into the bottomlesse deapth of his incomprehensible wisedome: but (as Iob speaketh after he had bene reprooued by God) that we lay our hands vponupon our mouthes & learne, that the secrets of God are rather highly to be reuerenced, then deepely and curiously to be searched into. Concerning which matter Solomon speaking at large in his booke of the Preacher, teacheth vsus not to seeke to be ouer wise: with whome also the Apostle agreeth, willing vsus not to be wise aboue that which is meete.
Many other thinges are in this most learned and godly booke set before vsus worthie to be obserued, as namely in Iob, we hauehave an example of a good master of a familie, and howe they ought to behaue them selues, who for their authoritie and riches, beare a greater sway in the common wealth; that they may not onelyonly hauehave the bare name of Citizens, but also be accounted Fathers of their countrie.
Herein moreover, that most certen and auncient Science of Natural causes is discouered and taught, togither with the true end and vse thereof: which beeing here more largelie entreated of, Paul in few, but yet most heavenlie words onelyonly pointeth at. Rom. 1. vers. 19. and in his disputation at Athens. Act. 17.26. Which doctrine, is so much the more necessarie, because from the ignorance and wicked abuse thereof, hath sprong all idolatrie and superstition. The wise men of other nations, whome the Greekes call Philosophers, hauehave, touching the true vse, merveilouslie prophaned it: of some of them it hath beene very basely and slenderlie handled: others hauehave corrupted it with manifest impieties; that I speak nothing of those errours, which the old Philosophers hauehave brought in, and which hauehave beene shewed and confuted by Aristotle; who himselfe also is misliked of some as a misinterpreter and false accuser of other mens sayings, whereas he himselfe hath diuers waies swarued from the trueth; and it is sure that no man in many things can cleare and acquite him of impietie. What of this moreouer, that the abuse of this Science hath bred that detestable Art Magick, which is the welspring of al mischiefe; as also that false divining Astrologie, which hauing broken the bounds of true Natural knowledge, entreth into the very secrets of God, and at this day hath bewitched the whole world? Lastly, for true Christian Ethicks & all manner of duties which are to be performed to our neighbour either at home or a broad, we hauehave here, especially among rich men, in Iobs person a most rare example. set before our eyes as it were in a table to behold: by so much more excellent then all the precepts of the Platonists and Peripateticks, by how much deeds are better then words, and action is to be preferred before vaine and idle speculation. But among the rest of Iobs vertues, the invincible constancie of his godly minde, most wonderfullie sheweth it selfe; condemning both that iron disposition and vnsensiblenes of the Stoicks, and also whatsoeuer the Philosophers babble of their vaineglorious fortitude and Magnanimitie: insomuch that not without good cause Iames biddeth vsus looke vntounto this example of patience, as well in the conflict and triall it selfe, as in the happie and ioyfull end of the same. For surelie wee doe not reade of any (except the onelyonly Sonne of God, in whome all things were perfit in the highest degree) who either was more grieuouslie vexed and afflicted, or who did with greater courage and constancie wrestle with and passe through those miseries, as did this our Champion: so that in this conflict he may truly be said to hauehave caried away the honour of the victorie. Neuerthelesse it can not be denyed, but that his patience was ioyned with humane frailtie, & therefore was such, as God, making an end of all these troubles, doth find therein great wants and imperfections. But hereby we must rather learne that euen those, who runne best in the course of this life and of their vocation; are notwithstanding very farre from the highest point of perfection. And therefore although the crowne of everlasting happines be not giuen but to those who rightlie striue for it and continue in the race without fainting or giuing ouer vntounto the end of their life: yet that no man receiueth it as a reward due vntounto his merits (for Christ alone, and no other, hath by his most perfite obedience obteyned it for vsus) but that our race is approued and crowned of Gods most free merciemercy and louing kindnes. Seeing now all this is as I hauehave said, and seeing wee are fallen into those times, in which the Lord both to punish the desperate contempt of his Gospell, and also to sift, exercise, and trie his children, hath, if euer at any time, now let loose the raynes to the devill and his angells; I hauehave not without great cause among the other parts of holie Scripture, chosen and taken in hand to interpret this booke. In which busines I beseech almightie God that his spirite, which he hath promised vsus, and which he hath neuer denyed to those, who are rightlie gathered togither in his name, may be present both with me speaking, and with you hearing; that the mist of our ignorance beeing taken away, and our minds clensed from the corruption of sinne, neither I nor you may repent vsus of our laboure.