t4 r4 `T rerttife wanted certentieof grace lahim(elfe, lob 9. 2o. If/ wo4ddit2fbfe myfelie, 'nineownemouth¡hallcondemneme : if?wouldbe Per f íi, he¡h illud e one rvrc- ked: though I wereperfect, yet myfouyle fall not know it. Againc v. 2_5. Iasji, a- fraid°fall my worJas, k owing that thouwilt not hid;ame innocent. e nf:Bildad in the former chapter extolled the iuflrcccf God : and Iob in this chapter givesa(fent thereto, faying v.2. Iknow verely it isfo: and he likewife fpends the whole chapter in magnifying the iufliceofGod: and hauingpropoun- ded thisendeofhis (peach, he doth not fpeake ofhinn(clfe and his owne e- hus Hierô Rate b (imply, as it is confidered in it felfe : but as he ellcemed hirnfeife be- aderftauds ingcompared with God,(pecially then,whenheentreth into afiraightex- le chap. aminationofhis creature. And fo mud the (peach bevnderflood, /f t nere perfea,myfinale fhottldnot knowit, that is, I will not acknowledge or fland upon anyrighteoufnesoFmine owne,whenGod fhatl enter into iudgerncnt with me. And thus much thevery Eleaangels beeing in pofleffon ofhea- uen , and therefore hauing more then aflurance thereof, cannot but fay, when they arecompared withGod. ¿gain:,thewords according to the o- riginall, arecommonlyofall and fomay well be tranflated thus , Am Iper- felf:Iknownot myfoule,Iabhorremylif : that is,IF I thinkemy fclfeperfedl,I haue no refpeaoFmineowne foule : orthus,I amperfe6in re(pedlofyou, and I know not myCottle, and Iabhorre my life, namely in refpea ofmine ovine vprightnes. And the otherplace is thus to be tranflated, Ifearealimy forrowes,and not all my workes : for thisisflat againfl theHebrew texr,and Popifh tranflatours thetnflues follow k not. Obiet`7.2. Eccles. g. c.21anknowsnot whether he hewcrthicofloseor tred. For all things arckept vncertentill the time tocome. An/. Firfl I fay, the tranflation is not right; the words are thus in theHebrew and in theSeven- tie. Noman knorveth lone or hatred, all things are before them,. As for thefe wordes( all rhingsare kept vncerten till the time to come) are thruft into the text by head and (boulders; and Hierome bath themnor. Secondly I an_ fwer,that the holy Ghofl,doth'not denk limply the knowledge cy:f Gods loueor hatred, as though there couldbe no certenafl'uranccof it in this life. IFwe vnderfland the wordes thus, then the argument ofthe holyGhof$ muff be framedon this manner. Ifloueor hatred were tobe lcnowne, then it muff be knowne by the outward bleffings ofGod : bur it c: n not be knowneby theoutwardbleffingsofGod , for all things corne alike to all : therefore loue and hatred cannot beknowne. The propofition is fare. For loue may be knowne otherwaies then by outward benefices: and there- fore the reafon is not meete tobe a(cribed to theSpirit oftrueth. Where- fore the true andproper fenre of the wordes, is, that lour or hatred cannot FYVatd. firm. be fudgedor diîcerned by outward bkffings of God. S. Bernard fpeakes of oc?ay.parg. this texton this manner, that no man knowes loue or hatred, namely by him:yet that godgiucsmat certen cefiimoniesthereofto men upon earth. And Perm, 5 .áe Medic. his wordes arethefe :¡rhoknows ifhebewart hieloneor h. tred?mho'uoa'es the mind: efthe Lard?fferebothfaithandmot rnrvff neede: htlne
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